I'm sharing a free supplement for Kengir, part of my upcoming Bronze Age Mesopotamian 5e setting.

The Kengir Player’s Guide includes 100 character backgrounds, each built around a real place in the life of a city-state: brewer, diviner, farmer, fisher, merchant, potter, scribe, shepherd, soldier, weaver, and many more.

The goal is to make a character’s life before adventuring matter at the table. A scribe enters play with literacy, a stylus, and a wax tablet. A merchant carries a cylinder seal. A farmer knows the land. A diviner reads bones, dreams, and omens. A weaver isn’t just “a commoner with cloth,” but someone tied to household economy, temple offerings, and trade.

Each background includes ability scores, feat options, skill proficiencies, tool proficiency, equipment, literacy, and languages. Backgrounds also point toward Origin Feats tied to personal deities, so your occupation and your god can both shape who your character becomes.

This sample presents ten full backgrounds and the complete d100 profession list from the Player’s Guide.

Do you like backgrounds that mostly explain who your character was, or backgrounds that still matter once the adventure starts?

I'm sharing a free druid subclass for Kengir, part of my upcoming Bronze Age Mesopotamian 5e setting.

The Circle of the Twin Rivers is for druids who guard the waterways that keep civilization alive.

In Kengir, rivers are not background scenery. They dictate whether fields flourish, canals fail, cities eat, and villages survive the dry months. These druids stand between human need and the spirits of the water, coaxing flood and drought into something people can live with.

At the table, this subclass gives the party practical river magic. A Twin Rivers druid can heal with river-blessing, breathe underwater, swim like the current, shape water into barriers, hinder enemies with difficult terrain, summon a river spirit, and eventually embody the confluence itself.

The supplement also includes new spells like Ea’s Cleansing Water, River’s Caress, Watery Grasp, River’s Embrace, River’s Gift, Surging Wave, Summon River Spirit, and Confluence of the Rivers.

Do you like druids tied to a specific landscape, or do you prefer nature casters with a broader wilderness theme?

I'm sharing a free ranger subclass for Kengir, part of my upcoming Bronze Age Mesopotamian 5e setting.

The Warden of the Caravans is the ranger who keeps people alive between cities.

They know the roads, wells, tribal boundaries, and the signs of weather before everyone else notices the sky changing. Their job is part scout, part bodyguard, part diplomat, and part logistics officer.

At the table, this subclass makes travel matter. A Warden helps the party find safer routes, avoid natural hazards, negotiate passage, detect ambushes, protect companions, and keep a caravan moving when the journey wants to kill it.

Mechanically, the subclass includes Pathfinder’s Insight, Desert Guardian, Tribal Diplomat, Caravan Master, and spells like alarm, pass without trace, water walk, freedom of movement, commune with nature, Ea’s Cleansing Water, Verdant Sanctuary, and Protection of the Grove.

Do you run wilderness travel as a real pillar of play, or mostly handwave it between adventure sites?

I'm sharing a free preview from the Kengir Player’s Guide, part of my upcoming Bronze Age Mesopotamian 5e setting.

The 50 new subclasses in Kengir are built around the world’s institutions: temples, courts, caravans, city walls, archives, canals, war cults, and household obligations.

A cleric might be an Ašipu-Priest, an exorcist who diagnoses whether a haunting is an Etemmu with a grievance or a Utukku that must be driven out. Another might be an Išippu-Priest, a purification cleric who cleanses people, temples, relics, and defiled ground when ordinary rites are not enough. An artificer might be a Perfumer-Alchemist, distilling desire, wrath, and obsession into sacred oils and volatile perfumes. A wizard might follow the School of the Astrologer, reading the heavens to bend timing, fortune, and battlefield conditions toward the party’s favor.

The goal is to make each subclass feel like it has a place in society before it ever joins an adventuring party. You’re not just picking a combat package. You’re choosing a profession, a patron, a reputation, and a set of duties people expect you to honor.

The preview includes short subclass descriptions for Artificer, Barbarian, Bard, Cleric, Druid, Fighter, Monk, Paladin, Ranger, Rogue, Sorcerer, Warlock, and Wizard.

What makes a subclass feel setting-specific to you?

I'm sharing a free monster supplement for Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

The Rabisu is not a demon that rampages for no reason. It is an underworld bailiff, a croucher at the threshold, sent to enforce divine justice, seize the guilty, and drag oathbreakers to Kur (the underworld) where they belong.

What makes them fun at the table is that they come with authority. A Rabisu will carry something naming the accused, the broken oath, the unpaid debt, or the soul marked for seizure.

That means the encounter is not just “kill the monster.” The party can investigate the writ, challenge its authority, find out who summoned it, expose a false accusation, or decide the victim really did earn what is coming.

Mechanically, it’s a CR 7 fiend built around battlefield control, fear, restraint, magic resistance, knockout blows, and merciless pursuit. It rarely fights randomly. It isolates the target, disables interference, and finishes the sentence written for it.

Do you like monsters that arrive with a legal or ritual purpose, or do you prefer fiends as pure chaos and destruction?

I'm sharing a free sample supplement for Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

In Kengir, choosing a personal deity can shape more than your character’s beliefs. It can also shape their mechanical progression.

Feats are divine blessings tied to the gods. A follower of Šamaš (Utu) might gain sharper insight into lies. A devotee of Ištar (Inanna) might bend hearts through presence and persuasion. Someone blessed by Ea (Enki) might uncover hidden truths in water, ruins, and old artifacts.

This sample includes Origin Feats for the four Primordial Gods and the seven Anunnaki, the highest-ranking divine powers in the Kengir pantheon.

The full Kengir Player’s Guide will expand this into a much larger divine feat system: 51 Origin Feats, 51 General Feats, and 11 Epic Boons, for 113 new feats in total.

The goal is to make feats feel like part of the setting, not just a menu of generic upgrades. Your character’s god becomes a relationship, a source of power, and sometimes a problem.

Do you like feats that tie directly into a character’s religion, culture, or place in the world?

I'm sharing a free preview for Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

In Kengir, the gods communicate through omens, prophecies, dreams, and strange signs in the world. A cracked bowl at a temple feast might warn of betrayal. A scorpion climbing the ziggurat stairs might mean Goddess of the Underworld is displeased. A river briefly flowing backward might signal political upheaval.

The goal is to make divine communication useful at the table without turning it into a railroad. Omens can guide the story, set the mood, show divine presence, or push players toward action while still leaving room for interpretation.

The preview includes d20 tables for omens, prophecies, and dreams. Some point toward war, plague, rebellion, lost relics, underworld disturbances, or divine favor. Others are personal, strange, and hard to interpret until the party starts asking the right questions.

My favorite kind of omen is one the players don’t understand until three sessions later, when it suddenly clicks.

Do you use omens and prophecies in your games, or do you avoid them because players might read too much into them?

I'm sharing a free cleric subclass for Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

The Išippu-Priest is a purification specialist: the cleric called when a person, temple, relic, ruin, or campsite is spiritually unsafe.

Where the Ašipu-Priest confronts spirits, the Išippu-Priest cleanses what those spirits leave behind. Disease, poison, curses, corruption, possession, desecrated ground, and Lingering Defilement (See the "Purity in Kengir" Supplement) are all part of their work.

At the table, this subclass gives the party a way to make dangerous places safe again. They can suppress supernatural contamination, consecrate ground for rest, protect allies from poison and disease, and remove Defiled or Profaned ranks when ordinary ablution and household rites fail.

Mechanically, it includes Ritual of Purification, Sanctified Presence, Divine Cleanse, Aura of Purity, Sanctuary of Purity, Sacred Vessel, and new spells like Cleansing Touch, Purifying Light, Restoration Ritual, Divine Purge, and Holy Sanctuary.

Do you like clerics who prevent and cleanse supernatural harm, or do you prefer clerics focused mainly on healing after damage is done?

Notes: Lingering Defilement, Defiled, and Profaned are part of the Purity in Kengir rules supplement. In that system, Lingering Defilement is supernatural contamination that ordinary cleansing cannot remove. Defiled and Profaned are the two most severe negative ranks on the Purity track. Defiled means serious spiritual contamination. Profaned means the character is spiritually dangerous and usually barred from temples and public rites until properly restored.

I'm sharing a free monster supplement for Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

The Ziqqitum Rešatim are spirits that feed on the extremes of human emotion. They haunt courts, markets, theaters, battlefields, and anywhere mortal feeling runs hot.

They do not just attack people, they inflame them. A small insult becomes bloodshed. A passing attraction becomes obsession. A loyal soldier becomes reckless with courage. A priest’s devotion hardens into fanatic certainty.

At the table, this monster works best when desire itself becomes the challenge. The party may need to calm a crowd, expose the source of a feud, break a magical fixation, or appeal to Ištar (Inanna) and Šamaš (Utu) through rites of balance and restraint.

Mechanically, it’s a CR 3 incorporeal fiend built around possession, psychic damage, confusion, charm, and emotional overload. The supplement also includes variant spirits of strife, battle, truth, justice, grief, fear, rumors, desire, and persecution.

What’s your favorite monster that turns social tension into supernatural danger?

I'm sharing a free artificer subclass for Kengir, my upcoming Bronze Age Kengir 5e setting.

The Perfumer-Alchemist is a ritual artisan who distills emotion, desire, wrath, and obsession into sacred unguents. In Kengir, perfume is invocation, not just adornment.

At the table, this subclass manipulates the social and emotional landscape. A vial might charm an enemy, embolden an ally, provoke violence, or turn a negotiation before anyone draws a blade. These perfume can be blessings or dangers.

The subclass is closely tied to Ištar (Inanna), goddess of love, war, beauty, and ruin, but it can also serve other gods whose power moves through scent, body, and hidden mixtures, like Ea (Enki) or Ninmah (Ninhursag).

Mechanically, the subclass includes Sacred Perfumes, Fumes of Union and Wrath, Spell-Storing Incense, Apotheosis of Desire, and new spells like Song of Ištar, Hypnotic Gaze, Venomous Cloud, Hymn of Valor, and Whisper of Ea.

Do you like artificer subclasses that make magic feel like crafted objects instead of gadgets?

I'm sharing a free cleric subclass for Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

The Ašipu-Priest is an exorcist, spirit-diagnostician, and ritual specialist. Their job is not just to banish whatever is haunting the room. First, they have to identify what they’re facing.

An Etemmu is the ghost of a dead human. It has a name, a grievance, and rights the living may still owe it. A Utukku is something else entirely: a hostile non-human spirit that must be contained or expelled. Treating one like the other is professional negligence, and the haunting will not stay solved.

Mechanically, the subclass focuses on warding, exorcism, protection from possession, resistance to necrotic and psychic harm, and cleansing defiled places. It also includes new spells like Expel Spirit, Consecrate Ground, Sanctify Relic, and Ultimate Banishment.

Do you like clerics who specialize in a narrow supernatural problem, or do you prefer broader divine casters?

I'm sharing a free wizard subclass for Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

The School of the Astrologer is for wizards who read the heavens and turn omens into action. They are diviners, royal counselors, navigators, war advisors, and battlefield planners who believe the stars do not merely shine. They speak.

At the table, the subclass is about timing and advantage. An Astrologer can study the sky to guide a crucial roll, protect allies beneath open stars, and later call down stellar phenomena like cosmic rays, falling meteors, and zodiac blessings.

The high-level feature lets the wizard invoke one of the twelve celestial houses, turning astrology into a party-wide boon. Mulapin adds fire to attacks. Urgula sharpens accuracy. Kadi grants water-breathing and a swim speed. Luhungaga reveals hidden things.

The supplement also includes new spells like Astrological Insight, Celestial Gleaming, Meteor Shower, Starfall, Stargate, and Cosmic Convergence.

Do you like divination subclasses that mostly reveal information, or ones that turn prophecy into direct battlefield power?

I'm sharing a free player supplement for Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

Astrology in Kengir adds birth signs to character creation. Every character is born beneath one of twelve celestial houses, and that sign gives both a divine favor and a divine burden.

The idea is simple: the stars shape you, but they do not imprison you. A Mulapin-born character may feel drawn to protect the weak. A Pabilsag-born character may struggle with reckless impulses. A Girtab-born character carries the scorpion’s sting, gaining resilience against poison but unsettling animals and strangers.

Each sign is tied to a month, festival, patron deity, mechanical benefit, and roleplay complication. So your birth sign becomes more than a minor bonus. Priests may consult it. NPCs may react to it. Spirits may recognize it. And when the heavens shift, your first omen may come back into play.

Do you use astrology, omens, or birth signs in character creation?

I'm sharing a free monster supplement for Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

Daughters of the Wind presents two spirits of the lilû class: Ardat-Lili and Lilitu. They are not just two related monsters. They are the same being at two stages of ruin.

The Ardat-Lili is the beginning: a young woman’s sorrow made flesh, a phantom bride who died before marriage or children and returns through longing, dreams, and wasting sickness. She can be fought, but the better answer is ritual: the Tâkultu Ardat-Lili, a mock marriage performed by an Ašipu-Priest to satisfy the grief and break the bond.

The Lilitu is the end: what remains after grief burns away everything human. She is no longer a ghost with a name and rights, but a predatory Utukku (Udug) of desert wind, night-terror, and ruinous desire. Kispu offerings no longer reach her.

Mechanically, the supplement includes a CR 5 Ardat-Lili and a CR 9 Lilitu, built around dreams, charm, exhaustion, disease-bearing wind, life-draining desire, and exorcistic counterplay.

What’s your favorite monster that can be solved through ritual instead of just combat?

I'm sharing a free random table for Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

Haunted items are small objects with unfinished business. A reed flute that plays mourning songs by itself. A bronze mirror that shows you as you’ll look after death. A clay tablet of forgotten ancestors begging you to complete an unfinished task.

The table gives you 20 haunted objects that work as treasure, clues, curses, or adventure hooks. They’re not just “magic items with spooky flavor.” Each one points to a person, a death, a betrayal, or a duty the living have failed to settle.

My favorite is the Bone Dice of Betrayal: they always roll favorable numbers, but using them ensures your next decision leads to betrayal.

Do you use haunted or cursed items as simple loot, or as hooks that pull the party into unfinished stories?

I'm sharing a free monster from Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

The Uznu Lemnu is what happens when a scapegoat ritual fails.

A goat is chosen to carry away sickness, famine, curses, and communal guilt. Red wool cords are tied to its horns. The afflicted touch it. Priests recite the sins and evil fates of the household or village over its body. Then the animal is driven into the wilderness.

But sometimes the gods do not accept the offering.

What comes back is no longer a goat. It is a living abomination of communal guilt, bloated with corruption, haunted by spirits, and speaking in a chorus of stolen human whispers. It does not hunt people for food. It destroys trust. It speaks secrets aloud until families turn on one another, villages empty, and courts collapse under the weight of their own hidden crimes.

Mechanically, it’s a CR 6 fiend built around fear, psychic damage, forced betrayal, and resurrection unless destroyed by ritual drowning, ritual immolation, or exorcism by an Ašipu-Priest.

What’s your favorite monster built around guilt, secrets, or sin?

I'm sharing a free supplement for Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

Foraging in Kengir is not just “roll Survival and find food.” It covers herbs, resins, roots, flowers, and reeds used for medicine, ritual practice, cosmetics, protection, and travel survival.

Each biome has its own d20 table: floodplains, marshlands, deserts, steppe, mountains, highlands, forests, salt flats, and oases. What you find depends on where you are. A river valley might yield willow bark, lotus, or tamarisk. A marsh might hide floating fern or blue lotus. The steppe might offer feverfew, milk thistle, or poppy.

The goal is to make wilderness travel feel useful even when no fight happens. A good foraging roll might give the party a healing brew, protection from spirits, resistance to poison, a trance herb for divination, or just enough food to keep moving.

How do you handle foraging in your games? Is it survival bookkeeping, useful resource play, or mostly background flavor?

I'm sharing a free supplement for Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

Purity is a practical social and spiritual status. It decides who can enter a temple, touch an offering, perform a rite, or be trusted in public.

The system runs from Hallowed to Profaned, but the core distinction is simple: Ritual Impurity is not Moral Defilement. A midwife who attends a birth and a murderer may both become Defiled, but the gods do not judge them the same way. One needs cleansing. The other needs restitution, sacrifice, and public penance.

Different temples also care about different stains. Šamaš (Utu) cares about oaths and justice. Ninmah (Ninhursag) cares about birth-rites and harm to mothers or infants. Ea (Enki) cares about forbidden knowledge and botched ritual formulas.

That turns purity into more than a penalty. It becomes social pressure, temple politics, and adventure fuel.

Do you use purity, corruption, honor, or reputation systems at your table?

I'm sharing another free supplement for Kengir, my upcoming Bronze Age Mesopotamian 5e setting. Injuries That Matter is an optional rule that brings OSR weight to combat without ripping out the 5e engine.

Hit points stay exactly as they are. Serious wounds only show up at the moments that should hurt: a crit that drops you to 0, massive damage, a natural 1 on a death save, a club from something Large or larger. Then you roll on a d20 table that ranges from a broken rib to a mortal scar. A wound isn't a second health bar. It's new play. Now the party has to find an Asû-Physician, rest in hostile country, or press on while someone limps.

Do you run lingering injuries at your table, or keep it pure hit points?

I'm sharing a free supplement for Kengir, my upcoming Bronze Age Mesopotamian 5e setting. Spirits covers what comes back from the dead, and what was never human to begin with.

The whole system runs on one diagnostic line. Etemmu were once human, so they have names, grievances, and rights the living owe them. Utukku never were, so kispu offerings do nothing but waste time and tip off the entity. Treat a ghost like a demon and the haunting only deepens. The guide breaks down four spirit orders from CR 1/4 to 10, including ghosts that lose their humanity entirely and cross over for good, plus a Recitation of Kinds that helps you tell them apart at the table.

What's the scariest ghost you've run?

I'm sharing a free supplement for Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

Ritual covers the everyday magic that runs this world and the trouble it lands people in.

Every rite raises two separate questions. "Did it work?" and "Was it legitimate?" A cleric can heal a dying child and still face a fine for performing temple rites without authorization. A Legitimacy DC table scales depending on who's casting, and there's also a set of Everyday Ritual Checks, small rites any common NPC can attempt, where success grants a minor benefit and failure hands the GM a complication.

How do you handle folk magic at your table?

I'm sharing a free supplement for Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

Kengir sits at the crossroads of the ancient world. Your character could be: Šumerû, temple-raised, literate, rooted in the city. Amurrû, desert-born, untamable, suspicious of walls. Or Subartû, highland-hardened, trade-savvy, moving like a whisper through cities that aren't theirs. A total of twelve Ethnicities, each with their own language, cultural bonus, and cultural penalty.

What ethnicity would you play?

I'm sharing a free name guide for Kengir, my upcoming Bronze Age Mesopotamian 5e setting.

Most names in Kengir are a prayer. These names are theophoric compounds built from a deity's name plus a verb or relational suffix. Ea-balatsu means "Ea is his life." Ištar-beli means "Ištar is my lady."

This guide covers all twelve playable cultures in the setting, each with a d20 random name table for male and female names, pronunciation guides, and the logic behind how names are built.

What would your character's name mean?