Since I will be running a short game set in Malfeas, I thought I may try to write down a few of my thoughts about how to portray the Demon City, and particularly the culture of common demons, in an interesting way. If there is interest in this sort of thing, I may end up continuing those write-ups.
The Kingdom of Transience
Many Creation's demonologists, who learn of Hell through treatises on soul hierarchies and long lists of names borne by demon lords and princes—the Minister of the Ivory Tassel, the Keeper of the Forge of Night, the Guardian of Sleep—come to imagine Malfeas as an empire of sorts. In their minds, it becomes a twisted reflection of Creation's own realms, with its nobility and its subjects, its grand palaces and temples, authorities and clergy. The total obedience of demons bound into their service seems to confirm those notions, that Hell is a place of absolute rule and utmost subjugation. They imagine it as filled with terror and decadence, sublime cruelty and utter despair.
It takes a single visit to Malfeas to shed such ideas, for they are worse than wrong: they are misleading, and those who do not divest themselves of them do not last long under the ceaseless day of the Green Sun.
For the first question of Malfeas is not who do you rule, or whom do you serve, but rather how do you live. How do you live in a city where the streets themselves hate you and will kill if they are able? When at any moment a poisonous ocean may sweep away whole districts, at any moment the sky may collapse and crush you beneath its weight, when a second silence can provide an opening for an indifferent, killing wind that spares no one? How do you live knowing that there is no promise of tomorrow, and no power in the whole of the demon can truly guarantee you even one day more?
To those used to Creation, with its solid ground and a welcoming sky, such a life may seem an impossibility, a horror beyond imagination. A week spent on the brass streets of Malfeas may scar a mortal for life; until the end of their days, they will wake to nightmares of the sudden nightfall that is named the Ebon Dragon, and the monsters that emerge from its shadow, or perhaps of the ruin in the wake of Isidoros, whose mere passage bends space and breaks time.
But demons lack the luxury of a retreat back to Creation, whose calm safety is to most of them only ever a dream and a well-worn song. And so, they do the one thing left to them: in spite of everything, they live. To the full, and to the end, which is never far away, they live. Against a hateful sky, and in defiance of merciless rule, they live.
What demons understand and so many demonologists do not is that Malfeas is a kingdom of transience. Streets you walk today will be erased tomorrow by the churning of Hell's many layers. SIlver forests will uproot themselves and march to new nesting grounds. Living mountains will wake and smash through slums to burrow themselves again. This means that nothing built can be expected to last: neither your home, nor your life. And so the first lesson of Malfeas is: live now. To defer a desire until tomorrow is to bury it; to lie in wait for a better time is suicide. Travellers from Creation often liken the bustle of Malfeas' streets to a constant riot, and not without reason; for demons, immortal as they may be, there is no time left.
If you are hungry, eat. If you are lovesick, seduce. If your heart aches, sing. Those are the demands that undergird the intensity of Hell's culture. Take, for example, the lowly angyalkae, the long-fingered demon harpists. Summoning manuals tend to note that they are a breed of demons that must be allowed to constantly play their music, for being denied from doing so causes them to wither and die. They do not say why; it is the kind of advice that demonologists receive like a good practice of animal husbandry, viewing demons as nothing more than a sorcerous tool to be used and dismissed. And here is the reason: an angyalkae is born attuned to the Harp of Time, and an eternity of music left yet to perform—and so little time left to play it all. When a sorcerer—or a Malfean street-thug—denies the ability to play from them, they suffer because they know there is no making up for lost seconds, minutes, or hours.
What you don't sing today, you may never get to sing tomorrow. And no one else is going to do it for you.
This is also why the rule in Hell is so immediately brutal. The slow working of empire-building, of raising a realm from its foundations and building a nation brick by brick, is not a privilege allowed to the brass streets and basalt spires. If you want to be sovereign, you must achieve it here and now. Cruel killings and merciless subjugation are quicker and easier, and so it is what most petty tyrants and little rulers of Malfeas resort to. The idea of a dynasty, of having a heritage to pass on, is utterly alien to such minds. No one gets to carry their kingdom with them when they die; if you want to rule, don't look back, and forget tomorrow.
There are, of course, some constants in all of this. The worship of Yozis sanctified by black-robed priests of Cecelyne and their arcane laws is the primary one, as are fiefdoms carved out by powerful demons of the Second Circle, who have less to fear from the constant cataclysm that is Malfeas. But they are all more like buoys over a stormy sea rather than a solid ground to build on. Authority in Malfeas tends to not wear a princely face—or even a warlord's iron crown—but rather a sneer of a blood ape thug. A particularly grown erymanthoi kills some fools and claims a street as its fief. It extorts those who live by it to offer it favors, to feed it and clothe it, to flatter its dumb ego. This may last a week, a month, or maybe a year. But then, a scorpion-tailed tinsiana will stumble along and best the blood-ape, mount its head over the entrance into the street, and declare himself the new top dog. The cycle will repeat, until some day the inevitable happens and the Silent Wind blows through the street and empties it of all delusions of authority, or the bothersome noise of life.
The knowledge that no power can hope to last—but that of the ineffable Princes of Hell, who are places and concepts more than individual kings—lies buried deep in the mind of all demons capable of lucid thought. This is the other thing that travelers from Creation are often misdirected by: they come to a city so obviously ruled by ten thousand petty tyrants who drive their subjects with an iron whip, and assume that the demon-kind must be servile by nature. But rather, the whip comes second, for it is the only tool that, in minds of Malfeas' would-be-sovereigns, can overcome the anarchic streak that runs through so many hearts in Hell.
Isn't it, however, what all demonologists ought to already know? To rule a demon, one must first break its will completely; only then will it submit. Though the adepts of sorcery hide the brutality of this act under the anodyne name of "demon binding", the same practice in Malfeas is a steel collar, chain, and whip: is blood shed and bones broken to drive an endless mass of riotous demon bodies into fulfilling the designs of today's kings, who are also tomorrow's corpses.
To understand the implications of that requires letting go of the hopes for a better future—to cling to those in Malfeas is a prime sign of foolishness and delusion—and to attune oneself to that desperately hungry here and now of demon culture. Culture which, in spite of its appearances and obsession, has a long and rich tradition, only one that has been carried from ruin to ruin, from atrocity to atrocity, always on the backs of the few who managed to escape into yet one more day of living.
Consider, for example, Malfean cuisine. Street food stands are everywhere in the Demon City, and what they all have to share is that the cook must be able to pack it all up—their kitchen, their stores, their spices and recipes—at a moment's notice. An anhule, a breed of a demon spider, carries a small burner and a girdle strapped to its back; when it sets up, it fries its own silk in hellish spices, advertising it with loud clattering of its fangs. At the first sign of trouble, it bundles its belongings and skitters away. There will always be hungry passerbys elsewhere.
Or consider the finest of demon arts, that is music. Though there are conservatories in Malfeas, and even some schools and academies (most of them being Demons of the Third Circle themselves), few lineages of demonic art originate from them. Songs are exchanged on the streets, hastily memorized and altered with each repetition. A tomescu may hum a tune it overheard from a troop of marching heranhal, substituting their bawdy lyrics for a darkly ironic rumination on its own foretold death. Then, when it dies, the song dies with it: or perhaps it survives in half-remembered fragments, carried on by those who were moved by its last performance.
The culture of Malfeas, as Malfeas itself, is in a constant churn. It is a nomadic affair, caring little for canons or standards. But it is vital, vibrant, and keenly experienced as necessary. Because ultimately, it is the one thing that demons can truly own and call their own: a sense of a lust for life and survival, of there being more to Malfeas than just the desperation of forever-prisoners trapped in the broken bodies of mad ancients. And though its sheer, desperate beauty does not redeem the countless cruelties of Hell, nor can it save anyone from its sudden and inevitable calamities, it persists.
The riotous streets of Malfeas, with their mad bustle and a rush to live for as long as there is time, defy the fact that this time is always running out. Against the inevitable transience of demonic life, they offer not the consolation of a better tomorrow, but the desperate conviction that even in the worst of todays, there is more than just survival.