The White Man

“In pain, in loss, and in oblivion ... he observes.”

It was not at the beginning of the war that he appeared. Nor during the marches, nor among the drums and blessings. No.

The White Man came later. When the songs of victory had died down, when the blood had congealed among the stones of the pavement, and the names of the dead outnumbered the words in the holy books.

The soldiers who saw him first did not speak. Many could not. Some were without tongues, others without wills. But among those who still breathed with empty eyes, a murmur spread, like fever in the hospital camps:

“There is a man. White as lime, as a shroud. He comes after the pain.”

✦ • ────────────── • ✦ • ────────────── • ✦

    First sighting - The Field of Broken Blades.

It was night, and the flashlights flickered in the damp wind. Crosses stood out like rotten teeth above the hills. The various hospitals housed what everyone called war veterans: men with no legs, their insides badly sewn shut, their hands like blackened bones.

It was here that the first witness saw him: tall, motionless, his body wrapped in a white cloak like milk poured over scorched earth. His face hidden in the shadow of the hood. He did not speak. He was not moving. But every man - sleeping or not - felt its presence.

Not with hearing.

With the heart.

Like when you pray and no one answers.

✦ • ────────────── • ✦ • ────────────── • ✦

The Second Day - The Mute Words

On the second day, one of the wounded - a young soldier, blind and burned - got out of bed. No one understood how. He walked straight to the center of the camp, where the White Man was standing. He said nothing. But the young man fell to his knees, and wept.

When he got up again, he was no longer blind.

But his eyes were white.

And he never spoke again.

From then on, a rumor spread among the wounded:

“If he looks at you, all that you were is gone. You remain-just this. Pure pain.”

✦ • ────────────── • ✦ • ────────────── • ✦

The Third Day - The Flames

On the third day, the priests arrived. They incensed the camp. They shouted the verses. One of them, he stepped forward with the blessed sword. He accused the White Man of being a demon, a bearer of heresy. He raised the weapon, but did not lower it.

The priest burned from within. There was no flame. Only the smell of flesh and a white ash dripped from his eyes. No one spoke. No one wept.

From that day, the White Man walked freely in the fields. Among the wounded, among the insane, among the maimed. No one stopped him. No one dared.

And with every step, he left behind him dried white flowers, impossible to pick, rotting if touched by faithless hands.

✦ • ────────────── • ✦ • ────────────── • ✦

Who is the white man?

Many things are said:

• That he is a forgotten angel, sent not to save but to witness abandonment.
• That he is the personification of post-war pain, a reflection of collective trauma.
• Let him be a silent judge, not of guilt, but of misplaced faith.
• That he is the answer to the prayer never answered.
• But those who have seen him, those who have heard him, do not seek answers.
•  For he brings no meaning. Only finality.

✦ • ────────────── • ✦ • ────────────── • ✦

The Last Day - Vanishing

On the seventh day, the camp was found deserted. No bodies. Nothing. Only bandages, tools, and the collapsed crosses. The sky was white. Total silence.

Only a phrase carved with a knife in the central stone:

“Where hope dies, I remain. Where faith breaks, I walk. I am the echo. I am the white.”

✦ • ────────────── • ✦ • ────────────── • ✦

End of testimony. Beginning of myth.

Today children are told that if you cry in your sleep over something you don't remember, the White Man has seen you. That veterans who speak for themselves are still responding to him. That the Church does not mention him because he remembers everything that it wants to forget.

A HAESENI PERSPECTIVE

PUBLISHED BY

ERIKA KORTREVICH

569 E.S. 

THE PETRAN CIVIL WAR, sometimes pejoratively called the Cuckold’s War due to the affair between Archduchess Renilde I and Prince Marius Audemar of Haense, was a year-long internal conflict in the Commonwealth of the Petra. The Archduke-Consort, Constanz Novellen, launched a coup d’état against his sovereign wife and successfully seized the capital city of Valfleur with the support of the Sons of Petra Resistance Movement. After a full year of occupation and martial law, the Partisan Loyalists on the side of Renilde I reclaimed Valfleur and put an end to the conflict.

This period of history is particularly compelling for several reasons. Unlike prior civil conflicts such as the War of the Two Emperors, Brothers’ War, Acre Rebellion, or Savoyard Succession Crisis—each resulting in catastrophic changes to their nations—the Commonwealth remained intact, showcasing the resilience of its political structure. The strength of the Petran Constitution played a crucial role in this stability, underlining its importance in preserving order during times of turmoil. Additionally, the war highlighted the power dynamics between a female sovereign and her consort, especially when contrasted with other female monarchs like Anne I, Holy Orenian Empress, and Queen Johanna I of Savoy whose spouses were elevated to equal regnal status upon marriage. Lastly, the Kingdom of Hanseti-Ruska’s involvement in this foreign civil war stands out, as no other external powers intervened—an unusual scenario given Constanz’s origins as a Prince of Balian, which might have suggested potential support from that Kingdom.

I

THE

Archduke Constanz shortly after his marriage.

CONSTANZ ANTON NOVELLEN, Archduke-Consort of the Petra, was born as Prince Constantine Anthony in 419 E.S. to John I, King of Balian, and Queen Gwyneth of Karosgrad. Although a fourthborn child and secondborn son, he was the leader of a strong faction during his father’s reign, a faction that rejected the neo-Akritian cultural direction John I had taken upon the formation of the Grand Duchy of Balian.

THE FORMATION OF BALIAN

To understand Empire-descended states such as the Kingdom of Balian, we must first understand how the Holy Orenian Empire met its end, and to understand this, we must know the impact of the Brother’s War of 421 E.S. This conflict was between Emperor Peter IV and King Frederick I over the succession of the Holy Orenian Empire. Peter IV, supported by the Imperialists, claimed his right of succession by being the firstborn son of Philip III and Anastasia I. Frederick I, though a younger son, claimed to have been the last to see his parents alive. On their deathbeds, Frederick I asserted that the Emperor and Empress bade him to take the throne and formally dissolve the Empire in favour of the Kingdom of Oren. His supporting faction was known as the Royalists.¹ The Brothers’ War was a short but violent civil war ending in Royalist victory when Frederick I stormed the capital of New Providence. Peter IV and his wife, Empress Lucia of Azor, were publicly executed in the throne room of the Aster Palace.

Prince John Casimir, brother to Philip III, supported the Imperialist faction during the Brothers’ War. He famously duelled Frederick I during the Battle for New Providence but was severely wounded.² Bleeding and broken, the battle all but lost, Prince John fled the city with a handful of surviving soldiers. They travelled south, as far from the lands of the now-Kingdom of Oren as they could, coming to settle in the southern deserts of Almaris, separated from the main continent by a narrow sea. It was there that Prince John founded the Grand Duchy of Balian. Named for Saint Lothar of Balian, it had been the Star of Saint Lothar that led Prince John to the lifesaving natural spring atop the Mont Monterosa, the spot where he and his wife would later construct the city of Atrus.³

Rather than wholly adopting the Petrine identity of the fallen Empire, Prince John had the opportunity to forge a new identity, one influenced by his own personal interests, the indigenous Qalasheen, and the Rhenyari traders who came by ship to the seaside city of Atrus. Prince John had a fascination with Akritian culture—an ancient culture from the island of Akritos that had more modern roots in the Archduchy of Lorraine (later the Kingdom of Lotharingia). He therefore adopted many Akritian customs, including style of dress and stargazing traditions. He reigned as Grand Duke of Balian for twenty years before adopting the title of King of Balian in 441 E.S.⁴

AS A PRINCE OF BALIAN

Two factions began to form in the latter half of John I’s reign, dividing support between his two sons, the Princes Alexander and Constantine. Prince Alexander, as the heir, would follow in his father’s footsteps of neo-Akritian customs, while Prince Constantine rejected what he perceived to be an emulation of an archaic civilisation with no real connections to the Balian people beyond his father’s fascination with it.⁵ Perhaps as a way to put an end to these squabbles, and ensure that Balian would follow in the culture he had designed rather than be swayed by the faction of Prince Constantine, John I agreed to an arranged marriage between Prince Constantine and the young Archduchess of the Petra, Renilde I.⁶

An old map of the Holy Orenian Empire.

When Prince Constantine departed north into the lands of the old country to marry, he was accompanied by many bureaucrats and government minds who had served in the Empire of Oren before its collapse. The quality of Balian’s leadership suffered in the wake of this exodus, as did the nation as a whole.

Under the reign of Alexander I, Prince Constantine’s brother, Balian pursued the Alexandrine Reforms (known to the Balianese as the Renovatio).⁷ This was spurred in part by the discovery of the Stones of Saint Lothar, a series of ancient tablets detailing the ancient and extinct Balthalite civilisation, which Balian then began to emulate, deeming itself a modern-day successor. The Renovatio helped to stabilise and revitalise the nation, which had suffered from the departure of Prince Constantine with his retinue of political minds. There was also a push to adopt more of the Rhenyari culture due to increased diplomatic ties with the distant realm of Ba’as, solidified by a union between Prince Hadrian, the heir to Balian, and Princess Andromeda of Ba’as. They reigned side by side as Adrian I and Queen Andromeda after Alexander I’s death in 474 E.S.

1] HL Justinian Nafis and HL Adolphus Gloriana, THE DECLINE AND FALL OF THE HOLY ORENIAN EMPIRE: Volume X; The Song of the Furnestocks, 452 E.S.

2] HL Justinian Nafis and HL Adolphus Gloriana, THE DECLINE AND FALL OF THE HOLY ORENIAN EMPIRE: Volume XI; The Plight of the Novellens, 457 E.S.

3] HL Luis Francesc Martin and HL Rupert Napier, The Balianese: The Heartlanders of the Terra del Sur, 468 E.S.

4] HL Casimir Vilac, The Monarchs of Balian, first published 525 E.S.

5] HL Luis Francesc Martin and HL Rupert Napier, The Balianese: The Heartlanders of the Terra del Sur, 468 E.S.

6] HRH Sibyl Novellen, Princess of Balian, The History of the Kingdom of Balian, 493 E.S.

7] HE Sarson Halgrim, Principal Secretary of the Kingdom of Balian, Renovatio, 459 E.S.

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II

THE

BETWEEN RENILDE AND CONSTANZ

THE MARRIAGE BETWEEN RENILDE I, ARCHDUCHESS OF THE PETRA, and Prince Constantine of Balian was a significant political union orchestrated by Dame Catherine of Furnestock, the Regent and Chancellor of the Petra. While King John I of Balian may have agreed to the marriage, it was Dame Catherine who played the pivotal role in arranging it. 

Dame Catherine was the firstborn child of Philip III and Anastasia I, making her the Princess Imperial of the Holy Orenian Empire and the elder sister of Peter IV, Holy Orenian Emperor, and Frederick I, King of Oren. She was one of the founders of the Commonwealth alongside Archduke Paul I and a signatory to the Petran Constitution.⁸ Following the untimely death of Archduke Paul I, Dame Catherine was called out of retirement to serve as Regent to his young daughter, Renilde.⁹ She worked tirelessly to cement the union between Renilde and Prince Constantine because, to her, this marriage was not merely a political manoeuvre but held deeper spiritual significance. 

Her motivation for arranging this marriage stemmed from a profound spiritual experience. Dame Catherine claimed to have been visited by Saint Julia in a vision many years before.¹⁰ This vision, she believed, tasked her with the holy mission of reuniting her family through the unification of the Novellen lines from both the Kingdom of Oren and the Kingdom of Balian. Although the Kingdom of Oren had since fallen due to the Harvest Revolution (also known as the Acre Rebellion),¹¹ this marriage provided an opportunity to reconcile the disparate bloodlines. Dame Catherine viewed the union as a means to end the cycle of destruction that had plagued the history of House Novellen. The union was also a cornerstone of the preparations Dame Catherine made as regent in order for Renilde to start her reign as Archduchess on steady footing.¹²

For King John I, this marriage represented a strong alliance with the new Archduchy of Petra.¹³ By having his son marry Renilde I, he sought to solidify the bond between their nations. This political strategy aligned with Dame Catherine’s more personal motivations, and the pair were married in 448 E.S. Even in the formal invitations to the wedding, the marriage was explicitly matrilineal, meaning any children born of their union would belong to their mother’s dynasty; all power Constanz had as Archduke-Consort derived from his sovereign wife.¹⁴

The very same year of their marriage, Archduke Constanz began signing international pacts on behalf of the Commonwealth alongside Renilde I. This suggests a high degree of involvement in international and diplomatic affairs for the Petra, considering there are at least eight treaties, trade agreements, and pacts bearing the Archduke-Consort’s signature.^15-22 He was also involved in many domestic matters including issuing edicts for mayoral elections,²³ the formation of the Chancellery,²⁴ and the creation of an exports company.²⁵ It was also during those early years that the Sons of Petra—a military group that famously aligned itself with Constanz during the Civil War—was formed. They held a feast in 449 E.S. to celebrate the Archducal wedding.²⁶

A young Archduchess Renilde I, attended by her sister, Charlotte, and her ladies-in-waiting.

According to an exclusive interview with Queen-Emeritus Renilde I, she described her marriage with Archduke Constanz in those early years as more of an acquaintanceship. He had been much older when they wed, and would “act as though he was humouring me when I would tend to the matters of the realm. As if he was in charge, and he was simply letting me have my little dream.” It is the Queen-Emeritus’ belief that Archduke Constanz was already solidifying power for himself in the earliest years of their marriage, and that a coup d’état was an inevitability. 

REBUKE OF THE HOLY MOTHER CHURCH

Indeed, the Archduke-Consort had already embroiled himself in a matter of some controversy two years before the Civil War broke out, overstepping the bounds of his power as consort. Against the Archduchess’ wishes, he committed the Commonwealth to a series of demands against the Church for the attempted assassination of Prince Frederick II of Sedan.²⁷ These demands included the redrawing and creation of dioceses, the introduction of secular investiture whereby Canonist Princes would be allowed to appoint their realm’s Primate Bishop of Archbishop, a requirement that the Holy Inquisition seek permission from Canonist Princes before using force in their lands, and the immediate dismissal of Viktor Cardinal Nescia, who had led the attack on Sedan.

In a later petition to venerate King Charles I of Aaun and King Alexander I of Balian, the Archduke-Consort’s involvement was described thusly: “The ink had barely dried on the traitorous document as had war erupted in [the] Petra. Constanz, the Archduke of [the] Petra, was immediately outed as a subversive figure, and revealed to have been mongering for war against nations and institutions (such as the Church) which ought to have been her friends. The Archduchess rebuked him, begged God for forgiveness, and crushed that degenerate wormtongue in holy combat.”²⁸

The rebuke mentioned in this missive came in the form of a statement from Renilde I after the Archduke-Consort had launched his coup d’état, where she claimed that Constanz had overreached his station by inciting hostile relations against fellow Canonist Princes as well as opposing the Church and making demands for unfathomable privileges.²⁹ We turn, now, to the inciting incident of the coup d’état that devolved into civil war.

8] The Riverbook, Chapter I: The Republic’s Founders, 481 E.S.

9] HG Renilde I, Archduchess of the Petra, and HE Dame Catherine of Furnestock, Princess-Regent of the Petra, A Declaration of Succession and Regency, 447 E.S.

10] HL Elizabeth Brae, Lady of Du Loc, President of the Northern Geographical Society, On the Covenant of Casica, 522 E.S.

11] HL Justinian Nafis and HL Adolphus Gloriana, THE DECLINE AND FALL OF THE HOLY ORENIAN EMPIRE: Volume XII; The Fall of Oren & Epilogue, 464 E.S.

12] HRH Paul Alexander of the Petra, Prince of Valfleur, Centennial de le Petrére, 508 E.S. 

13] HRH Sibyl Novellen, Princess of Balian, The History of the Kingdom of Balian, 493 E.S.

14] HG Renilde I, Archduchess of the Petra, and HIH Constantine Anton Novellen, Prince of Balian, The Laurel Union, 448 E.S.

15] The Treaty of Atrus, 448 E.S. 

16] The Treaty of Spilt Blood, 451 E.S. 

17] The Petrine-Dwarven Free Trade Agreement, 451 E.S. 

18] The Petran-Urguani Concordat, 458 E.S.

19] The Song of the River, 459 E.S. 

20] A River of Stars, 461 E.S. 

21] In the Mountain the River Forms, 461 E.S. 

22] The Atrus Covenant, 461 E.S.

23] HG Renilde I, Archduchess of the Petra, and HG Constanz Anton, Archduke-Consort of the Petra, The First Mayoral Election of Valfleur, 450 E.S.

24] Louis Valencour d’Azor, Lord Chancellor of the Petra, The Azor Administration, 451 E.S.

25] The Petran Export Company, 452 E.S.

26]  Lambert Lawrence, Commander of the Sons of Petra, and Laurens Henri Halcourt d'Artois, Sergeant of the Sons of Petra, The Feast of New Beginnings, 449 E.S.

27] HSH Frederick II, Prince of Sedan, and others, The Blood of the Goat, 460 E.S.

28] Anonymous, To Recognise the Standard Bearers of Canonism, 478 E.S.

29] HG Renilde I, Archduchess of the Petra, A Cuckold’s Ire, 462 E.S.

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III

RENILDE’S

ARCHDUKE PAUL I HAD BEEN CLOSE FRIENDS WITH King Karl III of Hanseti-Ruska, meaning that Renilde grew up alongside the princes Georg and Marius. After Karl III passed away and Georg I ascended the throne, it was Prince Marius who would frequently visit the city of Valfleur to attend the Petran Court, as a means to continue fostering the relationship between Hanseti-Ruska and the Commonwealth. His visits became more frequent, no longer coinciding with sessions of court but rather to enjoy the company of the Archduchess. It is during these visits that the romance between Renilde I and Prince Marius blossomed, and continued in secret for close to a decade. They exchanged a number of letters in their times apart and met covertly whenever they could.

Their love for one another was true, and they even intended to marry, but first, Renilde I had to end her marriage to Archduke Constanz. A few short weeks before she could carry out her plan to seek a dissolution of her marriage, a man loyal to the Archduke-Consort broke into the Archduchess’ writing desk and discovered the letters from Prince Marius. War was declared against her the next day.

Renilde I engaged in a game of chess against one of her ladies, observed by Prince Marius of Haense.

There is no doubt that Renilde I committed the sin of adultery—a sin she has since confessed to and done penance for. Yet the immediate declaration of war speaks to the suspicions that the Archduke-Consort had already been intending to take power for himself, and that this revelation was merely a convenient excuse for him to do so. We need only look to the pages of history to realise that never before had a sovereign’s nation been taken from them due to infidelity. 

Male rulers do not face the same level of scrutiny or consequences for their behaviour. While a man’s infidelities might be gossiped about, as they were for Emperor Peter III and King Andrik III,³⁰ they rarely form the basis for challenging his right to rule or his capabilities as a leader. Instead, evaluations of male leaders tend to focus on their political decisions and military prowess. This disparity reflects deeply ingrained societal biases that have not shifted even with historical movements like the Rosemoor Convention and Karenina Accord. Women in power are held to impossibly high moral standards, with any perceived transgression used as evidence of their unsuitability for leadership. 

Many of the condemnations of Renilde I stemmed from her infidelity, not her ability to lead, even extending to claims that she had flirted with a dwarf while visiting the Grand Kingdom of Urguan for diplomacy.³¹ Parallels can be drawn with the slander and mockery of Princess Charlotte Augusta of Aldersberg, with allegations that she had become the mistress of the Grand King of Urguan.³² For women in power, their personal lives and conduct become targets for criticism. Rumours, regardless of their veracity, are used to paint women as morally corrupt and unfit to rule. Implying affairs with dwarves adds an element of the grotesque, further attempting to demean and ridicule these women. It is also offensive to dwarfkind, who are longtime and staunch allies of Hanseti-Ruska.

The use of slander as a political tool reveals a persistent undercurrent of misogyny. By focusing on alleged affairs or other misconduct rather than their actual capabilities or accomplishments, these tactics serve to reduce powerful women to their private lives, denying them the same consideration of their leadership qualities that men receive.

30] Father Blackwater, On Infidelity, 462 E.S.

31] Garedyn the Green, High Prophet of The Brathmordakin, High Chief of Hefrumm, Grand Steward of the Grand Kingdom of Urguan, The Cuckory Continues, 462 E.S.

32] HL Erika Kortrevich, The Empress Who Never Was: The Legacy of Princess Charlotte of Aldersberg, 558 E.S.

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IV

SONS OF PETRA

The city of Valfleur and the River Petra.

ARCHDUKE CONSTANZ’S BEHAVIOUR REFLECTS the pattern of an ambitious man seeking to assert dominance and power through his marriage to a ruling woman. By consistently referring to himself as the “Archduke” rather than “Archduke-Consort,” Constanz attempted to elevate his status and reduce Renilde’s position as the true ruler of the Petra. This specific linguistic choice reveals his desire to be seen as an equal or even superior authority figure. It also mirrors his earlier ambitions in Balian, where he had sought to implement his own vision of governance. The Commonwealth of the Petra presented him with a second chance to realise his imperialistic goals in the lands of the old country and reshape the political landscape according to his own ideals and that of his Imperial bureaucrat advisors, disregarding the established traditions and constitutional framework of the Petra.

No doubt Constanz assumed the unions between Anne I and Joseph II of Oren and Johanna I and Georg I of Sutica set a precedent. However, the decision to elevate Joseph Clement de Sarkozy and Georg Barclay to equal regnal status alongside their respective wives hinged on a complex array of factors that were simply not present in his marriage to Renilde I. While Anne I and Johanna I undoubtedly possessed the dynastic claims through their bloodlines, their husbands brought unique strengths and resources to the table that were deemed essential for effective governance and stability of the Holy Orenian Empire and throne of Sutica respectively.

In the case of Anne I and Joseph II, their deep affection and partnership played a significant role, with most decisions made with the input of the other.³³ Joseph II was a scholar with exceptional skills in statecraft and policy, having benefited from the tutelage of the previous Lord Protector of Oren, his father, Adrian de Sarkozy. Though not a military man, his wisdom allowed him to delegate effectively to competent generals. Beyond these personal attributes, Joseph was appointed the Duke of Adria and used his oratory skills to rise in station. These qualifications made him a wise choice of co-monarch alongside Anne I. The elevation of Joseph II was a testament to a new age of the Empire, where competency and partnership were valued alongside dynastic lineage, especially considering the years of instability in the wake of the War of Two Emperors and the subsequent periods of unrest and interregnum. 

The elevation of Georg I alongside Johanna I was driven by strategic considerations. While Johanna I, as the daughter of King Corwin I, held the bloodline claim to the throne of Sutica, the nation had to be reclaimed from the hands of pagans before she could assume the throne. The success of the Canonist Reclamation of 374 E.S. was largely due to the resources and support provided by House Barclay, to which Georg I was born.³⁴ The decision to crown Georg I as co-ruler, therefore, acknowledged his crucial contribution to restoring Canonist rule.

In contrast, Constanz came to the Petra to wed an Archduchess who already held her titles and ruled over a stable nation. There were no extenuating circumstances which suggested he should share equal status with his wife.

THE COUP D’ÉTAT

Upon hearing word of his wife’s infidelity, the Archduke-Consort acted quickly. While Renilde I was in Karosgrad on a diplomatic visit, the Sons of Petra seized the city of Valfleur and declared martial law. This left the Archduchess at the borders of her own realm, calling her loyal commanders to her side, securing the services of mercenary companies, and convincing King Georg I of Haense to commit the Brotherhood of Saint Karl to her cause.

As news of the affair spread, a wave of denunciations swept through the Commonwealth of Petra. One particularly scathing declaration branded the Archduchess a parasite, asserting that the people of the Petra held unwavering loyalty to Archduke Constanz.³⁵ This missive claimed that the city had been desolate during the reign of Renilde I, emphasising that the citizens had chosen Constanz as their rightful ruler, even though he was but a consort. Lord Albert, the eldest son of Renilde I and Constanz, issued his own statement. He implored his mother to surrender and called upon the people of the Petra to rally behind his father, the Archduke-Consort.³⁶ These declarations further intensified an already volatile situation, deepening the rift between the Loyalist Partisans and the Sons of Petra Resistance Movement as battle lines began to be drawn.

For her part, Renilde I responded to the allegations and her husband’s coup.³⁷ She accused Constanz of attempting to overthrow her rule and fabricating allegations of infidelity, as well as asserting that his actions threatened the republican traditions of the Petra as established by her father, Archduke Paul I. In particular, the recognised line of succession was limited to those born of the blood of Paul I, who carried the name of his House.³⁸ Invoking her constitutional rights, Renilde I dismissed Constanz as the Archduke-Consort and exiled him from the Petra. While this document was well propagated, it was not heeded. Constanz continued his occupation, even gaining the support of the Petra Post, which published articles urging the Petran people to turn against the Archduchess and provide materials, weapons, and armour for the war effort.³⁹ 

One of the earliest casualties of the Civil War was Lady Bianka Jazlowiecki. She was executed by men under the Archduke-Consort’s banner, an event which was investigated by Father Blackwater.⁴⁰ He reached the conclusion that Lady Bianka had been a non-combatant supporter of Renilde I, and that the claims that she was a practitioner of dark magic were both untrue and not the leading motive for her murder.⁴¹ Lady Bianka, who was the Lady Chamberlain of the Commonwealth, had been married to Lord Louis d’Azor, the Chancellor, some four years before her death.⁴² Lord Louis supported Archduke Constanz during the Civil War and, according to his own mother in a writ of disownment, allowed the gruesome murder of his wife.⁴³  At the conclusion of the war, he was stripped of his title as heir and exiled from the Commonwealth.

THE BATTLE FOR CASTLE MOERE

A Knightly Tribunal was called so that the knights of the Petrine Laurel could bring Renilde I to trial for her adultery.⁴⁴ Rather than attend in person, she sent forth Sir Paul Montalt, the leader of her Loyalist forces. Sir Paul had served as a general within the Petrine army during the reign of her father and had been the head of her own household guard before being exiled in the power struggles that followed the death of Grand Master Thomas of Balamena.⁴⁵ He nevertheless returned from abroad to lead the Archduchess’ armies, leading a raiding party that stormed Castle Moere during the tribunal. It was there that Sir Arthur de Lyons, Knight Paramount of the Petrine Laurel, was slain, allegedly by Azdrazi in the service of Renilde I.⁴⁶ Constanz was captured and brought to Courteis Hale for peace talks, which will be discussed in more detail in the next section.

The attack on Castle Moere was met with outrage by the Petran people who stood in support of Constanz. There were calls for Renilde I to be excommunicated by the Church and declared anathema, not only for her adultery, but also for her slaughter of the Petran people with the blades of the Ferrymen mercenary company and the Haeseni.⁴⁷ Her daughter, Lady Elowyn, penned a letter lamenting the attack on Petrans by foreign swords.⁴⁸ A similar sentiment was shared by Dame Livia d'Anpalais, who wrote, “There was no coup to dethrone Renilde over some sordid affair. There was only a response to the forces she brought to our doorstep, threatening many lives.”⁴⁹

Sir Laurens Halcourt’s actions to disband the Sons of Petra and form the Petrine Regiment,⁵⁰ along with his reaffirmation of fealty,⁵¹ came as a belated attempt to rectify a critical oversight in Renilde’s governance. It was a grave error on her part to have allowed Constanz control over the Sons of Petra, effectively giving him command of the Commonwealth’s main military force beyond household guards. This misstep forced her to rely on the Ferrymen and seek assistance from foreign powers like Haense when the Civil War erupted, placing her in a precarious position post-war of having to justify these actions to her people.

33] HL Justinian Nafis and HL Adolphus Gloriana, THE DECLINE AND FALL OF THE HOLY ORENIAN EMPIRE: Volume VI; Anne & Joseph, 442 E.S.

34] HL Ulrich Lothar von Alstreim, Monarchs of Sutica, 411 E.S.

35] Anonymous, The Parasite of the River Petra, 462 E.S.

36] HL Albert Temesch et Moere, For the Commonwealth, 462 E.S.

37] HG Renilde I, Archduchess of the Petra, A Cuckold’s Ire, 462 E.S.

38] HG Paul I, Archduke of the Petra, The Edict of 1893, 446 E.S.

39] The Petra Post, Vol I, No VII, 462 E.S.

40] Fr Blackwater, An Inquiry into the Death of Bianka Ophelia Jazlowiecki, 462 E.S.

41] Fr Blackwater, The Blackwater Dossier, 463 E.S.

42] HE, Sir Louis Valencour d’Azor, Challencor of the Commonwealth, and HE Bianka Jazlowiecki, Lady Chamberlain of the Commonwealth, On the Banks of the River Petra, 458 E.S.

43] TMH Mariana Antoinette d’Azor, Countess of Azor, Writ of Disownment, 465 E.S.

44] Sir Arthur de Lyons, Knight Paramount, and others, A Call to Trial, 462 E.S.

45] The Riverbook, Chapter I: The Republic’s Founders, 481 E.S.

46] TRH Robert Joseph de Lyons, Viscount of Enderoca, From River to Desert to Shore, 540 E.S.

47] Anonymous, Blood Within the River, 462 E.S.

48] HL Elowyn Temesch et Moere, To Renilde I, 462 E.S.

49] Dame Livia Elena d'Anpalais, One Last Chance, 462 E.S.

50] HE, Sir Laurens Henri Halcourt d’Artois, Marshal of the Commonwealth of the Petra, General of the Petrine Regiment, Baron of Artois, Dissolution of the Sons, 462 E.S.

51] HE, Sir Laurens Henri Halcourt d’Artois, Marshal of the Commonwealth of the Petra, General of the Petrine Regiment, Baron of Artois, Reaffirmation of Fealty 1909, 462 E.S.

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V

LOYALIST

Brother fights against brother in the Battle for Valfleur.

AT THE BATTLE FOR CASTLE MOERE, Constanz was not slain outright but rather captured and brought to Courteis Hale to engage in peace talks at the urging of Father Blackwater, a preeminent priest.⁵² Dame Catherine of Furnestock, wrought with despair at witnessing a third civil war break out within the heartlands during her lifetime, attempted to negotiate an accord between the Sons of Petra and the Loyalists.⁵³ The talks seemed promising at first, until Constanz abruptly withdrew from negotiations at the eleventh hour. Sir Paul Montalt gouged out Constanz’s eye in retribution and sent him and his commanders on their way.⁵⁴ They did not kill him outright at the urging of Father Blackwater, preferring instead to beat him and the rebel forces in righteous battle rather than when they had already been defeated at Castle Moere.

Preparations for the Battle of Valfleur then began in earnest, for the Archduchess and her Loyalist forces knew that Constanz would never surrender the city—it would have to be reclaimed to put an end to the civil war. The Ferrymen began rigorous training of the Petran Loyalists in preparation for battle, for the Sons of Petra greatly outnumbered them.⁵⁵

Constanz, meanwhile, consolidated his power in Valfleur. He named the experienced Sir Edmond de Rouen as his field marshal and gathered an army of some twenty-four hundred men.⁵⁶ The Sons of Petra had a numerical advantage, but they lacked the seasoned leadership of the Loyalist faction and the training of the Ferrymen. 

The Loyalist forces, numbering nineteen hundred, took up positions on the hills overlooking the city. The battle began with a hail of arrows, but few fell in this initial exchange. Seizing the initiative, Prince Marius and Joseph Vasile, a former Petran squire, led a daring flanking manoeuvre through the streets of the city. In the fierce fighting that followed, they managed to wound and capture one of Constanz’s principal commanders, Gregor Malinov.⁵⁷

Realising the precariousness of his position, Constanz ordered a full charge, hoping to overwhelm the Loyalist lines with sheer numbers. The fighting was intense and costly for both sides. Sir Paul Montalt took a spear to the leg but fought on, while Sir Valentin Mareno suffered an axe blow to the chest yet remained at the front. Even Archduchess Renilde I herself was unhorsed multiple times but refused to retreat. As the battle hung in the balance, it was Prince Marius who turned the tide. Taking charge of a group of Loyalist knights, he led a fierce counterattack that began to push back the rebel lines. In the chaos, Dame Charlotte Roberta, Renilde’s sister, struck Constanz from behind, forcing him from the field. With their leader fallen, the rebel army began to crumble. A last-ditch effort by Sir ‘Wings’ von Draco to salvage the day was thwarted in a whirling duel with Joseph Vasile.

Victorious, Renilde I and her Loyalists entered Valfleur to the cheers of a populace relieved that a prolonged siege had been averted. The civil war, though brief, had exacted a heavy toll on the Commonwealth. In the days that followed, both Renilde I and Prince Marius undertook penances for their adultery and fornication, seeking to make amends for the sin that had sparked the conflict. The surviving members of Constanz’s Round Table formally recognised the legitimacy of Renilde I and renounced any future rebellious activities.⁵⁸ Sir Edmond de Rouen, who had fought valiantly for the losing side, was stripped of his lands and titles and sent into exile. It was a bitter end for a knight who had served Petra faithfully for so long.⁵⁹

DUEL BETWEEN MARIUS AND CONSTANZ

The Petran Civil War was effectively over, with the Loyalist forces emerging victorious, and the defeated Archduke-Consort found himself in a desperate situation. As a final, dramatic gesture, Constanz issued a challenge to Prince Marius—a duel to the death.⁶⁰ This last-ditch effort was likely motivated by personal vengeance rather than a hope of altering the war’s outcome. The duel, which occurred in the arena of Karosgrad, represented a climactic end to the conflict, pitting the disgraced Constanz against the man he believed had caused his downfall.

Prince Marius emerged victorious from the duel, ending Constanz’s life with a blow to the neck. After he and Renilde I had carried out their penances, they were wed on the shore of the River Petra in 464 E.S. with the blessing of Prince Marius’ brother, King Georg I.^61-62

Archduchess Renilde I and her new consort, Prince Marius, at a session of the Petran Court.

52] Fr Blackwater, A Requested Mediation of the War in Petra, 462 E.S.

53] HL Elizabeth Brae, Lady of Du Loc, President of the Northern Geographical Society, On the Covenant of Casica, 522 E.S.

54] Sir Paul Montalt, There Is But One Archduchess, 462 E.S.

55] Ferrymen History, 504 E.S.

56] Fr Blackwater, The Life of Sir Edmond de Rouen, 467 E.S.

57] Sir Paul Montalt, The Battle for the Commonwealth, 462 E.S.

58] HE Louis d’Azor, Chancellor of the Commonwealth, and others, Writ of Dissolution, 463 E.S.

59] Fr Blackwater, The Life of Sir Edmond de Rouen, 467 E.S.

60] HIH Constantin Novellen, Prince of Balian, The Fate of the Second Sons, 462 E.S.

61] HG Renilde I, Archduchess of the Petra, HRH Marius Barbanov-Bihar, Duke of Markev, Rendezvous by the River, 464 E.S.

62] Patriarch Iosif, Lord Palatine, Patriarch of Jorenus, The Palatial Post: Seventh Edition, 466 E.S.

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IV

THE RECLAMATION OF VALFLEUR marked a turning point for the Commonwealth. Renilde I, chastened by the near-loss of her throne, recommitted herself to ruling justly and wisely. As she recognised in her own retirement address some decades later, “I owe everything to my people and their enduring spirit. To the Heroes of the Petra, without which my reign would have come to an abrupt and humiliating end during the Petran Civil War.”⁶³ The loyalty of figures like Sir Paul and Sir Valentin was rewarded, and they became key advisors in the rebuilt government. The Civil War, however, left its scars.

HANSO-PETRAN RELATIONS

The Haeseni were brought into the conflict because of Prince Marius’ part in the affair, but also because some Haeseni had been present in Valfleur at the beginning of Constanz’s coup. The Lord Palatine at the time, Patriarch Iosif, stated, “It must be stressed that, while a sin had been committed, the false Archduke used it as a chance for opportunistic gain to try and usurp the title for himself in violation of God’s mandation despite having no dynastic claim and without any consultation with the Church.”⁶⁴ This shows an ideological support for Renilde I, aligning with her views that Constanz had been attempting to amass power for himself.

King Georg I was apparently very angry with Renilde I and his brother, Prince Marius, for causing such an ordeal, but after they had gotten back into his good graces, Hanseti-Ruska and the Commonwealth signed an alliance what was to last until the end of the King and Archduchess’ reigns, whichever should end first. In Queen-Emeritus Renilde I’s words, Haense coming to her aid in the Civil War “forged an unbreakable bond.” It is a bond we enjoy to this day, with close diplomatic ties with our friends in the Petra.

PUBLIC OPINION OF RENILDE I

The involvement of the Ferrymen in the Petran Civil War was a particularly controversial alliance for Renilde I. Having allowed Constanz control over the Sons of Petra, the Archduchess was forced to seek external support, most notably from Haeseni knights and mercenary companies like the Ferrymen. However, not so very long ago had the Ferrymen launched raids against the Petran people—aligning with a group that previously attacked the Commonwealth had the potential to damage the Archduchess’ credibility among her subjects.

The context of this is that Sir Valentin Mareno, a former Ferryman who had become a loyal Petran knight, left the Commonwealth due to the growing influence of Imperial supporters under Archduke Constanz’s leadership. Unable to maintain influence within the Commonwealth, Sir Valentin turned to his former comrades in the Ferrymen for assistance. This led to a series of raids against the Petra, culminating in a full-scale battle. It was here that Sir Valentin came across Sir Paul Montalt, a former friend within the Commonwealth who also opposed the increase of Imperial sympathisers brought by the Archduke-Consort’s. They agreed that, were there to ever be a coup d’état launched by Constanz against Renilde I, the Ferrymen would support the side of the Petran Loyalists.⁶⁵

Although the Archduchess was able to reclaim her throne and bring stability to her nation, these lingering sentiments would rise again in her later life, particularly with the controversies of the Marnan Brigade, a subject that will be discussed in a future publication.⁶⁶  There also remained lingering support for Constanz even decades following his death, for example the existence of the River Constanz, a tributary of the River Petra, which was mentioned in a pact between the Commonwealth and the League of Veletz.⁶⁷ That the river bore his name shows that he held remnant support, although the river has since been renamed to the River Leitha following the fall of Aaun.

A current map of the Commonwealth.

PETRAN STABILITY

The Commonwealth’s constitution and governmental structures provided stability during a potentially destructive civil war. The institutions of the Petra, rooted in Petrine Liberalism and reimagined under the Round Table, garnered support from sympathetic liberals not just in the Heartlands, but abroad.⁶⁸ Renilde I, as the successor of Paul Salvian, embodied the Republic’s ideals, positioning the Commonwealth as a bastion of elected, accountable government.

Through the strength of these institutions, the Petra has been able to survive not only the Civil War, but also the formation and dissolution of the Heartlander Confederation. The formation of the Heartlander Confederation during the reign of Queen Catherine I aimed to unite the Apostolic Kingdom of Aaun and the Commonwealth of the Petra, addressing shared histories of conflict and foreign interference. The Confederation’s structure maintained separate monarchies initially, with plans for eventual unification through marriage. It established a national government, including the Heartlandic Council and the Garmont Assembly, while preserving provincial autonomy.⁶⁹

However, the merger proved challenging. Despite the vision of unity, the sudden passing of the original monarchs left their successors without the same close relationship. Diverging identities and institutional divisions emerged between the Petran and Aaunic components.⁷⁰ Recognising these challenges, the Exit Clause (Article VII) was invoked, dissolving the Heartlander Confederation.⁷¹ This dissolution returned sovereignty to the Commonwealth of the Petra and the Apostolic United Kingdom of Aaun, releasing them from previous obligations while maintaining a defensive alliance.

That the Commonwealth persists to this day is a testament to the constitution’s strength and endurance.

BALIAN

Finally we come to the Kingdom of Balian, Constanz’ homeland. King Alexander I had not sent any aid to his brother during the Civil War, remaining neutral in recognition of the legitimate rule of Renilde I. However, once the conflict was done, he opened his arms to Petran refugees, particularly those who had sided with Constanz.⁷² The wife and children of Sir Arthur de Lyons, who had been killed at the battle for Castle Moere, fled to Balian, where the House continues to flourish to this day.⁷³

63] HRM Renilde I, Queen of the Petra, The Lioness Rests, 501 E.S.

64] Patriarch Iosif, Lord Palatine, Patriarch of Jorenus, The Palatial Post: Seventh Edition, 466 E.S.

65] Ferrymen History, 504 E.S.

66] Ser Stefan af Don af Petra, Knight of the Petrine Laurel, Lament for the Commonwealth, 539 E.S.

67] Pactus Pontis, 496 E.S.

68] Davide of Furnestock, Adrians in Petra’s Civil War,  510 E.S.

69] HRM Catherine I, Queen of the Petra, and HRM John I, Apostolic King of Aaun, To Unite the Heartlands, 525 E.S.

70] HRM Adalia I, Queen of the Petra, The Queen’s Address, 541 E.S.

71] HRM Adalia I, Queen of the Petra, HRM Charles II, Apostolic King of Aaun, HH Deunoro I, High Pontiff of the Church of the Canon, Two Roads, 540 E.S.

72] HRM Alexander I, King of Balian, To Those Who Are Lost, 462 E.S.

73] The Catalogus Baronum: Balian's Archive of Peers, 463 E.S.

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IV

It has been my pleasure and my duty to serve you all, of the Petran realm, and to prove to the onlooking world that we are more than what was left behind in the ashes of the Petran Civil War. We are more than just a standing of a few people, being pushed around by the politics that surround us. We have risen, like a phoenix from her ashes, born again into a prosperous, bustling metropolis belonging to the bosom of the Heartlands.

Queen Renilde I of the Petra

THE PETRAN CIVIL WAR stands as a pivotal moment in the Commonwealth’s history, underscoring the enduring strength of its foundations even in the face of internal strife. It is a particularly compelling chapter in history because, unlike previous civil wars that led to fragmentation, the Commonwealth of the Petra demonstrated remarkable resilience. It emerged intact; a testament to the strength of its institutions and the will of its people. Perhaps the dream of Dame Catherine of Furnestock really did come to fruition; a strong, stable, and flourishing Heartlands.

PETRA, FLOWING WATER! AVE! AVE!

Her Ladyship, ERIKA KORTREVICH, 

River Court | Pétrine Culture
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PÉTRINE SEASONS OF TRADITION
Penned by His Royal Highness, Prince-Consort of the Petra, Asad of Abrana
 

Issued and averred by

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From the Retinue of Chronicles & Culture

Atstana de Regne Petrère, 148

FOREWORD

As a Consort who was not born to the nation I now serve, but instead one who came to discover it naturally, as a traveler would, I have found joy and mystery alike in uncovering the Commonwealth of the Petra’s unique blend of culture. Indeed, when one first sets their eyes upon these lands, it may be difficult to discern a singular background which its people share. A blend of Highlander and Heartlander traditions and language, colored with even further variation by the longstanding population of elves, goblins, and other non-human travelers who have come to settle here. It begs the question, what is Petran tradition? As a nation born from the ashes of the last Empire, we are still-young and endlessly evolving. From the very beginning we have always been an unlikely meld of backgrounds, for I believe that the Petra was not created as a cultural monolith, or with the intention of ever being one. Instead, we are a place where all may be offered the chance to make themselves Petran. And in turn, the Petran cultural identity is a reflection of those within it, both influencing and being influenced by the Petran people.

In practice, this melding of culture has created an array of traditions with strong Auvergnian and Waldenian influences, alongside echoes of the Astoran and Almannir. Festivities and traditions from these backgrounds have been integrated into the overall Petran identity over time, often taking on alterations and new features to reflect the people. Many new traditions have too been founded independent of these integrations, simply from the natural evolution of Petran habits and beliefs.

In this document, the first piece of what will be a two-part study in Petran culture, I have chosen to catalog and present the Commonwealth’s seasonal festivals, celebrations, and traditions, based on the time of year they are observed. Many are reflective of how the seasons are viewed by the Petran people, and which aspects of these natural changes hold strong value with us. It is my hope to use this compilation to reignite the celebration of forgotten or neglected traditions within the River Courts, and to serve as a guide for those who come after me.

 

Prisvére : Spring Season | Owyn's Light - Godfrey’s Triumph

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Blanchette Basin, amidst the Canton of Renilcia, Spring

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✦ | Lueur de Val | a.k.a Carnival of Light

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Etymology: ‘lueur de la vallée’ (au: glow of the vale)

At the final melting of the snow and last thaw of winter, as the days begin to turn long again and the nights shorten, the hours of daylight are welcomed back in Vallagne with a festival unlike any the Commonwealth sees again year-round. Business owners and public offices are encouraged to decorate their places of work in bright decorations and colored lanterns, while all workers are given unconditional leave of their duties and labor for a full two days and two nights. The metropolitan citizens eagerly don lavish and fantastical masks, as well as dresswear that makes use of vivid dyes, bells, frills, and grand silhouettes. 

Unlike the Masquerades of the fall season, these masks are meant to emphasize their wearer’s identity instead of concealing it, with many choosing to prepare or purchase these accessories weeks in advance. The masks will be decorated most often with colors, images, symbols, and likenesses that mean something important to the wearer, and which speak to their ideals and personality. Performers are invited from across the realms of Aevos to keep the day and night bright with constant music, dancing, acrobatics, and humor, the city’s stages constantly occupied. The carnival is considered an incredibly important occasion for artists of the Commonwealth, who are invited specifically by the royal family to showcase their many creative works and trades during the festivities, showing the best of their abilities as they seek new patrons and compete with other craftsmen and performers. 

Traditional foods during this festival are sugary pastries, fresh fruit, heavy wines, and dried meats. In the final hours of the Carnival, the partygoers will leave Vallagne to travel to the base of Mt. Catrinne, where the carved fish thrown during Der Angelwunsch at the beginning of winter will have thawed out from the snow. Those in attendance will search for their own name amongst the carvings, as retrieving a fish carved with your name is a sign of great luck in the year to come. The Carnival of Light lasts a full twenty-four hours, starting on the sunrise of one day and concluding on the sunrise of the next, and it is tradition that no light in the city will be snuffed through that entire period, nor will the music stop once until the second sunrise. Due to this, the day after the Carnival of Light is observed as a day of rest, where workers will spend their second day of relief resting and recuperating from the intensity of the party. 

✦ | le Vintemps | a.k.a Replanting of the Vine

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Etymology: ‘vin’ + ‘temps’ (au: wine-time)

The best time to plant grapevines is right after the final freeze and thaw of winter, in the earliest days of spring. This is the one time of year besides the autumn harvest where the vineyards around Petra are busiest, planting the vines that they will tend to throughout the spring and summer. Because of this, vineyards will hire many new workers to accommodate for the increased labor, making it a time of elevated economic prosperity for many common folk. In turn, merchants and shopkeepers often expand their stock and increase their efforts to sell wares, with the average person on the street having more money in their pocket to buy luxuries for themself and their families. It is not uncommon to see markets pop up within Val de Lagne during the Vintemps, usually selling things such as books, jewelry, coffee, clothing, and other fine and foreign goods that might not be affordable at another time of year. It is also not uncommon for a priest to be requested to give prayer for the prosperity of the newly-planted fields, a blessing that is usually attended by all of a vineyard’s workers.

✦ | la Prixmarine | a.k.a Flight of Colours

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Etymology: ‘prix’ + ‘marine’ (au: navigator’s prize) | ‘prismarin’ (au: prismatic)

In mid-spring the migration of birds back down to the river valley reaches its peak, ushering in the Pétrine Flight of Colours. This holiday is traditionally celebrated on the border of Solland, near the quiet forest basin of Renilica where many of the migrating birds come to rest. Partygoers will dress in bright colors, women often accessorizing with feathered fans, while men will pin colored feathers to their hats or lapel. Merchants will construct brightly-colored stalls to match the colors of the flowering meadows, wth craftsmen often using the occasion to sell handmade items- Woven flowers, light and floral wines, feathered accessories, and hunting equipment are common items to see being sold. 

Celebrations formally commence with an egg race, where small piles- Or ‘nests’- of hay will be laid out across the fields. Two teams will be formed, each consisting of two catchers, and multiple runners. When the game begins, the runners will sprint across the fields, each looking to grab an egg from the nests. The catchers will stand within a large circle drawn in the grass, holding baskets. When a runner on their team returns, they will stop at the edge of the circle and throw their egg to one of their catchers. If the catcher successfully grabs the egg without cracking it, they win a point. If the egg breaks, the point is lost. The race concludes when there are no eggs left, with the highest points marking the winner, who will often receive a prize bird from the royal aviculture collection. 

Afterwards, the fields of Solland are filled with music through the late morning and into the afternoon, partygoers taking the time to mingle, shop, and dance. It’s not until late afternoon when a call sounds for hunting parties to form, often led by members of the Commonwealth’s various noble estates, though open for all to participate. Those who join the Prixmarine hunt will travel away from the louder festivities and into the quiet of Renilica, where they will partake in the sport hunting of fowl such as pheasants and pigeons. When the hunters return, their caught game will be cooked into the festival’s evening meal, which is prepared over an open fire.

✦ | Der Maibaum | a.k.a Maypole Festival

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Etymology: ‘mai’ + ‘baum’ (wa: may-tree )

Within the Mardonlands, a regional tradition founded by Haus von Theonus is that of the Maibaun. In early-mid spring, once the flowers of the Mardonland fields begin to bloom in earnest, the men of the Theonus tribe will go out into the nearby forests and locate the tallest tree. After chopping down the tree, keeping the trunk flat and stripping it of its branches and leaves, so it becomes a large pole. The men will deliver the trunk back to Castle Vissingren, where the current Matriarch of Haus Theonus will pray over the pole, before affixing the Theonus sigil and a ribbon crown to the top. The men will then dig a hole to stand the pole upright in, and secure it. Afterwards, the people of the Mardonlands shall dance beneath the pole, each taking the end of a ribbon to carry until every ribbon has been braided around the base of the pole. 

✦ | St. Julia’s Wake | a.k.a Saint-Mother’s Day

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Note: Locally, St. Julia is also seen as the patron saint of Kinship & Family; concepts locally seen as transcending blood relation alone.

Held towards the later end of spring as the weather turns warmer, St. Julia’s Wake is a holiday that celebrates interpersonal bonds and encourages thankfulness, dedicated to showing gratitude towards the people closest to you. One will find it common, especially for children, to use this day to thank one’s parents for the sacrifices made raising them. Young children will often craft handmade gifts such as flowers, small carvings, and drawings to present to their mothers and fathers. It is also traditionally a day meant to be spent among friends, breaking bread together and celebrating each other’s accomplishments. Groups of close friends and family will often hold large dinners together, with each person bringing their own dish or drink to the table, or cooking as a group. Married couples often use this day to spend time together, many traveling to the fields of the meadowlands to enjoy the newly-blossoming flowers and each other's company.

Regardless of who one celebrates St. Julia’s Wake with, it is tradition to visit the Monastery of Saint Julia to pay respect and gratitude to the patron of all mothers and matrimonies, and to attend a sermon on what lessons we can learn from her story, alongside the importance of a community’s bonds. With so much to be celebrated, it is not surprising that the evening of St. Julia’s Wake is often commemorated by way of an open-air ball in the Commonwealth’s festival grounds. Group dances are often led to highlight a sense of togetherness, and it’s not uncommon for partygoers to bring their own instruments to add to the music. Light foods are usually provided, to be grazed upon while enjoying the company of old friends, and making new ones.

Sollégne : Summer Season | Tobias' Bounty - Sun’s Smile

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The Sonnenwald, amidst the Canton of Solland, Summer

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✦ | Das Blumenfest | a.k.a Meadow Faire

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Etymology: ‘blumen’ + ‘fest’ (wa: flower-festival )

Early summer is when the fields of the meadows are at their brightest, the sprawling grasslands and flower fields that make up the majority of the Commonwealth’s geography being in the peak of bloom. When the weather in the Pétrine lowlands is turning from moderate sun to deep warmth, these fields come alive for the summer festival of Blumenfest, also known as the Meadow Faire. Blumenfest celebrations tend to vary across the years, often reflective of what hardships the Pétrine people may have had to face in the winter and spring months. Times of food scarcity will be compensated for with grand feasts within the fairgrounds, while war and violent conflict is considered reason for prayer, and reflection before the festivities. Whichever way the may celebrations change, several things remain consistent. 

Towering bonfires are one element, with large and impressive constructions of dried wood being crafted in the Pétrine meadowlands, often styled after symbols of importance to the people of the Petra- Such as the Star of the Republic, or the Sword of Saint Emma. Early in the day these firewood statues will stand watch over the festival grounds, while the Commonwealth’s families, academic institutions, and merchant collectives often take it upon themselves to each host an attraction that exemplifies their place in the community, or individual culture. This may be anything from games, to foods and fine handcrafts, to auctions and plays. 

Exiting the fairgrounds and into the wider meadowlands, it’s tradition for attendees- Children, and younger men and women especially- To search the fields and create a bouquet of wildflowers, which exemplify their hopes for the harvest and winter seasons to come. These bouquets will often be put together based upon their meanings, with flowers symbolizing abundance, protection, and fortune being popular choices. After the faire these bouquets will be taken home and dried, and it is believed hanging the dried flowers over one’s door will allow whatever good fortune they bring to linger throughout the harvest. As the hour of the Meadow Faire grows later and the sun sets, the reigning Monarch shall lead a procession to light the massive bonfires, letting their silhouettes become blazing beacons of light in the dark. The bonfires are observed as symbols of life, and to set aflame images of importance is believed to be a form of giving them longer life, exemplifying their strength. Often, the Bishop of Casica or another leading member of the clergy will lead a prayer as the fires begin to burn, one of reverence and gratitude towards God for the continued survival of the Pétrine people. 

After a moment of reflection and observation, the celebrations will often continue around the bonfires, with many making their way towards the fires with objects to burn. These items will often represent a struggle that either the individual, or the Pétrine people had overcome in the past year. This could be anything from the banners of an enemy force, to the possessions of an unfaithful spouse, depending on the individual. It is to be noted that around this time, barrels of alcohol will often be rolled out in large numbers, contributing to the liveliness of the celebrations around the bonfires. Blumenfest isn’t considered ‘concluded’ until the flames have almost all burnt out, meaning the party often extends into the early hours of the morning.

✦ | Padagne | a.k.a Pétrine Wrestling

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Etymology: ‘peau d'âne’ (au: ‘sheepskin’ )

Though it holds no specific date of celebration, summer is the time where the previously-forgotten tradition of Padagne has begun to resurface. These unarmed combat contests are often held in lowered dirt pits, and are popular events for young people and families to attend, especially those of lesser means. Contests will begin with both competitors taking one end of a piece of cloth, usually some sort of sheepskin, and shaking hands. Then, when the match begins, the combatants will attempt to grapple the skin away from each other as they wrestle. Only one competitor must be holding the skin by the end of the match, and whoever manages to pin down the other contestant first while holding the sheepskin is deemed the winner. After the match is called by a third party, it is considered traditional for the winner to help pat dirt off the loser’s clothing, as a show of good sportsmanship. 

In many cases, those partaking in this competition will adorn themselves in brightly colored masks or paints, sometimes presenting themselves with titles instead of names, likely adapted from the masquerade traditions of the later fall season. Onlookers will often drink and take bets over the outcome of the matches, making these events frequently rowdy. This sport, while almost always observed in the warmer weather, is most typically worked in as part of other festivals and hastiludes, often serving as precursor to a joust.

✦ | la Lavandrêve | a.k.a Lavender Day

• ──────────────────────────────── •

Etymology: ‘lavande’ + ‘rêve’ (au: lavender-dream )

Celebrated in early summer, Lavender Day is an unofficial holiday which has come around in recognition of the actions of late Pontiff Caius I and late Queen Catherine I, who respectively permitted the holding of civil union ceremonies in all Canon nations, and created a standard for legally recognized civil unions within the Commonwealth of the Petra. This was a move widely celebrated by the people of the Commonwealth, allowing couples of the same gender who were not previously recognized as legal families to gain that recognition, with such rights as allowing to be seen as each other’s official next-of-kin. Because of this, the yearly anniversary of the decision is often observed with good cheer by those who were most affected by it. 

Though the origin of the name ‘Lavender Day’ is disputed, it perhaps comes from the fact that the color purple, or lavender, has been sometimes associated with same-gender couplings. Regardless, la Lavandrêve is celebrated almost exclusively in the region of Val de Lagne, usually in the form of tavern gatherings or large dinners between friends. A sign that someone is celebrating the day might be shown in the existence of lavender blooms on their clothing, either pinned in the lapel of a shirt, woven into hair, or some other form of adornment.

✦ | St. Emma’s Hastilude | a.k.a The Hastilude

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Etymology: ‘hasta’ + ‘ludus’ (flex: ‘spear-games’ )

The largest Pétrine summer celebration by far is Saint Emma’s Hastilude, a midsummer festival and series of martial games, most often used as both an example of Pétrine sportsmanship and an expression of international goodwill. The Hastilude usually begins with the construction of extensive fairgrounds, including areas for martial tournaments such as jousting, wrestling, mêlée (Simulations of cavalry combat) and tupinaire (Duels conducted between knights). All of the Commonwealth’s allies and their knightly orders are to be invited to observe and compete, with all foreign visitors being provided free food and lodging for the duration of their stay, in line with the celebration’s chivalric values. On the first day of the Hastilude, the Bishop of Casica or otherwise highest-ranking clergyperson in Petra, will lead all those who have pledged to compete in prayer. In the tradition of Pétrine soldiers, a sprinkling of river water, blessed by the Bishop, will be cast onto the brow of each knight and warrior. 

It is only after this that the celebrations commence, with wrestling and mêlée often serving as preceding events to the larger jousts and tupinaires. While wrestling, mêlée, and simple duels are open to all competitors, jousting and tupinaire are most often held exclusive to knights, and sometimes squires at the end of their training. The rewards for victory in these competitions vary, often emphasizing honor more than material gain, such as knightly titles and ceremonial swords. Aside from the hastiludes themselves, merchants often flock to the fairgrounds to sell their crafts to the eager crowds, creating an array of fine goods and foods. Alcohol is served generously, and meat dishes such as stews and roasts are most frequently found- This is likely due to the influx of travelers, especially traveling fighters, who need a hearty meal to restore their energy for the festivities. Simpler contests, such as basic archery and guessing games, are often arranged for children and non-combatant fairgoers. 

Autaugn : Autumn Season | Harren's Folley

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Cordélie Winewoods, amidst the Canton of Ladyr, Autumn

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✦ | le Courdeleau | a.k.a Salmon Run

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Etymology: ‘cours de l’eau’ (au: ‘water-run’ )

As the season turns to fall, a change in the River Petra becomes noticeable, darts of red beneath the surface of the water. This is a sign that the season’s first Salmon Run has begun, as these staple fish migrate in large numbers up the river towards their spawning grounds. Fishing boats have always been plentiful along the river at this time of year, with many eager to get their share of the river’s bounty. This often ends up attracting the attention of Vallagne and Chambery’s children, as they race down to the riverside to watch the fishermen at work. What started as a children’s pastime of gawking at boats has grown into a small yearly festival, native to the region of Val de Lagne. Dressing up in red for the first salmon run of the year is traditional, born from an old fishermen’s superstition that the color will keep the crowds from startling the red fish. 

Often held in the port village of Chambery, residents of Val de Lagne will travel to the riverside early in the morning where fishermen have already set up their nets, and merchants are selling their wares. Warm food and drink are commonly brought or sold to help warm up the chill morning as festival goers wait for the salmon run to begin. Once the fish begin to appear, it’s a race between the fishermen for the first catch of the run, with observers often taking bets on the outcome. Whoever catches the first salmon is typically awarded a trophy, though the exact nature of this trophy varies. It is not uncommon for the winning fishermen to sell the scales of their catch, as they are believed to serve as good luck charms.

✦ | Der Alpabzug | a.k.a les Désalpes

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Etymology: ‘alp’ + ‘abzug’ (wa: alp-descent) | ‘des’ + ‘alpes’ (au: of the alps)

During the summer, cows and goats kept within meadow pastures in the regions of Solland and Renilica are moved to the top of Mt. Catrinne in order to expand their feeding grounds. At the beginning of fall, the march of the cattle back down the mountain to the meadowlands has become a celebrated event between these cantons, often accompanied by farmers and citizens alike. The celebrations typically begin at the mountaintop before the parade, where the horns of cows and goats will be decorated with flowers, ribbons, and other adornments. Wreaths of wildflowers from the mountaintop are often woven and hung around the cattles’ necks, alongside bells. The herd will be marched in a bright procession down the mountain and to the meadows, often accompanied by song and laughter, where they’ll be eventually released into their pastures in the warmer regions.

A farmer’s market is often held in the meadows at the conclusion of the parade, where produce from nearby farms is sold, alongside leather goods, handcrafts, pastry desserts, and many, many varieties of cheese and butter from local cattle farmers. The selling of cheese is so prevalent that some affectionately have named this part of celebrations the ‘cheese market’, as cheesemongers will take it as a point of pride to expand their unique variety of flavors and textures each year. There are often cheese-tasting events, and even competitions where festival goers will attempt to withstand particularly harsh or pungent cheeses.

✦ | Veille du Raisin | a.k.a All Harvest’s Moon

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Etymology: ‘veille du raisin’ (au: all grape’s eve)

Mid-fall is the prime grape harvesting season in the region of Val de Lagne, and it is during this time of year when all the winemakers surrounding the River Petra will begin the process of picking their vineyards clean. It’s not uncommon for many vineyards to host tours during this time, inviting potential customers to see the bounty of their fields at their peak, giving classes on the process of winemaking and the varieties of grapes that are used, or even educating on the history of the river valley’s most popular export. Wine tastings are a common festivity, sometimes accompanied by dances or feasts within the holdings of winemakers and peers. A slightly messier celebration of the harvest season is that of grape-stomping contests, which are a popular staple amongst the vineyards and their various festivities.

✦ | Bal Crépusculaire | a.k.a The Masquerade

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Etymology: ‘bal’ + ‘crépusculaire’ (au: twilight-ball )

Towards the later end of the fall season, one celebration becomes more prevalent than any other across the regions of the Commonwealth- That being the masquerade ball. Though it’s unclear where the tradition originated from, masquerades have been an autumn staple within the Petra since the later years of Renilde I’s reign, often hosted by the realm’s peers and guilds in grandiose fashion. While some place emphasis on elegance, sophistication and style, others invoke an intentional sense of mystery and playful ‘horror’ that reflects the theming of the nation’s crowning autumnal event, the Sharade de Lune. The prevalence of masquerades seems to be born partly from superstitious belief, as the lateness of autumn means shorter days, and longer nights. It is thought that hiding one’s face can confuse and disorient evil beings that lurk in the dark, and ward off any bad luck those spirits may inflict. 

The features of these masquerades can vary greatly by region, with Chambérien masquerades often including a cleansing done by a priest or priestess, born from the belief that ghosts linger in some parts of the old town. Solland masquerades often incorporate the harvest season of the surrounding farmlands, with activities such as pumpkin-carving and apple-picking, while Vallagne masquerades put more emphasis on grand costumes and the complete concealment of one’s identity. It’s not unusual, when attending a masquerade ball in the capital, for one to take on an entirely new name and profession for the night as an extension of the disguise.

✦ | Sharade de Lune | a.k.a Moonlit Charade

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Etymology: ‘sharade de lune’ (au: moonlit-charade )

An extension of the masquerade tradition and the beliefs surrounding it, the Sharade de Lune is a more recently-adopted Pétrine holiday held in late autumn. Originating from the games of mischievous Pétrine children, the Sharade has grown into a widely recognized celebration, most popular within the capital city of Vallagne. During the night of the Sharade, children of the Petra will don cloaks and masks to costume themselves- The cloaks typically in colors of brown, black and green, while children’s masks during the holiday are carved to resemble animals you’d see around the region, such as squirrels, deer, cattle, winter birds, and foxes. This is for the purpose of helping them ‘blend in’, and remain unseen. The children are allowed by their parents to run freely through the city, pulling harmless pranks and tricks on unsuspecting adults. In turn, the adults of the city will carry pouches of aurum dust throughout the night, throwing handfuls of the glittering shavings upon the troublemaking ‘specters’ and ‘beasts’ to drive them away. Playing along, the children will feign distress and run off once they’ve been dusted, finding a new person to enact playful mischief upon. 

The night of the Sharade de Lune is one of the few where the lamps of Vallagne’s streets will remain lit all night long, with extra paper lanterns decorating shops and houses, to ensure the playing children do not lose their way. This precaution has become its own tradition with time, with the decoration of paper lanterns being a common way for both children and their parents to begin the night. Baked goods and confectionaries are often sold in the streets through the night, with spiced cider, candied chestnuts, poached apples, and fruit tarts being popular choices. Notably, it’s custom for sellers to allow disguised children to successfully ‘steal’ a treat for themselves every now and again, free of charge. Other activities outside the children’s mischief involve the lighting of bonfires, and the telling of stories, usually themed around daring escapades or mysterious happenstance.

Ivèrn : Winter Season | Sigismund's End - Horen’s Calling

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Mt. Catrinne, as seen from the Mardonlands, Winter

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✦ | Der Angelwunsch | a.k.a The Wishletting

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Etymology: ‘angeln’ + ‘wunsch’ (wa: ‘wish-fishing’ )

At the onset of wintertime, the men and women of Vallagne seek out smiths, carpenters, or take to their own workshops for the creation of one specific item- A fish. These small, yet intricate carvings are usually not larger than the palm of one’s hand, but are traditionally made with care and detail. They can be crafted from a variety of materials, though are typically made to be lightweight. Popular choices are fish made from birch wood, pine wood, and copper, while some prefer hollowed silver and aurum. No matter the material or style of craft, each fish will have the name of another person carved into them. This may be a friend, a lover, family, a member of the royal household, a member of the clergy, or any that one wishes to bless with good fortune. 

A procession is led up to Mt. Catrinne on the evening of the first heavy snow of winter, where each citizen will carry both a candle, and their fish. At the top of the mountain, each person shall say a prayer over the carving, alongside a wish of the good fortune they wish to bring upon their chosen person. This can be financial prosperity, good health, flourishing crops, or any number of blessings. Then, the fish is hurled off the mountain into the snow below, ‘sending’ the blessing out where it may eventually meet the person it was intended for.

✦ | Marche Samaritaine | a.k.a Mercy’s Grace

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Etymology: ‘marche’ + ‘samaritaine’ (au: samaritan’s march )

In the depths of winter’s harshest freezes, it is not uncommon for a religious procession to take place throughout the cantons of the Commonwealth. Though it is not a holiday with an official date, this procession usually takes place when the spirits of the Commonwealth’s people are deemed to be lowered due to the season’s hardships, and a reminder of the faith that carries the Pétrine people through difficult times is most needed. A spiritual leader of the realm, typically the bishop, archbishop, or abbess, will map a route through the Commonwealth that makes stops at both religious sites, and outskirt villages and keeps who have been struck worst by the weather. Those participating in the procession will travel either on horseback or foot, holding lanterns to light and warm the way, carrying food, firewood, and other supplies on their backs. 

The procession will begin in Val de Lagne, and be led by the spiritual leader through each canton, stopping to pray at shrines and deliver food and aid to the outskirt communities of the Commonwealth. This tradition is a reminder of the togetherness and faith that sustains Petra, lifting the spirits of the land through the joy of assisting others, and finding comfort in spiritual guidance. The procession ends in the canton of Ladyr, the coldest region of the realm, where the last of the supplies will be delivered and prayer given for its residents. 

✦ | Der Suntrzug | a.k.a Pétrine Tuvmas

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Etymology: ‘sunna’ + ‘untr’ + ‘zug’ (alm: turn of the winter sun )

Most widely celebrated in the canton of Solland, Suntrzug is an Almannir winter tradition brought to the Commonwealth in recent years by the noble house of Stafyr. The holiday coincides with the weeks surrounding the winter solstice, after which the days begin to grow longer and the nights shorter- This is the source of the name, which translates in Common to “turn of the winter sun”. As the Suntrzug season nears, it is tradition for those who observe the holiday to bring indoors clippings of evergreen plants such as spruce, mistletoe, and holly. These clippings are either hung over doorways or fashioned into wreaths, as a reminder of the greenery that will come at winter’s end. 

Two notable figures within the holiday’s mythology are that of Vatr Suntrzug, a regional variation on the well-known Father Tuvmas, and Krampr, a mischievous figure and grim omen. Both are utilized to encourage children to stay on the virtuous path, though in different ways. While Vatr Suntrzug is often portrayed as a wise and clever old man, who passes on knowledge and rewards those who follow Canonist virtues, his counterpart in Krampr is shown as an animalistic figure with dark horns and cloven hooves, who may steal children away if they act without kindness or stray from the virtuous path. 

Though much of Suntrzug’s traditions are celebrated in Solland, the figures of both Krampr and Father Tuvmas have been slowly adopted into the wider Commonwealth’s traditions over past winters. Many traditions of the holiday center around these figures, or around the idea of the sun’s return. One event is the Suntrzug market, where bakers, artisans, and craftsmen of the community will gather in the streets of Solland to sell their handcrafts and warm the night. Suntrzug Mass is held close to the solstice in a place of worship, where a priest will lead the congregation in thanks for the return of daylight. After the solstice has ended, it is tradition for large celebrations to be held around bonfires and fireplaces, both within families and larger communities. Tales are told, songs are sung, and survival through another harsh winter is rightfully celebrated.

✦ | Voile Éternel | a.k.a The Long Night

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Etymology: ‘voile’ + ‘éternel’ (au: eternal-veil)

A celebration of the winter solstice native to the region of Val de Lagne and the capital city of Vallagne, the Long Night is a tradition held close by those in the Commonwealth’s Métropole. The day of the solstice, being the shortest day of the year, typically consists of preparations for the evening’s celebrations. This includes the preparation of dishes for Le Repas de la Ville, or The Town’s Meal, a grand feast that serves as the centerpiece of the holiday. Other preparations include the decoration of homes, usually with dried flowers, herbs, and cuttings of evergreen plants in order to usher in the greenery that comes with winter’s end. Children and adults alike will participate in the creation of woven circlets, made from evergreen branches and preserved flowers, usually braided with brightly colored ribbons. The decoration of these winter crowns can vary from simple to lavish depending on the maker. 

Traditionally the Long Night begins with the lighting of white candles, which are placed on the steps leading to the Abbey of Saint Edmund. Those who place a candle will kneel to give prayer over it, meditating upon family and their closest bonds, and giving thanks to God for those they hold dear who have survived through the winter months. After the lighting of the candles, the bells of the Abbey are rung as citizens of Val de Lagne will attempt to make as much noise as possible in the square, usually by means of ringing handheld bells. However some will choose to bang together cookware from their homes, play loud instruments, or simply shout at the top of their lungs. This seemingly odd tradition is born of a belief that the cacophonous noise will scare off any ill omens, bad luck, and dark creatures that might lurk during the long night of the Solstice. It is then that the gates to the royal palace are raised, and all citizens of Vallagne are invited to seek merriment and refuge within the home of the royal family. 

Festivities continue throughout the night, the palace decorated in lavish fashion as all circles of Pétrine society are encouraged to mingle as one. The Long Night’s central celebration places heavy emphasis on the importance of community to the Commonwealth, with many traditions focusing upon generosity and goodwill towards others. It’s common practice to exchange the winter crowns one made earlier in the day to others, as gifts. Tales of the virtuous acts of others are told throughout the evening, and dancing and singing lights up the night. As midnight draws near, all within the palace gather for Le Repas de la Ville, where each guest or family will bring an item of food or drink to contribute to the grand meal. The array of food presented at the feast, while generally reflective of Pétrine cuisine, will typically vary in culinary background as a way of showcasing the grand quilt of cultures that make up the Commonwealth. The Royal House of Temesch is responsible for presenting the main dish, typically roasted lamb. This is the crowning event of the evening, which concludes as the church bells ring once more to signal the stroke of midnight.

✦ | Die Kramprjag | a.k.a The Krampr Hunt

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Etymology: ‘krampr’ + ‘jag’ (alm: krampr-hunt )

Adopted and altered from Almannir immigrants to the Commonwealth, the Krampr Hunt is a wintertime game where mischievous individuals will dress in hoofed stilts, ragged cloaks and furs, and animalistic wooden masks that bear resemblance to the mythic figure. The masks are traditionally carved from pine, with intimidating expressions and two spiraling horns. The ‘Krampr’ will tie bells around their waists, to indicate their presence wherever they go. Participants in the game will tie colored ribbons to the back of their shirts or other garments, and are challenged to race through woods, obstacle courses, and trails without getting caught by the Krampr- Who can take longer strides, but are slowed by their stilts. Those who are caught by a Krampr may plead their case, and if they are deemed to have a merry enough spirit, they are given a second chance. Those who are not have to hand over their ribbon, and may be given a faceful of snow. The participants who make it to the end of the trail without being caught are allowed to keep their ribbons, and are presented with a chocolate figure of Father Tuvmas as a reward.

Penned, Writ & Compiled by,

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HIS ROYAL MAJESTY, Asad of the Petra, Prince-Consort of the Petra, Prince of Abrana,
Marquis-Consort de Val d’Estenou, Count-Consort of Temesch, Torm Marian, and Moere,
Viscount-Consort of Mies, Baron-Consort of Garmont, Vallagne-en-Petra, Eagles Peak, Brasca, and Hrenthorne

Designed & Translated by,

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HER EXCELLENCY, Dame Amélie Auclair, Lady-Chancellor of the Commonwealth,

Knight-Governess of Val de Lagne, Baroness of Rhénanie,

Knight of the Pétrine Laurel, Ordained Vicar of the Silver Crusade,

Holy Knight of the Faith, Maîtresse of Maison d’Auclair, ‘The Guiding Star’

TEACHINGS FOR THE

PEOPLES OF THE PETRA

12th of Sun’s Smile, 1995

Lo Unto the Petrans,

Recently, as I was strolling through the vineyard outside of our monastery, I was handed a letter from a courier. It read, in part, for I do not divulge these names:

“Dear Bishop Davide,

What makes a Petran a Petran? I am proud to serve House Temesch, but I wish to know more if I can. What makes our national character, and how did it come to be?”

It was a wonderful question given to an excellent resource. It is no secret that the Church possesses some of the most extensive and complete archives, and the Church in the Petra is no exception. Fortunately, our history is a relatively young one when compared to the Haeseni, the Nordlings, or the tribes of Urguan, and much of our past lives to be recounted in not-yet-rotted records and the recollections of the long-lived descendants who served in the era. We are afforded a full, near-complete scope of what has come before us, which is a luxury that we must treasure and preserve for as long as we can.

In a series of letters, I wish to speak to the influence of House Temesch on the Petrans, and trace the values that the dynasty championed during their beginnings in the Petrine Empire to the present day.

Equality

Born in 1793 and 1791, respectively, Prince Robert of Temesch and Dame Helena of Rosemoor, the progenitors of the House Temesch, came of age during the liberal apex of the Petrine Empire. The administration of the institutions of the state had been ceded in their entirety to an elected government. The Rosemoor Movement had begun to pick up traction and would eventually fulfill its aims during their later lives. Elves, dwarves, orcs, kha, pagans, and more filled the streets of Providence, which created a diverse atmosphere that naturally lended itself to a more secular method of governing. 

In their private and public lives, Prince Robert and Dame Helena modeled the spirit of the age. Dame Helena was a famed swordswoman who dominated the attention of the court and of their own household. She was a kind and gracious woman, but her word was firmly law in the Temesch family, and her vision was what won out. Prince Robert had no qualms playing second fiddle to his wife, and while she handled most of the family affairs and engaged more actively in society, he used his salary to support her endeavors and used his platform as a priest to promote various social causes that she threw herself into. Both were staunch supporters of the Rosemoor Movement, and Prince Robert’s vote in the House of Lords was always in favor of liberal of feminist legislation that crossed the table. 

Mirroring this commitment to the enfranchisement of women, so that they could be equal citizens of men within humanity, the Temesch household hosted a multitude of races. Whether to bring them into the human, Imperial society or to simply learn about their own, the Temesches greeted guests at the door with the same friendly faces. This earned them the reputation of eccentrics- neither mage nor monk was turned from their door- but they made many good friends across the world. Favors given were favors returned, and when the Temesches traveled, they always had a roof over their head.

So, dear Petrans, it is from this example that we may see the early beginnings of our society. As we have become a more cosmopolitan people, we have developed a country that is liberal, multicultural, and multiethnic. While we are not the most faithful observers of old human traditions, we have made a Canonist society that can withstand the challenges of containing many non-human, even non-Canonist subjects. Avoid sacrificing our humanity at the altar in the name of an all-encompassing state, but remember well that Father Robert and Dame Helena did not suffer once from allowing a stranger into their home, no matter their origin.

Signed,

The Archbishop of Albarosa

– PETRAN CODEX –

Issued and averred by

Her Majesty

 Astana de Régne Petrére

110

HOUSE von THEONUS

Founder
Dietrich von Theonus

Culture and History

The House of Theonus was founded by Dietrich von Theonus in 1796, originating from Waldenian refugees from Haense. Coalescing around the young Dietrich, the family’s early history is intertwined with that of the Icathian Company. During the reigns of King Halvar and Sven II of Norland, many Theonus in the employ of the Icathian Company found themselves serving as royal guards before finding employment elsewhere across Almaris. Under the banner of the Icathian Company, they found themselves in a number of realms, including the Jade State of Yong Ping, acting as soldiers in her employ in defense from the Mettinian Company in Talon’s Port. Over time, the House has found itself in different countries, picking up different traditions from each place.

Members of Note

Karl ‘The Great’, First Viscount of Marignan

Godric von Theonus, First Margrave of Marignan

HOUSE ADILER

Founder
Orion Adiler

Culture and History

The Adilers honor the belief and culture of the stars of Andria; a star has been placed on the family’s banner and uniforms, along with hosting an event of thanksgiving every ten years to show their devotion to this belief.  

The family upholds physical traits that represent them, such as their clothing, which is an arrangement of flowing white, gold, and red silks, along with jewelry, such as delicate chains around the body, earrings, bracelets, and rings. 

Once an Adiler comes of age, they receive a tattoo of the family’s crest and a custom dagger crafted by the head of the house.
 

Main Members
Xavier Adiler, Head of the House
Ponce Adiler, Consort to Xavier Adiler
Azrael Adiler, Heir to the House