A MESSAGE FROM THE GRAND TRUSTEE
OF THE CELESTIAL TRUST

Twenty-Seven years ago I had the pleasure of announcing the election of GUMMY YOG to the presidency of the Northern Geographical Society. I had no qualms at the time or today about handing off the position to her, her tireless work had expanded our library many hundreds of volumes, and she continued this work during her administration until collections included OVER ONE THOUSAND unique volumes. Her incredible contribution to our society's legacy will never be forgotten.

However, as of the past few Saints Weeks she has unfortunately been missing, and with the impending exile from this continent, the Celestial Trust has made the difficult decision to hold SNAP ELECTIONS to select a new president to lead the NGS into a new era on the next continent.

Members of the CELESTIAL TRUST are invited to leave a signed ballot in the meeting hall of the NGS Flagship Museum with their preferred candidate. Please contact me with any questions or if you have difficulties casting your vote. Voting will close one Saints Week from the publication of this notice.

Preserve and Cherish,

James Vursur

Grand Trustee

It has been a full Saints Year since my election as president of the Northern Geographical Society.

During this time, I have overseen the reconstitution of the Society under the Celestial Trust, our relocation to Petra, and the flourishing of Chambery. Now I have accomplished everything I could have hoped to do as president, I hereby announce my retirement.

When I look back on my tenure, I recall these three particular achievements which fill me with immense satisfaction.

First, the compilation and publication of the Corpus Aegia. This was an unparalleled historical discovery the likes of which has never happened before and will never happened again.

Second, the founding of the city of Chambery, which has grown into a beautiful city and welcoming home, not only for our flagship museum but for many others beyond it.

Third, the organization of the library and the appointment of Gummy as Librarian, whose tireless dedication has significantly expanded our collection and enriched our mission.

As President Emeritus I will continue to serve the NGS as advisor and historian, recording perspectives and documenting current events for future record.

According to our bylaws, nominations for the presidency will remain open for one week. Should multiple candidates emerge, I will select two finalists, and an election will determine the next leader of our esteemed Society.

Thank you for an unforgettable Saints' Year,

A Collection of Recovered Literature from the

Lost Continent of Aegis

The Great Crest of the Northern Geographical Society

 Est. 1762

✵ FOREWORD ✵

By James Vursur

President of the NGS

Most of the history of mankind is shrouded in a fog impenetrable to the methods preferred by scholars of history. All we know about the period of time of the Four Brothers all the way to the fourteenth century comes down to us only through myths, legends and holy texts.

It is likely that the late Aegians had great records of their history that were lost in the first exile. After centuries of our own migrations we have learned how to make our knowledge portable from place to place, but there is no reason to suppose our ancestors were prepared for such a possibility, thus our own past fell obscured in the mists of time and distance.

Yet, in this world there can always happen things that surprise us, 

and sometimes what seems lost can be recovered.

In an unprecedented great stride forward into our past, the Northern Geographical Society has acquired over seven thousand written documents from the Late Aegian period. Though many of these documents are blank or otherwise worthless, the remaining documents, including journals, personal letters, organizational charters and histories, paint a vivid picture of that pivotal cultural moment preceding the first exile. It is by no means an idyllic society, but it is a society strongly concerned with building organizations and forging bonds of loyalty to survive those dark times.

Among the treasures of the Corpus are the personal correspondences of Prince Native, first-hand accounts of the Wandering Wizard, and what is now the earliest surviving hagiography, recounting the life and miracles of an unusual Saint.

So, without further ado, we do share our findings with the general public in the form of the Northern Geographical Society’s first edition of the Corpus Aegia! We hope that you enjoy reading them, and that they offer insight for hobbyists and scholars alike.

DISCLAIMER: These written works have been translated by one of our Circle Members, Dodaitose, to most closely reflect the original words of their authors. Their contents do not reflect the opinions of the Northern Geographical Society nor its members. Additionally, all lewd writings found among the collection from that era have been expurgated for the safety of our younger readers.

✵ BROWSE THE CORPUS AEGIA ✵

Signed,

James Vursur

President of the Northern Geographical Society

OOC:

COVENANT OF CASICA

An Overview of Petran Folklore on the Valley of Casica

9th of Harren's Folly, 1969

By

Elizabeth Brae

Former President of the Northern Geographical Society

NORTHERN GEOGRAPHICAL ACADEMIC PRESS

TABLE OF CONTENTS

I.) Foreword

II.) Dame Catherine of Furnestock

III.) The Petran Civil War

IV.) The Legend of Saint Julia’s Promise

V.) The Aldtree

VI.) Conclusion

I.) FOREWORD

When I first came to the Commonwealth of the Petra, these lands were still reeling from a devastating civil war. So great was the bloodshed of the Petran Civil War that only a handful of citizens remained. My band of adventurers and scholars came to a realm faced with destitution, though we were enticed by the confident promise of its sovereign that a “promised land” lay on the horizon.

I distinctly recall the sense of purpose that the Archduchess had when she led us unto these lands. When I first met her in San Luciano, she seemed doubtful that there would even be a tomorrow. Only after her meeting with Dame Catherine, and her departure, did she seem more confident in the endeavor. Upon our arrival, it seemed as though she knew where she was going. It was as though she knew where we would settle in the end.

Being a renowned hermit, I tend to go years without interacting with those citizens that live beyond the riverside town of Chambery. Thus, it surprised me to learn that the veneration of Saint Julia has grown among the Petran common folk since we first arrived here. Upon learning this, I sought to investigate.

Thanks to the efforts of Father Sakuraba’s initial mission prior to the establishment of the Society of Saint Julia, many of these records managed to survive the horrific arson of St. Edmond’s Abbey and Furnestock Hall during the Aevos Coalition War. They have been critical to the conducting of my own studies through the use of the scrolls, journals, and records preserved within the local monastery regarding an era of Petran history which I have come to refer to as the “Old Commonwealth.” 

The traditional veneration of Saint Emma and Saint Edmond within the Commonwealth is already well known. However, it is not widely known as to why Saint Julia, or “Juli’el” as she is referred to by those of the the Owynist Rite of the Canonist faith, has become such a venerated figure and risen to such prominence as another patron saint of the Petran people within the last generation or so. Since my retirement as President of the Northern Geographical Society, I have striven to piece these disparate sources together into a formal report on that which the Petrans have come to refer to as the “Covenant of Casica.”

I must stress that the following study is an overview of both the historical records and oral folk traditions of the Petran people. The legend of the Covenant of Casica is just that, a folk legend, and I make no claim as to the truthfulness of its assertions. While much of this report is grounded in fact and I have sought to cite my sources wherever possible, there are sections which recount the religious folklore and tall tales of the peoples which inhabit these lands. These I cannot attest to the veracity of, namely the validity of Dame Catherine’s visions, but I feel it important to document, on paper, the legend of the Covenant of Casica for posterity regardless.

II.) DAME CATHERINE OF FURNESTOCK

To understand the legend of the Covenant of Casica, we must first come to understand the life of Dame Catherine of Furnestock, the first Chancellor of the Commonwealth and a founding mother unto it.

Before the fall of the Holy Orenian Empire, Princess Catherine, Duchess of Westmark, served as Vice Chancellor under the Penton Ministry. Although she was Princess Imperial and eldest daughter to the Emperor, it was not until the later years of the war that she became involved in the affairs of state. It was her work as an artist, scientist, doctor, philosopher, monster hunter, and poet which had distinguished her beforehand. Only with some reluctance did she accept Henry Penton’s offer to serve in this role, which she claimed to have only done out of duty.

In a letter found among the Petran Crown Jewels that was penned to the Margravine of Archisdorf, she wrote the following:

“It is often that I ponder how heavy the Crown that my father wears must be. Alas, heavier still does that golden chain of the Chancellor’s office weigh down upon Sir Henry! I would not wish it upon my worst enemy, though even now I fear that I may have to bear it soon enough.”

For Catherine, that day never came, as the outbreak of the Brother’s War had necessitated her exile to the furthest reaches of the Cragenmarch. Having lived during that time, I myself fled to my husband’s lands of the Lordship of Du Loc following the dissolution of the Empire. Many historians believe that the decapitation of both the Imperial Crown and the Penton Ministry had left her with little other choice. Being senior in age to her brothers, Catherine’s popularity among the Orenian common folk had led many to believe that she should become the rightful Empress upon her father’s passing. As she was legally third in line to the imperial throne and the sole remaining official of the chancellery regardless, many Petran scholars believe that she feared her brothers Peter and Frederick might both strive to capture her and force her to endorse their claims to further their legitimacy.

After the conclusion of the Brother’s War, Catherine returned to what was proclaimed to be the Reformed Kingdom of Oren. Having not raised a sword against either of her brothers during the war, nor sworn any oaths to them, she tirelessly advocated for reconciliation between the Balianese and those Orenians who remained behind. 

This, she believed, was her holy mission. For many years later, she would claim to have been visited by Saint Julia in a vision during her brother’s penance walk. She would further claim that the Mother of Humanity had beseeched her to “reunite her family” through the reunification of the Novellen lines, both of the Reformed Kingdom and of the Kingdom of Balian.

In a private letter to Johanes van Aert, which was kindly tendered to me in Aaun by the former Duke of Adria himself, she wrote:

“When I was a young woman, I accompanied my brother, Frederick, on his penance quest to seek redemption. I wished to see if he was truly earnest in his remorse for what he did to poor Peter and his family... During our last month out in the wilderness, we had spent the night in a cabin as we prepared to return to Vienne. It was there that we were visited by the strangest occurrence that has ever graced my eyes.

As we prepared to leave, before us stood Exalted Owyn and Saint Juli'el in what I believe to be the most miraculous of visions. Their likenesses were exactly as depicted on the disparate shrines scattered throughout Almaris, a farfolk man and a woman with a midnight complexion.

Exalted Owyn spoke to my brother, telling him of the need for heartlander unity. He explained to us that his holy flame was flickering, and that humanity must be reunited. Without intervention, he said, that flame would die. Likewise, Saint Juli'el beseeched me to bring my family together as one, a matter which I doubt you would have any interest in but which I endeavored to do through the union of my Archduchess and Constanz of Balian.”

Though she never shared this revelation until the end of her life for fear of ridicule, this philosophy can be seen reflected in her pro-unity poetry, such as the sentiments on display in The Tapestry is Never Unwoven (1869) and in her philosophical writings regarding the Phoenix Cycle (1880). I cannot attest to the veracity of her claim, or what Catherine of Furnestock may have seen, but it does seem as though whatever transpired shook a known woman of science to her very core.

This was not to be though, for the Acre Rebellion and the collapse of the Reformed Kingdom had once again sent her into exile. It was in this exile that she was to remain until the Count of Temesch, Paul Salvian, contacted her to offer her sanctuary within his lands.

It was together that Paul Salvian, Regent of the Commonwealth, and the newly knighted Dame Catherine would fashion a knightly republic out of the former mardonlands held by their mutual relative, Princess Maude. Their accomplishments can be found in the chronicles of the Riverbook (1928), which I shan’t discuss in detail. Suffice it to say that being a reluctant Chancellor, the intellectual-turned-politician chose to retire shortly before the events which led to the dissolution of the Harvest Confederacy. 

III.) THE PETRAN CIVIL WAR

Following the passing of the newly anointed Archduke Paul I, Catherine would once again be called out of retirement to serve as Regent to his young daughter, Renilde. Through the loyal guidance of Sir Thomas of Balamena, Dame Catherine cemented a union between Renilde of the Petra and Prince Constantine of Balian. While outwardly done for political reasons, she would later write the following in a letter to Father Blackwater found within the Monastery of St. Juli’el’s clerical archives during the Petran Civil War:

“How elated I was, that our disparate bloodlines would finally be reconciled! That the descendants of my father’s subjects might be brought closer together, and that I might do the bidding of the Mother of Humanity in the process. Perhaps at last, the Phoenix Cycle might be ended and we might seek to build upon the ruins of the past rather than relapse into an endless cycle of destruction.”

This was not to be, however, as the uncovering of an affair between the Archduchess Renilde and Prince Marius of Haense would spark a chain of events that would lead to the Archduke-Consort, Prince Constantine of Balian, taking up arms against the archducal coronet during the Petran Civil War. Having been a denizen of Haense during that time following the abandonment of Du Loc, I heard many heated words about the conflict at the time but did not myself witness it.

Wrought with despair, Catherine deplored the idea of witnessing the unfolding of a third bloody civil war within the heartlands in less than sixty years. At the urging of Petra’s most preeminent priest, Father Blackwater, and an unknown elven figure, she intervened in an attempt to negotiate an accord between the two sides and preserve what she saw to be Julia’s peace. She argued that any conflict between Renilde’s loyalists and Constance’s retainers would result in devastation so great that it would inevitably end in the Commonwealth’s utter destruction. Though Dame Catherine’s intervention was a promising endeavor that at first yielded many fruits, the attempt at compromise eventually failed following Prince Constance’s withdrawal from the accord at the eleventh hour, a scene which was recorded for posterity by Paul Montalt (1909).

Having suffered a physical blow during the chaos which followed, Dame Catherine thereafter became a reclusive hermit. Naught was seen of her for the next decade as she retreated to the Phoenixspire, and the Commonwealth entered a period of severe decline and impoverishment. Although Renilde eventually won the Petran Civil War, her victory was utterly pyrrhic in nature. So weakened was the state of Petra during this time that it lacked any sort of ability to defend itself against the bandits which roamed the countryside throughout the war’s aftermath, not to mention the sizable Mori horde at their doorstep.

Many Petrans surmise that the former chancellor had resigned herself to Petra’s fate, awaiting God’s calling to the Seven Skies as that which she and Paul Salvian had worked so hard to build continued to rapidly deteriorate.

IV.) THE LEGEND OF SAINT JULIA’S PROMISE

It was in the last months of the Commonwealth that Dame Catherine claimed toward the end of her life to have been revisited by Saint Julia, or Juli’el as she referred to her, in a vision. However, this is where the historical record has thus far eluded me and continues to elude my investigation. This is therefore a matter which I have relied heavily on oral tradition, eyewitness accounts, and local folklore to recount.

While the details regarding this vision are scarce, she did impart a few of them unto the Archduchess and her chancellor. Thus, I was able to interview both the elderly Queen-Emeritus, Renilde of the Petra, and former chancellor Sir Laurens Halcourt about the matter.

The former had the most to say. Having learned of my project, she reached out to me for an interview regarding the content of her meeting with Dame Catherine in the waning days of the descendants’ time on Aevos:

“When Dame Catherine came to me in San Luciano, I was shocked to see that she had left her castle! I was, of course, relieved at first that she would be joining the survivors. But she emphasized that she did not intend to stay, thrusting a map into my hands along with a sketch of a rather odd looking tree.

She told me that she had received a vision from Saint Julia…- Juli’el, as she referred to her. One which had followed on the heels of something she had seen in her youth!

Cat claimed that she had been told by Julia- Again, of all people, that we would be offered redemption as a people, through reclaiming one of God’s great wonders from the pagans and beasts which inhabited Aevos. That we were to drive them from a tree blessed by the saints, a sapling born of the waters of Gamesh that had been planted by the sons of Saint Godwin, and that we would become its stewards!

In return for doing so, the old Dame claimed that Julia would deliver unto us the Valley of Casica and all the bountiful blessings which were to come along with it. Here, we would find a home. And it was here that we would be given a chance at a new beginning, to move past our mistakes... My mistakes.

But Catherine, the messenger, wasn’t allowed to go. She claimed that she would have to return to Valfleur, to stay behind with a small band of warriors and fight the Mori invaders in Julia’s name. This, she claimed, was to atone for her failure to reunite her family, in the same manner as Owyn atoned for the kinslaying of Harren. But by doing so, the Covenant would be sealed, and the mistakes of the past would be forgiven.”

When she had finished imparting these words, the Queen-Emeritus departed to retrieve something from the Petran Crown Jewels. Upon returning, she offered up a beautiful drawn sketch to me, one which bore an uncanny resemblance to the Petran Aldtree, or the “Memory Tree” as it is colloquially known. She claimed that it was drawn by Dame Catherine, a renowned artist, in the aftermath of her vision and was given unto her along with a simplistic map denoting landmarks across Aevos that would lead then unto the promised valley. I have since had the former stenciled to include in my report:

Upon speaking to Sir Laurens, a man whose family the Petran monarchy has incidentally quarreled with in the recent past and has since emigrated to Hyspia, he surprisingly affirmed what the Queen-Emeritus had told me. He too mentioned the very sketch that had been shown to me, adding:

“Oh, av. I remember. Of course, as I’m sure you recall, we were all very sad when Dame Catherine made the decision to remain behind. I admittedly thought that Renilde was crazy at the time, chasing after a tree that had been marked on a map by a very possibly senile old woman! And yet, it seems to have served its purpose...”

With these two former leaders having been interviewed, I next chose to interview some of the peasants which live in the countryside to the east of Vallagne. This myth has spread throughout the rural commonfolk like wildfire, although you’ll hardly hear it among the multicultural metropolis by the riverbank.

I happened upon one such fellow by the name of Pap Douglas, a nomadic shepherd from the Mardonlands who described the Covenant of Casica in detail:

“The Aldtree? Why, it’s been o’er there since the time of me grandpappy, Pappy Douglas, told alluvus young sprouts ‘bout it: Julia’s promise! So long as the cross hangs proud and ‘igh in our church, the meadows will ne’er fail to givvus the blessed crop we feast ‘pon. Mistakes ‘ave been made, av, but s’long as we love our fella’ brother, and break bread, not bone, then we’ll do right by God and be all the gooder for it.”

Another fellow whom I encountered, this one a farmer by the name of Kettle Weller from Solland, also added:

“Sure, th’ shepherds are all high an’ mighty about ‘ow green their bloody meadows are… But th’ vineyards o’ Solland are really somethin’ to boast about! Blessed be th’ Lord fer all th’ many great harvest we’ve had o’er the years. I remember m’ pop takin’ me up to tha’ beautiful tree and tellin’ me all ‘bout it being a sign of Saint Julia’s promise, an’ about how his pops fought wi’ the loyalists durin’ the Civil War. An’ he told me about the famines o’ Valfleur, and ‘ow they were ne’er to be repeated again so long as we remain true t’ God and dunnae forget th’ mistakes o’ our forefathers.”

It therefore seems as though the tree's supposedly blessed nature is viewed by some among the local peasantry as having contributed to the prosperity of the meadowlands. However, I do myself believe this to be more the superstition of the local peasantry rather than anything else. The geography of Mount Catrine seems more likely to be of encouragement to the abundant rainfall within the valley rather than any supernatural force.

V.) THE ALDTREE

One of the great mysteries and controversies of the Casican meadows is that of the Aldtree, or “Memory Tree,” the massive trunk of which towers over the peaceful valley of Casica. It is further known for the magical pool which encircles the tree. This pool is so renowned because, upon dipping one’s self into it, all the memories of one’s life may be recalled clearly to mind.

The adoration of the Aldtree by the Petrans is not something that is widely shared throughout the heartlands of man. Some outsiders beyond the Commonwealth have claimed that since it was a pagan symbol for generations, and because many druids have gone out of their way to incidentally venerate and protect the tree, it should be burned or otherwise destroyed so as to discourage pagan worship. Others believe that the supernatural properties of the pool which surrounds it must be instilled by a horror that lurks beneath!

However, Dame Catherine’s claim and Petran folklore regarding the legend of the Covenant of Casican may offer another explanation, as might the archeological record which our Society has already sought to document in the Kingdom of Aaun on the heels of our excavation of the Warren of Crown and Compass (1943) and the subsequent discovery of the Mer-King’s Crown.

To the east of the valley of Casica, the Aaunic Crownlands are host to a wide array of ruins. Scholars from the Northern Geographical Society and the Kingdom of Aaun alike have found ample evidence to suggest that they were first erected by the ancient Godwinites, who themselves migrated to ancient Aevos from the lands of Aegis. The presence of these ruins do admittedly correlate with Dame Catherine’s claim that the Aldtree could, in actuality, have been planted by these ancient Godwinites. Thus, it is possible that it may indeed be descended from the flora which filled the Garden of Gamesh in which Horen received the Scroll of Virtue. 

Thus, to the Petran people, the Aldtree’s strange properties are far from fundamentally unnatural. They instead believe them to be miraculous in nature, with the tree itself being a relic from the time of Exalted Horen. They further believe that the pool which surrounds it has been blessed by Saint Julia so that the people of the valley might not forget who they are, or where they came from. Additionally, they reason that if this tree is indeed of a miraculous nature, blessed by God and the saints, then it must be protected and preserved as a sign of the covenant that Saint Julia made with Dame Catherine.

It is further worth noting that Sir Laurens also mentioned the early skirmishes against a beastly menace of an unholy nature known as “the Shuul'' during our interview. The Archduchess’s son, Prince Paul of the Petra (1939), documented the onset of these skirmishes which he was dispatched by the Throne of Garmont to quell. Already held in high esteem by the Petran people and doubtless being aware of the Covenant's legend, the Riverguard and knights of the Commonwealth took to the sword against the beastly menace that had nested near the Aldtree. Those Frankish tribesmen which had not already been expelled by the Minitzers were also barred from the region in the following years, slowly fading into the chronicles of history. Since then, the region has been quietly treated as a nature reserve, with future plans to build Canonist shrines and temples in the area. Many proponents of the Covenant legend point to these conflicts as further affirming the supposed prophecy.

Of course, these claims are not something which I can myself attest to the veracity of. It is, of course, impossible to discern the Aldtree’s true origins. It would therefore be my recommendation that further inquiries and studies be made into the history and nature of the Aldtree. Regardless, this is what the people of the meadowlands believe, and it is a belief which I believe should be properly articulated and documented.

VI.) CONCLUSION

In writing this study, I hope to provide further insight into the folk legend of the Covenant of Casica for those who live within and beyond the Commonwealth. While admittedly fond of the notions it presents, I myself do not claim to speak to the truthfulness of this mythology. Furthermore, I do not claim to represent the beliefs of the greater Northern Geographical Society beyond myself on the matter, though I have published this hybrid of an anthropological and character study through the kindly use of its press.

And yet, as with all legends, there is likely at least the slightest bit of underlying truth. Regardless of whether or not it is, this legend provides hope and optimism to the descendants of the heartlandic peoples that have settled the area. I have felt it to be my duty as a scholar to put pen to paper and record this folklore for all posterity.

I offer this study as a final thank you to the Queen-Emeritus, for I suspect that this shall likely be the last scholastic work that I will pen before my passing. Should this be so, then I would thank the kind Petrans for their patronage unto our Flagship Museum and the town of Chambery for so many years. I am grateful for their support in protecting and preserving one of the great wonders of the world, and for enabling the organization which I once presided over to dream once more of expanding internationally.

May the people of these lands find the prosperity that they so desire, and may the legend of the Covenant of Casica and Saint Julia's promise offer them hope for the future.

Luis Francesc Jacint-Almeida i Martin 

NORTHERN GEOGRAPHICAL ACADEMIC PRESS

8th of Sigismund's End

1951 IC | 155 SA

I.) INTRODUCTION AND BACKGROUND

Dear reader,

It is widely accepted that the elves of today are a multiconfessional group, with religious affiliation predominantly divided along ethnic lines. These denominations have become irreversibly entrenched, consequent to multiple generations of instability, interethnic conflict and sectarian violence. Below I have provided a cursory overview of these religious groups, listed by prevalence:

●       Aspectism is the animistic faith of the wood elves, focusing on the ritual worship of the Wild Gods, the eponymous ‘aspects’ of Cernunnos and Cerridwen. The foundation of Aspectism is the sacredness of the balance of nature, and the religion’s precepts are evangelized by druids, of which there are uncountably numerous sects, known as ‘circles’.

○       Nemiisaeism is the forbidden worship of Nemiisae, the ‘third Aspect’ and a spider goddess, by the otherworldly Mori’quessir. This deity is considered a demon by mainline Aspectists and her followers are largely shunned as cultists who practice blood sacrifice. 

●       Maehr’sae Hiylun’ehya is the nontheistic philosophy of the high elves, centering around the teachings of the ancient prophetess Larihei, with an emphasis on the acquisition of knowledge and the preservation of racial purity. With no particular reverence for any personified high power, this religion has no clergy, with its propagation entrusted to secular teachers and scientists.

○       Ivarilism is a schismatic movement within the Maehr’sae Hiylun’ehya with a greater focus on martial prowess than cleanliness of lineage, adhering to the instructions of Ivarielle Ibarellen. It was primarily practiced in the fallen states of Celian’or and Talar’nor.

●       Ancestorism is an ill-defined, general term referring to multiple separate religions practiced by different dark elven ethnoreligious groups, among which the primary linkage is worship or veneration of legendary, ancestral figures.

○       Maehr is the worship of the full pantheon of ancestral dark elves, presided over by the chief gods of Velulaei and Uradras, with each patron ancestor personifying a different domain. This confession is presently adhered to by the Nor-Velythi, the sole dark elven ethnoreligious group with a sovereign state.

○       Shamanism is a foreign orcish tradition, popularized among the dark elves over centuries via a syncretization between Krugmari spirits and elven ancestral souls. Some limited evidence suggests it originates from dark elven slaves resident in Krugmar.

○       Kervira is the exclusive worship of Luara, a moon spirit. Adherents of Kervira consider Renelia, Velulaei’s daughter, to be a prophet. The sacred text of Kervira, the Tir’sae Renelia’onn (common: Law of Renelia) is one of the few extant writings codifying an Ancestorist religion.

○       Kheltiruai is the ritual veneration of the triumvirate of Khel, Koltira and Velulaei, who are considered to be living gods rather than ancestral spirits.

○       Azulism is a mysterious philosophy first propagated by Azul, Velulaei’s cursed son, and is generally thought to be extinct.

Over the course of my latest research, I have endeavored to chart the history of these developments and formalize an anthropological summary, from the human perspective, of the manifold philosophical movements of the people of Malin.

That greater work remains unfinished. However, it has given rise to several secondary questions. Firstly, what predated these traditions, and secondly, how can they be traced back to the historical era of old Malinor, when all elven races stood united under one sovereign realm and a relatively unified system of government?
 

II.) THE FOUR BROTHERS

Though it is most commonly attributed to human confessions (owing largely to the Church of the Canon’s veneration of Horen as the First Prophet), the tale of the Four Brothers is a creation story present in different forms across all four descendant civilizations. The original excerpt describing the Four Brothers and their travails is embedded within the Writings of the Wandering Wizard^[1], the eponymous author being more commonly known as Availer. This is the oldest extant text known to any scholar and a critically important primary source for the primordial history of Aegis, the first realm. This work would later be incorporated into the Church of the Canon’s catechism by way of the Scroll of Gospel^[2], inadvertently leading to its widespread, erroneous identification as a uniquely ‘human’ creation story, despite its original applicability across the mortal races.

Significantly, Availer’s chronicle centers around 'the One and Only [...], the merciful Creator of the Seven Skies', who was 'all-knowing', omnipotent^[3] and created the first mortal being by '[blowing] his own breath of existence into [a] hollow shell'. This ‘first mortal being’ - and his later female companion - were the parents of the Four Brothers, of which the eldest was indisputably Malin, followed by Krug, Horen and Urguan. Availer’s histories - at the time of old Malinor central to all descendant races and widely accepted as unimpeachable - clearly pave the way for the development of a set of monotheistic traditions, revolving around the worship of the 'merciful Creator of the Seven Skies'. However, this is evidently not the situation at time of writing. Despite the pan-racial framing of the creation story, of the major confessions only those practiced by humans generally hold the Creator (i.e. God) as the central object of their theology.

My first contention is that the elves of old Malinor adhered to a monotheistic faith, as proselytized by Availer, and that mass conversions away from this religion occurred (comparatively recently by historical standards) in the last four centuries. My second argument is that these elven monotheists may still exist in some capacity, potentially as a distinct ethnoreligious group from their kin, given their race’s recorded tendency towards sectarian division.

III.) AVAILER AND THE CLOUD TEMPLE

The Wandering Wizard’s inestimable repute within the descendant realms, including amongst the elves of old Malinor, should not be understated. Availer was ‘revered by all who stood in the light’^[4], using his abilities in the mystic arts to protect the mortals of Aegis, who he considered God’s foremost creations. His common name originates as a contraction of the Ancient Elven ‘av’ailer’, directly translating to his sobriquet of ‘wandering wizard’. The significance of this relates to the use of the honorific ‘ailer’ rather than the insulting ‘iler’ to refer to a wizard^[5] - such was his esteem amongst Malin’s progeny that Availer was elevated into a new category above other sorcerers, whose kind were generally not tolerated amongst the elves of antiquity. In the setting of the Holy Princedom of Malinor, the Wandering Wizard offered trusted counsel to High Prince Native^[6], imparting unto him the original law of the elves^[7], and it was generally believed that his true nature (thought to be supernatural) was secreted in the libraries of the city of Laurelin^[8]. By some interpretations, Availer even arranged Native’s union with Soriuss, procuring the elfess’ hand in marriage on the High Prince’s behalf^[9].

What is less often discussed about the Wandering Wizard is his zeal in proselytizing a monotheistic belief in the Creator, who he alternately dubbed ‘the Great God of Aegis’ or simply ‘God’ in the shorthand. When a poorly-known dwarven hierophant named Rasun attempted to convert the Urguanites to an alternate pantheon, the Wandering Wizard furiously warned the following^[10]:

“All the people who do not follow the Great God of Aegis shall be branded heretics and a crusade led by the Great Cloud Temple of Aegis shall begin to cleanse the land of your heresy, who are you to create new religions and new gods? When the merciful God gave you life and freedom! Be wary heretics, you do not want the powerful temple [sic] an enemy of your people!”

Availer chastising the Rasunites, c. 1300s.

With this condemnation, the Rasunite movement ended before it began. This anecdote offers some useful context as to the Wandering Wizard’s strength of belief and how he perceived the worship of other deities amongst the descendants. However, far from considering him a fanatic relegated to the fringes of society, historical evidence suggests that the elves of Malinor perceived Availer as a wise, prophet-like figure, identifying with his teachings.

Availer’s castigation of the Rasunites also illustrates the contemporary role of the Cloud Temple of Aegis and its monastic devotees. The Wandering Wizard’s polemic implies that not only was the ancient Cloud Temple dedicated to directly worshiping the Creator (the ‘one God’ mentioned in his monotheistic instruction), but that the Monks were committed to preserving this religion’s integrity by force of arms. This represents a significant departure from any modern understanding of the Cloud Temple as neutral, universal healers focused mainly on non-denominational charity, instead depicting them as militaristic enforcers of the faith. Moreover, the prospect of a crusade against religious nonconformists suggests that the Cloud Temple had the requisite sway among the descendant nations to call them to battle for this purpose - a task that would be laughable without some degree of monotheistic consensus and a doctrinal alignment towards Availer’s teachings.

Consequently, the Wandering Wizard’s well-documented later conflict with the Ascended, the clergy of Aeriel, can be interpreted through a different lens. Theologians of most traditions generally consider Aeriel to be an Aengul, and therefore, a servant of the Creator (as far as he is acknowledged in these traditions). However, it is similarly accepted that the Ascended worshiped Aeriel as a god. In his journal, Availer paints a highly unflattering picture of the Ascended, accusing them of ignoring his counsel and retreating from the world to study the mystics of their patron^[11]. While the Wandering Wizard considered that the Ascended’s charge was to protect the descendant realms from the mischiefs of the Deceiver - and was evidently willing to temporarily tolerate their religious disagreements for this cause’s expediency - it is apparent he grew to believe that they had become indolent and enthralled in esoteric practices^[12]. Availer’s indifference towards Aeriel and avowed hostility towards the worship of other deities (including the Creator’s own Aenguls) further contextualizes his prophet-like role among the descendant nations of Aegis, suggesting that his monotheistic beliefs were widespread in realms like Malinor, where he retained outsized influence.

IV.) LISSAR’S RECONSTRUCTION

Recovering the Ancient Tongue of the Elves, the seminal work of Aerin Lissar and the primary source today for the Ancient Elven language^[13], further illuminates this position from a linguistic perspective. First published circa IC 1319 at the time of the Holy Princedom of Malinor under the rule of High Prince Native, this text was the result of decades of contemporary archaeological research on the tongue spoken by Malin and his immediate companions. It is worth noting that Availer’s religious writings consider Ancient Elven (as spoken by Malin) as the first language formulated by the mortal descendants^[14], though there exists a reasonable argument that Lissar’s academic reconstruction may contain certain dialectal variations from its precursor. In any case, it is Lissar’s Ancient Elven that is largely adhered to by the elves of today.

Of particular significance is Lissar’s explanation for the Ancient Elven word for ‘sky’, that being ‘(a)caele’. With a plural suffix affixed, this word becomes ‘caelan’, which translates directly to ‘skies’ and indirectly, in Lissar’s view, to 'the Seven Skies, and with that, God'. Additionally, the author makes reference to the honorific prefix of ‘a-’, without which the word becomes 'disrespectful or insulting'. Lissar also mentions the phrase ‘Acaelan ahereh naean'leh’ (Common: Skies [God] favor you) as a common expression in Ancient Elven at the time of the Holy Princedom, likely cognatic with the modern human ‘God bless’ or ‘God speed’.

These linguistic elements establish that the elves of Malinor had a clear conception of the same monotheistic God deified by Availer, identifying this Creator specifically with the ‘[Seven] Skies’ referenced in his writings. However, what role specifically this relationship with God played in their civilization and how it diverged into the elven polytheism of the present day both warrant further investigation. Given their endonymous use of the word ‘Acaelan’, I will tentatively refer to the practice of elven monotheism in old Malinor as Acaelanism and its adherents as Acaelanites.

V.) THE MOOT OF 1314

The greater portion of elven records covering the period between Malin and the last days of the Holy Princedom of Malinor were lost with the burning of the Great Library of Laurelin. However, enough sources remain to piece together a vague history of the Druidic Order and their embrace of the dual aspects of Cerridwen and Cernunnos.

The first written reference to Cerridwen and Cernunnos occurred around IC 1314, in a summons by Archdruid Petyr calling his coreligionists to a conclave, or ‘moot’^[15]. The ostensible purpose of this moot was to discuss the dreams which had plagued all senior members of the Druidic Order. The meeting’s outcome was that the Order would subsequently adopt the sole worship of the Aspects, who had been divinely ‘revealed’ to the hierophants through their visions. This established the Aspects as the primary deities within the druidic tradition, laying the foundations for a form of proto-Aspectism birthed in the context of Aegis’ cataclysmic final century.

However, prior to the Moot of 1314, Cerridwen and Cernunnos had never once been mentioned in druidic theology - much less considered gods in their own right. Far from being worshiped since time immemorial, the Aspects were new innovations, derived entirely from dreams. The themes which the Wild Gods would come to represent - chiefly the preservation of the balance and beauty of the natural world - had always been present within the druidic consciousness, but never personified as independent deities. This raises the question of what theistic beliefs were espoused in druidic teachings between the days of Malin and the Moot of 1314.

VI.) THE DRUIDIC ORDER AND THE HOLY PRINCEDOM

It may be useful to contextualize the role of the mainline druids in the Holy Princedom’s society. Initially, the Druidic Order served as priests, teachers and advisors within Malinor, and its members were predominantly of the elven race. They enjoyed high status and were revered throughout the realm as moral custodians and religious leaders, to the point where Lissar’s Ancient Elven lexicon describes the denigratory word ‘iler’ as applicable to any sorcerer ‘not a druid’, and therefore a ‘heretic’^[16]. However, after accumulating substantial temporal power, the Order grew increasingly corrupt and became highly unpopular amongst lay elves.

Some time following the Moot of 1314, the Druidic Order suffered a series of irreversibly damaging political scandals, with the High Prince permanently confiscating the council seats reserved for senior druids. Ebs Telrunya, an official of the Holy Princedom’s government at the time and a primary source for these events, writes of the Order’s headquarters being ‘a pit of filth and crime’, which was ‘all but sanctioned, and most certainly indulged in, by [Archdruids] Respiren and Dusk’^[17].

By IC 1344, relations between the Holy Princedom and the Order had become untenable, representing the final break of the mainline druids from elven political society. When Archdruid Arik attempted to publicly berate High Princess Sythra Duskwind over a minor dispute^[18], she simply declared:

“You spout insults and then attempt to make a case with [sic] 'caring' for the forests. [...] You lost your pull with Malinor when the [council] seat of your insane Archdruid was removed. I was there for that decision. [...] The order has become corrupt and misguided. You have no influence here - not until you can speak with reason. Long ago, the druids were advisers and caretakers. Now they speak with venom, insults, and threats. You will be treated as any other order who does the same.”

High Princess Sythra Duskwind, spoken at Normandor, c. 1344.

These events hastened the separation of the Druidic Order from the state of Malinor, with the majority of druids going into exile to establish their own semi-independent petty theocracies (also known as ‘circles’), which largely remains the case today. The consequence of this was a long tradition of de facto secularism within Malinor and its immediate successor states, with no organized faith or dedicated religious leaders until the Irrinites^[19] of the Principality of Laurelin formally codified modern Aspectism and established their own circle (inexplicably intertwined with that realm) in the early 1500s.

VII.) ACAELANISM’S DECLINE AND THE PARTITION OF MALINOR

Between the time of Malin and the Moot of 1314, the prevailing religion of the Holy Princedom of Malinor was a syncretic faith blending elven monotheism and pre-Aspectist proto-druidic traditions, and this philosophy can aptly be called Acaelanism. Historical evidence suggests that the Acaelanites primarily worshiped an omnipresent, omnipotent and omniscient God (as proselytized by Availer), believing that the natural world was attributable to this Creator, represented by the ‘[Seven] Skies’ in both a literal and otherworldly sense. The regard in which the elves of Aegis held Availer (and vice-versa) suggests that Malinor’s formal status as the ‘Holy’ Princedom was reflective of their theological role as the guardians of nature, interpreted as ‘God’s Creation’ in the temporal world.

The Moot of 1314 resulted in the Druidic Order adopting the veneration of Cerridwen and Cernunnos to the exclusion of the Creator, and when these religious leaders departed Malinor shortly thereafter, the remnants lacked the institutional knowledge or political will to revive Acaelanite practices in any organized form. The new generation of elves in Malinor following the Druidic Order’s self-imposed exile were generally raised in no particular tradition, with little to no instruction in confessions either Acaelanite or Aspectist. Though some limited evidence suggests that foreign religions such as the Temple of Tahariae were able to gain a minority foothold amongst certain elven communities, most elves of Malinor and its successor states adhered to secular practices until Artimec Camoryn’s revival of a codified Aspectism^[20] in the Laurelin of the 1500s^[21]. This ‘gap in learning’ was the first of multiple factors in Acaelanism’s decline.

Hitherto I have referred only to the broad classification of ‘elves’, with no distinction of ethnic group, on account of the Holy Princedom’s position as a unified, pan-elven realm. Firstly, at this time, the cultural differences between wood, high and dark elves were substantially less pronounced than they are today. Secondly, the precursors to modern wood elves unquestionably constituted the majority of Malinor’s population, and it was this group that held the most cultural and political influence in the realm. This illustrates the second contributing factor to the decline of Acaelanism - the creation of separate ethnoreligious identities amongst the high and dark elves, the entailing partition of the Holy Princedom and the death knell of elven unity.

The aforementioned ‘gap in learning’ in the last century of Malinor created a space for new confessions, specifically those founded on divergent groups virulently opposed to any conception of a single elven state. Having rediscovered the ancient teachings of Larihei and the Maehr’sae Hiylun’ehya, most high elves of Malinor emigrated en masse from the Holy Princedom to form their own ethnostate built on these nontheistic ideals. This polity, known as the Silver State of Haelun’or, had achieved functional independence from Malinor from around IC 1335^[22]. The small minority of high elves who rejected the Maehr’sae Hiylun’ehya and refused to emigrate became, in practice, culturally indistinguishable from the wood elven majority of Malinor, eventually fully assimilating.

A distinct dark elven nationalism developed much more incrementally over the ensuing period, with most dark elves remaining an ethnic minority within Malinor and its successor states. However, this was substantially preceded by the establishment of a proto-Ancestorist religion centered around the worship of Velulaei, which by IC 1380 (at the latest) had taken firm root amongst dark elves around the known world^[23]. While clearly present in Malinor, this proto-Ancestorism had little appeal to the wood elven majority of that state, who would continue in their largely secular practices. Records suggest that the first independent dark elven polity of the modern era, Darkhaven, was established^[24] outside of the Holy Princedom around IC 1394.

The stratification of Malin’s descendants into well-defined, separate ethnic groups eventually led to late-stage Malinor’s identification as a primarily wood elven state rather than a pan-elven one. The adoption of the Maehr’sae Hiylun’ehya and proto-Ancestorist philosophies amongst the high and dark elves respectively led to the full elimination of Acaelanite practices amongst these groups. No such national religious movements would occur amongst the wood elves until much later. Political division allowed for the brutal partition of the Holy Princedom in the 1400s, with its manifold successors (for example, the Principality of Laurelin) typically exclusively wood elven in their cultural character. Acaelanism was further diminished by the irreligious climate of the wood elven states, culminating in the Irrinites under Camoryn formally putting the matter of elven monotheism to rest with their embrace of a codified, polytheistic Aspectism in IC 1559^[25].

(High Prince Native, depicted with a stylized representation of the Mother Tree of Laurelin.)

Many elves educated prior to the Moot of 1314 continued to express their faith in Acaelan in their written testimony. In an account of the world a century prior, High Prince Native (himself a former druid) makes reference to the Creator regarding Aegis as ‘the land that birthed His creations’ and subsequently granting the descendants the boon of ‘soulstones’^[26]. Moreover, following his abdication from the office of High Prince, Native spent fifty years ordained as a monk of the Cloud Temple^[27], an organization established under an avowedly monotheistic tradition. Conversely, Telrunya^[28] (who likely possessed some Acaelanite beliefs in his time as an administrator of old Malinor) describes the Creator in detached, purely academic terms by IC 1532^[29], suggesting that many others converted away or otherwise distanced themselves from monotheism over the centuries. Despite this, Telrunya’s writings are replete with Acaelanite motifs, such as his thematic focus on the ‘Skies’ (Ancient Elven: Acaelan), perhaps reflective of ingrained practices unaltered by his shift to de facto agnosticism later in life.

VIII.) ACAELANITE TRADITIONS AND PRACTICES

Though this provides the necessary context as to the historical decline of Acaelanism, it does not offer enough insight as to its practices and traditions. Given the great proportion of records lost with the burning of the Great Library of Laurelin, any scholarship to this effect must be caveated on the basis of hypothesis, predominantly reliant on extrapolation from the few primary sources that remain.

In contrast to Horen’s preeminent role in Canonism, Malin is barely mentioned in most modern elven traditions. For example, in the setting of the Maehr’sae Hiylun’ehya, he is little more than a teacher (and subsequent rival) of Larihei. Likewise, most dark elf faiths hold Malin to be solely the father of Velulaei, playing no other role in their ancestor worship than as her sire. Wood elven Aspectist teachings focus on Malin’s role as a prophet of the Aspects, a proposition for which there exists no documentary evidence authored any time prior to Camoryn’s revivalist movement^[30]. Indeed, contemporary accounts from Availer reflect that Malin adhered to the worship of the Creator, as did his brothers.

Unfortunately, the evidence for Malin’s role within the Acaelanite religion is highly inconsistent. Certain human sources from the Savoyard Kingdom of Oren^[31] imply that the wood elves worshiped Malin as a deity, a practice that could have naturally evolved from an Acaelanite interpretation of the First Elf as an incarnation of the Creator. However, this is undermined by the relatively nontheistic, pre-Camoryn state of wood elven civilization at the time of these sources, suggesting that this may have been propaganda in the context of wartime hostilities. Conversely, much older records refer to Malin with religious undertones, with High Prince Native frequently entreating him to ‘bless Aegis’^[32] in the valedictions^[33] of public statements. The same author dubs Malin as the ‘ancestor and deity’ of all elves in a separate account^[34].

Nevertheless, if Acaelanism is postulated to rest on Availer’s teachings, it remains very difficult to reconcile these foundations with any interpretation of Malin as an incarnation of the Creator. We have already touched upon the Wandering Wizard’s hostility to any doctrine resembling polytheism, making it unlikely that any religion proselytized by him directly worshiped Malin as a deity. From a linguistic perspective, Lissar understood the word ‘Malin’ to be a byword for ‘Father of the Elves’, while also directly translating to ‘king’ in the sense of an otherworldly sovereign^[35]. It is worth noting that subsequent temporal kings amongst the elves, across all ethnoreligious groups, distinguished themselves from this concept through use^[36] of either the label ‘Mortal King’^[37] or the more pedestrian ‘uthir’^38] (a sort of administrator who rules by decree), suggesting a deeply ingrained aversion to any practice that might symbolically supplant Malin’s role as the ‘[immortal] King’ resident in the heavens (i.e the Seven Skies). Tracing the origin of these long-held customs back to ancient Malinor - the last common ancestor of these diverse ethnoreligious groups - it appears that the Acaelanites interpreted Malin as both a sacred ancestor and prophet-ruler, achieving eternal life in the Skies by virtue of his favored role as first of the Four Brothers^[39] and therefore the first descendant worshiper of the Creator, known in their tongue as Acaelan.

Accordingly, as the foremost icon of the Father of the Elves, the sword of Malin^[40] (Ancient Elven: Sil Malin’leh) likely held a degree of symbolic significance to the Acaelanites. Long after the decline of any monotheistic tradition amongst the wood elves, Sil Malin’leh was used as a ceremonial idol in the rituals of those aligned with the cause of elven unity^[41]. Significantly, Sil Malin’leh was also one of the four ‘Golden Relics’ sought by the Ascended in the time of Availer^[42], and so the symbolism surrounding it also provides some commentary as to the role of Aenguls in Acaelanite theology. According to the historian Martin Benedict, Sil Malin’leh was bestowed upon Malin by the Aengul Gavrael (stated explicitly to be a servant of the Creator) in the context of the war against Iblees^[43]. The same relic would later be bequeathed to High Prince Native, the most prominent Acaelanite on record, in the final years of Malinor. Benedict’s account of Sil Malin’leh - a national myth widely accepted as factual by wood elves over successive centuries, regardless of creed - is heavily embedded with Acaelanite themes^[44], reflecting a residual monotheistic heritage well into the zenith of the polytheistic Aspectism. Consequently, it can be deduced that the Acaelanites of ancient Malinor held Aenguls to be messengers and agents of the Creator, in line with Availer’s instruction.

(A hypothesized Acaelanite standard^[45].)

The true nature of Availer presents another conundrum for any study of Acaelanite beliefs. Though there exist few reliable sources contemporary to the era of Malinor confirming it, in the time since, numerous theologians across multiple monotheistic confessions have come to the understanding that Availer was himself an Aengul^[46]. It seems a reasonable proposition that this was the Wandering Wizard’s ‘true nature’, secreted within the libraries of the Holy Princedom’s sacred Mother Tree^[47]. With this in mind, Acaelanite theology presumably considered Availer to be the foremost of the Aenguls, responsible for conveying the will of the Creator amidst the descendants. By extension, the Cloud Temple monks were likely perceived by the Acaelanites as quasi-clergy dedicated to the worship of the Creator, with providence over life and death through the allegorical mechanism of ‘soulstones’. Acaelanite sources attributing soulstones specifically as a blessing of the Creator^[48] suggests that their practices may have included some conception of reincarnation and attributed a doctrinal significance to these soulstones.

The initial role of the Druidic Order in Acaelanism clearly evolved over time. Given Native’s early training under the supervision of Archdruid Respiren, it is probable that the druids were initially monotheistic, charged with the preservation of harmony in the natural Creation (in line with Acaelanite beliefs) and consequently respected as teachers. Documentary evidence suggests that the Mother Tree of Laurelin, created from druidic magic, was of great spiritual significance to the elves of ancient Malinor^[49] and so was by extension considered sacred in Acaelanite teachings. We are able to infer from Telrunya’s account^[50] that after the Moot of 1314 and their later exile from Malinor, the mainline druids were considered apostates by the Acaelanites, for whom the Holy Princedom was central to their praxis.

Consequently, we can surmise a summary of the practices and traditions of Acaelanism as follows:

●       The monotheistic belief in the Creator, also known as God and rendered in Ancient Elven as Acaelan, an omnipresent, omnipotent and omniscient deity.

●       An identification of Acaelan with the ‘[Seven] Skies’, both in the otherworldly sense as the Creator’s heavenly realm and the literal sense of the natural, temporal world of His Creation.

●       An interpretation of Malin as Immortal King, Father of the Elves and Prophet, derived from his role as the first descendant worshiper of the Creator, with the Holy Princedom of Malinor considered his mortal successors. 

●       A belief in the Aenguls as messengers, agents and servants of the Creator, of which Availer was the foremost, a secret originally held in the Mother Tree of Laurelin and since revealed.

●       A reverence for the Mother Tree of Laurelin (since destroyed) and a view that the Druidic Order, formerly charged with preserving the harmony of Creation, abjured the Holy Princedom and the Creator.

●       The use of the Skies, Sil Malin’leh and soulstones as ritual symbols or theological motifs.

●       A relationship with the Cloud Temple of Aegis, with this organization playing a clerical role in the maintenance of monotheistic traditions.

●       Some conceptions of reincarnation, derived from the Cloud Temple’s teachings on the mythologized soulstones.

●       A religious significance attributed to the number ‘seven’, held in common with most human confessions and drawn from Availer’s testament relating to the Seven Skies.

IX.) MODERN ACAELANITES

I am highly circumspect as to concluding whether any Acaelanites continue to practice their ancient religion in the modern era. It remains possible that the proliferation of other traditions has functionally eliminated any monotheistic belief amongst the manifold elven ethnoreligious groups. However, if we are to hypothesize that Acaelanism has continued in some form, I will propose some circumstances in which this may have occurred.

If they exist at all, it is probable that modern Acaelanites are a tight-knit, endogamous ethnoreligious group, with their traditions continuously passed down over the generations since the time of the Holy Princedom. They may constitute a minority spread as diaspora across modern nation-states, and may have a history of persecution at the hands of polytheistic communities. While we cannot comment as to how Acaelanite practices and beliefs may have evolved since the time of Malinor, if they do continue, it is likely they have become increasingly secretive, esoteric and mystic, in line with the normal trajectory of minority religions unsupported by a formal nation-state.

Historically, the wood elves - being the core ethnic group of Malinor and holding privileged status amongst its ruling elite - had the least incentive to convert away from Acaelanism, and would presumably constitute the bulk of Acaelanites remaining today. High and dark elven groups, who embraced wholeheartedly their own national belief systems and do not tend to identify with the Holy Princedom, are far less likely to have kept Acaelanite practices alive. Widespread rumors suggest that the conservative Alderfolk^[51] were reluctant to embrace Camoryn’s codification of Aspectism in the 1500s, dismissing it as an Irrinite religious movement. The Alderfolk’s self-identification with the heritage of the Holy Princedom raises a tenuous proposition that they may have retained Acaelanism, however, it is just as likely that they were polytheistic or nontheistic.

(A Temple of Malin as depicted by the San’taliyna.)

Some additional consideration should be given to the teachings of San’taliyna^[52], a monotheistic revivalist movement amongst elves of the late 1700s. Historical sources describing San’taliyna display several Acaelanite themes, chief amongst them reference to the Creator, reincarnation and the harmony of the living world. However, scholars are generally uncertain whether San’taliyna represents a continuous, unbroken evolution of the Acaelanism of ancient Malinor or a reconversion movement birthed from the disillusionment of former Aspectists. Similarly, Acaelanism’s connection to the Malinist teachings of Valandos Elver’hilin and Minuvas Melphaestus^[53] remains unclear, though these confessions primarily worshiped Malin rather than the Creator. Finally, there is no substantial connection between the postulated Acaelanite traditions and various obscure ‘elven’ rites of Canonism, other than a distant common ancestor via Availer. The Acaelanism analyzed in this essay predates the Church of the Canon by centuries. Moreover, the latter organization’s doctrines are fundamentally reliant on humanity’s unique relationship with God^[54], and so unlikely to be appealing to elven monotheists.

X.) CONCLUSION

In this essay, I have established my contention that the religion of the elves of ancient Malinor was a monotheistic one, centered around the worship of the Creator and the instruction of Availer, while also containing several syncretic elements from both pre-Aspectist proto-druidism and the Cloud  Temple monks. I have charted the history of this religion, which I have called Acaelanism, and documented how it integrates with the other elven confessions, chiefly Aspectism. I have also speculated as to the continuation of Acaelanite practices into the modern era. Further research should be conducted as to what form these traditions take at the time of writing, if they have been continued at all, and whether an unbroken connection can be drawn between the dogmas of any modern elven ethnoreligious group and the heritage of the Acaelanites of the Holy Princedom of Malinor.

FOOTNOTES

Voices of Aevos is a series of interviews highlighting
mankind's artists, thinkers and luminaries.

Manon Yvaine
I don't believe I've ever been interviewed, before.

James Vursur
People are missing out on a wealth of knowledge, then. What all do you do, nowadays?

Manon Yvaine
Currently, I mostly teach. Philosophical education, for the youth of Haense. Though I do dabble in scholarly writing, when the mood strikes me.

And Alchemy, of course, is my lifelong love.

James Vursur
Alchemy and Philosophy. How are those related?

Manon Yvaine
They are in many ways one and the same. Alchemy's base practices are fairly simple, but it is a deeply philosophical art; to become an Alchemist is to become a philosopher. A true Alchemist, anyways.

James Vursur
What's the difference, then, between True Alchemy and just… combining substances?

Manon Yvaine
The philosophy! A true Alchemist knows her materials. She understands their meanings, their functions. She understands - or seeks to understand, why her brews work. Not only that, but why she gets certain reactions from certain ingredients, et cetera.

Anyone can mix things according to a recipe. Only some can understand why the recipe is written the way it is.

James Vursur
Can you give me an example?

Manon Yvaine
Well, a potionmaker might see a Gislocinovi plant and know the Symbols it contains. But an Alchemist would see a Gislocinovi plant and understand why it contains those Symbols, based on its functions, appearance, environment, and role in the ecosystem.

And even if she did not know, she would be aware that she did not know, and would be capable of seeking this knowledge out.

James Vursur
What symbols does the Gislocinovi plant contain and why?

Manon Yvaine
Reduction, Purity, Silence, and Separation. It grows in hot, humid climates - Silence, for the thick air. Purity, for the white petals. And all four are of course tied to its ability to disinfect - reducing blight, purifying flesh, silencing - in this case, killing - disease, and separating the infection from the flesh.

Now, of course, that was an easy example. And I do not claim that to be the only interpretation, or indeed the 'correct' one.

James Vursur
There's interpretation involved in the art, then?

Manon Yvaine
Oh, always. All art involves interpretation.

James Vursur
How did you come to be an Alchemist?

Manon Yvaine
It was a trick of fate. My friend and I were in the palace library, in Haense. My teacher was reading there. After speaking to us for a few minutes, he offered to teach us.

James Vursur
And how did you fall in love?

Manon Yvaine:
I was very alone, when I was young. Learning Alchemy allowed me to view the world around me in another light- one far more alive than the one I was raised with. Something designed with intention, thought. The world itself was very much alive. It changed my life.

It also taught me to use my mind. My teacher halted my lessons when I was still young. As you know, he gave me a book to learn from. Teaching it to myself forced me to be thoughtful and investigative. I had nobody to answer my questions, so I was forced to discover my answers myself. To find recipes myself, to find teachers myself. It was hard, very hard. But it gave me skills that have served me well.

James Vursur
A person whose life is meaningful can endure anything.

Manon Yvaine
Indeed.

James Vursur
What is the state of Alchemy as a discipline? Or as a philosophical school if you prefer.

Manon Yvaine
For many years, the Alchemical world was flooded with potion-brewers. Untrue Alchemists, perhaps. Perfectly honest, of course, but peddling potions just for coin. Now… It is empty. I see, at least in my own life, few who study it at all. Few who wish to. At least in the Human realms. I can not speak for elsewhere.

James Vursur
Do you have any idea what caused this decline?

Manon Yvaine
Change in priorities. Most nations keep Alchemists around for wartime. And there has been little war, lately. And at least in Haense, our clinic is… she grimaced. Well- it does not have the funding to afford Alchemical medicine.

With no war, at least none yet, most nations have no need for potions.

James Vursur
But you see Alchemy as more of an end in itself.

Manon Yvaine
Indeed.

James Vursur
Thank you, Manon. Is there anything else you want the readers to know before we leave off?

Manon Yvaine
Only to think deeply, and to question everything. There is far more to the world than meets the eye.

Voices of Aevos is a series of interviews highlighting
mankind's artists, thinkers and luminaries.

Inny Yuln'aher
I don't visit often enough.

Elizabeth Wittenbach
Chambery's a relatively quiet town. Stuff happens around here, but it's usually pretty low profile. NGS meetings are the biggest debacles.

Inny Yuln'aher
What good is meeting up, if you're not doing much afterwards? The Society's growth is visible, but it feels... stunted. 

Elizabeth Wittenbach
Aye, I know.

Inny Yuln'aher
Don't depend on others, Miss Wittenbach. A wise leader leads by example. If you're doing something worth doing, people are bound to not want to miss out. 

Elizabeth Wittenbach
We gotta work on restoring our research branch. The NGS's age shows, I fear… Gotta work out a few things and overhaul 'em, bring some more commerce to Chambery as well.

But we'll be fine. Maybe our two organizations can do something together someday, in partnership?

James Vursur
Isn't that what you're doing now?

Elizabeth Wittenbach:
Well yes, but our members should get to know one another. I consider our organizations to be allies, in pursuit of similar goals though in different ways.

Inny Yuln'aher:
Now wouldn't exactly work. I'm taking a break for the first time in a century. I have faith in what you all have here, Eliza. People come and go, places turn into ruins, but concepts? Exploration of the unknown? That will always remain.

Elizabeth Wittenbach:
Not to worry, we'll still be around, I'm sure, I entirely understand that whole 'needing a break' thing. Those twenty years our organization went defunct was a much needed one for myself, and our other Trustees.

We've been around for a century and three quarters now. I don't think I've long in this world myself, but we're on a good road back toward full restoration.

Inny Yuln'aher:
You'd be surprised with what you can do if you give it your all. Don't worry, hon. You're slowly securing a legacy that will be cherished by countless souls. In fact. We have to talk about that big donation I seek to make, Jay. You promised a wing named after me, and a statue~! 

James Vursur
My recollection is that you promised the statue.

Elizabeth Wittenbach:  
Right- So uh, James. I assume you had some questions of us, for this interview of yours?

Inny Yuln'aher:
I negotiated for the statue! What else would I donate for? The furthering of esoteric knowledge? Psh. Mm. Yeah yeah. Interview.

James Vursur
The interview has already been going along very well. I want to capture as much as I can a natural conversation and the personalities of the people involved. How have you both found the investment in learning and the arts have been from national governments? Have they been interested in promoting culture and history?

Elizabeth Wittenbach
Well, I think national governments certainly try, and I commend them for striving to do so. However, I have found that oftentimes the public sector fails to perform as well as the private sector does when it comes to engaging with the average man.

In many cases, universities and state run museums will only have as much energy as a single prominent agent installed by the government. After said agent retires, these initiatives often fall to the wayside.

Inny Yuln'aher:
Interest. There is always interest. People hope, but do not act. Passionate, truly dedicated souls are rare gems in this world. Always have been. The sectors are always leaderless and spread thin.

James Vursur
It sounds like your focus should be on training agents and leaders.

Elizabeth Wittenbach
Aye. And furthermore, I have found that private organizations tend to retain the loyalty of their members for far longer, and in a much better way. Entire families have supported the NGS for decades, for instance, and corps of new scholars and adventurers are trained to replace older ones.

You don't get that with a government institution, because the government has a half dozen other different institutions for people to seek careers in.

The military, foreign affairs, the courts… You get the idea.

James Vursur
The people who join state education could just as easily be a prosecutor or a diplomat.

Elizabeth Wittenbach
Aye. And the brightest minds within that professional talent pool, tend to go into those sectors rather than education or academics.

Inny Yuln'aher
It entraps them. Getting bright minds caught up in all those Politics. Training has been my sole focus the past century. And yet. I have only found a handful of truly dedicated people. They come and go. Passion is a strong yet wavering fuel.

James Vursur
Is it easier to be passionate about politics?

Inny Yuln'aher
It is alluring. The power, the perks that come with it. She'd shrug. I don't blame anyone but the system itself. Politics bring more immediate results. Voting on matters, signing diplomatic agreements. Getting yourself a fancy manor for your service to the state.

But I'll ask anyone: What do you want? And if they have any free will left they will tell me: Not this.

Elizabeth Wittenbach
I couldn't have said it better myself. As a former Foreign Secretary and speaker of a legislative assembly myself, the allure is powerful. I had to grow out of that.

Inny Yuln'aher
True foresight means doing what you must, even if the world screams for you to stop. While people are signing meaningless peace treaties, I will be cutting through the unknown for my people and my people's future.

Elizabeth Wittenbach
My own philosophy is similar, but…- Different, in the slightest of ways.

Inny Yuln'aher
By all means, Miss Wittenbach. It's a group interview~. 

Elizabeth Wittenbach
The NGS was founded by my mother in the aftermath of the Rubern War, you see, nearly two hundred years ago. It was humanity's longest lasting conflict at the time, and it cost many, many lives.

The entire world was at each other's throats. So, as a young girl, my mom decided to dedicate her life to illuminating what she referred to as a 'fog' which creates misunderstanding between the descendant races, namely through the publishing of cultural studies and the establishment of museums.

So I would say that we see ourselves as being supplementary to national governments, handling a service for the descendant peoples that often goes unattended to by the state.

But not in service to state governments, but to all descendant peoples as a whole. The safeguarding of the world's heritage for all time, in a manner similar to that which Inny expressed.

Inny Yuln'aher

I don't think we're all that different, Miss Wittenbach. Independent, yet helping. That is what my College stands for. Yet. I have yet to find those who can use the Truths we find. Clearing up the Fog, at times, just allows someone to take the first strike.

I, for one, wish for nations to be less demanding of their people's loyalty. They are all so desperate to keep them on a leash… Have you no experience with that yourself?

Elizabeth Wittenbach
Aye, there is always a risk of that… But one has to have faith in the people at large, aye? We might not be able to change the minds of nation states, but one scholar, one bard, from among our ranks might go on to make a difference.

And aye, I have experienced such both personally and professionally. Such is why my organization is sworn to strict neutrality, though that neutrality has put us at odds with some at times.

It makes such- Quite difficult, when a state demands absolute and exclusive allegiance.

Inny Yuln'aher
You are not neutral. You stand alongside knowledge.

Elizabeth Wittenbach
An interesting point of view, 

James Vursur
Truth, Beauty, Goodness. Perhaps they're not neutral. Some people might not want those getting out.

Inny Yuln'aher
Do I see you right, Eliza? I jest, but with these words I mean to show you: There is no such thing as true neutrality if we do not acknowledge ourselves first. We all have our views, our biases. A lens through which we see things.

Your goal is knowledge. Lifting that fog. And to achieve that, you do take sides.

Elizabeth Wittenbach
So we do. And those virtues are something that must always be defended, as well as the truth itself… Perhaps, in this, we are not neutral.

Inny Yuln'aher
All of this is making me want to write the College's values down somewhere. That oughta attract similar minds, ne?

Elizabeth Wittenbach
But we do not serve at the behest of a state, any state, in defense of these.

Inny Yuln'aher
I can agree on that. Too much cost.

James Vursur
I am certain we adopted a statement of purpose along with our constitution, but I've not been able to find it. Do you think that there are concrete policies these nations could adopt to better align themselves with beauty, goodness and truth- or at least to benefit knowledge and the arts among their people?

If the departments of education aren't working because of the other options, what can be done?

Elizabeth Wittenbach
I think most long standing nations have policies and values that they stand for, and many already have such policies in theory. Some of the world's largest libraries can be found in Haelun'or and Haense, for instance.

However, the state proper often has its hands full. There are exceptions where an educational institution has stood the test of time and grown a dedicated core, such as with the dwarven Rememberancers or the Eternal Library, but this is difficult to accomplish.

I believe- And this is just my own personal take, that organizations such as the NGS and the Bard's College can do a lot to fill in the gaps.

Inny Yuln'aher
Exactly! What I tell them is what I tell every student of mine: If you are not giving it your all, then stop. Trying. There is a limit to what a single king, or hells- A whole court can worry about. Let the ones who are doing things right do more.

Elizabeth Wittenbach
To supplement the spread of knowledge, and culture, and beauty to the peoples of the nations which they operate within.

Inny Yuln'aher
I'm opening up College branches in Nor'asath and Norland soon, because I have passionate, trusted minds that can spread my teachings of artistry. And what do I face? Resistance. Problems. Norland's rulership is a mess. Nor'asath is scattered...

James Vursur
It sounds like the best place for them to start is by mastering the art of governance.

Inny Yuln'aher

They're not doing anything wrong. The nations are still around, are they not? It is easy for us two to complain, when they're worrying about so much all at once.

Elizabeth Wittenbach
We've plans to open up branches in Aaun and Haense soon enough, and hopefully within Talar'nor and Veletz and Balian as well someday. Our organization's goal is to open a museum in every major country in the world, even if it takes centuries to do.

Although, we do have certain… Internal criteria that we follow as a litmus for where to establish a museum and when.

Inny Yuln'aher
Now that is a goal worth living for. Though it has cost me my patience, I've seen improvement. Albeit slow. Norland, for instance, has accepted Bardmancy fully. And let me tell you. Getting magic within those walls is nothing short of an uphill battle.

Elizabeth Wittenbach
It's ambitious, but it's always been the goal since my mother's time as President. In our prime, we maintained four museums across Almaris. We hope to someday achieve that level of outreach again.

James Vursur
The approach seems to be something like panning for gold. You get out there enough, talk to enough people, some people will shine and stick with you. Those are the ones who make all the work worthwhile. Do you believe there's a way to turn the dross gold? Some alchemy to infuse people with passion?

Or is it simply the case that some people have it and others do not?

Elizabeth Wittenbach
You've just gotta invest in people, really. If you encourage them, train them up, and show them their fullest potential you can create 'gold', as you put it, out of nothing.

Some people are more naturally inclined, aye, but many of the people who've joined the NGS are not those who would have done well as servants of a nation state.

All most out there need is a little bit of love.

Inny Yuln'aher
Passionate people make passionate people. It is just very demanding to focus on people, when there are so many things to do alongside it. Leading is a juggle. I'm sure anyone who's tried it can relate. 

James Vursur
Perhaps with more focus on people some of the things can be handed off.

Elizabeth Wittenbach
Aye, of course.

James Vursur
Thank you, Eliza, and Inny. Do you have any closing thoughts for the readers?

Elizabeth Wittenbach
Only that those seeking to join the Northern Geographical Society may read our pamphlet to learn more, and approach me at a weekly meeting at our flagship museum in Chambery, Petra should they seek to join our ranks.

We would welcome all people of all races who are not tainted by the corruption of darkspawn and hold similar values to our own.

Inny Yuln'aher
If you are reading this little interview. You care, and therefore you stand out. That is a good start for you to help us in our battle. 

CLICK HERE TO BROWSE THE LIBRARY GUIDE

An Event to Open the Flagship Museum of the NGS

The Great Crest of the Northern Geographical Society

 Est. 1762

✵ NGS CHAMBERY ✵

Exhibits Opening!

Since our arrival in the lands of Aevos, our researchers have been hard at work documenting the New Frontiers of this mysterious continent through our many exploratory efforts. However, the upkeep of museums for the people of the continent remains a key part of our organization’s mission to spread the light of knowledge unto descendant kind.

As such, we are pleased to announce the Grand Opening of our Flagship Museum in the Free City of Chambery! This institution will be one of many we hope to furnish in the coming years. Though we've yet to open our global archives and these exhibits will be continuously added to and evolved, we hope that this start might allow us to start educating the people of Aevos once again. It is our hope that our headquarters will be only the first of many to come.

-Elizabeth Brae

President of the Northern Geographical Society

✵ Natural History Exhibition Hall ✵

Explore our Natural History Exhibition Hall to

learn about the wonders of our world and the Aevosian continent!

Includes:

-5 Biomes

-11 Lecterns

-Complete Map of Aevos

-200+ pages of natural history

-An Aquarium!

✵ World Cultures Exhibition Hall ✵

Learn about the various races and

cultures of Aevos in our World Cultures Exhibition Hall! 

Includes:

-Several Architectural Dioramas

-31 Lecterns

-Countless Artifacts

-400+ pages of history

-Map of Arcas

✵ Rotating Exhibition Hall ✵

See the NGS’s writings and displays on the

continent of Almaris in our Rotating Exhibition Hall! 

Includes:

-Maps of Almaris

-11 Lecterns

-200+ pages of natural history

✵ Biographical Exhibition Hall ✵

Explore a sampling of biographies on historical figures written

by the NGS over the past century and a half!

Includes:

-A Selection of Artifacts

-28 Lecterns

-400+ pages of written biographies

-Special Exhibition: History of the NGS

((OOC:))

Extracts from the journal of Zephyrian

Location: The jungles south of the Commonwealth

9th of The Grand Harvest, 1930

The Great Crest of the Northern Geographical Society

 Est. 1762

✵ FOREWORD ✵

~+~ An Early Society Meeting Under President Herbert, c. 1772 ~+~

Founded by Celestine Herbert in 1762, the Northern Geographical Society (NGS) considers itself to be a highly prestigious, international scholastic organization made up of anthropologists, historians, naturalists, cartographers, and other varieties of scholars and adventurers. 

We are dedicated to the preservation and diffusement of historical, natural, and cultural knowledge through the upkeep of museums across the continent of Aevos and the undertaking of expeditions to expand the horizons. In order to do this, we maintain a chain of museums across the continent with the goal of eventually establishing one in every major Aevosian country. 

The institutions we maintain serve to educate the public on a variety of different topics in the fields of culture, history, and naturalism across the land. The operations of the NGS transcend state borders, and our Society takes great pride in the academic, ethnic, and cultural diversity of our membership.

Our museums are all operated by professionals with impeccable credentials in their areas of expertise, and we take great pride in both our independence as an organization and in our reputation as an unbiased academic society of the utmost integrity. We often go on expeditions in order to expand our horizons and push new frontiers as well as administer these higher institutions of learning, and thus consider ourselves to be adventurers as well as scholars alike.

✵ Leadership of the NGS ✵

Elizabeth Brae

3rd President of the NGS

(Art by @frankdh)

The President

The Vice President

Museum Curators

Division Chiefs

The Celestial Trust

Executive Leadership

Museum Curators

Division Leaders

✵ Our Museums ✵

The Northern Geographical Society takes great pride in the upkeep of our public educational institutions. As the original pioneers of museology, we consider the establishment of public museums to be one of the most effective ways of promoting learning and intercultural awareness across the continent.

The NGS Flagship Museum

~ Chambery, Petra ~

(NOTICE: As the NGS vaults are still being cataloged and unloaded, our public exhibits are not expected to be fully open for the next several years.)

Our Future Museums

~ Coming Soon to Balian, Talar'Nor, and Others! ~

✵ JOINING THE NORTHERN GEOGRAPHICAL SOCIETY ✵

~+~ A Meeting of the Celestial Trust in Aevos, c. 1927 ~+~

While we take great pride in our status as an academic organization characterized by impartiality and integrity, the Northern Geographical Society also considers itself to be a tightly knit family. We care very greatly for the members of our Society, and we as explorers, academics, and adventurers pull work together to pull our resources so that the mission and vision of the NGS might be realized.

There are a number of different ways of getting involved with the Northern Geographical Society, easily suiting whatever amount of time and effort a person wishes to dedicate to our organization. From volunteer tour guides to world esteemed scientists, academics, and mages, we at the NGS value a wide variety of skill sets and employ them in the pursuit of our mission.

The easiest way of joining the Celestial Trust is to approach the executive leadership, namely the President of the NGS, about becoming a member of one of the Society’s three divisions. They will then become initiates and may choose to render their services in the fields of Research, Exploration, or Diplomacy in whatever manner they see fit as they strive to be awarded full membership in the Society.

~ NGS Research Division ~

~ NGS Exploration Corps ~

~ NGS Diplomacy Division ~

To Join one of these divisions of the NGS, please pen a letter to the Office of the President at Celestial Square 1, Chambery, Commonwealth of the Petra expressing your interest in such..

[[Add AndrewTech101 on Discord, send Elizabeth Brae an IRP bird, or send an IRP Forum DM]]

THE CELESTIAL TRUST

The Celestial Trust is a brotherhood of equal peers, representative in nature of the three divisions of the NGS. It serves as the governing board of the organization, voting and deliberating on administrative matters, affirming the nomination of new Trustees, and proposing expeditions and programs to undertake for the betterment of the NGS and of Aevos.

Every member of it has proven their dedication and loyalty to the values of the Northern Geographical Society in some way, shape, or form. They are all acclaimed in their own right as both adventurers and as academics, although some might be more focused in one area than another.

In order to gain admission to the Celestial Trust, an individual must prove themselves worthy enough to receive a nomination from the President. This can be done either through noteworthy achievements done outside of the NGS or through multiple years of service as a member of one of the Society’s divisions. 

Notice for the Recruitment of Scholars

on a project within the Northern Geographical Society

       Dr. Elibar'Indor Hilea of the Northern Geographical Society is recruiting collaborators and/or research assistants for a research project covering the supposed enlightenment of Canonist, human societies from 1571 to the present. The intention of this longitudinal archival study is meant to track historical themes in majority human and Canonist nations which imply the transition from conservative tradition to liberal "enlightenment." Proper findings should be able to conclude whether or not there has been a consistent transition away from traditional human values to a more liberalized society, and if such a transition is universal among human Canonist nations. The null hypothesis is that such an enlightenment movement does exist. Findings which negate the hypothesis that an enlightenment movement does exist should have causal reasoning as to why human nations have resisted such an enlightenment. The following trends would support the hypothesis:

• Transition towards secular legal institutions
• Power entrusted in democratic institutions
• Tolerance of magic, non-human residency, and behavior previously considered heretical
• Increased diplomatic communications with non-human societies
• Public trust in scientific institutions
• Longevity of contemporary human societies

Recruitment to this project is open to current NGS scholars and external applicants. Applicants are expected to have some familiarity in human history, political theory, or philosophy. Previous publications or research experiences are an asset. Those recruited to the project will assist Dr. Hilea in finding archival data to support or negate the notion that there has been a transition towards the aforementioned values. Research assistants will be expected to peruse old documents, including legislative and cultural texts, and to locate discursive patterns which discuss the themes above. After a complete compilation of documents have been collected and summarized, the research team will then begin identifying historical patterns in human law and culture. Multiple papers may be published as a result of this project. Research assistants will be credited accordingly. Should applicants assist in the drafting of publications, they will be credited as co-authors alongside Dr. Hilea, in order of contributions to the project. Members of the research team will be privy to testimony and letters of recommendation to advance their careers within the NGS or elsewhere.

Those interested should contact Dr. Hilea directly.

The Song of Miriam

A translation of an Ancient Text

By: Klemens Maria Nestor Wittenbach, Esq

Foreword:

The following is a translation of a previously lost text, dated to the Millennium of Silence. The author of this text wrote it in the style of ancient Aaunic triumphal hymns, utilising many of the same motifs as other scattered examples from this pre-Danielite Aegisian Period. The inscription was carved into a stele of granite; although the stele itself appears to have been lost, one surviving copy and illustration remains.

This illustration and copy of the text were produced in the Atheran period, shortly after the Schism War, by the scriptorium of Leuvaarden, making it a part of St. Kristoff’s private collection. Over the years the manuscript was sold, landing in the hands of a Petran esquire who sold it off to me to afford safe passage to the continent of Aevos.

Since no translation had been attempted I embarked on this journey to produce the original text forth from its pages. The text itself was written in archaic Aegisian Flexio, hardly recognized as Flexio when compared with the more standard Ecclesiastical Flexio which in itself stemmed from the High Imperial Flexio spoken by the high officials of Exalted Godfrey during the Anthosian Period, utilising a runic script rather than the modern Common Alphabet graphemes.

The text itself describes the victory attributed to the wife of King Caius I of Aaun, a woman by the name of Miriam, who, when her husband was infirm, defeated those who opposed the reign of Caius II, becoming the ‘Judge of the Nation.’ As such, this ancient text provides many interesting details surrounding ancient human history, society and religion, details which had been lost since the burning of Pontia a millennium ago.

With that, I provide the reader with my translation of the text.

Klemens Maria Nestor Wittenbach, Esquire

On the Day of Victory Miriam, Judge and Lord did sing praises unto the LORD:

🕀

WHEN the grape of the covenant is consumed,

When the sacrifices are rendered in holy holocaust,

When the waters of Gamesh flow once more,

When the LORD brings us a Son of the Spirit,

We will praise the LORD into the night,

We will praise the LORD into the day,

You LORD did descend upon the plane of Paradisus

And You did scatter the Denier and bind him in chains,

Lo, the angel of the LORD comes, and He shall come once more,

Hear this, you Kings and Princes,

Tremble and be fearful,

The LORD is a merciless judge,

And I, Miriam, daughter of Ab, son of Ganus,

And I am alike my GOD, for I show no mercy

You LORD who did exalt Horen and Owyn,

And You who did foreordain the next coming,

Lo, send Your spirit upon myself, so I may be transfigured.

In the days of Budic, son of Baldwin, fields were unplowed

The roads were unpaved and the cities dens of inequity,

Twas Caius, my beloved, to whom I was bound,

That restored the fires of GOD’s tabernacle,

Twas he who restored Aaun,

You LORD whose voice shall be heard once more,

And You who shall shout down the unbeliever,

Lo, send Your voice upon myself, so I may praise You.

And after his disease wicked men did come upon Aaun,

Crying out; “Out with Caius and his wicked GOD!”

Fools! For the LORD’s with us, who is against us?

Thus I blew the ram’s horns, and the priests sang their hymns,

Thus did the virtuous come under my banner.

You LORD of hosts, that commands a mighty army,

And You who reigns above the firmament,

Lo, send Your arm and strike my enemies.

So came Tyrus, ashen keeper, Abel and his company,

So came Pharyc and Hubal and men from Darfae,

And from the ancient lands of Edel did men come from also,

In support of Caius son of Caius, of crooked back but righteous soul,

Against the hosts of the enemies.

You LORD wise beyond comprehension, He who knows the movement of stars,

And You, who sees and knows all,

Lo, enlighten my mind, so I may be as wise as a serpent.

And the enemy gathered, Rhederid, prince and son of Fellimore,

Janus, priest of a false sacrament, Eva daughter of inequity,

And many men also came to their camp, clad in viciousness,

Sin and lust, and they committed foul acts in the countryside,

And burdened the cities with unjust rule and tax.

You LORD, great Father of All,

And You who loves all nations,

Lo, send down your love so I may be like a Mother of All.

So Janus placed a crown on Rhederid, and named him king,

And the people were displeased and killed Janus,

Yet their army defeated ours for it pleased the LORD to humble us,

Yea, but Tyrus and Abel, wombless brothers, gathered my men and did battle,

And the priests blew their trumpets and victory was delivered on the fields of Manasse.

You LORD, breathless being, never ceasing, ever expanding,

And You, who stretches the very firmament forever,

Lo, assume me into Your divine state so I may rule the stars,

And the enemy was scattered forever more, Rhederid was stoned,

Eva, speaker of lies, was quartered, and her remains fed to the vultures,

Janus’ remains were exhumed, and his followers hunted, so that no vile relics remained,

And praises were sung, and wine was drank and Caius was crowned,

Yea! The man of wretched countenance but of upright soul was made king.

You LORD, creator of all, small and large, of prefect visage and comely sight,

And You, who breathed life into even the great wyrms,

Breathe life into me, so I may be made anew.

And Caius son of Caius was king, and there was much rejoicing.

And I, Miriam, daughter of Ab was made a terrible Judge of the Nation,

And I scattered all my enemies, and ripped out their tongues,

And I did give holy sacrifice in the tabernacle of the LORD,

And I did drink the holy wine of the sacrament.

After the grape of the covenant is consumed,

After the sacrifices are rendered in holy holocaust,

After the waters of Gamesh flow once more,

After the LORD brings us a Son of the Spirit,

We will sing unto the LORD; Amen! Amen!

We will sing unto the LORD; Hallelujah! Hallelujah!

🕀

Interpretation:

Throughout the text we can see the presence of many literary traditions of early Aegisian people, for example the presence of the evocation to the prophetic future which would be brought to realisation by Exalted Godfrey, and in the end we see the hope for the future once more presented, as a cap-stone of the Song of Miriam. Intermixed with the narrative presented we see various evocations to the Creator, beseeching the deity for various spiritual and earthly gifts, which in the original text follows the scheme of a Oyashimese Haiku. In the narrative portions the text follows the usual Conomoric Hexameter style of Aaunic sung poetry. Interestingly the script is devised in such a way that it seems to create a pattern, likely combining elements of local folk witchery into the text itself, though the exact nature of this would-be spell is unknown to me.

Now, the triumphal stele names many different people, one of which is the woman who commissioned this inscription, or had it commissioned for her:  Miriam. She is the central figure, and yet her relationship with the King of Aaun, Caius I, is unclear. The text uses the word “bound” when describing their relationship, which to me indicates that they were not wed, rather she was a concubine of his. This raises the question of her relationship with Caius I’s son, Caius II. According to the current scholarship on ancient Aaunic legal customs (see ‘On the Legal Principles of Aegisian Aaun’ by Frederique de Lilac), the children of concubines stood to inherit only one sixth of their father’s lands. As such no progeny born of concubinage would stand to inherit the crown itself, meaning that Miriam, instead of placing one of her own children as King, she supported Caius II, known to be disfigured, a fact that the text does not hide. Why that would be is a mystery as very little is known of these times. Mayhaps she never bore any sons to her husband, or for some reason or another she decided it would be best to side with her master’s son. Indeed, that decision seemed to be wise, as after the victory of Caius II it appears she received extensive powers, so much so she was allowed to raise a commemorative stele in honour of the victory which she claimed as her own.

The history relayed in the stele itself proves rather interesting, for the forces of Miriam are categorised as righteous and God-fearing, whilst the forces of Rhederid are depicted as dark, conniving and evil. We must, of course, take this categorisation with a grain of salt. All of the actions described as evil that Rhederid’s men commit are, by enlarge, normal behaviours displayed by rulers when war breaks out. Soldiers will pillage, and the local towns and settlements must bear the financial burden in order for their liege lord to win. If we are to condemn these actions as uniquely evil then we must also do the same to other figures of our history, like many of the Exalted. The presence of the priest Janus is also telling. The text refers to him as a ‘priest of a false sacrament’, yet why that is is unknown. Therefore it is difficult to say to what degree this religious figure was actually wicked or if this is nothing more than petty name-calling. 

To me, it seems, that the level of iniquity the other side of this civil war displayed is highly exaggerated by the victors, and that the stele is, when it comes to the depiction of the losing side, propaganda.

The aspects shown of the local religion are also quite interesting. There are very clear signs of pre-canonist Creatorism, with mentions of tabernacles, holy fires, sacrifices and grapes of the sacrament. It seems that in pre-canonist Creatorism these archaic religious practices were still practised, and we can see evidence of that in the Scroll of Virtue and Scroll of Gospel, wherein the Tabernacle of Horen and the Wine of Sacrament are mentioned. Though I am no theologian or religious scholar it seems to me that these ancient religious liturgies were much more complex than contemporaneous Canonist services, often presenting in the form of the national cultus, where worship of the Creator was necessary to preserve the nation. 

All in all it is with great luck that we had a copy of the text even if the steel itself did not withstand the march of time, likely now under the seas that consumed Athera. Through the Song of Miriam we get a snapshot of the often mysterious past of the early Aegisian period, something which even the oldest of elves have not lived through.

Northern Geographical Society Survey

On the Path of Regulus Mane

Extracts from the journals of Zephyrian

8th - 9th of Malin's Welcome, 1928

The Adventures of Zephyrian: Vol. 1

The Icy Spire

Extracts from the journals of Zephyrian

2nd of Snow's Maiden, 1928

It is with great pleasure that I take quill to paper once more, dear reader, to recount the marvels that have graced my intrepid path. The frozen wilderness of the northern realms of Aevos has unfurled its icy tapestry before my very eyes, revealing a symphony of enchantment and wonder, where nature's beauty holds sway amidst the frigid embrace of winter.   In my wanderings, fate guided me to a forsaken village, its timeworn structures nestled beneath a blanket of snow. The desolation spoke volumes of a forgotten community, where echoes of laughter and life had long since been silenced. Oh, the tales these humble dwellings could tell, were it not for the relentless passage of time!     Driven by an insatiable curiosity, I ventured deeper into the snow-laden streets, the chill air dancing with anticipation. What mysteries lay buried beneath this icy shroud? The whispers of the wind beckoned me forth, their ethereal voices calling for the truth to be unveiled amidst the snow-kissed silence.   Within the confines of a weathered abode, my gaze fell upon a faded map, its worn parchment revealing the existence of a mysterious island. A grand tower stood as the island's crown jewel, encircled by icy spires that reached towards the heavens. It was a siren's call, summoning me to unearth the secrets hidden within those frost-laden walls.   After a perilous voyage across a treacherous straight, the island materialized before me, its snow-capped peaks glistening like diamonds under the pale winter sun. The winds whispered warnings of the challenges ahead, but my spirit remained undeterred. Step by step, my footprints marked the virgin snow as I approached the tower, rising in stoic grandeur.   The tower, veiled in a cloak of frost, welcomed me with open arms. As I ascended its spiraling staircase, each step held the weight of anticipation, for what wonders awaited me at its summit? The air within whispered of forgotten dreams, of audacious pursuits now lost to time. And then, dear reader, as I reached the pinnacle, I stood upon an open terrace, exposed to the frigid air.

Before me, a panorama of breathtaking beauty unfolded—a vast landscape of majestic snow-capped mountains, their peaks piercing the heavens. The pristine whiteness stretched as far as the eye could see, an ethereal symphony of nature's artistry. The cold air kissed my cheeks, invigorating my spirit as I stood in awe of this sublime spectacle.   In that moment, dear reader, I realized that the tower, though devoid of astronomical wonders, was itself an observatory of nature's grand design. It invited me to behold the pristine wilderness, to witness the harmonious dance of snow and mountains. It was a moment of profound connection, as if the very heartbeat of the world resonated within my own.       As I descended the tower, the memory of that breathtaking vista nestled within the deepest recesses of my soul. It is a treasure I shall carry with me always—a reminder of the untamed beauty that lies beyond the confines of civilization, waiting to be discovered by intrepid souls like ours.   May these words, dear reader, kindle the flame of curiosity within your heart, encouraging you to venture forth and uncover the marvels that await in the uncharted corners of this remarkable world.