Seal of Imprintaur Granted by:

   Patriarch Alaric Cardinal Jorenus 

Though many consider the twin-laurels of Evaristus and Clement to be the foundation of the priesthood, from which we draw our ancient rights as Fathers, Mothers, Brothers and Sisters of the faith, it must be understood servants of the Light Everlasting practiced and preached far and long before the formal organization of the Temple of the True faith. It is from this even more ancient practice we claim inheritance, in reverence and supplication to our ancestral forebearers of this priesthood, that of Joren. 

The shackles of sin are something that binds every single man, woman, and child; indeed from their birth, and occasionally, till their passage beyond. For most, it is through the practice of virtue that these chains are broken, the weakest link of capriciousness and vice, snapped and torn asunder by the powers of compassion and reverence for the Light. Yet, the practice of virtue is not sufficient for the Priest; for their burden, is heavier, for their duty, greater. The promulgation of virtue and the word of GODANI above, is their eternal task, their eternal joy, their eternal weight. 

Recall ye faithful of Jorenus, how St. Joren was Imprisoned and shackled himself, his captures have suppressed the Prophet from his Kingly and Godly duties, unjustly. We must take caution to remind ourselves that, though we are granted great Freedoms from the Light Everlasting, to preach, to love, to guide; we ourselves, must never become ensnared and imprisoned by sin. It is of immense, and ever greater importance that the Shepherd never fall to wretchedness, for they who instruct virtue to others, and the contamination of the Teacher, is the contamination of the Pupil. 

The Sacrament 

Patriarch: “Light Everlasting, we bid thee, grant us your audience upon this day, as we examine and choose the next who might join the ranks of the Priesthood of Joren. Amin.” 

Patriarch: “[Acolyte’s Name], Submit yourself before the Judgement of the Light-everlasting.”

The Acolyte approaches, and kneels.

Patriarch: “As is written in the Book of Owyn: Those virtuous freedmen that remained were anointed as priests of GOD, and they bore the Virtue and the Spirit. Thus the Word of GOD was kept for a thousand years of His Silence, and man’s purity of faith and blood was so sworn. 

Do you swear, to be the continuation of this most ancient priesthood, acting as the bearer of the torch of Light-everlasting, casting away the darkness so long as ye shall live?”

Acolyte: “Under the Vigil of the Light Ever-lasting, I swear to be the keeper of the Light’s Truths.”

Patriarch: “As was spoken unto the Jorenites, our dear ancestors: So to you sons of Joren I admonish: There is no innovation in faith. For GOD is as He was and shall be, and the holiness of Horen is the holiness of all men, forever. Do you swear to uphold these ancient truths in your teachings, and never Blaspheme the eternal veracity of the church and of GODAN?”

Acolyte: I do.

Patriarch: “Recall how Joren, King of the Edelites was Imprisoned, Shackled, and Bound. Do you acknowledge you too, as all men and women, have been shackled by the chains of sin, and here, recently for these misdeeds, swearing to instruct others in virtue alone, and always renouncing blasphemers, heretics, pagans and apostates?” 

Acolyte: I do.

Patriarch: “Do vy swear to be a guide, a shepherd, a guardian, and a watch(wo)man for vyr flock, the bearer of the Torch of Light that dispels the darkness, and makes the sinful quake in fearful reverence?”

The Patriarch then breaks off a link of his own chains, to give to the Acolyte as a marker of their office. 

Patriarch: “Take this broken chain; and recall how you too, were, and must forever avoid becoming again, a slave to sin.” 

The Acolyte dons the chain, typically around the belt, or somewhere else on their body.

Patriarch: “It is the will of the Light Everlasting, and I as his devoted servant, that I declare thee, 

Mother/Father [Name], a Priest(ess) of the Jorenic Rite, a servant of GODAN.” 

Seal of Imprintaur Granted by:

      Patriarch Alaric Cardinal Jorenus 

“..The Lord saw Godfrey’s good work, and the forces of evil divided themselves. Plague swept the lands of iniquity, and walls crumbled before Godfrey’s armies. And he was joyful to be King of Men, and lo, the sons of Horen prospered under one kingly banner..”

 - Gospel, 6.38-40

Often, we faithful of Jorenus, turn to the great Bastions and towering citadels and claim ourselves defended against evil. Our trust and our safety, lying solely within those tall walls, deep moats, and iron portcullises. Such is folly; the truest dangers, the deepest evils of sin, penetrate even the most impregnable fortresses with utter and absolute ease. 

We are reminded of the paganistic tendencies of the Edelites, whilst they were separated from their King, Joren. Even in this most sacred, most ancient place, sin penetrated the great defenses of the city, plunging itself into the children of man, and perverting their sensibilities, twisting their minds and corrupting their very soul. Though, the excising of sin is the most sacred and venerable work, to prevent sin from occurring through proactive blessings and measures, is the essential work of the laymen and the holy duty of the Cleric. 
 

“…But the kingdom of Joren, his Edel, remained the domain of pagans and corrupters who practiced such immoralities upon each other that they grew more numerous each day…”

 - Gospel, 5.7

Slothful, are we, who rely solely upon these physical manifestations of protection, become lax in our supplications to the Light Everlasting, who alone can grant us true reprieve from the encompassing darkness that seeks relentlessly to swallow our homes, our hearts, and our minds. 

Sin is immaterial, thus the means by which sin must be warded off too, must be beyond the physical realm. Thus, it is that we, the children of joren, do engage in a ritual known as the Blessing of the Barriers. Though typically meant to be performed upon the finished construction of a town’s new walls, it may be performed at any point. Walls serve as a Physical barrier against entropy and vile behaviours, yet crimes of the spirit know no boundaries. For this purpose, we consecrate the walls of a city that they may act as a spiritual barrier warding against the shackles of sin.

We too, must remind ourselves of the Foretellings of Auspice, how pernicious sin, that foul interloper, will one day become ubiquitous throughout the great realms of the land, deep within the plagued hearts of man. Though we cannot stave off the Prophecies of the Lord, we must always endeavour to ward ourselves and court brethren against the sin baying at our walls. 

The Ceremony 

The ceremony begins with the celebrant invoking the Light, and reminded those in attendance that no city is truly defensible without the grace of GODAN. It is an ideal that the City’s leadership be present, to dedicate themselves in equal parts to the Physical and Spiritual defense of the town or city in question. 

Light Everlasting, attend here the sanctification of these fortifications.

For even the people of Edel themselves, fell victim to the deceitful trickery

Of sin, of paganism and corruption.

We humbly invoke your name, that we may erect in your presence,

A ward against sin, enduring and as perpetual as your grace. 

It is at this point, the celebrant then asks those present, to carve, write, or otherwise etch the names of loved ones into the wall, whom they personally wish to see protected from sin, and who reside within the walls of the city. After everyone has had a chance to do so, the celebrant continues with the following.

Light Everlasting, witness here your children, 

Who have enumerated before your gaze, their dear and beloved.

As your blessed tabernacle once proved an absolute barrier against sin 

For the children and wife of Horen, 

Make these humble barriers a protection against iniquity.

It is at this point the local official, preferably the leader of the town or city, is invited to join the celebrant in prayer, and solemnly swears to be a defender of the people against not only physical harm, but spiritual iniquity.

Since the times of Horen, ev’ry Keep and Citadel bore a 

Castellan who swore upon his life to defend within, the children of god from the 

Exterior brigands, and foreign foes. 

Still greater is the duty of the Castellan, to enact the dual-duties of the faithful.

To preserve virtue; to expel sin. 

The Castellan is then asked if they will swear to the defense of his subjects, spiritually, and physically. Multiple officials may swear this simple oath, if the city is large enough that it bears a larger council and government.

Do you, [Name], swear to be a Castellan of these, thy subjects?

Do you swear, to offer even so much as your life in the pursuit and preservation

Of virtue in the face of eternal, ever-lurking sin? 

After the titular Castellan has sworn to protect the virtuousness of the local inhabitants, the zenith of the ceremony is finally reached, and the celebrant must then take holy water, and pour it over the walls of the settlement, to finalize the consecration of the barrier. 

Light Everlasting, witness here our cleansing this barrier,

With the sacred waters of gamesh. Sanctify these walls,

Make holy this city and fill her residents with virtue,

And protect them ere’more from the temptations of sin.

In Nomine Lucis et Nomine Exaltus,

Amen. 

ISSUED BY

ON THIS 16th DAY OF JULA & PIOV OF 561 E.S.

So it is proclaimed by the Synod of Lemon Hill on this day that I, Villorik Patriarch Jorenus, am to be charged with the assembly and reorganisation of Canondom’s sprawling Holy Orders. In pursuit of such, and in discharge of my leal duties as imposed by Caius Primus, I forthwith summon:

All holy Canonists who lay claim to the title of Grandmaster, Steward, or Commander of any kind of holy order or garrison. 

To attend before me within the Holy See of Lemon Hill on the eve of this year’s summer solstice. 

Do not tarry, for the Light is swift in absolution.

MUSQUE AD AUSPAEUM

PONTIFICAL COMMANDANT

SUNDAY 22 DECEMBER @ 5EST/10GMT

LEMON HILL

THE PRINCELY BAND

OF SAINT TUVYA

THE GOODFELLOWS IN BLUE

HISTORY OF SAINT TUVYA

Saint Tuvya of Rosemoor, otherwise known in Heartlandic lands as Saint Tobias, born Tuvya Sigismund Barrow. Saint Tuvya was the illegitimate son of Exalted Sigismund and Lorin Chivay of Kaedrin. Raised in a Kaedreni orphanage, Tuvya came from humble origins and little means but worked with what knowledge he had of his mother to piece together his paternity. He presented himself to his father with evidence to his claims and was accepted by the Exalted with open arms to help with Sigismund’s plans of revitalising Oren. Tuvya was commonly called ‘Rosebud’ across the Empire in reference to his mother’s house, Chivay, whose family Coat of Arms displayed a white rose. Tuvya was known by another name in turn; Brother Blue, in reference to his piety and humble care of commoners before his ascension to the Imperial throne. 

Tuvya was crowned Emperor following the death of his son, Emperor Boris I, who had been elected to the position amongst the nobility following the brief twelve year reign of the House of Chivay. Boris I died without issue, and being of two Imperial bloodlines, Tuvya was the most obvious successor having returned from his voyages. He was characterised in his time as Emperor by his devout faith and is remembered for the patronage he gave the Church throughout his reign. He gave the single largest donation to the church up until that point in what became the historic ‘Donation of Tobias’ which saw him grant swathes of land to the Church as well as a large sum of money. 

After thirteen years as the imperial monarch, Tuvya abdicated to another of his sons, Aleksandr, and devoted the remainder of his life to fighting against the forces of undeath. He died some forty years later, remaining ever faithful, at the age of one-hundred and twelve and having lived a full, eventful and pious life.

TENETS OF THE BAND

CHARITY   At the heart of the Band’s tenets is to follow in the image of the patron Saint of Benefactors with good Canonist charity. Those in the Band of Saint Tuvya do not act with selfish intentions but with the goal of bettering the God given countries of the world. We recall the famed ‘Donation of Tobias’ and in his example we commit ourselves to providing assistance in numerous ways to those in need and as a way to express our love of God through charity.

The Band of Saint Tuvya will provide a range of services to the needy, impoverished, and defenceless. Some of the most frequent or important charitable acts for the Band to undertake are:

• Assisting in burials for Canonists who would otherwise not receive one;
• Volunteering in hospitals across the continent and applying our knowledge of healing to the sick and wounded wherever they may be;
• Preparing bread used for religious holidays and for the hungry wherever we might come across them;
• Offering our assistance where it can be afforded, whether that be aiding in a battle against darkspawn or offering patronage and selfless labour to humble farmers, merchants or any Canonist who could use the help. 

COMRADERY   As is natural when working towards a common goal and in the name of God and the patron Saint Tuvya, members of the Band will inevitably grow close and form lifelong bonds. This group of likeminded people intend to make use of this and encourage comradery so that friendships may be fostered and a trust between members can be built up early. This is essential for carrying out the good work the Band of Saint Tuvya wishes to accomplish. A sense of community amongst Canonists fostered can only be a good thing as well as promoting collaboration between them from all walks of life.

Those familiar with one another can play to their strengths and have their companions cover their shortcomings when the time calls for it. For those who are fortunate enough to be heirs or heiresses to or find themselves in a position of power in the future, the bonds made in the Band will serve you well for the entirety of your life. Even those not necessarily of noble stock can make use of these bonds, finding more gainful employment from Tuvyan comrades or just simply finding more people willing to make themself useful in whatever you wish to achieve in life.

DEVELOPMENT   The Band of Saint Tuvya pays particular attention to one of the Grand Prince Karl’s most ambitious intentions; the development of the Haeseni countryside and travel routes that will appease God and revere His saints adequately along the way. Though based within the Kingdom of Hanseti-Ruska, the Band intends to work across all of Canondom and should other Canonist princes and peoples wish for their aid help will be offered. Some of the goals amongst the group in terms of infrastructure is the erection of shrines to the beatified and canonised of the Holy Church along major pilgrimage paths as well as the establishment of chapels and churches in areas otherwise lacking in spots for worship. To ensure that these are readily accessible, and for the greater connectedness of the nation, a system of roads will have to be marked out and settled at the expense of the Grand Prince.

In tandem with the Band’s tenet of development there exists a will to establish shrines, chapels and churches for precise purposes. Keeping the relevance of a saint or blessed’s patronage to specific aspects, it is the Band of Saint Tuvya’s intentions to create pilgrimage routes designed to inspire certain deeds and thoughts. Such as with a path devoted to Saint Rudolph, patron saint of redemption, for those seeking to redeem themselves or a pilgrimage dedicated to Saint Nicolas the Martyr, patron saint of armourers, when inspiration is needed for forging a masterpiece.

RECRUITMENT

To join one can send a formal response to this missive. Alternatively seeking out the Grand Prince or another of the members of the Band of Saint Tuvya to arrange a time to meet is more than agreeable. All those who are well intentioned and have a want to do good by way of helping the Band in their goals are welcome to join.

14th of Gronna ag Droba, 548 E.S.

County of Malkovya, Kingdom of Haense.

To His Holiness Ro’eh Tzon @Fleeperpriest,

In the ehr Sigmunda 538, his eminence Patriarch Villorik wrote to the Holy See concerning the matter of the sanctification of Blessed Queen Amaya of Venzia. In his petition, his eminence wrote on behalf of the Patriarchate of Jorenus to officially request the matter be raised for the canonization of the Blessed Queen. At the time, the High Pontiff was our late Deunoro Primus, freshly elected as the Vicar of God following the death of High Pontiff Caius Primus. I shall not repeat the case for canonization, as Patriarch Villorik lays it out very well. What I will do is present new events, from my own in-person account, which demand the attention of the Holy See.

On this day, I attest, in the name of all the Saints and of God Almighty, I witnessed the miraculous growth of roses on and around the shrine of Blessed Queen Amaya of Venzia in the royal city of New Valdev in Haense. The banter and peddling of the Haeseni Independence celebrations came to an abrupt halt as vegetation emerged from beneath the stones of the city streets. Thick vines, and then roses, covered the city street and the area directly surrounding the shrine of the Blessed Queen.

Many witnesses can attest to my statement. Many good Canonist men and women witnessed the events, including Patriarch Villorik and Father Alaric. Many in that moment raised the issue of canonization. I too, in a spur of religious zeal, sought to pluck but one flower, so that I might show the people of canondom of her miracle. I thought, perhaps this might rally the people to call upon the High Pontiff to make the People’s Queen the People’s Saint. 

Instead, I will draft a missive, in the hopes that it might reach your most eminent ears. Years ago, Patriarch Villorik laid out the case for canonization to Deunoro Primus and Caius Primus. Today, I present to your Holiness my account of events—an account that once again raises the issue of canonization of Blessed Amaya.

Perhaps Deunoro Primus and Caius Primus would have agreed.

Milodrag the Scyfling

---

@sarahbarah@Xarkly

ISSUED BY

ON THIS 5TH DAY OF WZUVAR & BYVCA OF 547 E.S.

I will return when he is dead.

ISSUED BY

ON THIS 9th DAY OF JOMA AND UMUND OF 538 E.S.

Hark, brethren of the Curia, humble servants of Caius Primus - the Light illumine his soul - and now Deunoro I. While we mourn our great Vicar, he who lifted the Church of the Canon from the depths of sloth and irrelevancy, we are honour-bound to carry his cause - and that of all Canondom - still.

The name ‘Amaya of Venzia’ is one well-known to Canondom. It was she who was the late Queen of Haense, beloved by the people, and dubbed the ‘White Flame’ for her purity and blazing spirit; and it was she who was named Blessed Amaya by our late Lord Holiness in the Seventh Golden Bull of the Apostolic City.

This comes as little surprise, for she was the People’s Queen, beloved by the faithful not only within her homeland, but far abroad. In a world plagued by the crushing hardships of the Covenant War, the White Flame’s kindness was a sun in the Void. While charitable and gentle like no other, she was also a warrior; she was among the countless who answered the call of Pontifex Sixtus VI, and rode into battle astride her husband in the Covenant War. So compelling was her charisma that her own court ladies forsook their dresses in favour of mail, and formed her personal retinue as the Rosen Banner.

She was both kind, and a warrior. This, I say without doubt, is the pinnacle of humankind that the Light envisioned for us.

Some years after the War’s end, the White Flame died in my arms.

In the woods beyond Valdev, in the brief moment of summer when wildflowers bloom, she was set upon by a band of infernal Shadowspawn. There, in the sunlit meadows, we did battle, and Blessed Amaya died of a wound sustained in my own defence. The Light knows it is my greatest shame that I could not save her on that day.

Caius Primus knew of her radiant virtue, and so too do I. Ergo, as we near the twentieth anniversary on which she assumed her sanctified seat in the Skies, I am obliged to give voice to the will of the parishioners of Jorenus, and formally petition your Holiness to canonise Amaya of Venzia as Saint Amaya.

So too does this act carry the Light’s very blessing - for, in a miraculous act, when the final breath left her blessed body amidst the meadowed woodlands of Haense, fresh wildflowers bloomed instantly where her blood soaked the earth, in such vibrancy and varieties that would otherwise never survive in the inhospitable Haeseni climate.

Her love for her people, for the pious, endures in death - for, in a miraculous act, during the Great Battle of the Hexicanum - the very same in which we lost our brethren Rhys Cardinal Westerwald, and Caius Primus - my lady niece Tatiyana vas Ruthern was laid low by the Red Lich Gashadokuro. Yet, before death could save her, she called out to Blessed Amaya; the White Flame granted her succour, and the Lady Tatiyana fought on to the battle’s end.

So it is that I trust in the wisdom of the Curia - and the grace of the Holy Light Everlasting - to vindicate these miracles of Blessed Amaya, the White Flame, and formally canonise her.

I am certain, too, that Caius Primus would have willed it so.

ISSUED BY THE

ON THIS 13th DAY OF JOMA & UMUND OF 532 E.S.

Hark, all Canondom; for, on this day, we servants of the Holy Light have ridden into battle.

Through the northern wastes we rode, a party of fourteen strong, with the banner of the White Comet joined by that of St. Jude, and our retinue blessed with the presence of Pontifex Caius I and King Ivan of Haense. Our quarry lay far to the north, where the sheer cliffs of Aevos’ north coast played host to the domain of the necromancer Reynard Delmar - who in undeath calls himself the Gravelord Kryndomere - under the guise of the trading port of Murkwater.

This trading port is a twofold guise - above, on the surface, there stands a keep dubbed ‘Castle Black’, resident to a court of Vampyres who swear themselves to ‘Vukosav’ - a Vampyre of some apparent notoriety, who rules in absentia. In his absence, regency of this bloodsucking court is claimed by the Vampyre Florian - a Shadowspawn I know well, and who once hostaged children from the lands of Vortice to save his own life.

Below, beneath the cliffs, stands the gaping maw of Port Minas, is the Gravelord’s own domain, where he plays host to all manner of Undead, Infernians, and Frost Witches. Fortified by all manner of gateways and Dwarven doors, it is a naval fortress that would give pause to the hardiest siegemakers.

The mission - beneath the banner of Pontiff and King alike - was borne from a single, frightened question: even with mankind’s strongest, would it be possible to land a blow against this blight?

The question was asked in steel.

Below, the machinations of Patriarch Villorik and Tatiyana vas Ruthern served to distract Kryndomere’s court in the port below, while Joakim Colborn led Pontifex Caius I, King Ivan, and the rest of their force deployed rope ladders to assail the walls of Castle Black, and enter through a smashed window. The Light granted Lord Joakim its unabashed fortune, for there was almost no door that he failed to break open. Control of Castle Black was secured, its servant taken captive, and the main gate controlled by the White Comet.

With requisite reconnaissance, the allied Canonist force fanned into the keep’s bowels, where they knew a hidden lift would ferry them to the Gravelord’s lair below, and place them to the flank of his baying forces. Alas, we were bereft of our opportunity to flank -- for the Gravelord’s forces came to us.

Up the hill they marched - a cabal of some dozen Shadowspawn and familiars - only to find that the White Comet had already secured Castle Black. Robbed of a favourable fight by their own castle gates, the Canonist forces bloodied them on their attempts to breach the keep - a ten-foot Infernal familiar was cowed from breaching the portcullis by the Pontiff’s contingent; King Ivan’s retinue slew a dark spellcaster in the gatehouse above, and assailed the Shadowspawn below with arrows and alchemy; and St. Jude and the White Comet repelled Shadowsworn swordsmen from the castle’s sally-port.

When the reprehensible Sermi - commander-apparent of Kryndomere’s defence - gave the call to retreat, that fateful question was answered, and as Castle Black burnt under Canonist torches, a message was carved in the fire.

HEAR ME, FLORIAN

You witness the bite of the White Comet, and the Canonist Church.

If you truly wish to protect your kin, then you will seek me out.

You will repent. You will help me slay Kryndomere.

HEAR ME, KRYNDOMERE

Once, a young Prince spoke unto me that you begrudge your dark fate.

Not even you allude repentance. Tear down the walls of Port Minas, and bring your followers into the Light.

If you do not, these coming years shall be your last.

HEAR ME, CANONDOM

All those who break-bread with the Murkwater Coven will share their fate.

[!]

As the day progressed, war wreaked havoc. Ordinary people may have found it hard to fight against the darkness. Many warriors battled tirelessly, some without any peace or rest. However, a woman from Oyashima understood their plight. She had witnessed the struggles of these holy warriors and decided to make a gift for them She prepared a wooden box filled with various Okaeshi gifts(smaller containers). These included items like sake bottles, perfectly cooked Oyasha food(such as Chāhan, Kamameshi, and Tenmusu), cooking tools, and blade-sharpening instruments, among others items. Each box contained at least seven lucky Okaeshi gifts, all different from each other. The boxes were decorated with blue Bluebell flowers, giving the gifts a floral touch and a gentle, natural fragrance. There was also letters in them that showcased the message of the one who did this:

“Konnichiwa, holy warriors. I’ve prepared meals and gifts for all of you, acknowledging your sorrow and hardship. I aim to help soothe your restless spirits. Amid our noble responsibilities, we sometimes forget our humanity. We can become weary, angry, and sad. Similarly, people often forget that even the noblest holy warriors are humans too. That’s why rest is important. I will assist you as much as I can with my culinary skills and art, and I will spread the word about your duties so others may learn to respect those who protect them everyday. I appreciate all your efforts. Through Villorik-dono alone, I’ve seen the dedication to your duty and the fatigue in your eyes. However, I urge you to continue following Villorik-Dono and be his comrades, dear holy warriors, and if he were to make a mistake, you should guide him to a straight path. He is a great leader and a good person. Gozaimasu and safe duty."

                                                                                                                                                                                                                                                                                                       Seisho Ehiba

   清翔 永葉 

ISSUED BY THE

ON THIS 13th DAY OF JOMA AND UMUND OF 530 E.S.

So it was that his Holiness Caius I did strike an agreement with the Grand Magister of the Magehold of Hohkmat given form in the Concord of St. Tylos, and so it was that this Concord remains standing in the face of the Magehold’s brief civil upheaval that resulted in the death and usurpation of Grand Magister Razad by his apprentice, one Faeryel of Hohkmat.

Pursuant to the terms of the standing Concord, the I - Villorik Patriarch Jorenus, of the Order of the White Comet - have continued Vindications of the Hohkmati populace in order to expunge any agent of the Shadow hiding amidst the Void-stricken populace. Acting as a Curial officer on behalf of his Holiness Pontifex Caius I, I have compiled this 3rd Report of the Tylos Concord based on Vindications carried out by my sole hand throughout 530 E.S.

I note the results of this Report below.

Gloria Aestra: The tavernkeep of Hohkmat, and a young mage who has dedicated themselves to Voidal studies since adulthood. Willingly complied with all aspects of Vindication, namely inspection for branding, aurum, salt, and a search for dark artefacts. Revealed no trace of the Shadow, and is therefore Vindicated by the Light.

Avindor Divadri: A mage adept who exhibited an impressive degree of cunning. Vouched for Vindications when other subjects expressed some hesitation. Willingly complied with all aspects of Vindication, namely inspection for branding, aurum, salt, and a search for dark artefacts. Revealed no trace of the Shadow, and is therefore Vindicated by the Light.

Sahar the Qalasheen: A Farfolk warrior of the ‘Crimson Edict’, an alleged ancient and defunct guild. Initially expressed considerable hesitation to be Vindicated, namely at the prospect of removing any of their heavy armour. Thereafter willingly complied with all aspects of Vindication, namely inspection for branding, aurum, salt, and a search for dark artefacts. Revealed no trace of the Shadow, and is therefore Vindicated by the Light.

Kabane Kusaka: An Oyashi who was encountered mid-argument with another mage of the Magehold. Willingly complied with all aspects of Vindication, namely inspection for branding, aurum, salt, and a search for dark artefacts. Carried a copy of a book identified by the White Comet as a tome praising ‘Mordring’, which appears to be copied from a statue situate at Port Minas, the lair of the necormancer Kryndomere. Subject claimed the book appears in abundance in the Hohkmati tax office, a fact confirmed by the White Comet upon inspection. Book confiscated. Revealed no trace of the Shadow, and is therefore Vindicated by the Light.

Kiva of Petra: An associate of the Magehold, though resident in Petra. Not only willingly complied with all aspects of Vindication, but readily volunteered, including inspection for branding, aurum, salt, and a search for dark artefacts. Revealed no trace of the Shadow, and is therefore Vindicated by the Light.

Eletha Avery: A Snow Elf, self-taught in the discipline of Voidal magic. Willingly complied with all aspects of Vindication, namely inspection for branding, aurum, salt, and a search for dark artefacts. Revealed no trace of the Shadow, and is therefore Vindicated by the Light.

The White Comet is satisfied with the general compliance of the Magehold when it comes to Vindications, and notes that initial hesitations have largely proven immaterial. The white cloak of the Patriarch of Jorenus is now a known - if not a strictly welcome - sight in the city’s streets, and the populace appear relatively content with the process of Vindications.

A SACRAMENT OF THE

The sacrament of Baptism is what makes one a Canonist.

Although the Canonist Church was incepted as an institution with the coming of Owyn - the second Exalted - the act of Baptism - of pledging oneself to the Holy Light Everlasting - dates back much further. For it was in the Grotto of Gamesh that Exalted Horen, the first Lord of Man, was visited by the Aengul Tesion as a vassal of the Light itself, and baptized Horen in those most holy waters.

Two thousand years later, as this sacrament holds steadfast. To this day, the Canonist faithful pledge their fealty to the Light by way of Baptism, as Exalted Horen once did, and, in doing so, they become Canonists. Often, Baptism has been regarded as a covenant with the Light - those undergoing the sacrament vow to serve as adherents of the Light, and, in return, the Light will lift its faithful into the Seven Skies upon their death.

Of all the sacraments, Baptism in Jorenic custom is the one that differs least from its common Danielian counterpart, and involves the submergence in water to wash away worldly sin. The chief difference of the Jorenic Rite derives from the necessity of total submergence beneath naturally-sourced water, and the addendum of the Ashen Baptism, where the ashes of a deceased are used to anoint one as a Canonist.

Of particular import is the understanding when it comes to the Baptism of newborn children in Canonist families. The typical Jorenic custom is that a truncated rite is performed, wherein the newborn is blessed and essentially ‘pledged’ to Canonism by their parents, and therefore may ascend to the Second Sky if killed in infancy. Once the child reaches the age of majority, it is proper that they undergo the sacrament of Baptism proper, whereby they confirm their parents’ pledge and affirm their fealty to the Light.

The congregation gathers before a font of water.

In contrast with weddings and funerals, those present for a Baptism typically number fewer, amounting to the family of the faithful being Baptised. The Jorenic priest commences the sacrament with an opening prayer, invoking the Light’s attention and favour:

Light Everlasting; bear witness to [name],

Who would be illumined by your grace.

As Exalted Horen was once blessed in the waters of Gamesh

By the Aengul Tesion, so too does [name]

Seek to enter the covenant of his/her forebears.

Amin.

The celebrant kneels within the water. The cleric wades into the stream, and places a hand upon their forehead. The celebrant is compelled to speak before the Light, and explain why it is they seek to be baptised, and enter the covenant of Canonism. The cleric will often ring a wind chime to invoke the Light’s presence. Once the reasons are professed in the celebrant’s own words, the cleric will continue the sacrament.

Light Everlasting; hear them,

For he/she comes before you as one adherent the Virtue of Horen,

One driven by the Spirit of Owyn,

One tempered by the Gospel of Godfrey,

and one humbled by the Auspice of Sigismund.

Bestow upon them your judgement.

The celebrant is fully submerged within the water, and must remain so for a full minute. During their immersion, the cleric continues the sacramental prayer.

Light; cleanse his/her soul of temptation,

And wash away the touch of the Shadow.

Let his/her fealty be pledged, here and now,

In the bounty of your grace.

If the celebrant survives the submission, the Light is considered to have welcomed them as an adherent of the Canonist faith. If the celebrant is to drown, then the Light has rejected them. As they rise from the water, the cleric draws the Hussariyan Cross on their forehead in ash and oil. In cases where a deceased has directed their ashes are to be used to baptise another, it is at this point that the celebrant is doused in those ashes, which marks the direct passing of a legacy from a deceased to a newly-baptised. The cleric may append the prayer as appropriate in these cases.

As it was spoke unto Exalted Horen

by the Aengul Tesion thousands of years ago,

So is it spoken unto you now:

You are cleneased, and walk within the Light.

The sacrament is thereafter considered concluded, and the celebrant baptised.

A SACRAMENT OF THE

Consecration is the act of marking a place as hallowed.

Since mankind first paid worship to the Holy Light Everlasting, they have erected temples and shrines for prayer and commemoration. These places were considered sanctuaries - they were places of peace and meditation alike, where the outward world could go forgotten so as to allow introspection. Naturally, these sites were to be protected - not only did Canonists of yore build their places of worship behind stout walls to safeguard their relics, but these sanctums also needed to ward off the Shadow.

To this end, the Sacrament of Consecration became commonplace to bless a place of worship, so that the Shadow and its servants might never intrude upon it. The sacrament itself derives from the Book of Scattering in the Scroll of Gospel, which recounts that Exalted Horen four stakes into each corner of what became the City of Paradisus, between the Towers of Aengul and Daemon, and so it was that his descendants carried forth this ritual for two-thousand years.

Of all sacraments, Jorenic Consecration is marked by the most differences from the common Danielian Rite, which involves the hammering of a stake into each corner of the site to be consecrated. The Jorenic Rite instead utilizes blades, reflecting their militant spirit, and they invoke the stewardship of either a Saint, or the spirit of a deceased dear to them, in order to protect the site.

The congregation gathers before the site to be Consecrated.

Once they are assembled, a Jorenic priest will require the aid of three other people, with each of them - and the priest - carrying a bared weapon. The sacrament will begin as the priest invokes the Light’s attention and blessing with an opening prayer:

Light Everlasting, bear witness as your faithful stand gathered,

Before that which they would see named [church/placename];

Honour us with your audience, and bless us with your grace,

For on this day, we would see this place blessed,

Amin.

The sacrament commenced, the priest colloquially explains to the congregation as to why they have gathered - namely, what the site they stand before is, and why they seek to have it Consecrated. Thereafter, the priest invokes the scriptural legacy of the sacrament:

As it was in the days of yore where man battled the Shadow made flesh,

Exalted Horen took his tribe to where the shadows,

Of the Towers of Aengul and Daemon met.

There, he marked the corners of the city that would become blessed Paradisus.

The priest then calls upon the first of their aides, who shall hold their bared weapon skyward.

So it is that this place shall be guarded against the Shadow,

And become a sanctuary of the Light everlasting.

Whose strength, child/brethren, shall you invoke?

The aide in question either names a patron Saint of their choosing, or, more commonly, the spirit of a deceased who is dear to them, who shall ‘wield’ that weapon in defence of the site. Once their name is invoked, the aide plunges the weapon into the earth. The priest then repeats the process for each of the three aides, until the fourth and final blade lies in their hands.

Light Everlasting, bear witness, for I, [name],

As your most loyal vassal shall swear vigilance by this place,

That its sanctity and your worship might never be disturbed,

And your grace shall be ever revered.

Hear us, O’ Light, and let the Shadow be banished from this place,

In the name of [Saint/deceased].

With the four weapons thrust into the earth surrounding the site, the Consecration is complete, and the sanctuary is considered blessed. The priest concludes the sacrament with a closing prayer:

Though the Light shines on all places,

Let this site stand as a sanctuary for those who prayer and give thanks.

By the strength of our spirits, never shall we let it fall.

Forever shall the Shadow be rebuked.

Amin.

A SACRAMENT OF THE

Amongst all the sacraments across the Canonist Realms, the rite of matrimony stands at the forefront. From lowborn serfs to high houses, marriage forms a cornerstone of human society, even among those of weak faith. It is through the sacrament of marriage that mankind rear families and children, and it is through these lineages that they defy the Archdaemon’s curse of transience and nurture humanity’s unrivalled strength.

It was Exalted Horen - first of the heavenly prophets, and first Lord of Man - from whom the sacrament derives. For it was Exalted Horen, he whose bloodline and tribe were the first branded by the Archdaemon’s curse, who took Saint Juliya as his wife in a sacred union in which they swore their undying love. In doing so, his tribe - those who would become humanity - followed his lead; they pledged to each other in body and soul, their spirits nurtured by the hearth of love, and so it was that Iblees’ curse was cast in vain.

Over the past two-thousand years, the sacrament of marriage has remained largely the same from the first wedding of Exalted Horen and Saint Juliya - before the Holy Light, a groom and bride declare their love and intention to be bound, and swear that never shall they desecrate their vow. Since these primordial days, it is merely the ceremony surrounding the sacrament has changed; the main Danielian Rite of the Canonist Church is largely recognisable for the ceremony of exchanging rings.

The Jorenic Rite of the north, in contrast, has some notable differences. Drawing particular inspiration from the ancient scriptures of Edel - the homeland of the Highlander humans - and the wayward tales of Saint Joren, lastborn son of Exalted Horen, and after whom the northern Rite is dubbed. In a land rife with battle and tempered with classical ideals of honour, the Jorenic Rite of marriage places focus on the vow of a man and woman to defend each other, in both body, and soul.

In a temple of the Light, the congregation gathers.

The groom stands before the chancel, where the Jorenic priest stands facing the flock, observed by the friends and families of the couple. Together with the groom is his chosen groomsman, who carries the matrimonial cloak to be bestowed upon the bride later in the ceremony. With the chime of a bell or gong, the ceremony will begin as the bride approaches the chancel through the aisle. She is accompanied by her chosen bridesmaid, who carries the matrimonial blade to be bestowed upon the groom later in the ceremony.

When the bride has reached the chancel, the priest will hail the Light’s attention with an opening prayer:

Light Everlasting; bear witness to your faithful gathered beneath your grace.

Illumine [bride] and [groom], for on this day they profess unto you and your flock.

Grant them your audience; grant them your blessing.

Amin.

Thereafter, the priest explains colloquially to the flock why they have gathered today in ceremony, and who the couple to be wed are. The priest calls upon the would-be spouses themselves, and asks them in turn to profess the reasons for which they wish to be wed, whether that be for the glory of their House, or the true love between them. Once their cause is stated, the priest addresses the congregation:

So it is spoken unto ye why these two would be wed.

Beneath the vigil of the Light Everlasting, blood of the bride, speak true -

Is this man worthy, in body, blood, and soul?

The blood relatives of the bride are compelled to stand before the congregation, and profess their approval or disapproval of the union. If anyone stands in opposition, they must state their challenge before the Light; depending on those reasons and the station of the family member in question, it befalls the priest to determine whether the union is tainted. Alternatively, the groom may challenge the opponent to a duel to quell their objection. Once settled, the same question is posed inversely:

So it is spoken unto ye why these two would be wed.

Beneath the vigil of the Light Everlasting, blood of the groom, speak true -

Is this woman worthy, in body, blood, and soul?

The same ritual repeats wherein the family of the groom must voice their approval or disapproval, and any challenges are dealt with in the same manner. Therefore, once the priest is satisfied there is no bona fide opposition or the celebrants have defended their union by way of duel, the priest then outlines the gravity of the impending sacrament so as to ensure the celebrants enter into it with full intent:

By the writ of Exalted Horen in the most Holy Scroll of Virtue,

The Light bid unto mankind the treasure of love,

Foremost among the pleasures of spirit, and the merriment of soul.

There exists no greater vow, no greater promise.

For indeed, when the Shadow beset the camp of Exalted Horen,

It was his blessed wife Saint Juliya that unveiled his guise.

And when the halls of Joren son of Horen were cold and grey,

It was the spirit and love of his wife Tara that brought warmth.

Do ye [bride] accept and acknowledge this most holy covenant,

To be broken and desecrated only at the invitation of damnation?

Following the bride’s answer, the same question is posed to the groom:

Do ye [groom] accept and acknowledge this most holy covenant,

To be broken and desecrated only at the invitation of damnation?

Their love and understanding affirmed, the sacrament reaches its zenith. The priest calls upon the celebrants to exchange not wedding rings, but a blade and a woven cloak, as physical marks of their bond. The blade is bestowed by the bride to the groom, or vice versa in the event of a matrilineal marriage. The priest sounds the bell or gong, and proclaims:

[Bride]; as the Light and its faithful bear witness,

Bestow upon [groom] your blade as a vow made flesh;

For, as Joren and Tara were bound in the conquests of Edel,

So too shall ye fight against your ordained struggles.

Thereafter, it is the counterpart’s turn to bestow the cloak. Once more, the bell or gong is sounded to mark the apex of the ceremony.

[Groom]; as the Light and its faithful bear witness,

Bestow upon [bride] your cloak as a vow made flesh;

For, as the Shadow’s touch has chilled the world,

So too shall ye endure it with the warmth of your love.

The exchange of the blade and the cloak marks the formal entry by the celebrants into a union of man and wife. Before the sacrament is concluded, however, the priest is compelled to ‘test’ its durability; before the congregation, they brandish their weapon and proclaim:

As is proclaimed and avowed, [celebrants] shall stand as husband and wife.

Bear witness now, ye faithful of Jorenus, as the Light renders its blessing.

The priest strikes their blade at the wife, which the groom shall block with the ceremonial blade. The groom passes the blade to the bride, who then strikes back at the priest. That the husband blocks the blow head-on is a sign of particular favour by the Light, as is if the wife manages to pierce the priest’s guard. The sacrament thereafter reaches its final prayer:

So it is that [celebrants] are bound by that most ancient covenant,

First sworn between Exalted Horen and Saint Julia on the fields of Paradisus,

And held thereafter by the Lightsworn for time immemorial.

May your blades go unbroken; may your hearts blaze eternal.

Amin.

The celebrants bring the sacrament to an end by kissing before the congregation, after which the faithful are dismissed by the priest.

A RITE OF THE

All mortals die.

As is central to the ancient creeds of Jorenus, contrast is vital for mankind. Without knowing the cold, we would take no comfort from the heat; without the horrors of the Shadow, we would know not the meaning of the Light’s order; and without death, the value of life would be lost upon us. It is this ideal that forms the spirit of the funerary rites of the Canonist faith, where a deceased is set to rest, and their concluded life celebrated by those who remain.

Although funerals are practiced across all cultures, funerary rites are a natural component of the Church of the Canon’s function, and typically take the form of a burial or cremation. These rites do not form a sacrament, as the deceased has already passed into the Seven Skies; instead, funerals constitute the respectful entombment of the deceased’s living body, and an honorary affair for those yet living who held the deceased dear.

In the Jorenic Rite, funerals happen exclusively by pyre cremation - a custom that traces its roots back to Aegis itself, where the dead were cremated so that their bodies would not be twisted and disturbed by the Archdaemon. In the north, the custom holds to this day, in no small part due to the fact that cremation is often regarded as ‘cleaner’ than earthen burial, and the ashes of a deceased can even be used in subsequent sacraments, such as an Ashen Baptism.

The congregation assemble before a pyre a place of the deceased next-of-kin’s choosing, and an ordained cleric. The pyre ought to be erected completely before the ceremony, and adorned with various artefacts that speak to the deceased’s legacy - from House banners, to battle trophies. The cleric will begin the ceremony by hailing the Light’s attention:

Light Everlasting; bear witness to your faithful gathered beneath your grace.

For, on this day, we honour [deceased];

He/she who has, by your call, departed this mortal plane,

To assume their reward in the Skies.

Grant audience to our vigil; grant honour to our memory.

Amin.

Thereafter, the priest explains colloquially to the congregation why they have gathered, who it is they are to honour, and what they achieved in life. To this end, it is incumbent upon the cleric to highlight the curse of transience that blights mankind, but how they forge powerful bloodlines and legacies in spite of this.

So it was that the ancestors of mankind,

Beneath the banner of Exalted Horen,

Drew steel and laid waste to the machinations of the Shadow,

And for their valour they were cursed with transience;

That their lives would be short, and their spirits weak.

The priest pauses between verses, and strikes alight a torch.

Yet ever shall victory eschew the Shadow,

so it was that the bounty of the Skies

Bestowed upon the siring of great bloodlines,

So that when one would pass, another would bear his mantle.

The deceased’s next-of-kin approaches the pyre, and clasps forearms with the cleric as he proclaims the final verse.

From father to daughter; mother to son,

Man lives in glory forever through the memory of his kin.

For each life forms a weave upon the Tapestry;

And, now, [deceased]’s weave is woven.

Light Everlasting - welcome him/her Skyward.

Amin.

The next-of-kin then sets the torch to the pyre, beginning the cremation itself. As the fire catches, it may be that some will make a speech in honour of the deceased, but the funeral rite requires none. As the pyre burns, and after any speeches are made, it is custom for members of the congregation who held the deceased in high regard to plunge a weapon into the pyre as it burns. This is typically performed by bannermen to a liege, soldiers to comrades in arms, or knights to a king, though the rite imposes so limitation. Another common custom is that a bard or musician will mark the burning of the pyre with a solemn song.

When the pyre has ceased burning, the charred weapons and the deceased’s ashes remain. The weapons are commonly collected, and thrust into a ground at some place of importance to the deceased, constituting what might be considered a grave. The ashes are collected into an urn; they can either be preserved as a memento of the deceased, or, if the deceased so instructed it prior to the death, be used for a baptism of a particular person. Under the Jorenic Rite, this represents a strict ‘passing of legacy’, typically regarding a young heir or apprentice.

ISSUED BY THE

ON THIS 13th DAY OF TOV AND YERMEY OF 529 E.S.

@indiana105 @Zaerie @Ramon @HIGH_FIRE

Hark, Lords of Canondom, and hear me, for I am Villorik Patriarch Jorenus, Commander of the Pontifical Guard and Grandmaster of the Order of the White Comet.

In this age of the Shadow Rising, the forces of the Light have claimed newfound vigour. Some fifteen years prior, our faith lingered in the brinks of despair, for the late Pontiff Sixtus VI lay murdered, the Infernal Blade of False Siegmund had been usurped by the Lich Gashadokuro; and the diabolists of Hallowcliffe infiltrated the Canon congregation like infernal parasites. Now, the pagan realms are tamed by Canonist treaties; the Church’s holy blades scour cities of lesser thralls and slowly encircle their masters; and, while the Oyashi Shogunate does war with the legions of undead, no longer does Canondom balk at the dark, and instead rises to face them.

Yet the fight against the Shadow is the War Eternal, and our turn in battle is far from done.

Now, as the climax of our generation looms, it behoves me to petition the Princes of Canondom for formal audience on the following matters of import:

FIRST, to constitute the Sakura Liberation Army. By the will of His Holiness Caius I, a Canonist host is to ride south to assist the Oyashi of Sakura in the ongoing invasion of the forces of the Lich Gashadokuro. It is the decree of his Holiness that each realm of Canondom is to elect a champion to carry the standard of their kingdom into battle with the Canonist Church, vanquish Gashadokuro, and reclaim the Infernal Blade of False Siegmund.

SECOND, to affirm the legality of Vindications - or, in more colloquial terms, Shadowspawn testing - and the authority of Holy Orders - duly enshrined by the Church - to carry out such Vindications.

AND THIRDLY, to appraise national perspectives on Voidal magicks. While abhorred within the Scrolls, the Canon Law reformation by Pontifex Sixtus VI did not outlaw the practice on account of its widespread use. With Hohkmat now formally severed from Canondom, it is the will of his Holiness to ascertain the amenability of monarchs to the discouragement of Voidal practise.

So it is spoken - hear my call, Princes of Canondom, and bid me entry to your halls to seek audience.

Together, let us strike another blow to the Shadow.

ISSUED BY THE

ON THIS 15th DAY OF MSITZA AND DARGUND OF 528 E.S.

Pursuant to the Concord of St. Tylos, and further to the 1st Report of the Concord, whereupon his Holiness Caius I did reach a consensus with the Grand Magister of the Mage-City of Hohkmat, the Holy Order of the White Comet has, on this day, undertaken to begin Vindicating the Hohkmati populace. Villorik Patriarch Jorenus - Commander of the Pontifical Guard and Commandant of the White Comet - acted as a Curial agent, assisted by Tatiyana vas Ruthern of the White Comet, and, as prescribed by the Concord, notes the results of this first expedition below:

‘Blanket’: A character of some strange disposition who remained wrapped in blankets for reasons beyond comprehension. Otherwise willingly complied with all aspects of Vindication, namely aurum, salt, and a search for infernal or necromantic artefacts. Revealed no trace of the Shadow, and is therefore Vindicated by the Light.

Magister Laurissa: A Magister of Hohkmat who initially refused Vindication at the hands of Tatiyana vas Ruthern. When brought before Patriarch Villorik, insisted on the production of a warrant of the exact words uttered by the Patriarch, for which she was indulged. Otherwise willingly complied with all aspects of Vindication, namely aurum, salt, and a search for infernal or necromantic artefacts. Revealed no trace of the Shadow, and is therefore Vindicated by the Light.

Sarah Arentin: A woman of remarkable jubilance. Readily complied with all aspects of Vindication as administered by Tatiyana vas Ruthern, namely aurum, salt, and a search for infernal or necromantic artefacts. Revealed no trace of the Shadow, and is therefore Vindicated by the Light.

Valindra: An Elf of some controversy among Canondom. Having converted some centuries ago during the height of Renatian rule on Atlas, may lay claim as the oldest living Canonist. Previously suspected by the White Comet of liaison with the diabolist Sarryn the Cockroach, for which she blames adversary with the mage Arthur Burke. Willingly complied with all aspects of Vindication, namely aurum, salt, and a search for infernal or necromantic artefacts. Revealed no trace of the Shadow, and is therefore Vindicated by the Light subject to [REDACTED].

It is understood by the White Comet that Hohkmat undergoes some significant upheaval, and there exists some considerable chance that the Grand Magister - with whom the Church struck the Concord - may be deposed. The White Comet therefore beseeches his Holiness Caius I that the validity of the Concord ought stand at all costs to secure the Vindication of Hohkmat - on pain of crusade, if necessary.

ISSUED BY THE

ON THIS 11th DAY OF MSITZA AND DARGUND OF 527 E.S.

Pursuant to the Concord of St. Tylos, whereupon his Holiness Caius I did reach a consensus with the Grand Magister of the Mage-City of Hohkmat, the Holy Order of the White Comet has, on this day, undertaken to begin Vindicating the Hohkmati populace. Villorik Patriarch Jorenus - Commander of the Pontifical Guard and Commandant of the White Comet - acted as a Curial agent, assisted by the Bucket Knight of the Order of St. Jude, and, as prescribed by the Concord, notes the results of this first expedition below:

Faeryel of Hohkmat: A Dark Elf of minor prior acquaintance with the Patriarch from investigations into Haus Weiss. Willingly complied with all aspects of Vindication, namely aurum, salt, and a search for infernal or necromantic artefacts. Revealed no trace of the Shadow, and is therefore Vindicated by the Light.

Orion Tsecsar: A Voidal mage of some pernickety disposition, who counselled the Patriarch on the matter of sterilised testing and numbing Vindication subjects through the use of the herb known as Frostvine. Otherwise willingly complied with all aspects of Vindication, namely aurum, salt, and a search for infernal or necromantic artefacts. Donated a jar of Frostvine for future Vindications. Revealed no trace of the Shadow, and is therefore Vindicated by the Light.

Khavoth of Hohkmat: A Dark Elf who claimed to have recently settled in Hohkmat. Willingly complied with all aspects of Vindication, namely aurum, salt, and a search for infernal or necromantic artefacts. Revealed no trace of the Shadow, and is therefore Vindicated by the Light.

Sulieronn Ashwood: An Elf who identified himself as a ‘Lord Magister’ of the city. Initially rebuked Vindication, and flouted the Concord, but later underwent Vindication after no small measure of complaint. Begrudgingly complied with all aspects of Vindication, namely aurum, salt, and a search for infernal or necromantic artefacts. Lambasted the Grand Magister for allying with the Church. Revealed no trace of the Shadow, and is therefore Vindicated by the Light.

The White Comet notes a mixed attitude towards Vindiations and the terms of the Concord. While the populace appears generally reluctant towards Vindication, they are largely compliant to date. The White Comet will endeavour to complete the 2nd instalment of the Tylosian Report in the coming of the new year.

ISSUED BY THE

ON THIS 11th DAY OF MSITZA AND DARGUND OF 527 E.S.

For on this day, the forces of the Order of the White Comet in tandem with the Brotherhood of Saint Karl did ride north through the frozen glens of the Karenina Mountains, where they sought out the bleak stone towers of Port Minas through the curtains of snowfall. So it was but one week prior that the White Comet - aided by the warriors of the House of Colborn - did vanquish he who was called Volkov, a skeletal merchant who did impart unto them the location of Port Minas.

The expeditionaries’ horses grew haggard and tired as they endured the Karenina’s slopes, her unrelenting winds, and her biting cold. Some twelve hours after their departure from New Valdev, though, the towers of their destination appeared beneath the Harrower-cursed skies. The campaign was led by Rhys Bishop Westerwald, whose skills as a huntsman of the Shadow have earned him the moniker of Bloodhound of the Light, while the Brotherhood soldiers marched beneath the command of Ser Caspian Leyland. Infiltration of the towering keep was a short and simple affair; through a piled snowbank, the expedition leapt to a buttress, where a smashed window led into the castle’s vestibule.

The castle’s host of Shadowspawn scattered like bugs beneath an overturned rock. One woman - with the given name ‘Halatir’ - was apprehended in the keep’s vestibule, where the White Comet secured and opened the main portcullis. With one half of their force left to guard the vestibule, the rest fanned through the keep. The highest towers were infiltrated by Bishop Rhys, where several rooms were marked with the names of their inhabitants. Note these names, and let them be condemned throughout all Canondom as servants of the Shadow:

SIRU

SARIEL

Alas, it was to the keep’s bowels, not its height. A detachment led by Ratibor Radovanic abseiled the steep cliffs upon which the keep stood, and discovered a fortified harbour built into the mouth of the rocks below, flanked by enormous sculptures. Therein, Radovanic’s detachment located the remaining Shadowspawn - all but one had turtles behind a portcullis. As Radovanic himself ascended back to the keep atop the mountain to pass word to Patriarch Villorik and Ser Caspian, while Davyd Colborn did battle with the one exposed Shadowspawn - it was later learned this one bore a cursed name, one that invokes pain to speak and write. He shall be referred herein as ‘D’, and his true name recounted once below.

Bid by Radovanic, the bulk of the expedition descended to the harbour to assist Davyd Colborn, while Tatiyana vas Ruthern and Karl Weiss were dispatched back to New Valdev with Halatir as their prisoner. Below in the harbour, ‘D’ was defeated and bound by Davyd Colborn, while beyond the gate, a Shadowspawn who proclaimed himself ‘Kryndomere’ invoked the title of ‘Gravelord’. To his aid, Kryndomere called two monstrosities of warped flesh, but no battle would follow; for the gate that separated Kryndomere and the expedition would not open. The expedition searched what parts of the harbour remained open, and discovered a shrine to a being dubbed ‘Mordring’.

To New Valdev the expedition withdrew, with two captives in tow and some foundational knowledge of Port Minas, which is now confirmed to be the redoubt of some fell necromancers. Once returned to the warmth of the city, ‘D’ spurned salvation offered by the Patriarch Villorik, and he was put to the sword by King Ivan of Haense .

So it is that the first of Port Minas fell, and so it is that their masters shall follow. Hark, all Canondom, and know the names of these Shadowspawn, to be spurned and slain should they ever step within the Light:

KRYNDOMERE

VOLKOV

DAAZHUKT

HALATIR

SIRU

SARIEL

MORDRING