[Culture] THE PEOPLE OF RHEN.

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Spoiler

Hello, and welcome to my brain baby.

 

Here's some Qur'an reciting, to accompany your reading.

 

 

 

“ʙʏ ᴛʜᴇ ɢʀᴀᴄᴇ ᴏꜰ ɢᴏᴅ,

ʙʏ ᴛʜᴇ ᴡɪʟʟ ᴏꜰ ᴛʜᴇ ᴘᴇᴏᴘʟᴇ,

ʙʏ ᴛʜᴇ ᴡɪꜱᴅᴏᴍ ᴏꜰ ᴏᴜʀ ᴀɴᴄᴇꜱᴛᴏʀꜱ,

ʙʏ ᴛʜᴇ ᴅɪʟɪɢᴇɴᴄᴇ ᴏꜰ ᴏᴜʀ ꜱᴏɴꜱ,

ᴡᴇ ᴘᴇʀꜱᴇᴠᴇʀᴇ.”

Excerpt of the speech given by Rostam, Prince of Ba’as.

Bayt ash-Shams, Rhen, unknown date.

 

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The people of Rhen, commonly known as the Rhenyari, are one of the oldest and most prominent cultural & ethnic groups to hail from the distant continent of Rhen, the land which the Rhenyari draw their name from. Although sharing various similarities in their way of thinking, their architecture, their culture and aesthetics, it is incorrect to group the Rhenyari in with the Qalasheen, with the two cultural groups being distinct in many places and many aspects. As studied by the late Isa Basrid - the basis from which much of this informative missive is drawing from - the Rhenyari boast a long, millennial history from which even modern Rhenyar draw inspiration, guidance and understanding from. If one were to summarise the Rhenyari in order to obtain a quick and concise understanding of them, the keywords associated with the people of Rhen would be faith, bravery and stalwartness. 

 

Rhenyar history is divided into three main eras. These are, from earliest to latest, the Age of Legends, the Shattered Age and the Sigismundic Age. It is important to note - in light of historical developments, both recent and past, of the faith and understanding of Humanity, that the Sigismundic Age took that name due to Sigismund Carrion and Fyodor Carrion’s attempts at converting and canonizing the Rhenyar and the success they found in such an endeavour. Modern Rhenyar - particularly, those affiliated to the House of Basrid - find themselves adherents to the True Faith, the dominant Faith of the Imperium.

 

Spoiler

 

 

The Age of Legends is, as the name suggests, a largely speculative and legendary period of Rhenyar history, spanning the years 1 to 700. As with all of Humanity, Rhenyar history and lineages trace back to the First Coupling, of Horen and Julia, though more specifically, the Rhenyar - unsurprisingly - draw their lineage from Rhen, who came from the lineage of St. Godwin, through Rhen’s father, Iden, and Iden’s father, Aros “of the Seven Thousand” or Aros “the Dreamer”, son of St. Godwin. It is told that Aros acted as a liaison between the Prophet Horen and Aros’ people, and legends speak that Aros regarded himself as a simple orphaned dreamer, put in command of the Seven Thousand people that Prophet Horen allowed him. Doubling as one of the Prophet’s commanders, Aros’ humility and selflessness lead to Horen placing Aros on the rearguard, protecting the children and those who could not defend themselves, with many Rhenyari believing Horen was symbolically placing Aros in charge of defending the Future.

 

Later on, Aros would garner much more respect and legend about him with the Ibleesian Crisis, as well as his active participation in skirmishes against Krug the Kinslayer, and it is said the Urukim were never able to best the cunning mind of the Dreamer to ambush the rearguard which was entrusted to him. A firm tactician, Aros was known for being able to read the movements of the enemy - no matter what kind of enemy. Although his generals were not, Krug’s cunning proved itself when he sent goblins and the maligned of his armies to the City of Men while Horen and His commanders slept. Were it not for the stumblings of a Dark Shaman within his tent, Aros would not have been roused. Where the Dreamer was fortuitous in the Uruk’s mishap and woke to slay it, the King of Man was not awarded such fate. With the death of the Prophet Horen and the passing of His crown to his eldest, Harren, Aros followed St. Godwin in rejection of Harren’s mandate, and as with Ex. Horen, Aros would advise and fight for St. Godwin until his death. After his death, Aros’ son Ide, and Ide’s son Rhen, would both follow in his footsteps, and for their diligent service to Ex. Horen and His successors, Rhen was allowed to take Ashara, daughter of St. Godwin, as his wife, from which the progenitors of the three Rhenyari tribes would be born; Akritara, the youngest, became the hero of the Akritians. Magara, the middle, became the hero of the Magians, and finally, Radaga the Eldest, would be the hero of the Rudrans.

 

As told by the Scrolls, Harren would take an Elf for his wife, and would turn on his brothers, which prompted the death of St. Godwin and the entry of Ex. Owyn into the court of his uncle. A devout follower of St. Godwin, Rhen was tragically slain alongside the good Saint. In order to escape the prosecution faced by the Godwinites, Akritara took her sisters and led them out of the city as Harren’s followers slaughtered all who opposed his rule. For three days and three nights, the women fled the scourge of Harren, and on the fourth day, they halted. Magara and Radaga began arguing with their younger sister over which way they should go as they found themselves upon a massive archipelago. Akritara urged her sisters that the waves would mask their trail, and they should go by sea. Magara staunchly believed the mountains would be best, while Radaga spoke of the jungles and swamps as the safest. And thus, the three sisters scattered; Akritara by the sea, Magara by the mountains, Radaga by the jungle. Though alone and scattered, the Sisters knew their descendants would eventually find each other, and each of their stories came to be the legend of each of the Rhenyari people’s origins.

 

Akritara, mother of the Northern Rhenyari, the Akritians, sailed for seven days and seven nights, and each day and each night, Akritara prayed she would find land suitable for herself, and for the safety of her sisters. On the fourth day, it is said that a voice spoke to Akritara, that God would see to her wellbeing, and on the eighth day, Akritara found land. As fate would have it, the Akritians would come upon a village ruled by mercenaries, with a portion of them being the Honorguard of Rhen who fled Harren’s slaughter. However, these mercenaries had taken to the Pagan faith of the villagers they defended, and rejected the Creator’s light. Despite this, the men found empathy in Akritara’s plight and pleas, and despite her Canonist preaching, took her in, and fed her and her people. Soon, Akritara made the village her home, acting as a healer and preacher of Horen’s faith. War would soon come upon the village as rival tribes sought control. Unprepared, the Akritian village suffered many casualties at the onset of the war. As the enemy sought to assault the village by the shore, it is said that either through Akritara’s prayer and faith, or by fate, the moon held high and the tides rolled higher, and an enormous wave destroyed the enemy fleet. After such a miracle, Akritara took the mercenary captain’s hand in marriage as such a miracle had saved the village, and paved the way for the canonization of the village. In honor of this miracle, the Rhenyari Fustanella was born - a white cloak to honor Akritara’s miracle, often donned by noble Rhenyar, both men and women alike, as a signal of their purity & faith.

 

Magara, mother of the Middle Rhenyari, the Magians, would find that the mountains were arduous and tenebrous. Many nights she prayed for her own safety, and of her people, for out of all the siblings, Harren’s savages chased Magara the longest, for Magara had the reputation of a fierce fighter. On the fourth day of prayer, a voice spoke to Magara, to keep her faith in God and that He would guide her to sanctuary. Renewed in faith, the Mother of the Magians pressed on, placing her life in God’s hands. For four more days and four more nights, the Magians rode, traversing the mountains and doing all possible to stay away from Harren’s soldiers. On the ninth day, Magara and her people found themselves surrounded, and Magara prayed. Even as the soldiers encroached upon her, Magara prayed even still. By divine intervention or fate, a group of warriors would come upon Magara, surrounded by the warriors of Haren, driving them away with blades and arrows. Magara followed her saviors, alongside what was left of her people, to their castle upon the mountains, where they found themselves at war with both Harren and the curious, enchanted atronachs who called the mountain their home, known as the Gozari. In times past, the Gozari and the native Humanity of the mountains lived in harmony as the Gozari seldom travelled out of the depths - but with the arrival of Harren’s men, well versed in Wildewynn sorceries, the Gozari were enchanted to take new orders, and with their aid, the Harrenites turned the men of the mountains into tributaries. However, the act of saving Magara had shattered such a status, and war resumed. The white fire sages of the mountain people pored over old Kitrani scrolls, speaking of an ancient sword at the top of mount Zigoros that could control the Gozari. Upon hearing of such, Magara declared she would lead the expedition. Fighting manticores, gryphons and even stray huma birds, Magara climbed alongside six seers, while the warriors remained at the castle with their chieftain. Upon the white snowpeak of Mount Zigoros, there laid Zigorosham, the sword of great power. Magara claimed it, and to test its mettle, she swung it against the snowy peak, only for it to shatter in two. Out sprung a red djinn, from within the sword, who offered the party a single wish. As the Seers squabbled over what the wish would be, Magara rejected all they spoke, and bid the djinn to free the Gozari atronachs to make bonds of will of their own. The djinn consented, and the party would return to their castle, with the Gozari driving off the Harrenite invaders. Wedding the chief of the mountain people, such becoming the start of the Magian people, who were valued for their kinship with the free gozari that lived in Deep Magia, their abhorrence for slavery, and their prized steeds - which had been taken by the Harrenite colonizers. To this day, bloodriding is a tradition amongst the Rhenyar, in honor of Magara and the Magians.

 

Radaga, mother of the Southern Rhenyari, the Rudrans, would find the jungle to give her immense cover, and in a short time she would lose her pursuers. However, the jungle was dense, and Radaga would soon lose sense of direction. Finding a trail of footsteps in the jungle’s muddled ground, she followed them, praying they led her out of the forest. Soon, she would find out they were her own footsteps, and for two days and two nights, she had walked in circles. In despair, the woman looked to the night sky for aid, and it was provided; it is said the stars illuminated a path through the canopies, down the darkest path. Radaga, afraid, had thus far avoided the places where her eyesight would lack, terrorized that Harren’s men could be waiting at any corner. Uttering a prayer to God, Radaga followed the darkest path, and prayed it would lead her out - and it did. Radaga came upon wetlands, where wildlife acted erratically and appeared different to what she was used to. Plants seemed corrupted and grew in odd patterns, and animals were more akin to monsters, with both plants and animals being discolored. Soon, she came upon a pagan village, and although Radaga was a noted Canonist, she was the loosest in her belief of all Three Sisters. These pagans adhered to a pantheon of gods they believed to exist through nature. Through conversation and her natural inclination to insert herself in another’s business, Radaga found that the village believed themselves to be cursed, or nikta, and Radaga claimed to them she would take it upon herself to cure such. Wary of the outsider, the villagers rejected her offer time after time, but undeterred, Radaga kept pursuing a cure. A common myth amongst the villagers told of a herb that could cure all ailments, and inspired, Radaga set out to find this herb. Coming upon an even more chaotic area of the wetlands - where land floated and rivers flowed to the skies - Radaga fell to her knees in prayer that God would guide her to find this herb. God answered Radaga’s prayer, and a holy light bathed her, protecting her from the wetlands’ curses, alongside a spectral being, who appeared and pointed to a single tree, uttering its own name; Arsan, before disappearing. At last, at the roots of that massive tree, Radaga found what she was looking for, and with God’s Light protecting her, she was able to gather what she needed. Soon, Arsan would once more appear, and would guide Radaga out of the wetlands, to save the village. When asked how she was able to make it to and back uncorrupted, Radaga spoke of Arsan, and many villagers told of similar experiences; this being, Arsan, would become the last of the Arcane Zodiac. In time, Radaga’s bond with that feeling of chaos would become stronger, and she quickly learned Voidal Magic, the first Rhenyari to master it. She became the youngest Sage of Rudra, the luminary authors of the Holy Rudras, the text that defined the Rudran faith, and each Sage guided their people spiritually, and being the youngest, it would eventually come Radaga’s time. After her, the Sages were no more, but her legacy lived on, her descendants making up Rudran nobles and monarchs. From the Rudrans, the tradition of Alkimya, or Alchemy, lived on, as Radaga had risked her very life to cure the village with the boons of the World.

 

The Rhenyari would find themselves, eventually, reunited through a variety of reasons, mostly attributed to the unique opportunities the land each of them settled in gave. The jungles and caverns of the Rudrans made them renowned jewellers, miners and magi. The Akritians’ access to the sea brought rare goods and fineries of the West, while the Magian highlands inspired hearty warriors and the island’s most noteworthy animal produce. Given their military might, it was soon negotiated that the Magians would protect all of the trade across the land, becoming the first link of a common Rhenyari polity. While often regarded as ‘Greater Magia’ by outsiders, they were culturally rich with diversity to boot, and the various settlements beneath the Magian despot enjoyed a great deal of autonomy. By and large, the Magian Empire was more a confederacy, bound by common creeds, tradition and mythos that shaped the Island’s settling. Common laws were established by popular vote throughout the various polities, and were enforced by the Magian army. With time, local traditions took precedence over old ways, and the Light of the Creator which had guided the Rhenyari to where they were, faded away. Soon, word of a group of Men who had strayed from such a Light came to the Mainland, and soon, adventurers departed for the Island of Rhen, returning to the people of Rhen their lost religion; Canonism. Those who adhered to it saw many changes through Rhenyari society. Those who fought it, fought hard, and such brought about the Shattered Age.

 

 

Firstly, it is important to note that the Rhenyari refer to the first ten years of the Shattered Age - which notably spanned the years 700 to 1400 - as the Red Decade, due to the amount of blood spilled in war. The most common theme of the Shattered Age is rebellion, strife and war, for as the polity shifted into a path of true nationhood, as well as the re-emergence of Canonism, there were varying thoughts on who should wear the crown of the Rhenyari.

 

Spoiler

 

 

The Rhenyari had always been divided in their worship, through coexistence had up until now been possible. A portion worshipped the Creator as God, and adhered to the Scrolls as passed down by Rhen. Another portion worshipped the Arcane Zodiac, recognising them as deities, forsaking the Creator’s Light. Through trade and travel, Canonist missionaries received word of such a divide, and in the early 7th Century, arrived in Rhen in attempts to convert the pagan Rhenyari, receiving mixed results; within the Pagan Rhenyari, another divide appeared. There were those who outright rejected Canonism as a heresy, and there were those who understood this “God” and “Creator” as the Eighth of the Zodiac, and worshiped him alongside. These latter Rhenyari, who worshipped God as the Eighth Zodiac, became hosts for the Canonist missionaries, being more open to listen to these outsiders and their foreign customs. It was through this opening and interaction, that the already Canonist Rhenyari and the portion of Pagan Rhenyari began to slowly drift away from the worship of the Zodiac. By the beginning of the 8th Century, the Akritians - children of Akritara the Devout - had been completely converted, and conveniently, it was during this period that the Akritians enjoyed a dominant political force in the Rhenyari polities, with their king, Alexios, being a driving force for the conversion of the Rhenyari at large. 

 

It was through the efforts of King Alexios that masses of Rhenyari were converted, and by the end of his reign, Canonism was the dominant philosophy and religion, but “peaceful” conversions were not the exclusive method utilised by Alexios. Amidst many of the Rudran and Magian nobilities of the Polities, the pagan religion of the Rhenyari was prominent, and using their influence and power, they were able to suppress the Canonist growth in their territories. In response, King Alexios ordered his soldiers to protect the Canonists, leading to the First War of the Magian Flame, as both sides fought for religious dominance. Early stages found success for the Pagan and their more professionally equipped armies and better training. A famous battle of the First War was the Battle under the Silver Comet. To the praying Canonists, the Silver Comet signified the arrival of God’s Armies to aid the Rhenyari Crusaders - and they were right. Upon the shores of the Kingdom of Rhen, arrived fervent crusaders that comprised the early Owynists, adding manpower and professionalism to the Rhenyari armies, tipping the war in their favor and slaughtering the Pagan nobility, formally enshrining Canonism forever to the Rhenyari and achieving peace. Though, the arrival of these proto-Owynists would inevitably lead to conflict once more.

 

The Canonist victory in the First War of the Magian Flame would revolutionize the Rhenyari forever, leaving lasting influences to this day. Nobles of both Magians and Rudrans converted en masse, and old ways began to, in time, be questioned. Priests began to openly preach the Holy Scrolls, and taught that the Zodiac was false and an affront to the Righteous Creator. Akritian influence helped concretize such, but soon enough, the Akritian hold on the island & faith began to slip. Although known as the first full conversion, the Akritians were not the most fervent adherents of Canonism; such a title fell upon the Magian Canonists. Angered they no longer were the most dominant faction of the Polities, the Magians began plotting in secrecy. They knew of Akritian wariness and that open combat would lead to their slaughter, so the Magians decided to take control through another channel, an ancient society that had existed on the island for centuries; the Order of the Magian Flame. 

 

Ancient tales told of the first flame to be conferred to the Rhenyari by the first of the Holy Rudras, Kitran, and the Rhenyari believed him to be tasked with guarding the most holy of flames, and tales spread of this flame’s magical properties - of healing, and embolstering those who adhered to it. The Niktamera spread through the island, and pilgrims from all over Rhen flocked to seek the Holy Flame. Knowing misuse of the Flame would surely follow, the Magian nobility gathered to protect it, so they might continue to allow it to burn bright in Kitran’s favor. This protection evolved into the Order of the Magian Flame, and at its helm was always a member of the Magian ruling nobility, the ancestors of the House of Basrid. Modern studies indicate that Kitran was none other than the Archangel St. Malchadiael, and that the Order of the Magian Flame was the first iteration of Rhenyari Templars.

 

Although originally followers of the old faith, the Order of the Magian Flame quickly converted to Canonism, finding many parallels in their duty within the Scrolls, becoming its most fervent adherents and stalwart protectors. Their newfound fervor would see many shrines be erected in Rhen in the name of the Creator, and the Order’s unique placement allowed them to mediate between the Church & the people, and their ties to royalty allowed them great influence in Rhenyar politics and polities. With these factors in place, the Magian Coup was launched.

 

The Church’s endorsement allowed many of the Order of the Magian Flame to move freely through the three polities without oversight. Chiefly, the Akritians believed the Magian Ordermen to be faithful canonists who would not spill blood of one who acted in the Creator’s Words, and under this facade of good will, the Order requested an audience with the King of the Akritians and his council. Believing the Order to be men of the cloth, the aging King Alexios granted a private audience with the Ordermen. In attendance were King Alexios, his heir, Prince Iosif, his queen, his Lord Marshal and his Chancellor. Having successfully lured the Akritian King into such, the Magians drew their blades, and slaughtered the Akritian nobility in the very chambers of King Alexios.

 

Though the Magians had planned for their plot to be quick; the death of the King spreading the necessary panic - word of lurking servants told of the Magian betrayal, spreading like wildfire and reaching the youngest son and now heir of Alexios, Leon. Prince Leon had been away, visiting the land of Aegis, doing foreign relations in the name of his father. When word reached the now-King Leon, it is said he did not weep - instead, he drew his sword and cut across his palm, falling into prayer and swearing to avenge his family. Gathering what little men he had with him, King Leon set sail for the capital. In Rhen, Akritian resistance proved a challenge for the Order of the Magian Flame, and the Magians brutally suppressed the Akritians, forcing them to move in minor underground resistances, as they prayed to the Creator for liberation. On the eleventh night of Magian Oppression, scouts spotted armored legions marching to the Capital. King Leon had arrived back upon the shores of Rhen, and he vowed to return his capital and avenge his people.

 

The Akritian King, Leon, blinded by rage and the desire to avenge his people, would stop at nothing to avenge his family and retake his capital. As he planned for the siege of Akritia, the Magians made moves of their own; seeking the aid of the Rudran king, the two peoples allied under the old pretense of Akritian oppression in the First War of the Magian Flame, and the forces of the Magians were embolstered by Rudran magi and craftsmen. Through Rudran artificery, the ancient Free Gozari returned to aid the Magians once more. With Rudran magi, the legendary Gozari atronachs and the faith-steeled Ordermen of the Magian Flame, the Akritians faced insurmountable odds to retake Akritia. With such laid out before him, King Leon turned to drastic measures that would place a permanent scar of shame in the legacy of the Akritians…

 

Desperate to regain his capital, and avenge his family, King Leon recurred to an art long forbidden by the Rhenyari, that was practiced in the pagan village that Akritara had come upon; blood magic. Through a ritual of blood and sacrifice, in defiance of God’s Light and guidance, the Akritians would embolster their armies in unholy, blood-fueled rituals in order to fight the zealous Magians. This became known as the Leonine Perversion, and the Battle of the Flaming Gate proceeded, where Gorazi atronachs and Magian knights clashed against Akritian blood-legions in what became one of the most brutal battles in Rhenyari history. The King of the Magians and Grandmaster of the Order of the Magian Flame, Mahdi III, was slain by King Leon the Bloodhound in battle, and in turn, King Leon was slain by Mahdi’s heir, who would come to be known as King Mahdi IV “the Silver”. However, shortly thereafter, Mahdi IV would be killed by Leon’s heir, one known as King Nikolaus. Unpredictably, Nikolaus himself would be slain by Mahdi IV’s brother, Hafez the Stout, known as such for his short stature compared to his sibling. Within the war, this period is known as the “Time of Four Kings”, and in the end, Magian triumph would come, and they would be left with King Hafez, with the Akritians beaten and absorbed into the Magian polity. For the Leonine Perversion, the Akritians were forbidden to occupy places of power for two hundred years.

 

 

ᴛʜᴇ ᴏʀᴅᴇʀ ᴏꜰ ᴛʜᴇ ᴍᴀɢɪᴀɴ ꜰʟᴀᴍᴇ, colorized, c. 1566.

 

Spoiler

Word of the bloodbaths of the Shattered Age made it, once more, to the mainland, and concurrently, the war fought by Sigismund Carrion was ongoing. Unable to make the voyage to Rhen himself, Sigismund sent his son, Fyodor Carrion, to understand the Canonism practiced by the Rhenyari, and the Carrion forces and advisors that accompanied Fyodor heralded him as a “representative of God” and “herald of the faith”. At the time, the Rhenyari no longer formed itself as “polities”, but instead, they had formed into the Holy Princedom of Ba’as, in honor of King Basir, grandson of King Hafez, who consolidated Magians, Rudrans and Akritians alike into the Rhenyari, and continued the Line of Basrid started by King Hafez, so that the Rhenyari - akin to their Mainland cousins - had a royal house they could find inspiration in.

 

Upon Fyodor’s arrival to Rhen, he would be met by Princess Esther of Ba’as, and through conversations of theology, philosophy and history, Fyodor and Esther would, eventually, fall for each other. Esther - yet unmarried and young - would find in Fyodor a charm and wisdom she had never seen, and Fyodor would find in Esther a part of himself he’d been missing; a grace, a kindness that the young man had yet to see in the war his father waged. Esther told Fyodor of the Order of the Magian Flame, of the wars, of the history of Rhen, and Fyodor told Esther of the mainland, of Canonism, of Man. 

 

Eventually, Esther and Fyodor would be wed, after gathering permission from Sigismund. The couple would produce three children and further the lines of Basrid and Carrion, cementing the ancient bonds of House Basrid and House Carrion. Iskander I, Prince of Ba’as, firstborn son of Esther and Fyodor, as well as Simeon and Mikhail Carrion. It is through Iskander I that the Basrid of modernity trace their lineage. 

 

This age is known as the Sigismundic Age due to Fyodor and Esther’s efforts to even further cement Canonism amongst the Rhenyari. It was through the actions of Esther and Fyodor that the last bastions of the Arcane Zodiac in Rhen were dismantled and the Rhenyari were fully converted, and although Fyodor was notably against the seemingly Owynist approach the Rhenyari had to the faith - considering the conflict in the mainland - Esther’s counsel to him regarding Rhenyari ancestry and their deep ties to St. Godwin dissuaded Fyodor’s attempt to re-canonize the Rhenyari. Modern Rhenyar scholars debate on the name of the age; some say it should be the Era of Consolidation, while others say it should remain the Sigismundic Era. It is, however, the shortest of all eras, and is recognised only as a period of stability and consolidation of the faith.

 

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ᴘʀᴏꜱᴛʀᴀᴛɪᴏɴ ᴏꜰ ᴘʀɪɴᴄᴇ ɴᴀꜰɪꜱ ɪ, colorized.

By Amyas Isa Basrid, c. 1877.

 

As established in the history section, the Rhenyari have a deep, intrinsic connection to the Canonist faith, and over time and fervent worship, they have developed traditions and practices of their own that have translated into modern Rhenyari customs. Some of the traditions listed here are ancient, while some are modern, post-Carrion influences.

 

Known alternatively as the Rhenyari white-cloak, or Nadhar Altahara, the Fustanella is an homage to Akritara the Devout. Despite the intense conflict between the Magians and Rudrans with the Akritians, all Rhenyar recognise the importance of Akritara’s devotion and faith. To honor her moonlit miracle, it is common for Rhenyari knights, priests, artists and even athletes to don a white cloak, a signal of their purity, devotion and faithful service to God. 

 

The cloak itself may be embroidered with golden and purple details, though will commonly be a simple, masterfully woven white piece of cloth.

 

Harking from Magian roots, the Rhenyari developed their own version of jousting, known as Bloodriding. Holding great reverence and respect towards their steeds, the Magian belief spread throughout the Rhenyari at large. Where a traditional joust will end when another is unhorsed, a Rhenyari Bloodride will only end - as the name suggests - when first blood is drawn, though it is important to note that respect and honor always triumph, and any deaths incurred by Bloodriding are considered a massive crime. Another notable difference between a Joust and a Bloodride is the arena itself; where jousting knights must follow the limitation, a Bloodride is conducted on an open pit, with enough space for two mounted knights, where they shall fight until first blood, with any weapons brought with them.

 

Coming from Rudran roots, the jungle-dwelling Rudrans of Ancient Rhen became extremely adept jewel cutters and gem-makers through exploration of caverns in the Rhenyari Wetlands. Much like Bloodriding, this tradition spread to the Rhenyari at large, and they became popular amidst the nobility of the Mainlands for providing the most high quality pearls, emeralds, turquoise and carnelians. 

 

The Carnelian, or Aqeeq, is deeply rooted in the Rhenyari and is the most sought after, with many of the old Knights of the Magian Flame sporting Aqeeqs upon their helmets. It is related to the enhancement of faith and protection against misfortune.

 

The Turquoise, or Feroza, is treasured for its color and beauty, resembling the seas of Akritia. It is associated with victory and strength. Notably, upon the victory of King Hafez of the Magians, he took as a trophy of his victory, the Fayruz ‘Akritya, the crown of Akritia bejewelled in Ferozas.

 

The Emerald, or Zumurrud, is treasured for its color and beauty, similarly resembling something; in this case, the jungles of Rudra. It represents good fortune and protection from poverty, and was famously worn in necklaces by Rudran and Akritian merchants as an omen of protection.

 

The Pearls, or Yaquts, are treasured for their royalty, regality and beauty, resembling the white cloaks worn by the Order of the Magian Flame. Representing purity and ardent faith, it is mentioned in the Holy Rudras as the “Gem conferred by God unto the faithful”.

 

The Sajjada refers to the mats utilised by the Rhenyari faithful in their time of prayer. Often highly ornate tapestries of varying sizes, the Sajjada is something every Rhenyar man, woman and child has, and the Rhenyari are unable to pray without it. More often than not, these prayer mats possess the embroidered image of one of the more important saints to the Rhenyari, often overly detailed and decorated.

 

An Akritian tradition that has survived the trial of time and strife of its people, it has since spread to the Rhenyari at large, and refers to the “cleansing” of the soul. Although known as baptism in traditional Canonist theology, the Rhenyari believe that a single baptism is unable to cleanse one for their whole life. As such, every twenty years from their first baptism, a Rhenyari - no matter their station, status or path in life - undergoes the Katharismos, a baptism meant to cleanse the soul of sin. In order to do so, the Rhenyar must seek a priest of any station - from a parish father to the High Pontiff - and ask them to submerge their body in a body of water, and speak unto them a prayer.

 

As briefly mentioned, the Rhenyari have a grouping of culturally, religiously and historically significant religious figures that are chiefly worshipped amongst them in celebrations, masses and rituals. Primarily, the devotion and worship of the Rhenyari falls upon God, and they see these other figures merely as conduits of faith and venerable individuals in history that were bestowed with God’s favor, fervor or might. It is not uncommon to see Rhenyari children aspire to be like one of these figures.

 

Exalted Horen, Prophet of God & Father of Humanity.

Through the diligent service of Aros the Dreamer to Exalted Horen, as advisor and commander, the Rhenyari have remained stalwart, to this day, in their worship, service and respect to Horen’s descendants and Horen himself. The Rhenyari - primarily, those of Magian descent - see the House of Horen and the direct lineage of Ex. Horen as holders of the Holy Mandate, and place immense value in the sanctity of the Father of Humanity.

 

Exalted Owyn, Prophet of God & holder of the Scroll of Spirit, Kitran.

It was through the efforts of proto-Owynist crusaders in the First War of the Magian Flame that Ex. Owyn established himself as a principal image in Rhenyari Canonism. These Crusaders related Owyn to the Holy Flame of the Rhenyari, Kitran, and the Order of the Magian Flame embraced such wholly, becoming not too dissimilar from the Mainland’s Order of Saint Lucien. The Rhenyari place great value in Owyn’s might, strength and resolution, as well as the Holy Flame blessed by him which the Rhenyari defended for generations.

 

St. Nafis of Al-Dirahk, Patron Saint of the Farfolk, Fishermen, Diamonds, Converts and Revolution.

Many Princes of Ba’as have been named after St. Nafis of Al-Dirahk, and although the Rhenyari do not identify themselves as Farfolk, they recognise they fall under the nomenclature. Furthermore, St. Nafis’ representation - of conversion and revolution - ties directly to the wars of Canonization fought in Rhen, and with the Canonist minority-turned-majority winning, praise and worship to St. Nafis increased greatly.

 

St. Tobias of Sarkoz, the Silver Comet, Patron Saint of Merchants, Comets, Wealth and Charity.

Unsurprisingly, the Silver Comet, St. Tobias of Sarkoz is a central point of worship for the Rhenyari who remember the tale of the Battle of the Silver Comet, where the comet descended upon the sky and brought God’s Crusaders to the shores of Rhen to fight back the pagan hordes. St. Tobias represents the victory of Canonism over paganism in the continent of Rhen, and for such, he is worshipped.

 

St. Michael of Cordobe, Patron Saint of Passion, Exiles, Service and the Eighteen Years’ War.

Known by the Rhenyari as St. Miguel of Qurtubah, St. Michael’s patronage to Exiles and Passion found home in the heart of the Rhenyari, who, in the South of Rhen, found Canonists exiled for a long time until the War of the Magian Flame, and found solace in the worship of the one they at the time knew as St. Miguel of Qurtubah due to an error in translation. It is not uncommon to see St. Michael still styled as St. Miguel in Rhenyari churches.

 

Bl. Fyodor Carrion.

Father of the modern Basrid line alongside Princess Esther of Ba’as, Bl. Fyodor Carrion is hailed as the consolidator of Canonism in Rhen alongside his wife, the Princess of Ba’as, and is notable for having tolerated and respected the differing traditions in Rhen. His harvest system as also brought to Rhen, and helped the Rhenyari Wetlands in the South to flourish.

 

Alexios the Pilgrim.

Although not officially recognised as Venerable by the Church of the True Faith, Rhenyari hold the old Akritian King Alexios the Pilgrim in high esteem for his efforts to consolidate and convert the Rhenyari people to the Canonist faith. Furthermore, he is hailed as the ‘last Faithful Akritian king’.

 

Pathros of Shenna.

Master of the Pahtric philosophies and codifier of the Gazanama, the most commonly used star chart amongst humanity, Pathros’ intellectual influence in the Rhenyari lasts to this day, and for this, he is venerated even though his status as Venerable is not officially within the Church.

 

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ᴀ ᴄʟᴇʀɪᴄ'ꜱ ᴘᴀɢᴇ, excerpt of a Rhenyari cleric’s diary, detailing common names & their meanings.

 

As previously mentioned, the Rhenyari are not Qalasheen, and vice versa, and while this is true in the multitude of differences observed in their cultures, there is one point where the cultures possess a rather curious syncretism; the given names. From the sonority to the writing, there are many common given names found in the Rhenyar that can be found in the different Qalasheen tribes, and this trend is observed as well in architectural and artistic similarities.

 

Notably, the Rhenyari do not genderize their names - meaning that, a masculine name is not only reserved for men, but rather, is spoken in a masculine tone. The name Aaliyah, while traditionally associated with women in other cultures, can and has been observed to be present in Rhenyari men. It is believed that, since the Rhenyari follow genderless primogeniture - indicating a monarch’s firstborn shall inherit regardless of gender - and the importance of the Three Sisters, men and women are placed in equal societal positions with equal opportunities.

 

Including their traditional meaning.

 

Spoiler

 

Ashraf - ‘nobler, illustrious’

Ajay - ‘unconquered, invincible’

Anand - ‘bliss, joy’

Arjun - ‘bright, warrior hero’

Andronikos - ‘victory of a man’

Ander - ‘manly, warrior’

Aritz - ‘oak tree’

Arnau - ‘eagle power’

Bashir - ‘herald’

Bimal - ‘pure, spotless’

Basileios - ‘royal, kingly’

Bernat - ‘strong as a bear’

Chandan - ‘fragrant’

Christophoros - ‘bearer of the cross’

Darshan - ‘divine sight’

Demetrios - ‘follower of Demeter’, a famous Magian King.

Eustathios - ‘stable, well built’

Eneko - ‘my little one’

Esteve - ‘crown, garland’

Fadi - ‘savior’

Faysal - ‘judge, arbiter’

Georgios - ‘farmer’

Gregorios - ‘watchful, vigilante’

Hadi - ‘leader, guide’

Hamid - ‘praiseworthy’

Haytham - ‘young eagle’

Harsh - ‘joy, happiness’

Iker - ‘visitation’

Innigo - ‘my little one’

Jai - ‘victory’

Jaume - ‘supplanter’

Jon - ‘God is gracious’

Jordi - ‘farmer’

Kiran - ‘ray of light’

Konstantinos - ‘steadfast, constant’

Kepa - ‘rock’

Layth - ‘lion’

Leon - ‘lion’

Mamun - ‘trustworthy’

Mohan - ‘charming, attractive’

Methodios - ‘methodical, orderly’

Mikhail - ‘who is like god?’

Mikel - ‘who is like god?’

Naveen - ‘new, youthful’

Nikephoros - ‘bringer of victory’

Nikolaos - ‘victory of the people’

Om - ‘sacred sound’

Pavan - ‘pure, wind, air’

Petros - ‘rock, stone’

Philippos - ‘lover of horses’

Pau - ‘peace’

Pere - ‘rock’

Qasim - ‘one who divides goods amongst the people’

Rahman - ‘merciful’

Rasul - ‘prophet, messenger’

Rajan - ‘kind, ruler’

Ramon - ‘wise protector’

Saif - ‘sword’

Siddiq - ‘honest, truthful’

Sanjay - ‘triumphant, victorious’

Sunil - ‘deep dark blue’

Stephanos - ‘crown, garland’

Tahir - ‘pure, chaste’

Talib - ‘seeker of knowledge’

Theodoros - ‘gift of God’

Thomas - ‘twin’

Vijay - ‘victory’

Yahya - Rheniyya version of John.

Xabier - ‘new house’

Ximen - ‘son of Simon’, a popular Akritian name.

Ziyad - ‘growth’

 

Including their traditional meaning.

 

Spoiler

 

Aamaal - ‘hopes, aspirations’

Abir - ‘scent, fragrance’

Asmaa - ‘supreme, higher’

Amala - ‘pure, spotless’

Anjali - ‘offering, tribute’

Anoushka - ‘grace, favor’

Aradhana - ‘worship, devotion’

Asha - ‘hope, desire’

Agatha - ‘good, kind’

Anastasia - ‘resurrection’

Anna - ‘grace, favor’

Aina - ‘joy’

Ane - ‘grace, favor’

Arachna - ‘from the valley’

Arantza - ‘thornbush’

Bahija - ‘happy, joyous’

Basma - ‘smile’

Barbara - ‘foreign woman’

Basilia - ‘royal, queenly’

Begonna - ‘hill of the ox’

Blanca - ‘white, pure’

Chanda - ‘fierce, passionate, moon’

Charulata - ‘beautiful creeper’

Christina - ‘follower of the cross’

Clara - ‘bright, clear’

Dana - ‘wise’

Dunya - ‘world, earth’

Deepa - ‘lamp, light’

Devi - ‘goddess’

Demetra - ‘follower of Demeter’, a famous Magian King.

Doltza - ‘sweet’

Eirene - ‘peace’

Eudokia - ‘good will’

Euphemia - ‘well-spoken’

Edurne - ‘snow’, a Magian Name.

Elixabete - ‘God is my oath’

Eulàlia - ‘well-spoken’

Fadwa - ‘sacrifice’

Faiza - ‘victorious, triumphant’

Farah - ‘joy, happiness’

Fatima - ‘to abstain, to wean’

Ghada - ‘graceful woman’

Gita - ‘song’

Garazi - After the Gorazi.

Hana - ‘bliss, happiness’

Hayat - ‘life’

Helena - ‘torch, bright light’

Ilham - ‘inspiration’

Indira - ‘beauty, splendor’

Itxasa - ‘sea’

Kali - ‘the black one, time’

Kamala - ‘lotus, pale, red’

Kassandra - ‘shining upon man’
Katerina - ‘pure’

Kyria - ‘lady, mistress’

Layla - ‘night’

Lakshmi - ‘good fortune, prosperity’

Laia - ‘lady’

Leire - ‘from the mountain’

Malini - ‘fragrant, jasmine’

Meera - ‘prosperous’

Mina - ‘fish, precious stone’

Margarita - ‘pearl’

Maria - ‘beloved’

Melina - ‘honey-colored’

Melissa - ‘honey bee’

Maialen - ‘from Magdala’, a Rudran enclave.

Marta - ‘lady, mistress’

Mercè - ‘mercy’

Montserrat - ‘serrated mountain’
Muntsa - ‘mountain’

Nawal - ‘gift’

Neela - ‘sapphire blue’

Natalia - ‘joyful day’

Nika - ‘victory’

Naiara - ‘between the rocks’

Neus - ‘snows’

Núria - ‘from the valley’

Olympia - ‘glorious’

Oneka - ‘little one’, also the name of Queen Oneka of the Valleys, wife of King Hafez.

Oihana - ‘forest’

Priya - ‘beloved, dear’

Paula - ‘Small, humble’

Radha - ‘prosperity, success’

Rani - ‘queen’

Ritu - ‘season’

Sabah - ‘morning’

Shams - ‘sun’

Sita - ‘furrow, goddess’

Sona - ‘gold’

Sophia - ‘wisdom’

Tara - ‘star’

Theodora - ‘gift to God’

Theodosia - ‘giving to God’

Theophania - ‘manifestation of God’

Txeli - ‘from heaven’

Uma - ‘tranquility’

Uxue - ‘dove’

Veda - ‘knowledge, wisdom’

Vidya - ‘knowledge, learning’

Yasmine - ‘jasmine’

Xenia - ‘hospitality, foreign woman’

Zahra - ‘brilliant, flower’

Zoe - ‘life’

 

 

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ᴀ ꜱᴏʟᴇᴍɴ ɢɪꜰᴛ, oil painting

Irshad bin Shams, Ba’as, c. 1998

 

Although long united under the singular banner of the Rhenyari, physically speaking there are still distinctions between the “subcultures” present within them. While put under the Farfolk umbrella, there are Rhenyari who resemble even the Highlanders as Humanity calls them, though it is true that, over time, a large majority of the Rhenyari have similar appearances, with differences coming mostly in eye and hair color, and slight pigmental shifts in skin color.

 

The Magian Rhenyari, dominating group since the Second War of the Magian Flame and the folly of King Leon, are the most prolific and known group of Rhenyari, as well as the most present and influential in the modern mainland, through their nobility, House Basrid. Often possessed of olive complexion and darker hairs, ranging from dark browns to muddled blondes, and eye colors ranging from similarly muddled browns to olive greens.

 

The Akritian Rhenyari, principally represented in the Mainland through the House Palaiologos and their spread of Akritian culture in the Oren of old, were forced to become one of the most influential Rhenyari groups in the Mainland until the slow decline of House Palaiologos due to the folly of King Leon. They have fairer skin, ranging from creams to beiges, and lighter hair; blondes, gingers, and light browns. Blue and bright green eyes aren’t uncommon.

 

The Rudran Rhenyari historically have no principal noble representation, yet the Holy Rudras - a collection of Rhenyari scrolls inspired by the Holy Scrolls - were written by Rudran sages and oracles. They are taller, lithe, and have darker features overall; skin, hair and eyes alike. They are often the most mysterious of the Rhenyari group, rarely seen in the mainland, serving as advisors and priests in Rhen.

 

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ᴀ ᴛʀᴀᴅɪᴛɪᴏɴᴀʟ ʀɪꜱʜᴀ, tool utilised by Rhenyari scholars to write in the Rheniyya script.

 

Largely referred to as simply “Rhenyari” or “Rhen” by the mainland and most people who are aware of its existence, Rheniyya is the official name given to the Rhenyari language that is spoken at large by the denizens of Rhen, and the ones who chose to settle in the mainland as well. Through trade and constant diplomacy between Rhen and the Mainland, Common has become almost as prominent and present as Rheniyya in Rhen, but in order to keep with their roots, the Rhenyari still utilise Rheniyya in some occasions; specifically, Rhenyari priests perform mass, rituals, ceremonies in Rheniyya, in much the same way a priest of the mainland would in Flexio. The Rhenyari see their language as a strong connection to their past, and strive to preserve the language and its unique script to the best of their ability.

 

Compiled dutifully, the following is a list of terms, words and expressions commonly used, that are part of Rheniyya;

 

Greetings & Farewell;

Eisodios - A formal greeting.

Eiso’ - An informal greeting.

Adiyos - A formal farewell.

Adi’ - An informal farewell.

 

Nobility;

ROYALS

Spoiler

Malik - King.

Malika - Queen.

Wali al-Ahd - Crown Prince.

Waliyyat al-Ahd - Crown Princess.

Amir - Prince.

Amira - Princess.

 

NOBILITY

Spoiler

Archon - Duke.

Archontissa - Duchess.

Komes - Count.

Komessa - Countess.

Hypokomes - Viscount.

Hypokomessa - Viscountess.

Markgraf - Margrave.

Markgrafin - Margravine.

Qaid - Baron.

Qaida - Baroness.

 

FORMALITY

Sayyid - Lord.

Sayyida - Lady.

 

Family;

FORMAL TERMS

Spoiler

Ab’ - Father.

Umm - Mother.

Ibn - Son.

Bint - Daughter.

 

Akh - Brother.

Ukht - Sister.

 

Jadd - Grandfather.

Jadda - Grandmother.

Hafid - Grandson.

Hafida - Granddaughter.

 

Jadd al-Akbar - Great-grandfather.

Jadda al-Kubra - Great-grandmother.

 

Amm - Uncle, paternal.

Khal - Uncle, maternal.

Amma - Aunt, paternal.

Khala - Aunt, maternal.

Ibn al-Amm - Cousin, paternal, masculine.

Ibn al-Khal - Cousin, maternal, masculine.

Bint al-Amm - Cousin, paternal, feminine.

Bint al-Khal - Cousin, maternal, feminine.

Qarib - Cousin, general.

 

Zawj - Husband.

Zawja - Wife.

 

Ashar - In-laws, general.

Hamu - Father-in-law.

Hamah - Mother-in-law.

 

Yatim - Orphan.

Armal - Widower.

Armala - Widow.

 

Taw’am - Twin, masculine.

Taw’ama - Twin, feminine.

 

Bikr - Firstborn, masculine.

Bikra - Firstborn, feminine.

Saghir - Youngest, masculine.

Saghira - Youngest, feminine.

 

INFORMAL TERMS

Spoiler

Baba - Father.

Mama - Mother.

Walad - Son.

Binti - Daughter.

 

Akhi - Brother.

Ukhti - Sister.

 

Jiddo - Grandfather.

Teta - Grandmother.

Hafidi - Grandson

Hafidti - Granddaughter

 

Ba’l - Husband.

Hurma - Wife.

 

Habib - Term of endearment, child, masculine.

Habiba - Term of endearment, child, feminine.

Ya ruhi - ‘My dear’, affectionate address.

 

Military Terms;

Extremely present, given the martial history of the Rhenyari.

 

Spoiler

Qa’id al-Quwwad - Supreme Commander, often held by the Prince.

Amir al-Juyush - General.

Amir al-Maydan - Field Marshal.

Naqib - Captain.

Arif - Sergeant.

Jundi - Soldier.

Jundi Awwal - Recruit, lit. ‘New soldier’.

 

Hamil al-Liwa - Standard bearer.

Tali’a - Scout.

 

Jaysh - Army.

Liwa - Banner.

Fawj - Regiment.

Sariya - Company.

Jama’a - Squad.

Qal’a - Fortress.

 

Masir - March.

Nasr - Victory.

Mujarrab - Veteran.

Hamiya - Garrison.

Shahid - Martyr.

 

Honorifics & Addresses;

 

NOBILITY

Spoiler

Jalalat al-Imbiratur - Your Imperial Majesty.

Sahib al-Jalala - His/Her Royal Majesty.

Jalalat al-Malik - Your Royal Majesty, to the Ruling King.

Jalalat al-Malika - Your Royal Majesty, to the Ruling Queen.

 

Sumuw as-Sultan - Your Imperial Highness.

Sahib as-Sumuw - His/Her Imperial Highness.

 

Sahib as-Malik - Your Royal Highness

Sahibat as-Malik - His/Her Royal Highness.

 

Sayyidi al-Muazzam - Your Grace.

Sahib al-Muazzam - His/Her Grace.

 

Ni’matak - Your Excellency.

Sahib an-Nima - His/Her Excellency.

 

Ma’alik - Your Lordship/Ladyship.

Sahib al-Ma’ali - His/Her Lordship/Ladyship.

 

PRIESTHOOD

Spoiler

Al-Babak - High Pontiff.

 

Kuriya - The Curia.

Al-Kardinal - Cardinal.

 

Al-Arshafisq - Archbishop.

Al-Usquf - Bishop.

 

Sayyidina al-Qissis - Monsignor.

Qissis - Priest.

Shammas - Deacon.

 

Rahib - Monk.

Rahiba - Nun.

 

Ru’ban - Abbot.

 

Mutakallim - Theologian.

Khatib - Preacher.

 

Everyday Words & Phrases;

 

GREETINGS & POLITENESS, extended.

Spoiler

Sabah al-Khayr - Good morning.

Annur - Good morning, response.

Masa al-Khayr - Good evening.

Annur - Good evening, response.

 

Illa il’liqa - See you later.

 

Min fadik - Please.

Shukran - Thank you.

Afwan - You’re welcome.

 

Naym - Yes.

Laan - No.

Rubaan - Maybe.

 

Aasif - Excuse me.

Aafim - Sorry.

 

Malaysh - Nevermind.

Yarhamm - Bless you, when one sneezes/coughs/etc.

 

HOME & LIVING SPACE

Spoiler

Bayt - House.

Miftah - Key.

Bab - Door.

Nafidha - Window.

Ghurfa - Room.

Matbakh - Kitchen.

Ghurfat an’nawm - Bedroom.

Hammam - Bathroom.

 

Hadiqa - Garden.

Sath - Roof.

 

Sullem - Stairs.

Ha’it - Wall.

Sarir - Bed.

Bitaniyya - Blanket.

Wisada - Pillow.

Manshafa - Towel.

Sabun - Soap.

 

Maa - Water.

Naar - Fire.

Nur - Light.

 

FOOD & DRINK

Spoiler

Taam - Food.

 

Khubz - Bread.

Ruzz - Rice.

 

Lahm - Meat.

Dajaaj - Chicken.

Samak - Fish.

 

Bayda - Egg.

Jubn - Cheese.

Laban - Yogurt.

Halib - Milk.

 

Shay - Tea.

Qahwa - Coffee.

Asir - Juice.

Khamr - Wine.

 

Asal - Honey.

Milh - Salt.

Filfil - Pepper.

Zukkar - Sugar.

Zayt - Oil.

 

Tuffah - Apple.

Inab - Grape.

Tin - Fig.

Zaytun - Olive.

Tamr - Date.

 

Fatur - Breakfast.

Ghada - Lunch.

Asha - Dinner.

 

Ladhidh - Delicious.

Shaban - Full/Satisfied.

 

Ja’ill - Hungry.

Atshan - Thirsty.

 

Finjan - Cup.

Sahn - Plate.

Milaqa - Spoon.

Sikkim - Fork.

Shawka - Knife.

 

TIME & WEATHER

Spoiler

Waqt - Time.

 

Yawm - Day.

Layl - Night.

 

Sabah - Morning.

Azzuhr - Afternoon.

Masa - Evening.

 

Al-yawm - Today.

Ghadan - Tomorrow.

Amis - Yesterday.

 

Usbu - Week.

Shahr - Month.

Sana - Year.

 

Alan - Now.

Ba’den - Later.

Dayman - Always.

Abadan - Never.

 

Shams - Sun.

Qamar - Moon.

Najma - Star.

Sama - Sky.

Matar - Rain.

Rih - Wind.

Ghaym - Cloud.

 

Har - Hot.

Barid - Cold.

Dafih - Warm.

Muntasif - Cool.

 

DIRECTIONS & PLACES

Spoiler

Huna - Here.

Hunak - There.

Ayna - Where.

 

Dakhil - Inside.

Kharij - Outside.

 

Fawq - Up.

Taht - Down.

Yamin - Right.

Yasar - Left.

 

Ila alamman - Straight ahead.

Qarib - Near.

Ba’id - Far.

 

Madina - City.

Qarya - Village.

 

Suq - Market.

Batsaar - Bazaar.

Dukkan - Shop.

 

Masjid - Church.

Haykal - Temple.

 

Qasr - Palace.

Qal’a - Fortress.

 

Jisr - Bridge.

Shari’ - Street.

Tariq - Road.

 

Mustafsha - Hospital.

Madrasa - School/Place of Learning.

 

NUMBERS

Spoiler

Wahid - One.

Ithnan - Two.

Thalatha - Three.

Arba’a - Four.

Khamsa - Five.

Sitta - Six.

Sab’a - Seven.

Thamaniya - Eight.

Tis’a - Nine.

Ashara - Ten.

Ishrun - Twenty.

Thalathun - Thirty.

Mi’a - Hundred.

Alf - Thousand.

 

COMMON VERBS

Spoiler

Yaji’ - To come.

Yadhhab - To go.

Ya’kul - To eat.

Yashrab - To drink.

Yanam - To sleep.

Yastaqiz - To wake up.

Yajlis - To sit.

Yaqif - To stand.

Yatakallam - To speak.

Yaqul - To say.

Yara - To see.

Yanzur - To look.

Yasma - To hear.

Yasma’ta - To listen.

Yu’ti - To give.

Ya’khudh - To take.

Yurid - To want.

Yuhibb - To love.

Ya’rif - To know.

Yafham - To understand.

 

COMMON ADJECTIVES

Spoiler

Add an A to the end of the word for its feminine version. Exceptions listed.

Jayyid - Good.

Saiy - Bad.

Kabir - Big.

Saghir - Small.

 

Tawil - Long.

Qasir - Short.

 

Jadid - New.

Qadim - Old.

 

Saghir - Young person, masculine.

Fata - Young person, feminine.

 

Ajuz - Old person, masculine.

Juddha - Old person, feminine.

 

Jamil - Beautiful.

Qabih - Ugly.

 

Nazif - Clean.

Wasikh - Dirty.

Ghani - Rich.

Faqdir - Poor.

 

Farhan - Happy.

Hazin - Sad.

Taban - Tired.

Marid - Sick.

Shahih - Healthy.

 

USEFUL PHRASES

Spoiler

Kayfah halah? - How are you?, addressing masculine speaker.

Kayfah halik? - How are you?, addressing feminine speaker.

Bi’khayr, alhamdulillah. - I am fine, praise be to God, response.

 

Ma ismah? - What is your name?, addressing masculine speaker.

Ma ismik? - What is your name?, addressing feminine speaker.

Ismi… - My name is…, response.

 

Min ayna anta? - Where are you from?, addressing masculine speaker.

Min ayna anti? - Where are you from?, addressing feminine speaker.

Anaa min… - I am from…, response.

 

Hal tatakallam al-Rheniyya? - Do you speak Rheniyya?

 

La afham - I don’t understand.

Min fadiik takallam biuut - Please speak slowly.

 

Ma hadha? - What is this?

Bikam? - How much?

Ghali jiddan - Too expensive.

 

Ana asif - I’m sorry, addressing masculine speaker, or if speaker themselves is masculine.

Ana asifa - I’m sorry, addressing feminine speaker, or if speaker themselves is feminine.

 

Mushkil - No problem.

 

Inshu’allah - God willing.

Alhamddh’allah - Praise be to God.

Alshukhru’allah - Thanks be to God.

Astahfighr’allah - I seek forgiveness from God.

 

Yawma sa’ida - Good morning.

Layla sa’ida - Good evening.

 

Alham ladhadha - Sweet dreams.

 

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ᴛʀɪᴜᴍᴘʜ ᴏꜰ ʜᴀꜰᴇᴢ, oil.

Irshad bin Shams, Ba’as, c. 1998.

 

Whether it be fighting their own wars in Rhen, in times of legend past, or serving as soldiers, knights and commanders for the Armies of Man, the Rhenyari have strong military traditions and customs that span centuries. Even the most artistic and reclusive of Rhenyari families preserve military customs, and it is not uncommon for a family to send at least one son or daughter to the army of their liege. Traditionally, the polities of Rhen eschewed chivalric tradition or levee en masse in favor of mercenary companies and regimental service, often themed with religious iconography. Most commonly, the image of St. Nafis was immensely popular as an icon of the Rhenyari military might.

 

Modern Rhenyari, however, in the mainland and Rhen alike, have adopted chivalric traditions of the Heartlanders of Oren. The main difference is the structuring of Knightly Orders in Rhen, following the standard and example set by the ancient Order of the Magian Flame. Instead of Ser, the Rhenyari use Faris, a broader term for ‘Knight’. For example:

 

To Heartlanders:

Ser Nafis Lorethos Basrid of the Magian Flame

To the Rhenyari:

Al-Faris Nafis ibn Basrid of the Magian Flame.

 

Additionally, regardless of the Order the Rhenyar Knight is being sworn into, they must perform an additional oath before an ordained cleric of the Church, in which, the Qasam al-Faris, or Oath of the Faris, is held. It is the charge of the Faris to instruct the Cleric on what to say, if the Cleric does not know.

 

Priest: In the name of God, the Most Compassionate, the Merciful.

All and any in attendance: Alhamdhh’allah.

Priest: You who kneel before the Throne of Heaven, who seek the mantle of Knighthood, do you come of your own free will and with a heart turned to the divine?

Knight-to-Be: I come freely, seeking the path of righteousness.

Cleric: Then place your right hand upon the Scroll of Owyn, and your left upon your sword. Repeat after me, with God and those present as witness;

 

THE QASAM AL-FARIS:

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I, [name], son of [Father or Mother’s name],

Do swear this most sacred oath before God Most High,

Before His Exalted and His Saints,

And before the witnesses assembled here.

 

I swear by the One God,

Who has no partner and no equal,

That I shall be a true Faris of the Furusiyya,

From this day until my last breath,

Or until I meet Shahada in His Holy Name.

 

I swear to defend the faith,

With all my strength, all my mind, and all of my soul.

I am the sword of Heaven,

The shield of faith,

The shadow of the orphan,

The protector of the widow.

 

When I see the cross or the sword,

I see but one God reflected in both.

I shall not spill the blood of the innocent,

Nor raise my hand upon the helpless.

My sword is for the oppressor,

For the heretic,

For the wicked.

My mercy for all others.

 

I swear loyalty to my [ruler],

I swear loyalty to my people,

I swear loyalty to my faith.

My life is theirs in duty,

My honor is my own to keep.

 

I shall speak truth to the powerful,

And show kindness to the weak.

I shall keep my word as I keep my faith,

For a broken oath is a wound upon the soul.

 

I shall honor all knights of the Furusiyya,

Whether of Rhen or other lands,

For we are brothers bound in honor and sword,

Sons of one God even if we pray in different tongues.

 

When I ride to battle,

I ride for God, for honor, and for martyrdom,

I ride for the name of God to be exalted,

I ride for the Holy Flame and Exalted Owyn,

I ride for the righteousness of St. Godwin,

I ride for the protection of St. Nafis.

 

If I falter in my duty,

If I betray this sacred trust,

May my sword break upon my swing,

May my steed stumble beneath me,

May my name be forgotten and shamed,

And may my soul mistake the path of Heaven,

For the depths of Hell.

 

But if I remain faithful,

If I live and die in righteousness and virtue,

In spirit and honor,

Then I ask for Barakah upon my house,

Mercy upon my soul,

And when my days are ended,

A place in the gardens of the Heavens,

Where the righteous dwell in His eternal Light.

 

Allah shahidi. [God is my witness]

Al’Mutaal nasiri. [The Exalted are my helpers.]

Al’Lahab al’muqqadas hadiyi. [The Holy Flame is my guide.]

Amin. [Amen.]

 

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Without the contributions of the late Isa Basrid, whose studies of the Rhenyari throughout the ages of mankind and diligent compilation of texts preserved by the Basrid scions through the years, this educational missive and enlightening project on the People of Rhen would not have been possible. It is the honor of the current Head of House Basrid, Nafis Lorethos, to publicize the work of late Isa Basrid, as well as compile many other works and missives scattered throughout many libraries over time.

 

Reiterating its previous missive, the House of Basrid invites any and all lost children of Rhen upon the Mainland to come to the Barony of Cascanova, and the Imperium at large, where Nafis Lorethos, current Head of House Basrid, seeks to grow a proper Rhenyari diaspora, and continue their diligent service to Mankind and the successors of Horen.

 

ᴡᴀ ᴀᴋʜɪʀ ᴅᴀʿᴡᴀɴᴀ ᴀɴɪ ᴀʟʜᴀᴍᴅᴅʜ'ᴀʟʟᴀʜ,

ᴀʟ'ʀᴀᴊɪ ʀᴀʜᴍᴀᴛᴀ ʀᴀʙʙɪʜ,

 

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OOC CLOSING NOTE.

Sorry for the spoiler fest. The original document was 39 pages long.

 

So, this has been my brain baby for weeks, nearing months now, since Dyl gave me the character. I’ll admit, I didn’t consult anyone on this. I worked with the documents given to me and the trust placed on me to take care of the Rhenyari and of the House Basrid as one of the only - to my knowledge - people who actively play a Rhenyari character at the moment. Please, god, if any Rhen oldheads see this, and you hate it, I will say the same thing I said to the Savoie oldheads when I posted the language doc and got berated for it: LET THINGS EVOLVE! Let new things be written and let new inspirations take hold! This was extremely fun to write, and as someone who is Arabic in real life, it was incredibly inspiring to write something so unique and in-touch with my culture. Although the Qalasheen already exist in the server, I feel like the Rhen are sufficiently different, and draw cultural influence from several different sources.

 

As stated in the recruitment post, please feel free to contact me, IRP or OOC (for IRP, my current IGN is Rhenyari), if you’d like to play a Rhenyari character but are unsure where to go, what to do, how to start, et cetera. I am genuinely looking to start a bustling Rhenyari community within the Empire in the same way the Qalasheen settled their own.

 

If you read everything, or if you just skimmed over, thank you either way. This is something I’m incredibly passionate about and has renewed my desire and ‘spark in my eye’ when it comes to roleplay.

 

Sincerely,

Navigator.

 

 

[Onion 246]

[TaraJess 2848]

lovely culture post :D

[brujera 1152]

can we please get a dislike button?

[Navigator 4260]

1 hour ago, brujera said:

can we please get a dislike button?

Thank you for your productive comment, declaring your dislike for the post without:
a) noting why
b) providing feedback of any kind

Quite productive and nice!

 

Edit: Sorry if this seems snappy. This was my brain baby for 3 months. I'm defensive over it.

[Werew0lf 24180]

nice culture post 

[tasty_cheesecake 2298]

acts toxic to u for no reason and repeatedly yells 7-1 at you

 

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cool post tho

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if u read this u got trolled nothing important was written here

 

 

 

[ydegirl 2357]

genuine question: why are most of the names arabic names when A) qalasheen already fills that niche (which you even seem to acknowledge) and B) rhenyari had a lot more influences than just arabic? off the top my head i can name indian, greek, persian and armenian influences in names (im missing some)

[Navigator 4260]

1 hour ago, ydegirl said:

genuine question: why are most of the names arabic names when A) qalasheen already fills that niche (which you even seem to acknowledge) and B) rhenyari had a lot more influences than just arabic? off the top my head i can name indian, greek, persian and armenian influences in names (im missing some)

This is something I admittedly hyperfocused on and, agreeing with MCVDK too, I kinda neglected the rest of the influences to other things. Will add & remove some names and words to reflect this!