dmitris

Father Helbrecht wept at the news of the Bishop's passing. Having been an acolyte under her, he was inducted into the priesthood under her guidance. He crossed the Lorraine three times, muttering a prayer under his breath.

THE UNHOLY VERDICT: BLOODSHED AT THE DIET OF KAROSGRAD INTRODUCTION The Diet of Karosgrad was no mere assembly; it was a pivotal and tragic event. Here, I shall recount the contentious trial of High Pontiff Owyn III during King Henrik II of Haense's reign in 1806, detailing the deep schism within the clergy and the brutal aftermath that followed a contested vote. It was a strike aimed not only against individual clergymen, but also at the very foundations and institutions that form the cornerstone of the papal and the Church’s authority. What was meant to be hosted as a jury to deliberate on the various accusations and to determine the future of the Church’s leadership, turned into a tumultuous event, with riots taking place over Karosgrad and soldiers of both Oren and Haense laying their weapons against holy men of the cloth. King Henrik II and Archchancellor Franz de Sarkozy, who acted as a representative on behalf of the Holy Orenian Empire, rose to demand co-chairmanship, transforming a Church affair into a confrontation. When Patriarch Alfred refused to do so, the very soldiers meant to keep peace marched in, a brutal act that left a scar upon the Church’s history. As soon as the soldiers of the Haense Royal Army and the Imperial State Army rushed into the Basilica, they were met with the resistance of the Church’s militia to defend the loyal clergymen, who refused to revoke the decision that had been voted for. The clergymen of the opposition were safely escorted out of the Basilica, whilst the loyalist clergymen were ordered to remain by the King and Archchancellor till another vote was cast in their favor. The soldiers of the Haeseni Royal Army and the Imperial State Army reacted quickly and violently, causing the deaths of several men of the cloth. All those not murdered were placed under arrest, excluding the then-Vice Chancellor of the Church, Manfried Cardinal Providentia (future High Pontiff Jude II, successor of Owyn III), who escaped with a collection of fellow clerics and holy knights. VERSES In Saint Henrik’s Basilica, where God’s light should gleam, King Henrik II’s reign, a nascent, weighty dream. A Diet called, with a purpose clear and grave, To judge the Pontiff, Owyn III, whom some would save. The Church’s sacred cloth, now draped in worldly strife, A jury of the cloth, to weigh a Pontiff’s life. Two factions rose, their voices sharp and keen, Dividing those who served the Lord unseen. First, Alfred Barclay, strong in faith and word, Led those who stood with Owyn III, by his side, conferred. From Albarosa’s plains and Oren’s fertile lands. Their loyalty to Owyn III, steadfastly was found. But then arose the voice of Cyril, sharp and cold, Cardinal St. Publius, a story to unfold. With Haeseni clerics, a formidable array, They sought to bring the Pontiff’s judgement to the day. The sacred halls, once echoing with prayer, Now filled with accusations, burdens hard to bear. A schism in the faith, for all the realm to see, A Church divided, for eternity. The ballots cast, the voices counted true, Owyn III retained his seat, a bitter victory knew. But in that moment, peace did not descend. Instead, darker purposes bring life to an end. For Oren’s steel and Haense’s hardened might, Descended on the loyal, in the fading light. The clergymen who stood for Owyn III’s grace, Fell, martyred, in that hallowed place. Their crimson robes, now stained upon the stone, A testament to power, brutally shown. No holy ground could shield them from the blade, A sacred trust, so cruelly then betrayed. The outcome unveiled, a tragedy laid bare, What judgment fell, consumed by grim despair. Yet in that Diet, seeds of ruin sown, A Church in turmoil, on a fractured throne. SIGNED, Father Helbrecht

Father Helbrecht read the missive with an arched eyebrow. He sighed multiple times whilst going through its contents. "There is no schism, there is no heresy. This is simply utter madness."

Father Helbrecht read the missive with great interest, nodding along to the words of Father Drusco. "It's about time a proper leadership is reinstated, so that stagnation and decadence will no longer persist."

Father Helbrecht received the missive, reading its contents with great interest. He nodded as he read along, seemingly being in agreement to Father Drusco's words. "True unity and order must be achieved." He uttered simply.

THE SHADOW OF VICE An Examination of the Sevenfold Temptations and Their Antithesis In the Holy Scrolls of The True Church INTRODUCTION Within the sacred tenets of the Church of the Canon, as illuminated by the divine revelations within the Holy Scrolls, the pursuit of virtue and the rejection of vice stand as cornerstones of a righteous existence. The Creator, in His infinite wisdom, has bequeathed unto humanity a path towards the Seven Skies, a path meticulously carved by adherence to His divine will. Yet, the Fallen One, Iblees, ever seeks to trap the souls of the faithful through temptations that lead to spiritual decay and eternal damnation. In this thesis, I wish to discuss the essence of the universally recognized vices that are profoundly articulated and condemned through the Seven Virtues and their accompanying Commandments, revealed to Exalted Horen in the Scroll of Virtue. Additionally, the very attributes of God, as expounded within the Scroll of Spirit, provide a much deeper understanding of the inherent sinfulness of transgression. In this study, I shall offer a systematic exploration of each of the seven virtues and their corresponding vices, whilst drawing direct connections to the sacred texts and demonstrating how the True Church offers a divine blueprint for combating the insidious shadows of temptation that seek to tower over us all. I would also like to mention that while the term “Seven Sins” might not be as precise an enumeration within the passages of the Holy Scrolls, I shall provide the essence of the principles that underlie them thoroughly, as addressed in the Seven Virtues. THE SCROLL OF VIRTUE: A DIVINE BLUEPRINT FOR RIGHTEOUSNESS AND THE UNMASKING OF VICE The Scroll of Virtue, gifted to Exalted Horen, is the most pivotal of the Holy Scrolls for the understanding of the moral framework of Canondom. Within the seven sacred Canticles, the Creator outlines the virtues that elevate one’s spirit and the commandments to guide the faithful away from perdition and damnation. Each Canticle, a beacon of divine instruction, defines its opposing vice through the very principles it espouses. Charity and the Pitfall of Greed The first of the virtues revealed to humanity is Charity, the selfless devotion to the Creator and His creation, which inherently rejects the material allure of the mortal realm. The Canticle of Charity unequivocally commands: “So I am the Most High, and in pursuit of My Virtue, I bid my faithful this: You shall not desire the wealth of this world, nor the wealth of others, but the wealth of the spirit.” - Scroll of Virtue, 2:10 This profound injunction lays bare the insidious nature of Greed, or Avarice, as a direct affront to divine will. Greed, in the understanding of Canonism, is not merely associated with the accumulation of wealth, but the inordinate desire for it, placing earthly possessions above spiritual enrichment and the well-being of one’s brethren. The Canticle’s prohibition against desiring “the wealth of others” directly addresses covetousness, a core component of this vice. When a man’s heart becomes tethered to gold and dominion, his gaze is averted from the Seven Skies and fixated upon the fleeting treasures of the mortal plane. Such avarice breeds phenomena such as injustice, exploitation, and indifference towards the suffering of others. The true wealth, as the Creator reminds us, lies in the cultivation of the spirit, in acts of selfless giving, and in devotion that transcends the ephemeral realm. A priest who hoards tithes for personal gain, a merchant who exploits the poor, or a noble who relentlessly expands his land without regard for justice are all instances of people falling prey to this grievous sin, forsaking the eternal for the temporal. Temperance and the Snares of Lust Following the Canticle of Charity, the Canticle of Temperance shows us the divine decree concerning the sanctity of the body and the purity of relations. It states with crystalline clarity: “So I am the Most High, and in pursuit of My Virtue, I bid My faithful this: You shall not lie with your kin, nor those of other tribes, and none shall lie together but in holy union.” - Scroll of Virtue, 3:9 This commandment establishes the Creator’s design for intimate relations, framing them exclusively within the sacred confines of holy union, a bond blessed by the Church and performed under the Creator’s gaze. The vice that directly transgresses this virtue is Lust, a carnal craving that transcends the boundaries of divine order. Lust is an uncontrolled, inordinate desire for physical pleasure, detached from love, commitment, and the procreative purpose intended by the Creator, such as relations outside of marriage or with kin, but also in the degradation of individuals into mere objects of gratification. The pursuit of lust leads to broken vows, fragmented families, and a spiritual impurity that defiles the soul, making it unfit for the Seven Skies. Kingdoms have faltered and societies withered when the purity of Temperance was abandoned for the fleeting pleasures of the flesh. The Canticle reminds us that the body, too, is a temple of the Creator, and its use must reflect His divine purpose, not the base instincts of fallen man. Diligence and the Chains of Sloth The Creator’s work ethic, as exemplified in the very act of creation, is mirrored in the divine expectation for humanity, as articulated in the Canticle of Diligence: “So I am the Most High, and in pursuit of My Virtue, I bid My faithful this: You shall not be idle, nor forget your duties in favor of sloth.” - Scroll of Virtue, 4:8 This commandment underscores the sacred nature of labor, purpose, and the fulfillment of one’s divinely appointed responsibilities within creation. The sin directly opposing Diligence is Sloth, characterized not merely by physical laziness, but by a deeper spiritual apathy and an unwillingness to exert effort in matters both temporal and eternal. Sloth manifests as a neglect of one’s duties to the Creator, to one’s community, and oneself. A priest who neglects his flock, a farmer who leaves his fields fallow, a soldier who shirks his guard, all embody this insidious vice. It is a spiritual lassitude that prevents the individual from growing in faith, from contributing to the well-being of society, and from fulfilling the Creator’s plan for their life. The idle mind, as the Canon teaches, is fertile ground for the seeds of other sins. It breeds procrastination, indifference, and a slow decay of the soul’s vitality, ultimately leading to stagnation rather than the purposeful advancement intended by the Creator. True Diligence is an active participation in the divine order, a constant striving for improvement in all facets of life. Patience and the Fires of Wrath and Envy The emotional landscape of humanity is addressed with profound wisdom in the Canticle of Patience: “So I am the Most High, and in pursuit of My Virtue, I bid My faithful this: You shall not raise a hand in wrath, nor in envy, nor in any kind of sin.” - Scroll of Virtue, 5:9 This powerful injunction serves as a dual bulwark against two potent, destructive emotions: Wrath and Envy, both capable of leading the soul into grievous sin. Wrath, or uncontrolled anger, is a violent outpouring of resentment, vengeance, or fury that seeks to harm or destroy. While righteous indignation against evil may exist, the Canticle specifically condemns the raising of a hand “in wrath”, indicating impulsive, destructive anger that leads to violence, injustice, and discord. It clouds judgment, severs bonds, and leaves a trail of bitterness behind. A lord who punishes his subjects with excessive cruelty born of rage, or a commoner who resorts to violence over a petty slight, both succumb to this destructive passion. Envy, on the other hand, is a deep-seated resentment and sadness at another’s good fortune, coupled with a desire for that good fortune for oneself, often to the point of wishing ill upon the possessor. The Canticle’s explicit mention of “nor in envy” highlights this as a direct path to sin. It is a corrosive emotion that eats away at the soul, breeding bitterness, deceit, and even malicious actions to undermine or diminish the envied. A craftsman who sabotages a rival’s work or a noble who schemes against a more successful peer are examples of those consumed by envy. Both Wrath and Envy are poison on a spiritual level, turning the heart away from compassion and communal harmony, violating the very essence of brotherly and sisterly love and the Creator’s wish for His children to live in concord. Patience, therefore, is the virtue that cultivates inner peace, allowing one to withstand provocation and to rejoice in the blessings of others, trusting in the Creator’s plan for all. Fidelity and the Delusion of Pride The cornerstone of a loyal and humble spirit is articulated in the Canticle of Fidelity: “So I am the Most High, and in pursuit of My Virtue, I bid My faithful this: You shall keep fast to your word and station, and aspire not to greatness among men, but to My glory.” - Scroll of Virtue, 6:8 This commandment establishes the twin pillars of loyalty to one’s vows and the paramount importance of humility before the Creator. The most insidious and foundational of vices, directly opposed to Fidelity in its spiritual sense, is Pride. Pride is an inflated sense of one’s worth, achievements, or importance, leading to excessive self-admiration and a contempt for others, and most grievously, a disrespect for the Creator’s ultimate authority. The Canticle explicitly warns against aspiring “to greatness among men” because such ambition, when detached from “My glory”, becomes a manifestation of hubris. It is the sin that caused Iblees’s fall, believing himself equal to or greater than the Creator. Pride manifests as arrogance, boastfulness, a refusal to admit fault, and a stubborn resistance to divine guidance or the wisdom of elders. A king who believes his rule is by his own might alone, a mage who boasts of his power over the natural order, or any individual who places their intellect or strength above the Creator’s omniscience and omnipotence, are all consumed by Pride. It corrupts the soul, blinding it to its imperfections and the Creator’s grace, making true repentance impossible. Fidelity, in contrast, calls for unwavering loyalty to divine principles and a humble recognition that all blessings and capabilities flow from the Creator. Faith and the Abyss of Doubt/Apostasy Faith is an undeniable cornerstone of Canonist theology and is implicitly present throughout the Holy Scrolls. In particular, it is thoroughly articulated within the Canticle of Faith: “So I am the Most High, and in pursuit of My Virtue, I bid My faithful this: You shall not blaspheme My Word, nor any thing that is holy.” - Scroll of Virtue, 1:8 It is the unwavering belief in the Creator, His divine plan, His omnipotence, and the truth of the Holy Scrolls. The vice-contrasting Faith is Doubt or, in its ultimate manifestation, Apostasy. Doubt is a wavering of a belief, a questioning of divine truth, or a lack of trust in the Creator’s benevolence and power. When doubt is allowed to fester, it can lead to Apostasy, the outright abandonment or renunciation of one’s faith in the Creator and the True Church. This sin is perhaps the most grievous, as it severs the soul’s connection to its divine source. It manifests in open rebellion against the Church, the propagation of heresy, or simply a quiet turning away from the Creator’s light. Without Faith, all other virtues become hollow, as they lack the divine foundation and ultimate purpose. The Holy Scrolls frequently recount the tribulations faced by those who turned away from the Creator, highlighting the dire consequences of disbelief and spiritual abandonment. Faith is a shield against spiritual despair and the guiding star toward one’s salvation. Humility and the Corrosive Grip of Pride Humility is the virtue of spiritual self-awareness, recognizing one’s dependence on the Creator, acknowledging one’s limitations, and understanding that all gifts, talents, and successes are derived from divine grace. This is shown by the Canticle of Humility: “So I am the Most High, and in pursuit of My Virtue, I bid My faithful this: You shall not judge your own virtue, be it great or small, for all fall short of Me.” - Scroll of Virtue, 7:8 Humility is the antithesis of one’s self-aggrandizement and the foundation for genuine service. A humble soul does not continuously seek the spotlight, but rather seeks to serve the Creator and their fellow man, understanding that true honor comes not from worldly pleasures and accolades, but from a life of righteousness. It is the quiet strength that allows one to learn, be forgiving, and to love truly without expectation of any type of reward. In contrast, the vice that stands in direct opposition to Humility is Pride. The proud individual believes their achievements to be solely of their work, their wisdom unparalleled, and their authority unquestionable, thereby stripping off the Creator’s true place in their heart. This spiritual rebellion leads to isolation, conflict, and a clear separation from divine grace. The humble walk alongside the Creator’s guiding light, ever mindful of His omnipresence and omnipotence, finding true strength in their submission to His will and their service to His glory. They are the ones who truly inherit the earth and find their place at last in the Seven Skies. CLOSING To conclude, whilst the precise phrase “Seven Sins” may not be etched directly into a single passage of the Holy Scrolls, the formidable dangers these vices represent are unequivocally condemned and meticulously countered by the divine wisdom contained within. The Scroll of Virtue, with its Seven Canticles, outlines the virtues and commandments, providing a clear and unwavering guide for the faithful. From the rejection of Greed in the Canticle of Charity to the spiritual vigilance against Pride found in the spirit of Humility and Fidelity, each divine instruction serves to illuminate the way towards the Creator’s divine grace, away from perdition. This thesis serves to deepen the understanding and strengthen one’s resolve, guiding oneself and their flock closer to the radiant light of the Seven Skies, free from the shadow of sin. Additionally, I would like to thank a particular individual, namely Gorimaz, whom I had the good fortune to meet within the Holy Imperium, where we exchanged insights that greatly aided me in writing this thesis. SIGNED, Father Helbrecht

THE LIFE OF SAINT HIGH PONTIFF TYLOS II Works and Influence Patron Saint of the Blind, Chaplains, and the Lechian People Symbol: Olive Branch OPENING STATEMENT SAINT HIGH PONTIFF TYLOS II, born Fiodor Jazloviecki in Haense into the House of Jazloviecki, and later elected High Pontiff in 1856, served as a spiritual leader and a political mediator. In his early life, he began as a humble chaplain in Freimark and was eventually elected to High Pontiff. He guided the Church of the Canon through modernization, territorial mediation, and wartime reconciliation, ultimately reshaping Church policy and territorial influence until he died in 1876. Tylos II became good friends with another clergyman, Christopher Barclay, and assimilated into Savoyard society despite being of Lechian descent. He despised Haense due to their actions alongside the then-Holy Orenian Empire due to the tragic events that unfolded during the Red Diet of Karosgrad, leaving a lasting scar upon him. A warrior-priest alongside his capacity as chaplain within the Sons of St. Tylos, he frequently fought against darkspawn at this time. Eventually, his pious efforts were noted by High Pontiff Everard VI, who in turn granted him the position of Pontifical Chamberlain and raised him to the position of Cardinal Allobrogum. Not long after, the Michaelite Schism occurred where Christoper Barclay was to be set up as an antipope, and he invited Tylos II to join his side, though he refused and remained at the side of the True Church. Furthermore, an expedition organized by the Haeseni Royal Army, led by Saint Johann, declined to support the Schismatics, actively defended Everard VI’s life and character. Tylos II bolstered the spiritual influence upon the populace of Savoy and thereby rallied support for Everard VI’s legitimacy. When the Michaelite Schism failed to achieve its goals, Tylos II was appointed as an official spiritual advisor to the Princes of Savoy, effectively holding a Councillor position as part of the terms agreed upon with Everard VI and the Prince. When Everard VI passed away, Tylos II was elected the next High Pontiff due to being seen as the most politically neutral choice by those on the College of Cardinals. Upon his ascension, he took up the name Tylos II because of his being a part of the Sons of St. Tylos and holding fond memories from the pontificate of Tylos I. PIVOTAL ACTS IN LIFE Founding of the Order of Saint Nicolas Midway through his pontificate, Tylos II established the Order of Saint Nicolas in 1868, a martial-religious order formed alongside Sir Edwin and Sir August following the dissolution of a previous order. This initiative aimed to blend spiritual devotion with the disciplined defence of Church doctrine and territory, marking a decisive shift toward structured Church authority in faith and geopolitics. Modernizing Church Policy & Social Governance Furthermore, Tylos II enacted progressive reforms to strengthen the Church’s moral and civic authority. This action established stronger societal norms by raising the legal marriage age from 16 to 18. Additionally, Church influence was reinstated in the Principality of Sedan, Kingdom of Oren, and the emerging Kingdom of Balian at the time, mediating between Daelish-Vistulian, Hyspian, and other local powers to preserve Canonist cohesion. Spiritual Leadership amidst conflict & Miracles During his time as a Cardinal within Savoy, Tylos II prayed over the then-ill Duke of Drusco, Remus Lucien Ashford de Bar, which led to his cure of blindness and bedridden state. During the relocation of the High Pontiff’s earthly remains to his familial tomb at Warsovia, it was deemed that the bodily remains of Tylos II were incorruptible from evil. Finally, when the relics of Tylos II were being transported from Merryweather to Warsovia by a local Chaplain and a congregation of monks, they were assaulted by orcs and fled to a local chapel, which was promptly surrounded and besieged by the vile creatures. With nothing much left to do, the monks venerated the relics of the High Pontiff as the Chaplain muttered prayers in his name, where suddenly a bright light appeared, striking the orcs with fear that sent them running off, after which the chapel entrance was shut off. Final Years, Illness, and Passing After twenty years leading the Church, Tylos II fell ill and died in 1876 at the Abbey of Saint Robert of Metz. His funeral was commemorated by a multi-city pilgrimage from Freimark to Grodno, signifying widespread veneration and the geographical breadth of his influence. CLOSING High Pontiff Tylos II’s legacy is that of a transformative leader who merged devout spirituality with structural innovation. By founding a new martial order, reinforcing legal norms, and mediating political conflicts, he steered the Church of the True Faith into a new era where moral authority and civic governance were deeply intertwined. His miracles and widespread veneration underscored his spiritual resonance, while his reforms laid the foundations for enduring institutional strength. Even after he died in 1876, his influence endured not merely in memory, but in the living Church and society he reshaped. SIGNED, Father Helbrecht

THE LIFE OF HIGH PONTIFF TYLOS I The Influence HIGH PONTIFF TYLOS I, born Alfred Barclay into the House of Barclay in 1753 in New Reza, began his life in the discipline of the Haense Royal Army, later earning distinction as a Scyfling War veteran. A pivotal figure in the history of the Church of the Canon, holding titles such as Patriarch of Jorenus and Prelate of the Clergy, he significantly influenced the Church's growth and authority. The Scyfling invasion of 1768 marked a profound turning point in his life. The death of his sister Karolina, to whom he was deeply connected, led to a period of grief and self-reflection. This loss caused him to re-evaluate his involvement in military affairs, prompting his eventual departure from the army and entrance into religious life. In 1787, Alfred was ordained by Bishop Benedict and began serving in New Reza, engaging in local ecclesiastical duties. He quickly progressed: from priestly duties in New Reza, to Bishop of Henrikev in 1800, and finally to Cardinal in 1807. His political influence paralleled his spiritual ascent, with strong ties within both secular and religious communities supporting his trajectory. The subsequent death of his wife Nenica during childbirth further deepened his commitment to the Church, which became a refuge during his mourning. His trials continued with the murder of his son, Holy Ser Nicolas, during the Red Diet of Karosgrad in 1806 - an event that left a lasting scar on his pontifical reign. Despite these hardships, Tylos I's leadership was marked by resilience, theological clarity, and structural reforms, leaving a legacy that fortified the Church's influence in both spiritual and political realms. As High Pontiff from 1820 to 1835, Tylos I steered the Church of the Canon through structural reforms and expanded influence, consolidating its power in Haense and across neighboring kingdoms. His tenure was shaped both by personal tragedy and political savvy. KEY POINT IN LIFE One prominent point in High Pontiff Tylos I’s life was the call for an Ecumenical Council in 1833 to discuss matters concerning the Azdrazi and the supposed Aengul Gavriil that issued a warning and demanded arms to be brought against the Azdrazi scourge. The Council decreed to name the impostor, Gavriil, as a fake and a servant of the Denier. This, however, brought attention to the Azdrazi, the servants of Azdromoth, becoming a significant threat to all Canonist realms. To give more context on the Azdrazi, they’re creatures who serve the entity known as ‘Azdromoth’, which is a draconic creature able to take a humanoid form if it chooses to do so. The Azdrazi are given powers by Azdromoth, such as the ability to withstand intense heat, breathe fire, turn their skin into scales, and be ash-like in colour. Changing eyes are also developed, and horns protrude from their head - a demon in all but name. They sold their soul entirely to Azdromoth, able to transform into demonic entities that can infiltrate society and influence its leaders, and play a large role in decision-making. As such, an Inquisition was called against the Azdrazi and the servants of Azdromoth, where each cardinal of their respective area was to report directly to the High Pontiff. The main goal was to expose, identify, and expel all Azdrazi creatures and followers of Azdromoth from the Canonist realms, where cooperation from all Canonist secular leaders was expected to assist the Cardinals in their endeavors to drive away the demons. This effort focused initially on pursuing them within the Canonist nations, rather than outside, and would evolve in case of military action taken by the Azdrazi against the Holy Church or if anyone partaking in this Inquisition was physically harmed. CLOSING The life of High Pontiff Tylos I stands as a powerful testament to faith, duty, and moral leadership. This is evident from a plethora of personal and ecclesiastical endeavors that occurred within his lifetime: A Life Forged in Conflict He turned from a soldier to a cleric, and during his service as a chaplain within the Haense Royal Army during the Inferi War, his courage and resolve were constantly tested. Those battlefield experiences honed his spiritual resilience and deepened his faith during devastation. Personal Tragedies and Spiritual Resolve Despite the tragic deaths of his wife Nenica in childbirth and his elder son Nicolas during the Red Diet of Karosgrad, which brought him immense grief, Tylos I didn’t allow himself to be defeated by these tragic events to defeat him, but rather, galvanized him in a way that anchored his faith and purpose further. The Great Inquisition of 1833 Council on the Azdrazi - In 1833, Tylos I convened an Ecumenical Council to confront the demonic threat of the Azdrazi, dismissing the Aengul Gavriil as a fake and declaring a Holy Inquisition. He called upon all Cardinals and secular leaders to root out these agents of Azdromoth. This bold and decisive action demonstrated his unwavering commitment to protecting the Church and the Canonist realms from internal corruption and external menace. Architect of Peace As the Patriarch of Jorenus and, ultimately, the High Pontiff of the Holy Church, he introduced a variety of structural reforms that consolidated ecclesiastical authority. His leadership style, balanced, orthodox, yet adaptive, proved able to cement the Church’s religious and political legitimacy. Spiritual Progenitor for Tylosi Pontiffs Tylos I’s combination of moral strictness and peace-making diplomacy served as a model for his successors. Both Tylos II and III would emulate his approach, forging a tradition of measured authority and inter-princely harmony that lasted across generations. Tylos I’s story is one of significant transformation, from a soldier to a sufferer, to a sanctified leader. His life illustrates that true power is hidden within moral fortitude, and that leading with conscience can effectively shape institutions, and that faith guided by compassion can transcend tragedy. In establishing both a firm doctrinal line and a legacy of peace, he became the spiritual successor to the Tylosi popes, building a lineage of conviction, wisdom, and holy governance. SIGNED, Acolyte Helbrecht

✠ The Trials of the Issued by the RITTERKOMMANDANT In the Year of our Lord, 1990 INTRODUCTION EINLEITUNG The path to knighthood is a journey marked by rigorous trials designed to test the resolve, intellect, and valor of the aspiring knight. Each trial hones a specific aspect of the squire's character and skills, preparing them for the responsibilities that come with the title. These are the official tests that the squire must now pass in order to attain knighthood. TRIAL OF PILGRIMAGE PILGERPRÜFUNG To gain wisdom and insight into the Canonist faith and its influence on secular matters, the squire is tasked with a pilgrimage to a distant, foreign Canonist realm. The squire must engage in deep discussions with the clergy of the Holy Church, delving into both religious and secular matters, and return with a signed note from the cleric as proof of their efforts and newfound knowledge. The journey as a whole is a transformative experience for the squire, combining the rigours of physical travel with the intellectual and spiritual challenges of engaging with the learned clergy. It underlines the importance of seeking wisdom beyond one's own borders and the role of faith in guiding both personal and public life. This pilgrimage marks a crucial step in the development of the squire, preparing him for the responsibilities and challenges that await him as a future knight. TRIAL OF DILIGENCE SORGFALTSPRÜFUNG To cultivate humility, resilience, and a spirit of service, a squire is once more tasked with traveling to a foreign Canonist realm of their choosing. There, they must perform menial and labor-intensive work, demonstrating their willingness to assist others while enduring harsh conditions. Upon completion of this task, the squire must obtain a voucher or signed document as proof of their service. This trial of labour and service in a foreign Canonist realm is a profound experience for the squire. By embracing the challenges of hard work and the humility it requires, the squire not only hardens himself physically, but also strengthens his moral and spiritual foundation. The token they take home is more than just proof of their efforts - it is a symbol of their growth, a reminder that true nobility lies in service to others. TRIAL OF INTELLECT VERSTANDESPRÜFUNG To test a knight-prospect’s mental acuity, creativity and problem-solving skills, they are tasked with solving a series of complex riddles and puzzles. This test is designed to challenge their intellect and ability to think critically, skills that are crucial in the arsenal of the knight. This is a vital test of a squire’s intellectual and problem-solving abilities. By facing and solving complex riddles and puzzles, they not only prove their shrewdness, but also gain confidence in their ability to meet the challenges when it comes to decision-making. This trial emphasises the importance of intellect in knighthood and reminds the prospect that true strength lies not only in the body but also in the mind. TRIAL OF SURVIVAL ÜBERLEBENSPRÜFUNG To test a candidate's independence, resourcefulness and survival skills, they are tasked with undertaking a solo expedition into the wilderness. This trial challenges the candidate to navigate unfamiliar terrain, find food, build shelter and remain calm in the harsh and unpredictable conditions of the wilderness. This trial aims to test a squire’s survival skills, mental fortitude and resourcefulness. By enduring the challenges of the wilderness, far from the comforts of civilisation, the candidate learns to trust his instincts, adapt to adversity and remain steadfast in the face of uncertainty. This trial not only prepares the candidate for the physical demands of knighthood, but also instils in them the resilience and inner strength that will define their character as a true knight. ULTIMATE TRIAL OF VALOR ULTIMATIVE PRÜFUNG DER TAPFERKEIT The squire is tasked with the final and most challenging test in his journey to become a knight. This quest, set by their knight-mentor, will require the squire to use all the knowledge, skills and virtues they have acquired. The quest could involve searching for a lost artefact, slaying a fearsome beast or confronting a band of disgraced brigands. Success in this quest will prove the squire's courage, endurance and readiness for knighthood. The final and most challenging test in a squire's journey to knighthood. It requires the squire to draw on all of his skills, knowledge and virtues. This quest will test every aspect of the candidate’s character. Success proves that the squire is not only capable of overcoming great challenges, but is also worthy of the title of knight, ready to serve and protect the Waldenic peoples with courage, wisdom and honour. ✠ In the name of the sons and daughters of Waldenia, HER ROYAL HIGHNESS, ADALFRIEDE von HEXENWALD, Princess of Minitz, Lawspeaker of Reinmar, Margravine of Vanderfell, Lady Vandalore, Grandmaster of the Vandorian Order and Order of the Black Eagle HIS EXCELLENCY, ANSELM BARCLAY, RTVOOBE, Lord Bailiff of Kretzen, Ritterkommandant of the Vandorian Order and Order of the Black Eagle, Lawman of Reinmar

Ser Anselm Barclay read the missive with a wide smile. "Reinmar will always answer with sword and fire when the heathen threatens the sanctity of Canondom." He crumpled the missive as he went to sharpen his blade for the battles to come.

Ser Anselm Barclay was sitting in his office at his manor when he received the news of the Prince's death. A heavy sigh escaped his lips as the Lord Bailiff poured himself a mug of ale and raised it in honour of his name. It was late as he drifted off to sleep, or at least he would tried to, for it was going to be a night of mourning.

✠ Name of fallen hero. Sir Leutwin Barclay ✠ Their titles or awards. Knight of the Order of St Tylos Herald of Minitz ✠ In what battle they perished. Veletz League War ✠ How they perished, if this is known. Captured, tortured and killed at the hands of a Veletz knight ✠ The year of death, or closest estimate. 1959

"For a goblin to speak of the affairs within the realms of Men is such a laughing matter." Said Ser Anselm as he read the missive.

Ser Anselm Barclay wept on hearing the news of John's death, the knight devastated by his sudden passing. "Rest in peace, godfather. You were one of the greatest men I ever had the chance to meet, to look up to." He uttered these words whilst lowering his head. "Aaun owes you a great deal, for you were its saviour in its greatest hour of crisis". He finally concluded as he traced the lorraine.

"Away with you vile beggars!" Exclaimed a proud Reinmaren that goes by the name Anselm Barclay, his visage soon formed a smile upon reading the missive.