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  1. موسيقى A schismatic belief-set born from the Qali tribes during the earliest years of their transition from pagan idols to the faith of the Al’iiman Rashidun, the Al'iiman Mutahawir traces its origins back to the middle era of the Qalasheen, shortly after the coming of the Wizard Prophet and his proselytization to the desert tribes. Their beliefs hinge upon the teachings of the prophet, Abu Siddiqi Al Ansari, who brought the Kitab alnuwr to his people. Rejected by the majority of the Qalasheen as a heretic and apostate for his controversial beliefs, he was exiled alongside his tribe and followers. Contrary to popular belief, there are few similarities between the Al’iiman Mutahawir and the Al’iiman Rashidun. The majority of these stem from a shared cultural identity and the initial schismatic identity of the Mutahawir. The chief of these that persists is the concept of the Five Pillars, albeit differing from the Rashidun in the fourth and fifth. The Al’iiman Mutahawir has for long been a fringe religion without the same widespread belief as the Rashidun, or other monotheistic religions, and upholds a unique dualistic belief that sets it apart from similar faiths. In the past two centuries, the religion has seen a revival with the tribes of the sādah, descendents of the Prophet, being absorbed into the nomadic Kadaksleri people and intermarrying with their ruling tribes. Today, it is largely championed by the descendants of these Qali and original Kadaksleri converts, an esoteric and mystic religion that is strange to many, but inspires a fervor unseen in its followers who would readily martyr themselves in the defense, or propagation of the worship of the Father of Greatness, the Ever-Forgiving Ilah. The faith of the Mutahawir finds its basis in the Prophet, Al Ansari. A goat herder, Al Ansari’s early years were by all means mundane. Falling low on the rungs of tribal hierarchy among the Qali, he did not aspire for greatness and was among the first of the Qali to embrace the teachings of their prophet and abandon his pagan idols. It was after the departure of the Wizard, that Al Ansari is said to have been visited by a servant of the divine, Jibril, who proclaimed himself an Aengul of the Lord and gifted to Al Ansari the framework for what would later become the Kitab alnuwr, beseeching him to go and spread the word of Ilah; that the false prophet had come in the service of the Shai’tan, and that their salvation would only be found in the Light. Al Ansari returned to his tribe, and convinced those who would follow to join him upon the path of the Righteous - to open the four gates spoken of in Jibril’s revelation. Charismatic as he was, it did not take long for him to amass a large following of his kinsmen and other Qali who had grown discontent with the teachings of the new faith. His ranks swelled and it was not long before he had gathered himself and his followers before the greatest chieftains of the Qali and their warriors. He preached to them, and bid them to abandon their prophets and servants of false divinity. Yet, words would not be answered by words, but by sword point. Al Ansari and his devotees were deemed apostates and exiled from the homeland of the Qali for their misdeeds. Al Ansari wept for his people, but saw the necessity of continuing on the path - Tariqah, as they called it, for it was the gate that held them from truth. For three years, Al Ansari led the tribes that had harkened to him deep into the east, through the desert, over mountains and plains. And it was during their tribulations that he received his second revelation. The Lord of Battle, Mikail, chief among Ilah’s servants, came before Al Ansari and spoke in length of the future. Of the eternal struggle between Light and Darkness, and the spark of divinity which made the prophet stand apart from common men. It was through this revelation that the Fourth and Fifth Pillars were revealed; what had been obscured by the lies of the Rashidun - Da’wah, the summons to faith, and Ghazw, the obligation of the Mu’minin to take up the sword against the servants of the Shai’tan. It was with the wisdom of Mikail that the mu’minin of the Mutahawir finally found respite. Settling a river valley far to the east of their original homeland, this would become the place of the Mutahawi Imamate, and the Prophet would continue to administer the faith to his people until his death twenty years after. It was on his deathbed that the third and final revelation was had; the vision of the Aengul Esra’il. Esra’il appeared before Al Ansari and his children, who to the latter he spoke on the divine grace of the line of the Prophet, who was of the immaculate countenance of Ilah and therefore carried with them the Ismah, the same divine knowledge and authority vested into Al Ansari. With his passing, his soul was guided into Jannah by Esra’il, having attained the fourth gate, the Ma’rifah, in his final moments and separating his spiritual light from the darkness within. With the Prophet’s death, his lineage took upon the mantle of Ismah and the Imamah. His grandson through his first daughter, Najila, became the second Imam and his line would uphold the mandate of Azra’il for centuries to come until it was broken during the destruction of Aegis by the hand of the Shai’tan and his darkness. The Ismah is said to have passed again, matrilineally, into another of the Prophet’s lines and it would be the tribe of Al-Nadir to establish the Second Imamate. This period was one of stagnation and would last until the late Sixteenth century, where the daughter and only blood relative of the last Al-Nadir Imam married into the Csertan Tribe of the Kadaksleri, securing their people’s conversion to the Mutahawir in an unprecedented act of Da’wah. His death ushered in the era of the third Imamate, wherein the Al’iiman Mutahawir would be intrinsically linked to the Konchak tribes who had all but absorbed the remainder of the Qali tribes descended from Al Ansari. As of the current year, 1745, the fourth Csertan Imam, Seyit Csertan Begovars Sharokan, known religiously by his title Üçüncü və Dördüncü Ənsari (the Third and Fourth Ansari, called such for being the fourth Imam of the Third Ansari Imamate), currently shepherds a resurgent Mutahawir. ON CREATION Creation is flawed, for in truth, it is not born of the Divine, but of the joining of the duality of the Cosmos. Of the Batin and Zahir. In the beginning, two forces existed; Ilah and his light, and Iblīs and his darkness, juxtaposed in their eternal struggle of light versus dark, good versus evil. Ilah, the Father of Greatness, has, and always will be, the holiest. Of his domain (the Batin), there was light. All that is true and good. To him was his Aengulic Host, the lords of splendour, and the twelve virgins of light. From the Prince of Darkness, Iblīs, was the domain of darkness (the Zahir). All things evil and vile. To him was his five evil kingdoms and the demons which harkened to his call. The material earth, the second component of the Zahir (the outside), was not of the Divine’s creation. During the great war between Light and Darkness, several members of Ilah’s host turned their backs on the light, promised power and glory for their betrayal. Among them were Maytzyn (Metzili), Zan (Xan), Thueban (Dragur), Alaintizar (Tahariae), Al'ayl muqaran (Cerrunnos), and Mahbub (Cerridwen). In his wroth, Ilah cast them out from his world of light and into the darkness. There, Maytzyn and Thueban were devoured by the demons of Iblīs, while the rest became consumed by the darkness and became demons all the same as the Shai’tan’s many servants. The demons who gorged themselves upon the light of the fallen could not contain the divine grace of Ilah within their forms, and the mingling of primordial light and darkness caused them to implode, and from them was born material creation; the earth, and the first of mankind, Ibahm and Hawa. Ibahm and Hawa were imperfect creatures, but with great potential, for the joining of light and darkness gave birth to the creation of the soul. Yet, it was as much a boon as it was a detriment, for it would become the new battleground over which the Father of Greatness and the Prince of Darkness would fight. In mankind, Ilah saw the potential of the light, who might one day be able to overcome the darkness and banish it forever. Yet, for Iblīs and his brood, it was power, and they coveted their light because of this. Ilah dispatched the Ansari Alruwea, the premortal and divine spark of the Prophets to Ibahm and Hawa, to awaken within them the spiritual light trapped within their physical bodies and enlighten them to its nature, teaching them written word. Yet they were ignorant to it, and bore sons and daughters from which the light of Batin would continued to be trapped forever within the material earth inside the bodies of the descendants. Ilah continued to take pity on mankind, and from the light recovered in the creation of the material earth, he spun the Sun, the Moon and the Stars to illuminate the land and allow them a glimpse into his kingdom. And from his own body did he bring into existence Seven Skies, Jannah, to exist as a bridge from the Zahir to the Batin, and allow for the descendants of Ibahm to escape the darkness and awaken their light through the opening of the Four Gates, Seriat (Divine Law), Tariqah (The Path), Haqiqa (Truth), and Ma’rifah (Mystical Truth). Despite the absence of Ilah in the creation of the material earth, he can still be seen in all things, for wherever the light dwells, so does he. ON THE NATURE OF LIGHT AND DARKNESS Light is born of the domain of Batin, the inner. It is the world of the Father of Greatness, and for being born of Ilah (or Ilah being born of it), it is the epitome of supernal glory and divine radiance. Yet, the light of Batin is not simply a metaphysical concept, but tangible in the material earth, born of light and dark. For it is the sun, the moon and the stars that are born of the light. And it is the fabric of everything, every creature, every creation. When something is given to fire, it is the inner light shedding the material in favor of spiritual presence, yet for so long as the material earth exists, that light will always return to creation. Nothing in the material earth could exist as it does without light, just as it could not be bound to physicality without the darkness. The Spiritual Light that is trapped within the physical bodies of mankind is a glorious thing, for from it are born the virtues, the capacity for goodness and the notion of morality in the hearts of mortals. Without the Light, then mankind would succumb to the darkness and become nothing more than creatures beholden to the Prince of Darkness’ whims; driven by base desires and malice. Darkness is, inversely, born of the domain of Zahir, the outer. It is the world of the Prince of Darkness, and for being born of Iblīs (or Iblīs being born of it), it is the epitome of all things evil, malignant and envious. And much the same, darkness is not a metaphysical concept alone - even less so than the Light, for darkness has always been born of the material. It embodies it. Where Batin is formless and unattainable by the reaching hands of men and demon alike, Zahir can be touched, it can be felt, seen and heard. This is what keeps the light of Batin trapped, for the spiritual light cannot penetrate the material barrier, and vice versa can the material not glean the spiritual. The material darkness that is trapped within the physical bodies of mankind serves to stoke the presence of malice, of envy, sin, and all other foul things that threaten to drive the children of Ibahm into the arms of Iblīs. OF THE PROPHETS AND THE AENGUDAEMONS The Al’iiman Mutahawir is unique among both the Rashidun and Canonist Faiths in its recognition of only two prophets. The first being Krug, rejecting the other brothers for the darkness in their souls. Only Krug attained Ma’rifah, and did not succumb to the darkness within stoked by the temptations of Iblīs. It is said Krug was entreated with visions from Mikail, who prepared him for his tribulations and set him upon the righteous path of Ghazw to stand against the servants of the Darkness to whom his brothers submitted. For this, he is venerated as Prophet. Chief among the two is the Prophet Al Ansari, the messenger of Ilah who brought to the earth the divine commands of the Father of Greatness and fostered the gathering of the mu’minin into the Ummah. Al Ansari is universally venerated by the Mutahawir and is regarded as the holiest of holies, having been born of the divine essence of the Ismah, for which the light of his soul burned brighter than any other man. He is the İnsan-ı Kâmil, the image of true perfection who has thrown ajar the Four Gates to live in the embrace of the light forevermore. He is said to sit in the Seventh Sky as the Imam alsharaf aleazim, where he guards the gates to the entrance to the Throne of Ilah from the forces of the Shai’tan. The Faith of Ansari recognizes four of Ilah’s servants, the Aenguls - Mikail (Malchediael), Jibril (Gazardiael), Esra’il (Eshtael) and Awril (Auriel). To the rest, they are considered as daemons, born of the darkness of the Shai’tan, sent to earth as false messengers meant to corrupt and dissuade men from the Four Gates. That they might grow fat upon the light of their souls as they are cast down into Jahannam. ON THE AFTERLIFE There are two afterlifes, according to the Kitab alnuwr, both residing within the Zahir, the outside. Jannah, which rests above the firmament and basks in the light of Batin, and Jahannam, which rests beneath the material earth, deep within Zahir and closer to the darkness of Iblīs’ realm. Jannah is a realm of immaculate beauty created in the image of Batin, thereby in the image of the Divine. It is described as being populated by palaces of pure gold and silver, large trees whose shade covers the lands, and rivers flowing amid valleys of rubies and pearls. All mu’minin who have unlocked the first gate through their adherence to the Seriat, the Divine Laws, are brought into Jannah upon their deaths by the light awakened within their souls. There are seven levels of Jannah, the Seven Skies, four of which are the Four Gates. The First Sky is Seriat, for it is the awakening of the soul and is guarded by the scriptures of Ilah and the aengul Mikail, who safeguards Jannah against the defiler. The Second Sky is the Eternal Garden, and the domain of Awril, whose inhabitants know everlasting bliss among the rivers and the shade. The Third Sky is Tariqah, the Path. While it is a gate, to those who approach, it is a seemingly endless path, of which only souls who have walked the Tariqah in life will find the end. The Fourth Sky is the House of the Messenger, and lorded over by the Aengul Jibril. It is the Home of Peace, and all those it houses are said to participate in an everlasting feast in the company of Jibril and his Aenguls. The Fifth Sky is the third gate, Haqiqa, and only those who have attained truth shall pass. The Sixth Sky is the domain of Esra’il, the House of Truth, a library so vast that to traverse it from one end to the other would take a decade on the earth. The final sky, the Seventh Sky, is the fourth and final gate, Ma’rifah. It is here where Imam alsharaf aleazim, the Prophet Ansari, stands guard for eternity in protection of Batin and the Throne of God which lies beyond it in the realm of light. Those who have gleaned the mystical knowledge of the Forth Gate may look within, but never enter, for so long as the spiritual light of mankind remains trapped in the material earth, no man shall ever attain Batin. Jahannam is where all souls who have not opened the first gate are doomed to walk. It is a formless place that knows only darkness, shrouded from the light of the sun and the stars, and so far removed from that of Batin. It is here where the souls of the unvirtuous, the non-believers and all others dwell. Their fate is a simple one, for Jahannam is the feasting grounds of Iblīs’ demons who in their gluttony so hunger for the light of man’s soul. All those who enter Jahannam are eventually devoured, and with the light torn from their souls are reborn as demons - beings of pure darkness enslaved to the will of the Prince of Darkness for all eternity. ON THE SOUL The Soul is the vessel of sentience, from which is born all the innovations, good-doings and ill-will of mankind. The result of light and darkness coming together as one, it is a vessel for both, and with that comes a great danger. The power of the soul is the greatest factor in the conflict between good and evil, light and darkness, Batin and Zahir. The light and darkness in the souls of men are inert at birth. Only through two paths may they be awoken. For darkness, it is Jahannam that will see the darkness of man become manifest, for when the light is stripped from the spirit, it will devour them utterly and leave them as a being of malice and depravity. But for those who strive in the light, it is the Four Gates of the Kitab alnuwr that can awaken the spiritual light trapped within the bodies of men and become beings of pure light, banishing their inner darkness. And through that path is entry into Jannah assured, to be one in closeness with Ilah’s light. However, it is the soul that subsequently holds back mankind from achieving Batin. For so long as the light of creation that was stolen from Batin by the fallen remains in Zahir, is the light of all souls too trapped within Jannah, never to ascend to Ilah’s kingdom to dwell in the light for all eternity. ON THE ENDTIME The Day of Judgement is an important belief in the Mutahawir, and differs in many ways from the eschatology of other faiths. It is asserted in the Kitab alnuwr that mankind will only be joined with Bitan after the light of creation is returned into the bosom of Ilah. What this has generally been regarded to mean is that until all men open the First Gate of Jannah on the path to truth, then none shall depart Jannah for the World of Light to bask in the glory of the Father of Greatness. Because of this, proselytization is an important factor in seeing the rebirth of humanity as beings of pure light free from the impurity of the darkness of the soul. It is said that when the last non-believer accepts Ilah and recites the Shahada, the aengul Mikail shall descend from Jannah with trumpet in hand and issue the final call to the mu’minin. The material earth shall be scoured by holy fire and the believers ushered into the gates of Jannah thereafter the host of Mikail will shatter the material earth and reclaim the light of creation stolen by the fallen. The sun, moon and stars shall be devoured and all brought before the gate that is the Seventh Sky. There, when all the mu’minin have gathered and Mikail has brought forth the light of creation, the gates shall open and Jannah will cease to be as all light departs Zahir for Batin. There, the descendants of Ibahm shall live forevermore in the supernal glory of the light and all shall become one with Ilah. Once the Day of Judgement has come to pass, Ilah shall gather the mu’minin under the banner of Mikail, who with them and Ilah’s aenguls shall wage a final ghazw against the forces of Darkness and by the light of creation will they banish the Prince of Darkness and erase Zahir from existence, ushering into being an era of peace void of darkness that shall last for all eternity. ON THE PILLARS OF FAITH When Al Ansari brought the true belief to the tribes, and with him the Kitab alnuwr, the divine word proscribed five teachings expected of all true believers who endeavored upon the path to attaining Jannah. The first three are shared (for the most part) with the Rashidun, and is what most scholars cite as a link between the two faiths. The First Pillar is Faith, Shahada, which is accepting the oneness of Ilah, and his all-encompassing nature in the light. And in acknowledging Al Ansari as his prophet. Giving testimony is absolutely necessary in converting to the faith of the Mutahawir, and is done in reciting the following thrice over; “He is Ilah, the One and Only; Ilah, the Eternal, Absolute; He begets not, nor is He begotten; And there is none comparable unto Him. There is only One God and that is Ilah, the Ever-Forgiving, the Father of Greatness, and forever shall I follow His light.” The Second Pillar is Prayer, Salat. To open one’s spirit to Ilah and to begin on the journey to Jannah, one must pray five times a day. At dawn, at noon, in the afternoon, in the evening and at night. Salat demands illumination, therefore it is typically done outdoors during the day, or in candlelight during the evening, in order to purify oneself of darkness. The Third Pillar is Fasting, Sawm. To open one’s spirit to hardship, and to expel the darkness within, it is mandated that the month of Künadelahir be dedicated to fast. From dawn until dusk, the faithful are expected to abstain from food and drink alike and to reflect upon themselves and their spirituality in their path to truth. The Fourth Pillar is Summons, Da’wah. For the most virtuous, there is no greater aspiration than to lead the ignorant from the darkness and into the enlightenment and knowledge that is the light of Ilah. It is the duty of every man and woman to speak the words of the Prophet to all those willing to lend their ears; there is no cost too great to pay for the salvation of another’s soul. The Fifth Pillar is War, Ghazw. As it is the duty of the faithful to proliferate the faith and spread it to the non-believers, many refuse to open their ears and their hearts to the glory of Ilah. And for this, there is only one answer, and it is Ghazw. When words fail, the faith must be spread by the will of the sword and only then will the blood of the kafir suffice for watering the seeds of the righteous. ON THE FOUR GATES The Four Gates are the four points prescribed by the Kitab alnuwr required to awaken the light of Ilah in the soul of man. It is the central theological point of the faith apart from the five pillars, and the opening of the first gate is required for the salvation of the soul by entry into Jannah upon death. The First Gate is known as Seriat, or the Divine Law. It is the most simple of the four, for it is grounded in the Zahir, and not the Batin. To attain Seriat, one must simply follow the mandates of the Kitab alnuwr and through it is entry into paradise attained. The Second Gate is known as Tariqah, or the Path. The inbetween leaving the exoteric, material Seriat for the path to the esoteric Haqiqa, Truth. Tariqah is not well-understood, and there are varying methods attributed to completing it. Among them are the study, recitation and understanding of the Kitab alnuwr and Seriat, while others uphold that the path of an ascetic is the Tariqah, and that only through forgoing worldly possessions and entering into a Dervish Order can one reach the end of Tariqah. The Third Gate is known as Haqiqa, or Truth. Haqiqa is knowledge that can only be found upon the undertaking of Tariqah. It is less of a stage in itself, and more of the direct result of completing Tariqah, in bringing oneself closer to Ilah and Batin. One who has mastered truth is said to be able to see into the lives of the mu’minin and look beyond the material world itself, no longer bound by the constraints of the unawoken soul. The Fourth Gate, and final one, is Ma’rifah, or Mystical Truth. Through their closeness with Ilah, and through ecstatic experiences wherein the seeker delves into the very essence of one's soul, they shall find true enlightenment. No longer will they assert nor define things, for the entirety of the world becomes to them, revelation, for they have achieved the closest thing to oneness with Ilah, thereby opening the gates to Batin of which they shall glimpse in the thereafter upon their ascension through Jannah. ON DERVISHES Dervishes are members of brotherhoods known as Tariqahs, derivative of the Second Gate, or the Path. They are students of the Ihsan (perfection of worship) and strive towards closeness with Ilah by opening the Four Gates. The various Tariqah of the Dervishes can all trace a successive chain of teachers back to the Prophet Ansari, and carry on the esoteric and mystic teachings often neglected by the faithful - what many would consider taking it to an extreme. The vast majority of Dervishes are mendicant ascetics and eschew their worldly possessions in favor of an existence closer in line with Batin, seperate from the worldly and materialistic earth that is born of Zahir. They believe that, through humility and not religious scholarship, Tariqah is achieved and by personal experiences and hardships can a man awaken his inner, spiritual light through the Gates. Dervishes are known for a number of unusual practices, though these tend to differ from sect to sect. Recitations of poetry, meditation, and the whirling ceremony known as Sema are among a few of these. The sema represents the mystical journey of man's spiritual scendence through mind and love to perfection through the Four Gates. Turning towards Truth, the follower walks the path and grows through his love, deserting his ego to find the mystical truth and arrive at perfection. All of these are done in an attempt to reach religious ecstasy, which is believed as key to attaining entry to the Fourth Gate of Ma’rifah, and only through ecstasy of oneness with Ilah will they attain the mystical truths. ON SERIAT Seriat, known as the Divine Law, is the first of the Four Gates and a number of commandments delivered in the Kitab alnuwr. Alongside those outlined below, another great many can be derived from the scriptures of the Kitab alnuwr, and is typically done so with precedence by Mutahawir jurists - muftis (or an Imam) - who can issue fatwas (judicial rulings) on religious law and doctrine through the practice of iftā. Muftis, as mentioned, are scholars and jurists of the Seriat. They are considered to have a function that encompasses a variety of positions, though most prolifically they will sit on Seriyat Courts as advisors to both judges and plaintiffs alike through the process of iftā. A fatwa can be issued by a mufti as a legal counseling on any given matter, though another mufti can just as easily go and issue a fatwa that contradicts that of another. It is a nonbinding legal opinion, however, a Seyit Imam can issue one and it would in such an event dismiss any contradictory opinions granted by a mufti. I. Men of the mu’minin shall adhere to the Five Pillars unquestioningly. II. The Masjid and the Nation are never seperate. The mu’minin shall always be ruled through godliness. III. The enslavement of kafir is a righteous undertaking in the circumstances of Ghazw, and in those born into servitude. Never shall a mu’min be taken in chains. IV. Blaspheming and apostasy must never go unanswered. For those who decry the Prophet and Ilah, or turn their backs on His light, shall be beheaded and delivered swiftly to Jahannam. V. Whenever one speaks with the intention of doing something or having something happening, one must always append it with the saying InsIlah. VI. Whenever one speaks the name of one of the Prophets, one must always append it with the saying Ilahi l-salām. VII. You must never curse Ilah, when something bad happens but thank him for the opportunity to give thanks in his name by appending it with the saying AlḥamdulIlāh. VIII. Honesty is not always the true path. To engage in deceit with a nonbeliever is not an affront to the Ever-Forgiving, and to do so in protection of your faith and dignity is a just thing. IX. To steal from your fellow mu’min is to spit upon Ilah. For all that is owed, twice shall be paid in recompense and the dominant hand of the thief removed as a reminder of the gravity of his crime. X. If a mu’min cannot provide four witnesses to attest to crimes committed against him, then he shall be flogged for bearing false testimony against his brothers in faith. XI. A mu’min shall deny the presence of unclean animals. Canines, who are servants of the Shai’tan, and rodents, who bring with them only pestilence and disease. XII. A man shall not lie with a man, and a woman shall not lie with a woman. To do so is to invite disgrace upon your tribe, and the only cure for it is a swift and clean death, to be delivered to Jahannam. XIII. Men of the mu’minin may only take to wed their sisters in faith, or a person of the scriptures, he shall not marry a pagan, atheist or otherwise godless soul. XIV. Men of the mu’minin may take to wed as many women as they so please, so long as they can do justice their wives and families, and not give preferential treatment to one over the other. XV. A divorce may only be allowed in the circumstance of irreconcilable conflict, wherein a man may initiate by wiping his hands of the woman. A woman may initiate a mutual divorce in the same circumstances, if her husband is in agreeance, and must pay back whatever her husband has given her in dowry. XVI. To engage in the killing of a person of the scriptures without legitimate justification or in Ghazw, is punishable by flogging and forced recompense given to the family (or nation) of the victim. XVII. To engage in the needless destruction of holy sites, artifacts and religious texts of the faiths of the scriptures is punishable by flogging and/or beheading except in Ghazw. ON PRAYER Prayer is a mandate of the Second Pillar, Salat. There are two forms of prayers, Salat, which are the five prayers throughout the day, and ḏikr, which are devotional acts that speak praise to the greatness of Ilah - they do not always come in the form of prayer, and are often associated with Dervishes, such as in the form of the Sema dance. Salat falls five times throughout the day as is demanded by the Kitab alnuwr. The first falls at sunrise (fajr), the second at noon (zuhr), the third in the afternoon (asr), the fourth at sunset (maghrib) and the fifth at nightfall (isha). The devotee will partake in the rakat - which proceeds in the following. The devotee shall begin standing and quietly utter the reticitations of the kitab, before bowing low and placing their hands on their knees, straightening before prostrating themselves. If indoors, this involves the use of a clay tablet called the mükir which is engraved with symbols of the sun, symbolizing one’s closeness to Batin, and therefore to Ilah. Prayer should occur outdoors if possible during daylight hours, to bask in the light of Ilah. Rising, they will repeat their prostration once more before sitting and greeting those seated beside them with Salam, or Salamlar. This is repeated upwards of four times, depending on the hour of prayer. The ḏikr differs greatly in that it is not prescribed by the faith, and can take many different shapes and forms. The most common way is through the use of tespih prayer beads, where the devotee will repeat the Takbir, Tasbih, Tahmid, Tahlil, Hawqala, Basmala and Istighfar, counting it through the use of the beads to aid in repetition without having to focus upon the number itself, but the actual recitation. ON JEM In a similar vein to the obligation of Salat is Jem. Congregation. It is considered to be a yearly ceremony occuring once in a Prophet’s week. Jem begins with the Imam taking the confessions of the attendees, whereafter the Jem begins with a series of whirling, ritual dances similar to the Sema, albeit with different meaning - it is performed by both men and women and represents the revolution of the material earth around the sun and the discarding of one’s self to be closer to the sun, and thereby Ilah. These dances are generally done to the accompaniment of a doimbra or bağlama. The love of Ilah for the children of Ibahm and vice-versa is symbolized by the use of red wine, which represents the intoxication of the lover in the beloved. Following this, an attendant of the ceremony will wash the hands of all those in attendance, after which the sacred meal will be distributed to all present. The Jem comes towards its close when the Imam enters into discussion with the attendees, known as a sohbet, before ending with isha salat. Jem is considered to be just as important as Salat by most mu’min, despite not being obligatory, and is a communal gathering in which all who are able should participate for the sake of solidarity within the Ummah and to improve upon general feelings of camaraderie and oneness in the presence of the light of Ilah. ON GHAZW AND CIHAT Ghazw is the Fifth Pillar of the faith, and typically refers to a state of military expeditions and warfare waged strictly against non-believers of the faith. It finds its roots in the Kitab, much the same as the Fourth Pillar speaks of offering the hand of brotherhood to the non-believers in inducting them into the faith, Ghazw is reserved for those peoples who refuse to accept the faith, or spurn the mu’minin. A person who participates in Ghazw are holy warriors, known as Ghazi, and are among the most acclaimed and recognized heroes of the faith for their actions against the non-believers in the pursuit of the Fifth Pillar. Many go on to be named as wali for their actions, and their works inspire a certain zeal among the faithful. Cihat, on the other hard, refers to ‘the struggle’. It is a sister concept to Ghazw, but is not used to refer to instigated warfare, but rather defensive war, or the oppressive and ensuing liberation of oppressed mu’minin. A person who participates in Cihat are known as Mücahid. Unlike Ghazw, it is a broad term that encompasses a great variety of things, and can even be attributed to personal struggles and tribulations, though the aforementioned defensive conflicts are the main use of the term, and generally any revanchist action against an invading force of non-believers or action taken against the oppression of the Mutahawir faith as a whole is considered to fall under it. It is seen as a holy duty, and only the indolent and faithless will sit by in times of great struggle while their fellow mu’minin suffer and shed their blood in defense of their Prophet. Many go on to be named as martyrs, as the number of deaths in the defense of the faith are high in Cihat. It is notably one of the few occasions in which the Dervish Orders, generally ascetic beggars far removed from worldly affairs, will take up arms and kill in the name of Ilah, for the sanctity of the Ummah as a whole is at stake. ON CONVERSION Conversion is a process intrinsically connected to the First Pillar, Shahada, or faith, in accepting the oneness of Ilah, and in declaring one’s faith through the acknowledgement of Al Ansari as the Prophet and Messenger of God. Due to the faith, at its core, only becoming truly complicated the deeper one dives into the mysticism and esotericism, conversion is a simple task and unlike faiths such as Canonism, does not require a priest or even any formal ceremony beyond the recitation of the Shahada and the presence of four witnesses. For a prospective convert who is true of belief, all that must be said is “He is Ilah, the One and Only; Ilah, the Eternal, Absolute; He begets not, nor is He begotten; And there is none comparable unto Him. There is only One God and that is Ilah, the Ever-Forgiving, the Father of Greatness, and forever shall I follow His light.”. This must be recanted three times over, after which the convertee has joined the Ummah and become mu’min. This process is often joined by celebration and feasting, due to the insular nature of the community and a lack of recent converts. ON WALI Walīy is a term used to describe individuals who are considered to be marked by divine favor, holiness, who have been chosen by Ilah to carry out his works on the material earth. The condition of a Walīy is intrinsically tied to piety, and to the Four Gates, and Walīy tend to have been among the most pious mu’min in life. As a result of this, Walīy tend to come from three groups for the most part - Dervishes, Ghazi and Mücahidit. The Prophets are considered to be Walīy by modern reckoning, though they are generally not referred to as such in order to avoid the confusion of Walīy being on the same level, where the Prophets are considered to be the most exalted and greatest of humanity while Walīy are simple holy and virtuous servants of Ilah. Walīy are split into two categories; the traditional ʾawliyā, or the martyrs, šuhadā. The ʾawliyā are recognized for their godliness in life, and can generally be attributed with divine miracles and powers bestowed by the light of Ilah. Šuhadā on the other hand do not require the attribution of miracles or divine works, and are instead elevated on the basis of their sacrifice and witnessing of Ilah through martyrdom. Šuhadā are mostly drawn from Mücahidit and many soldiers of the Mutahawir who lay down their lives in defense of the faith are elevated to the status of martyrs and celebrated for their selfless acts. Walīy are given a certain level of veneration similar to Canonist saints, with children bearing their namesakes, and their places of death becoming shrines of pilgrimage for the mu’minin. The mevlit is a practice of observance of the birthday of the Prophet which has been applied to the Walīy. The birthdays of local martyrs and saints have become holidays celebrated in line with many of the Mutahawir calendar dates and devotees will make sacrifices at their graves and shrines in the seeking of blessings. ON HOLY SYMBOLS Chiefly, there are three symbols universally accepted as embodiments of Ilah and his prophets. The first, and most prominent of these are the ḥurūf, the twenty-eight letters of the Qalashi alphabet. It is said that Ilah is embodied in the words and letters of the Qalashi script, which are manifest from the light of the Ansari Alruwea send to awaken Ibahm, and regarded to contain the spark of Batin and embody Ilah. This has led to an artistic movement in the Mutahawir community, especially amongst Dervishes, in developing calligraphic styles and cursive scripts and is the most preeminent form of artistry among the faithful, known as khatt Mutahawi, or Mutahawi Line. While calligraphic art is generally attributed to any word or phrase and can be used for any word or phrase, it is most often used in tandem with dedications to Ilah, such as the Shahada, Basmalah, Tasbih or other such expressions invoking Ilah. The use of calligraphy bleeds into the other chief symbols of the faith. After the ḥurūf is the sun, for it is the most knowable display of the supernal glory of Batin and Ilah, for it is born solely of the light of creation and serves as a constant reminder of what lies beyond Jannah. The Sun, Sunlight and other such motifs are extremely frequent in religious imagery and art (especially in calligraphy), and (while not officially regarded as such) many consider the sun to be sacred in itself. This coincides with the fact that the Salat take place concurrent to the movement of the sun, which is indeed reinforced by the presence of the mükir tablet in prayer ceremonies. The third and final imagery that is prevalent among the faith are depictions of the Prophet Al Ansari. Because he is said to carry with him the divine countenance (as according to the aengul Esra’il’s final revelation), his very image is considered to be a symbol of great authority and religious meaning and surpasses the sun in its closeness to the likeness of Ilah. While there is some discourse on the ability of men to do justice in artistic depictions of the Prophet, it is generally accepted that any person who has opened the Second Gate (Muftis and Dervishes) are close enough in their oneness to Ilah to give life to the Prophet in their depictions of him.
  2. AUTHORED BY FR. PIETRO BENIGNO GABRIELI DELLA COSTA VOLUME TWO INTRODUCTION The early history of the people known as the Kadaksleri, or Konchaks to the vast majority of the settled peoples of Atlas, is one mired in obscurity and little known to us or to any besides the Konchak Elders themselves, who pride themselves on the strength of their oral traditions and storytelling. Therefore, their history is an incomplete thing and what can be gleaned easily because of this lack of written record is their recent history, and what information I can coerce their tribal elders to divulge. The first ancestors of the Konchaks were a collective of proto-Turkin steppe tribes that rampaged across the steppes of the orient of Aegisian antiquity. What little we do know of them is that they were skillful in three aspects; in the saddle, in the forge and with the bow. Records dating back as early as the year 673 depict a people skilled in ironworks, trading among the various fringe settlements, with their goods reaching as far as the markets of Al’khazar. If we are to lend any credence to the mythology and folklore surrounding their culture, then they are the children of Kadak, led onto the great steppe by their divine forebear whereafter a civil war shattered the unity of their confederation. The Konchak Civil War mentioned in their myths and legends is said to have lasted for one hundred years, wherein the tribes of Csertan, Yetevychi and Urosogli fought against the rest in a blood-feud that was meant to decide the next Qan after Kadak. The tribes became bitter and tens of thousands perished with no gains. Eventually, the Csertan achieved victory under Heshkin Qan, however their gods had become so disgusted with their kinslaying that they averted their gazes from the earth. This is said to have been the origin of their traditional of mask-wearing as a divine mandate by Heshkin to hide their shame that the gods might still look upon the world. If there is any truth to be found in these assertions, then certainly it came before the first written record of their existence as there was a notable lack of any unified tribal entity or confederation from 673 onwards. The Konchak culture continued to evolve into a distinct and separate entity from the other tribes who populated the Steppe (see Turkin, Tarcharmen, Azghari, Karamani), though what can be noted is that their indigenous shamanistic faith continued to remain uniform with that of the Turkin Tigirism or Tarchar Gurbanlar, save for etymological shifts concurrent to the divergent dialect of Kadaksleri becoming relative, albeit not mutually intelligible to the mother tongue of Old Turkin. When Aegis fell in the 14th century, both mercantile and academic accounts of the Kadaksleri cease to exist, and no mention of their people occurs again until much closer to the modern era save for accounts of Konchak riders among the Subudai. KONCHAKIA SUBORTUS – 1475 - 1570 The late 15th century gave way to the first formal, written chronicles of Konchak history by outside sources, of which I have codified into this document. During the winter of the year 1475, the Konchaks emerged once again on the northern mesa steppes of the continent. Unaware to historians, they had continued to persist through Asulon and Anthos as a fringe people living in the periphery of civilization. Led by a chieftain of the Csertan tribe known as Manyak Beg, their people had come to be either subjugated, or integrated into the fold of the Tarcharmen by the time of Ayrat Bey. True to the antiquated accounts of the Aegisian tribes, the Konchaks proved themselves a capable and fearsome foe riding among the ranks of the Tarchar Horde. Wreaking havoc from the saddle, their horse archery was unparalleled even among their cousin tribes and they proved a valuable asset in the Dasoguz War waged against the invading Canonist Crusaders. Nevertheless, Lesser Tarchary was conquered and the tribes scattered or subjugated. During their time encamped at Dasoguz, a great number of the Konchak Beys were swayed by the words of foreign missionaries; namely those from Khalestine, albeit of a fringe variety and not official emissaries offered forth by the Caliphate. This culminated in the conversion of Kutesk Beg, Prince of the Csertan, who subsequently imposed the Al'iiman Mutahawir onto his followers under pain of death for those who would not follow him and desert their false idols. Thus, the ancient faith of the Turkin was discarded for that of the Qali - the word of the Prophet, they called it, and with the advent of the book among the newly converted Konchaks came an alphabet and written language by way of the Qali missionaries. With Tarchary broken, Kutesk Beg led his people south into the arms of three of the Mutahawir Qali tribes. The Konchak aristocracy mixed with the Qali’s own, many of whom claimed descent from the prophet of the Mutahawir, Abu Siddiqi Al Ansari. Through these matrilineal ties, a hereditary clerical caste was born among the Erdim, Csertan and Yetevychi tribes who took upon themselves the priestly rites of their faith in sharing the blood of the Prophet. By the year 1570, all mentions or practices upheld from their indigenous paganry was erased from their culture, save for the Funus Larva. This sudden shift became the advent of relevancy for the Rashidun schismatics, and would be the foundation for the resurgent Konchak tribes as they licked their wounds in the wake of the failures of Ayrat and Mihal Bey. KONCHAKIA REGRESSUS – 1571 – PRESENT The Konchak tribes, made wary by the defeat of the Dasoguz War, returned to their old ways of true nomadic life. Obscurity persisted through the 16th and mid-to-late 17th centuries as their pastures and grazing lands fell far out of reach of most civilized lands, as would be the case throughout much of Axios and Atlas. However, this peace would be interrupted at the turn of the 18th century with the onset of a civil war between the royal tribe of Csertan and the princely tribes of Erdim, Tergobichi and Urosogli. Seyit Csertan Sharokan Astlan Beg, chieftain of the Csertan, became at odds with the Erdim Prince, Seyit Erdim Eztrek Qukik Beg, who roused the Tergobichi and Urosogli in revolt in an attempt to topple the centuries long Csertan hegemony and establish his own clan over the Konchaks. What ensued was a bloody conflict that lasted for close to thirty years, with countless dead on both sides and many more taken as slaves by either clans. The conflict, what many called an ode to the kinslaying of ancient tribal traditions, saw its climax in the Battle of Qirukdilig. Sharokan Beg slew Eztrek Beg in the midst of the melee, only to be speared through the lung by an Erdim footman. While Eztrek’s death ended the war, Sharokan Beg succumbed to his injuries hours later. This, in turn, led to the ascension of the Seyit Csertan Begovars Sharokan Beg, the third son of Sharokan. Barely reaching the cusp of adulthood at the time, Begovars Beg gave concessions to the Tergobichi and Urosogli to keep the peace but had the entire mainline of the Erdim put to death, their backs broken and their bodies left to the carrion. Following his father’s victory, Begovars Beg gathered the tribes in the first Khuralmak to be witnessed in over two hundred years. The Begs moved unanimously to elect Begovars Beg as Qan, reestablishing the union between the eight tribes and reforming the Konchak Confederation of legend as a formal entity. Taking the title of Sytzigan Qan, the Csertan held their ancient title once again, and since have made strides to interact with the world at large, ending a period of isolation that has lasted close to a century.
  3. AUTHORED BY FR. PIETRO BENIGNO GABRIELI DELLA COSTA VOLUME ONE Disclaimer – this is an incomplete lexicon based on my own personal understanding of the language and will be improved upon in further volumes as I continue to proselytize to the Konchak Tribes. INTRODUCTION The Konchak are a remote and peculiar people -- travelers might at times spot the riders off in the distance crossing the wide plains in their droves -- foreboding, and foreign in both linguistics and culture to those who speak the common tongue. It is the purpose of the codex to better allow trade, proselytism, and communication between the common speaking peoples and the nomadic horsemen of the Konchak Confederation. Glossary GREETINGS | FAREWELLS | GENERAL USAGE Kadaksleri Flexio Common Usage Salamlar Pacem Peace be upon you A religious greeting derived from the Qalasheen language Tïŋlamek Ego audire I am listening A form of greeting or acknowledgement Sabahınız (xayir) Bonum Mane Good Morning Greeting|Farewell Akshamınız (xayir) Bonum Vesper Good Evening Greeting|Farewell Gekəniz (xayir) Bonum Noctem Good Night Farewell Şimdilik Vale Goodbye Farewell Uğurlar Bona Fortunam Good Luck Farewell Naksılsın? Quid agis? How are you? Informal Greeting Yaxşıyam? Valeo I’m well Response to above Adın ne? Quid est nomen tibi? What is your name? Introduction Benin adın ... Nomen mihi est ... My name is ... Introduction Sən haradansam? Unde es? Where are you from? Introduction Mən ...danam Ego sum a(b) ... I am from ... Introduction Sag olun Gratias tibi ago Thank you Formality Buyurun Precare You’re welcome Formality Bağışlıyın Me excusa Excuse me Formality Üzgünüm Ignosce mihi I’m sorry Formality Men Ego I Pronoun Biz Nobis We Pronoun Anlar Sunt They Pronoun Tegme Omnis All Pronoun Evät Ita Yes General Use Xeyr Non No General Use Belkə Forte Maybe General Use Bilmirəm Non scio I don’t know General Use Oldu Bene Okay General Use Anladum Intellego I understand General Use Barurmän Venio I arrive General Use Buyrıgıñız? Ordinem vestrum? Your order? General Use Emriniz? Imperium tuum? Your command? General Use Anukmän Paratus sum I’m ready General Use Hazır Paratus Ready General Use Kulluk etärmän Me serve I serve General Use Bir ançaydermän Statim facturus Will do at once General Use Sogaşurbäz Pugnamus We fight General Use, occasionally seen as a warcry used by the Konchaks It oghlu Filius a canis Son of a dog Insult Axmaq Fatuus Idiot|Fool|Stupid Insult Soysuz Bastardis Bastard Insult Kafir Infidel Unfaithful Insult FAMILIAL TERMS Kadaksleri Flexio Common Usage Ata Pater Father To refer to one’s father Anna Mater Mother To refer to one’s mother Er Vir Husband To refer to one’s husband Epci Uxorem Wife To refer to one’s wife Qarandas Filius Son To refer to one’s son Qiz Qarandas Filia Daughter To refer to one’s daughter Ulu Ata Avus Grandfather To refer to one’s grandfather Ulu Anna Avia Grandmother To refer to one’s grandmother Qayin Socer Father-in-law To refer to one’s father-in-law Kyeg Gener Son-in-law To refer to one’s son-in-law Abaga Avunculus Uncle To refer to one’s uncle Ini Nepos Nephew To refer to one’s nephew Ortaq Amica Friend To refer to one’s friend İxvan Frater Brethren A term that encompasses not necessarily family, but brothers in religion Kun Sanguis Blood A term that can be used in regards to any blooded member of one’s family regardless of relation TIME AND NUMBERS Kadaksleri Flexio Common Usage Yil Annus Year A period of seven months Ay Mensis Month A period of thirty days Kn Dies Day The period in which the sun is up Tn Noctis Night The period in which the sun is down Muharremin Mensis Horenitius Horen’s Calling A sacred month in which waging war is considered Qadağandır Sefer Mensis Ovenitius Owyn’s Light Another sacred month considered to be the time of Abu Sadiqqi’s birth Rèbi' qul-aher Mensis Godfreditis Godfrey’s Triumph The third month of the year Künadelahir Mensis Tobialis Tobias’ Bounty The fourth month of the year Reçik Mensis Solarius Sun’s Smile A sacred month in which waging war is considered Qadağandır Şevval Mensis Aeternitius Harren’s Folly A sacred month of fasting and self-reflection Siddiqına Mensis Segimondites Sigismund’s End A sacred month of celebration where all faithful gather together to join in festivities and give praise to God Bir Unus One Number Iki Duo Two Number Üç Tres Three Number Dörd Quattuor Four Number Beş Quinque Five Number Altı Sex Six Number Yeddi Septem Seven Number Səkkiz Octo Eight Number Doqquz Novem Nine Number On Decem Ten Number On bir Undecim Eleven Number On iki Duodecim Twelve Number On üç Tredecim Thirteen Number On dörd Quattuordecim Fourteen Number On beş Quindecim Fifteen Number On altı Sedecim Sixteen Number On yeddi Septendecim Seventeen Number On səkkiz Octodecim Eighteen Number On doqquz Novendecim Nineteen Number Iyirmi Viginti Twenty Number Yüz Centum One Hundred Number Min Mille One Thousand Number EQUESTRIAN TERMS Kadaksleri Flexio Common Usage At Equus Horse A large plant-eating domesticated mammal with solid hoofs and a flowing mane and tail used for transport and war At-Naal Solea Horseshoe A shoe for a horse formed of a narrow band of iron Eyer yabogi Iugum enim stratum Saddle-blanket A saddle-shaped pad, as of felt or sheepskin, placed beneath the saddle to prevent it from irritating the horse's skin Tizgin Fraeni Reins A long, narrow strap attached at one end to a horse's bit, typically used in pairs to guide or check a horse while riding Aguzluq Segmen Bit A mouthpiece, typically made of metal, which is attached to a bridle and used to control a horse Zengi Ascensoriis sellae Stirrup Each of a pair of devices attached to each side of a horse's saddle, in the form of a loop with a flat base to support the rider's foot. Yingircaq Stratus Pack-saddle A horse’s saddle designed for supporting packs Artmaq Averta Saddlebag One of a pair of covered pouches laid across the back of a horse behind the saddle Catir Tabernaculum Tent A circular tent of felt or skins on a collapsible framework, used by the Konchaks as travelling domiciles TITLES AND PROFESSIONS Kadaksleri Flexio Common Usage Qan Imperator Emperor The elected ruler of the Konchak Confederation Qan Qatuni Imperatrix Empress Chief Wife of a Qan Soltan Rex King Foreign rulers and kings Beg Princeps Prince Tribal Ruler Bey Baro Baron Lesser Chieftains Ceribasi Legatus General A military leader, or leader of an army Elci Nuncio Envoy An ambassador between internal/external powers Yarguci Prefect Judge Tribal arbitrator, often an elder Bogavul Purpuratus Courtier Member of a ruler’s court, or a retainer Atlu Kisi Eques Knight Mounted Soldier, tribal aristocrat Eydegi Praeministra Maid Female servant Tilmac Interpres Translator Linguistic Interpreter (position of prestige in Konchak Court) Bazargan Mercator Merchant Tradesman, peddler of goods Qondroq Atar Spice Mercator Spice Merchant Peddler of spices Oglanlar Servus Servant Servants, slaves Altunci Aut aurifex Goldsmith Metalworker, works specifically with gold Temirci Ferrarius Blacksmith Metalworker, works with iron or steel Qlic ostasi Gladio Ferrarius Swordsmith Metalworker, works with swords Eyerci Factorem Sellae Saddlemaker Artisan, works with saddles Ygenci Factorem Frenum Bridlemaker Artisan, works with bridles Etikci Calceolarius Cobbler Artisan, works with shoes Otaci Medicus Doctor Practitioner of Medicine Siqriq Tabellarium Courier Deliverer of messages and parcels Astlanci Mediator Middleman|Broker Third party who assists in financial and legal disputes Naqslagan Artifex Artist A man who paints portraits Yaqci Flécher Fletcher Artisan, works with bows and arrows Qobuzci Cantor Musician|Poet Musician and poet dedicated to oral history of Konchak people Bitik ostasi Scholaster Teacher Head of a religious institution of education RELIGIOUS TERMS Kadaksleri Flexio Common Usage Ilah Deus God The supreme creator of existence Iblis Iblees Iblees A fallen servant of God, the source of all evil Cənnət Caelum The Seven Skies The afterlife for all good and righteous believers of the Al'iiman Mutahawir Cəhənnəm Inferis Hell The domain of Iblis and the place where damned souls go to spend all eternity in constant and everlasting agony Məscid Templum Temple A place of religious worship Peygambar Prophetam Prophet A religious figure who has received divine providence Algisi Martyr Martyr A person who has sacrificed their life for their religion Ayetullah Pontifex Priest A ranking cleric of the Al'iiman Mutahawir Seriat Lex Divina Religious Law The religious law of the Al'iiman Mutahawir Cənazə üzlük Funus Larva Funeral Mask A mask of pre-conversion religious significance among the Konchaks that continues as a custom today. Worn in all places bar areas of social gathering and temples Seriyat Praetor Religious Magistrate A judge who oversees a Seriat Court, see Qadi Zakon In qua recitantu oratio The Recitation The scriptures of the Al'iiman Mutahawir Elfokaz Iurisperitus Jurist A jurist who makes dictations on religious law Xukm Sententia Judgement A decision passed by a Seriat court Yarligamaq Misericordia Mercy The absolvement of crimes convicted of by a Seriat court in good faith that the individual will repent Qadağandır Impermissus Forbidden Things deemed taboo by the Al'iiman Mutahawir Dəvət Vocatio Summons A summons to faith, the call of conversion and proselytization Tin Anima Soul The concept of a spirit that persists outside one’s body - the framework of spirituality Maşallah Deus Vult God wills it An expression of joy, praise or thankfulness typically attributed to the Divine İnşallah Si enim Deus Vult If God Wills it A term used to refer to future events one wills, in the belief that nothing happens less God wills it to be əlhəmdulillah Omnis laus ex Deo est All praise is due to God A term of prayer or praise given to God Ilah Böyükdür Deus Magnus God is Great A term used as a general declaration of one’s faith, often used in prayer or on the battlefield Ümmet Communitas Community The community of Möminlər bound together by the merit of their faith Mömin(lər) Credentes Believer(s) Any and all true believers of the Al'iiman Mutahawir Günahkar Peccator Sinner A person who does not keep true to the word of God, considered unvirtuous or unfaithful Müşrik Idolis serviens Idolater A believer who is not true to the word and takes idols and false beliefs alongside God, a sin punishable by death Mötəzil Apostatae Apostate A believer who converts away from the faith, the worst crime within the Mutahawir punishable by death Cihat Proelium Struggle A term used to describe any attempt to better oneself with God’s guidance, though more regularly associated with defensive war against non-believers Mücahid Qui oderunt te One who struggles A term used to describe a person who partakes in Cihat Qazwha Incursito Raiding A term used to describe religiously-proscribed military expeditions against non-believers in order to spread the faith Qazi Bellator Warrior, Raider A term used to describe soldiers who take part in Qazwha MEDICAL TERMS Kadaksleri Flexio Common Usage Kun Sanguine Sanguine One of the four humors Balgam Pituitosus Phlegmatic One of the four humors Qursaq Irascibilis Choleric One of the four humors Sauda Melancholicus Melancholic One of the four humors Otlar Herbis Herbs Plants with medicinal properties Malahan Unguen Salve Ointment derived from herbs Maajunlar Medicinae Medicine The science of healing Kormek Visus Sight One of the five senses Esitmek Auditus Hearing One of the five senses Tatmaq Sapor Taste One of the five senses Iylamaq Odor Smell One of the five senses Tutmaq Tactus Touch One of the five senses Bas Capitus Head The upper part of the human body, or the front or upper part of the body of an animal Manglek Frons Forehead The part of the face above the eyebrows Qas Supercilium Eyebrow The strip of hair growing on the ridge above the eye Kirpik Palpebra Eyelid The skin covering one’s eye Kz Oculus Eye Each of a pair of globular organs in the head through which people and vertebrate animals see Kz Yaruk Lux in oculo Light of the Eye A particular feeling that someone’s eyes seem to express Burun Nasus Nose The part projecting above the mouth on the face of a person or animal, containing the nostrils and used for breathing and smelling Yangaq Maxilla Cheek The sides of the face below the eyes Tis Dente Tooth Each of a set of hard, bony enamel-coated structures in the jaws of most creatures Til Lingua Tongue The fleshy muscular organ found in the mouths of mammals responsible for the sense of taste Qursaq Ventri Stomach The internal organ in which the major part of digestion occurs Kngl Cordis Heart The internal organ from which blood flows through the body, believed to be the vessel for the soul Teri Cutis Skin The outer layer of tissue that covers the entirety of the human body Ylci Tonsor Barber A practitioner of surgery and cosmetics Ylngc Novacula Razor A blade used for the shearing of hair Saqal Barba Beard A man’s facial hair COLORS Kadaksleri Flexio Common Usage Aq Album White The color of milk or snow Qara Ater Black The color of coal Qizil Rubrum Red The color of blood Abı Caeruleum Blue The color of the sea and the sky Sari Flavus Yellow The color of gold, straw, the sun Yasil Viridis Green The color of most flora present on Arcas Ipkin Purpureus Violet The color of royalty, a blueish purple color THINGS AND OBJECTS Kadaksleri Flexio Common Usage Yaqut Ruby Ruby A precious stone consisting of corundum in color varieties varying from deep crimson or purple to pale rose Yapqut Sapphirus Sapphire A transparent precious stone, typically blue, that is a variety of corundum Zmurut Smaragdus Emerald A bright green precious stone consisting of a chromium-rich variety of beryl Yalmas Adamas Diamond A precious stone consisting of a clear and colorless crystalline form of pure carbon, the hardest naturally occurring substance Tas Petram Stone Hard solid nonmetallic mineral matter of which rock is made, especially as a building material Kirec Saxi calcis Limestone A hard sedimentary rock, composed mainly of calcium carbonate or dolomite, used as building material Qum Sabulum Sand A loose granular substance, typically pale yellowish brown, resulting from erosion Su Aqua Water A colorless, transparent, odorless liquid that forms the seas, lakes, rivers, and rain from which the gift of life is born Kerpic Later Brick A small rectangular block typically made of fired or sun-dried clay, used in building Ceri Exercitus Army An organized military force meant for warfare Sancis Bellum War A state of armed conflict between two or more participants Sagit Arma Arms Weapons, ammunition and armaments Sirdaq Loricatus Coat of Mail Coat of iron chain-links formed to provide protection against slashing attacks Tovulga Cassis Helmet A hard or padded hat, often made of metal, worn by soldiers to protect themselves Qlic Gladio Sword A weapon with a long metal blade and a hilt with a hand guard, used for thrusting or striking Bicaq Cultro Knife An instrument composed of a blade fixed into a handle, used for cutting or as a weapon Sançız Hastam Spear A weapon with a long shaft and a pointed tip, typically of metal, used for thrusting or throwing Opraq Vestimentum Clothing Items worn to cover the body and protect against the elements Teri Ton Pelles Furs The short and fine hair of certain animals worn as clothing NATURAL TERMS Kadaksleri Flexio Common Usage Hawa Ventus Wind The perceptible natural movement of the air Saqim Cicero Frost A state of cold sufficient enough to cause the freezing of water Su Aqua Water A colorless, transparent, odorless liquid that forms the seas, lakes, rivers, and rain from which the gift of life is born Yer Terra Earth The substance of the land, rock and soil Ot Ignis Fire The result of burning which provides heat, smoke and light Terek Arbor Tree A woody perennial plant, typically having a single stem or trunk growing to a considerable height Agac Lignum Wood The hard fibrous material that forms the trunks and branches of trees Yemis Fructus Fruit The sweet and fleshy product of a tree or other plants Bogday Triticum Wheat A cereal plant, the grain of which is ground to make flour Arpa Hordeum Barley A cereal plant, the grain of which is used for brewing and stockfeed Brinc Oryza Rice A swamp grass that can be cultivated as a source of food Kptelk Pulmentum Stew A Konchak stew dish of meat, typically lamb or cow, broth and flour Janaqar Bestia Beast An animal At Equus Horse A large plant-eating domesticated mammal with solid hooves and a flowing mane and tail used for transport and war Astlan Leo Lion A large tawny-colored cat that lives in prides Qistraq Equa Mare A female horse Qatir Mula Mule A hybrid between a horse and a donkey Esek Asinus Donkey A domesticated hoofed mammal of the horse family with long ears and a braying call Tonguz Porcus Pig An omnivorous domesticated hoofed mammal with sparse bristly hair and a flat snout for rooting in the soil Keyik Tonguz Aper Boar A tusked, wild pig from which the domestic variety are descended Sigir Bovi Ox A bovine (typically castrated) reared and trained as a draft animal Qocqar Aries Ram A male sheep Qozi Agnus Lamb A young sheep It Canis Dog A domesticated animal derivative of wolves, considered taboo by the Konchak and ritualistically slaughtered in the name of their God Maci Felis Cat A small domesticated carnivorous mammal with soft fur, a short snout, and retractable claws Sazagan Draco Dragon A gargantuan, fire-breathing serpent. The symbol of the House of Horen and its cadets Ayu Ursa Bear A large, heavy, mammal that walks on the soles of its feet, with thick fur and a very short tail Qurd Lupus Wolf A wild carnivorous mammal of the dog family, living and hunting in packs Boga Tauri Bull An uncastrated male bovine animal Yilan Serpens Snake A long limbless reptile which has no eyelids, a short tail, and jaws that are capable of considerable extension Cipciq Avis Bird A warm-blooded egg-laying vertebrate distinguished by the possession of feathers, wings, and a beak Balaban Falco Falcon A bird of prey with long pointed wings and a notched beak, typically catching prey by diving on it from above Qarciga Accipiter Hawk A bird of prey with broad rounded wings and a long tail, typically taking prey by surprise with a short chase Qaraqus Aquila Eagle A large bird of prey with a massive hooked bill and long broad wings, renowned for its keen sight and powerful soaring flight Turna Corvus Crow A large perching bird with mostly glossy black plumage, a heavy bill, and a raucous voice Sigirciq Columba Dove A stocky seed- or fruit-eating bird with a small head, short legs, and a cooing voice
  4. THE KONCHAKS ☪ INTRODUCTION The Konchaks (also known as the ljósvány, Khartes or as the Kadaksleri in their native tongue) are an ethno-cultural group, tracing their roots back to the early proto-turkin tribes. Their history can be traced back to the advent of the Subudai’s hegemony over the nomad tribes of the orient and the wars waged by them against the settled descendants of Horen, existing as subservients and tributaries to their foreign masters. Despite the collapse of the horde, the Konchak tribes failed to unify into any substantial entity and a confederation seemed like a far-cry to past glories and the mythos of Kadaksleri folklore. Obscurity had become their fate, for a chronic inability to muster a united front to facilitate their nomadic raider lifestyle up until the ascension of Begovars, a Konchak prince of the lordly clan Csertan. The first Konchak to take on the mantle of Qan for over three hundred years, Sytzigan Qan sas he came to be known unified the tribes under his banner, reestablishing the Konchak Confederation. ORIGINS The Konchak term Kadaksleri originates from their mythical forebear, Kadak, referring to the ‘people of Kadak’. The word Konchak itself is thought to be derived from the Kadaksleri language, the word Koncha referring to a pale or fair complexion (which was notably uncommon among the derivative peoples of the Farfolk, a trait prevalent among the Konchak tribes). This is a trend seen amongst the other terms used to describe the Konchak tribes - see Khartes (Akritian) or ljósvány (Old Carnatian). The true origin of the people known as the Konchaks is one of obscurities; lost to the constant migratory cycle of the peoples of the earth, and to their own lack of codified written language and record-keeping. Nevertheless, a strong oral tradition prevails, and one tale is a constant among the disparate tribes of the Konchaks - the mythos surrounding their genesis. It is said that the first Konchak to take to the saddle was the mortal avatar of the Turkin god Tigir, known as Kadak. To his banner flocked eight tribes, of whom he took the Csertan as his own. The Kül-bey, Erdim, Küğel, Djarajogli, Yetevychi, Tergobichi, Urosogli, and Csertan. For their willingness to abandon the decadence that had afflicted the early proto-Turkin tribal federation, he bestowed to them the gift of metallurgy and led them into a vast and fertile land - what would become the mythical Konchakia, where the early Konchak tribes flourished and their herds grazed for centuries of peace and prosperity. Yet, as the children of Kadak grew and prospered, and his descendants and the many tribes became numerous upon the steppe, the malevolent god Erlig grew jealous of Kadak and the praise he received through the Konchaks. It is said that Erlig took the form of a rabid dog and entered into the camp of the Csertan tribe. Biting Kadak, the divine unifier of the Konchaks fell ill and bedridden, and within ten nights, he succumbed to his sickness and perished. With his death, the misfortune Erlig sowed took the Konchak tribes in its grip, and brother was pitted against brother in a bloody fight for the seat of Qan. There would be no victor in the civil war that ensued, and it left the tribes broken and disunified. Tigir became so disgusted with his children and the senseless destruction that they had wrought, that he was dissuaded from returning to walk among them ever again, and thus were the Konchaks deprived of divine providence lended to them by Kadak. After a century of unending bloodshed, the Csertan clan had prevailed, but their crown was a hollow thing and all they had to show for it was a mountain of their people’s skulls. Csertan Baydča, great-grandchild of Kadak, took the mantle of Qan and immediately set out to the recovery of his people. For all the ill-deeds and kinslaying committed during the civil war, Baydča issued a decree to the tribes; that for their sacrilege against Kadak’s decrees and against the heavens, they were to mask their shame, cast their faces in iron and only show themselves in the sanctity of temples and their households that only their gods and their families would know the burdens they carried. This would establish the tradition of the Konchak funeral masks which continue into the modern day. Little is known of the period that followed, but eventually, the Konchak tribes spread out across the world and the unity Kadak brought with him ceased to be. APPEARANCE The Konchaks are atypical among the myriad tribes of the Farfolk in regards to their appearance. Owning a complexion more familiar to the Highlander peoples than their cousin tribes, they are widely regarded in near any-and-all written accounts as being fair skinned, blond-haired and blue-eyed. This lends to a unique appearance as an unsettled, nomadic people that break the mold of what is considered typical of groups such as the Subudai or Azghari. For what they lack by way of average height, the Konchaks make up in their builds. Konchak men are large by every standard, with an oblique sazhen for shoulders and bodies like a haystack; broad and sturdily built, life in the saddle has made them a robust people built for the toils of labor and war. CULTURE RELIGION While the indigenous religion of the Konchak people is the proto-turkin shamanistic faith, it has been long abandoned by the vast majority of their people in favor of monotheism. The most prominent faith is a schismatic branch of the Al’iiman Rashidun called the Al'iiman Mutahawir. Mutahawir differs in several aspects from its parent faith; firstly, it’s adherents do not acknowledge Availer as a Prophet, and in general, discard the entirety of the Aengudaemonica as false messengers sent to corrupt the divine word by Iblīs (who they regard as Erlig), and reject three of the four brothers as Prophets, only recognizing Krug for his virtue and incorruptibility when faced with the temptations of the Shai’tan. The first and last prophet since the days of the Four Brothers is considered to have been Abu Siddiqi Al Ansari, a farfolk descendant of Harren who received divine providence from the Creator and decried Availer’s teachings, taking with him his followers to spread the true word of the Creator among the desert tribes. He was slain by his brothers who had fallen sway to the lies peddled by the Wandering Wizard, and through his sons was the divine word carried on. The Mutahawir recognizes his progeny as the rightful inheritors to the thrones of the Prophet. Beyond the various Qalasheen tribes who claim lineage from Abu Siddiqi Al Ansari, three Konchak tribes claim matrilineal descent, the Erdim, Csertan and Yetevychi yet none have thus far attempted to claim the Imamate. Beyond these core doctrinal separations, the Mutahawir engage in multiple different practices. Among them are the consumption of pork and alcohol, the prohibitions of which they reject as the lies of the false prophet absent in the messages of the divine. In the place of these taboos is one on the keeping of dogs in the presence of men. They consider canines to be servants of Iblīs, and thereby unclean in the eyes of god. Another quality is the use of the mükir, a clay tablet used in prayer where the devout place their foreheads against it in prostration before god. This signifies their connection to the earth they were created from, and is a requirement in prayer among most Mutahawir schools of theology. BLOOD OATHS Word is considered sacred among the Konchaks, however, a blood oath supersedes all and to break one is considered to be damned in the eyes of men and God alike. The practice of blood oath stems from the same events that brought about the custom of funeral masks. It is said that Heshkin Qan forced the princes of each tribe to cut their palms and bloodlet over the severed corpse of a dog, that they and their descendants would adhere to his command for the sake of their people’s legacy. As such, blood oaths are typically reserved for only the most severe of occasions. This includes the ceremony in which Konchaks are blooded and brought into the tribe, declarations of war and grudges, and other such circumstances which would call for it. FUNERAL MASKS Kadaksleri Funeral Masks are a tradition that can be traced back to the origin myths of their people. Csertan Baydča, the man who would become Heshkin Qan, issued a command to the Konchak tribes following the century-long civil war that broke their people. For their crimes committed against the gods and the shame of their kinslaying, they could mask their faces from the eyes of Tigir so that he needn’t look upon the world with disgust. Their name is derived from the fact that they are worn throughout their lives and into death as a part of Konchak burial rituals. The masks are generally incorporated as visors on helmets, and vary from person to person in the decorations, though they are universally mustachioed in accordance to Konchak tradition. Funeral masks are to be worn at all times by blooded Konchak tribesmen and women, with the exception being in social settings (such as communal yurts, taverns and so forth) or in their personal households. Children are exempt from this, and a Konchak will not receive his mask until he has completed his coming of age trial. FAMILY The Konchaks adhere to a strict patriarchal family structure, with men being placed before women in all circumstances. This does not necessarily entail that women suffer underneath the rigors of Konchak culture, but it is almost unheard of for them to hold positions of power, as tribal chieftains and princes are strictly comprised of men. Men and women maintain equal footing on the battlefield, and women are expected to endeavor upon the path of martial prowess to the same degree as their husbands and are seen on the battlefield just as frequently as them. Marriage exists as a loose system among the Konchaks, where polygamy is a common practice. Konchak men will often take multiple wives or concubines, wherein the children of any Konchak-born woman takes precedence over a man’s other sons. Divorce is unheard of among the tribes, though it is not uncommon for men to discard their wives and for them to unofficially remarry without issue. Konchak children are brought up in the saddle, and most will go on to die in it. From the age of three and onwards, Konchak children are made to be around horses, to live and sleep with them, and familiarize themselves with their companions. From the age of six, they are taught the martial skills - how to ride, shoot a bow from the saddle and to wield sword and lance. Upon their coming of age, they are sent out onto the steppe with a party of other unblooded raiders and sent to wreak havoc and plunder whatever is unfortunate enough to fall in their path; villages, merchant caravans, etcetera. On their return, the survivors are blooded as true Konchaks and given leave to take wives (or husbands) and participate in the tribal structure of their people. MUSIC The Konchaks have a vibrant musical culture, much of which plays into their oral tradition which had long been their means of preserving history and record until more recent decades. Overtone throat singing is prevalent among Konchak poets and storytellers who recite the epics of their forebears in such tones, what are widely considered unpleasant and foreign to outsiders. Alongside this are the use of instruments unique to their people, such as the stringed long-necked dumbyra or the şañqobız, a wooden jaw harp used to produce notes that are considered equally as strange as the Kadaksleri tonal singing and other such practices found among their poets and musicians. ATTIRE Their attire walks the line between austerity and luxury - where the lordly princes of the Konchak clans tend to bedeck themselves in lavish silks and other such fineries, the clothing of the typical horseman is much the opposite, comprised usually of heavy wool and leather. A luxury near all Konchak riders possess though is the Funeral Mask. A helmet typically adorned with an iron faceplate, the masks are decorated with pieces of banded metal to form mustachios, eyebrows, noses, cheek ridges and other such details - to wear a face over one’s face, and what other cultures might normally reserve as battle attire is worn at all times, one of many cultural nuances that set the Konchaks apart from their other tribal cousins. Konchak men tend to wear their hair either extremely short, and long hair is widely regarded as a sign of immaturity or femininity, as children and unblooded Konchaks are not allowed to shear their hair until they come of age and complete their trials into adulthood. Moustaches are considered a sacred thing in their culture, and men are required to maintain them lest they be considered social pariahs among their people. The cutting of the moustache is generally considered a punishment reserved for the lowliest of criminals - kinslayers, traitors and usurers. TRIBES AND HIERARCHY The Konchak Confederation is, at its core, an entity comprised of semi-autonomous tribes who all swear fealty to the Qan. Each tribal banner is represented by an animal, totalling eight including the royal tribe of Csertan. The following tribes constitute the current confederation of the Konchaks: Csertan - Royal Tribe - Lion Erdim - Princely Tribe - Snake Urosogli - Princely Tribe - Falcon Djarajogli - Princely Tribe - Stag Yetevychi - Princely Tribe - Bull Kül-bey - Princely Tribe - Fox Küğel - Princely Tribe - Leopard Tergobichi - Princely Tribe - Horse While the Confederation exists as a political entity unifying the Konchak people, it is not a physical construct, given the nomadic nature of the tribes and a lack of desire to assert their influence outside of their pastures and grazing lands which tend to shift as seasons come and go. The Confederation is currently dominated by the Csertan, who have reserved the right of dominion over the Konchak people since time immemorial, and have been the only family to claim the title of Qan. The Khuralmak is the official tribal gathering of all princely leaders of the Konchak tribes. There are two occasions in which a Khuralmak can occur. The first is to address the question of succession within the Confederation, wherein a successor is elected to replace the previous Qan on his death or deposement from the eligible men of the Csertan tribe, or if for a lack thereof, from the leaders of the princely tribes, known as Begs. The second occurance is by the whim of the Qan, who can summon the Begs to council to discuss matters of pertinence to the Confederation, such as mercenary contracts, migration, dynastic disputes and so on. Succession within the tribes themselves is conducted in a similar fashion to the Khuralmak, though on a smaller level. The sons of the previous Beg are brought before the elders of the tribe, whose seniority is the deciding factor in the election of their new patriarch (and were often previous candidates themselves as siblings, uncles and cousins of the previous Beg). HOW TO JOIN Making a Konchak character is easy, as we are inclusive to most anyone who are interested in getting involved with the group. Either seek us out in roleplay, or contact ThriceGreatest or AntonVoron on the forums, discord (ThriceGreatest#5680) or ingame to receive an invite to the community discord. We are more than happy to assist with character creation, in terms of concept development or providing skins, so do not be afraid to inquire if you aren’t able to easily handle those things yourself. The same goes for any inquiries in regards to the culture or any aspect surrounding it.
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