TheOnlyTub

Purpose: Darkstalkers have been in a weird spot for a while now. Constantly outpaced by other CA's, and chock full of enough powergamers that it needed to be nerfed and regulated in more ways than one. However, just because something is old doesn't mean it cant learn new tricks. While the Abyssal rewrite did fix some issues, it didn't really do much to give this CA an attractive look. While durability was probably needed, and it did get a few shiny new spell variants or passives, it still seems outpaced by other CAs such as Paleknight. This amendpack seeks to fix those mistakes, and give the Darkstalker CA a little more than just a makeover and truly make it a rewarding and attractive thing for players to interact with on both sides of the aisle. Changes are, naturally, in BOLD Abyssflame This particular spell (at least in Darkstalker usage) is nothing more than a flavor spell. You get 3 per combat, it takes 3 emotes to charge completely, and you either get one crossbow bolt slap (with super awful range) or a double hit at the end of your efforts. For a melee oriented spell it needs a little more OMPH to make the 3 emote windup worth it. With the changes presented here Enwreath would function as more of a sustained spell and Bolt would lose its strength-range dropoff OLD: NEW: Dᴜʀᴀʙɪʟɪᴛʏ The darkstalker durability issue is a tricky one. On one hand we've seen the powergames of the past, on the other its difficult to try and make such a mechanic without "gameifying" the CA and CRP as a whole, especially when you consider that durability mechanics aren't present on that many other lorepages. In the case of darkstalkers specifically it seems that the current meta way to beat them is to get a playersigned aurum warhammer (or really any heavy weapon) and emote attacking their head or torso until they eventually fall down. While darkstalkers can guard, they cannot perfectly guard everything without powergaming, and two strikes to the head when your enemies oftentimes have no set durability counter can sometimes be degrading. Additionally, I moved Greatswords and Battleaxes OUT of mundane bludgeons and REMOVED the redline that suggested they were such because they do not operate like this ANYWHERE ELSE IN ANY OTHER LORE OR ANY OTHER CRP METRIC OLD: NEW: Transcension This amendment changes two things. Firstly it lessens the cooldowns for the creation of Darkstalkers (and draugars) to 2 per month, making it more in line with similar CAs such as (again) Paleknight. Secondly it gives T5 necromancers a small boost should they choose to take this particular path of undeath in light of having no current endgame CA (I know there are writes up for it atm, but we ALL know how long it takes for stuff like that to get passed and implemented and I believe that necromancers should be given the chance to have more options when it comes to their undeath) OLD: NEW: Overall I believe that the Abyssal rewrite gave a lot of love to Draugar, but Darkstalkers were kind of left behind. This amendpack, as stated before, would serve as a fresh new look for darkstalkers by giving them minor buffs in a few key areas that are often underutilized or overlooked which can serve to make the CA more attractive to those that wish to play it in the future.

✠-------------------------------------------------------------------------------------------✠ Acolyte, This thesis has many merits, and while some may disagree with the intent of the thesis and the content it portrays it invites discussion and presents theological support for the ideas it contains. It reminds us that all GOD's creation is unique, beautiful, and purposeful in their own ways be they shepherd or protector. I am pleased to accept your thesis and invite you into the priesthood. IN NOMINE DEUS, Iudas Cardinal Numenost Prefect of the Priesthood ✠-------------------------------------------------------------------------------------------✠

POSITIO SUPER VIRTUTIBUS URIEL REX ADUNICAE FROM THE MAGISTRACY OF ARTIFAI ——————————✠—————————— Patriarch and Founder of House Arthalionath, First of the Númenedain, King of Númendil, King and Protector of the Adunians, Lord of the Númenaranyë, Númenost, and the Barrowlands, Chieftain of the Númenedain, Chieftain of the Harren’hil, Conqueror of the Sharadûn, Templar of Malchediael and Jophiael, and Knight of the Realm. Uther Pendragon was this and more, for he was also a father, a friend, and a man who bore a pious soul above all else. Uther Pendragon; Pictured here in the traditional Arthalion armor, kingly helm in hand Hedgeknight under John Marsyr, he became a true student of chivalry, seeking to do right in the world. When his own home fell to corruption and disorder, he left to heartlands to do work there. Came into Service in Acre, and fought against the King of Oren to make a more agrarian, righteous society. Despite having offers of land in Heartlands, left to the frontiers of the world, against the barrows, to be a bastion for the faith there, and be subject to no other fickle lords who may suddenly squander his nation. Raised by Uther and other likeminded men and women, Barrowton was made a chivalrous, Adunian nation. It became well known as a model of chivalry and virtue among the kingdoms, and many would travel far and wide to consult the wise king. He heroically defended the Church and worked alongside Cardinal Viktor in the opposition of the Azdrazi cabal. ——————————✠—————————— Mortal Miracle; Restoration of Idunia, redeemer of Harren’s Tribe: The restoration of the Adunian Crown is a feat worthy of being called a mortal miracle. Outside of any royal heritage or help Uther established Barrowton which became the then Kingdom of Barrowton after Uther was crowned Tar-Uriel by High Pontiff Pontian IV. The crowning would seal the new monarch’s title of King and Protector of the Adunians, uniting the Adunic tribes under one banner for the first time in nearly five centuries. This peace was short lived, for soon after the Mori’Quessir besieged and assaulted many realms on Almaris and forced the Adunians from the continent. Coming then to Aevos, Tar-Uriel traveled to the peak of the White Mountain, Alkayaban, where he swore new oaths to his people and took for himself the name Tar-Númenatâr. Tar-Númenatâr then founded his new domain on the western edge of the river Forindun, which he named Númendil. And it was then that those who once were known as the Harren’hil took on the name Númenedain. Numenost the Fair would again become a bastion for chivalry, and continued to grow after the abdication of Tar-Númenatâr into a Holy and Prosperous Kingdom. ——————————✠—————————— Account of First Post-Humous Miracle: During Saint Lucien’s War the Druscans captured a group of soldiers from Numendil. It was the darkest part of the night, and truly closer to sunrise than sunset. A bleary group of soldiers, including His Holiness Carandir, the Duke Viago Vourkehardt, and the Duke’s son, the Sword of Owyn, Ser Emmerich Vourkehardt. Carandir, leading the prayer, invoked the spiritual and wartime guidance of his grandfather Uther. After the prayer each of the soldiers gathered were invigorated with renewed strength, finding within themselves the spirit and power to defeat the Druscan forces within their own fort and take back the captured soldiers. ——————————✠—————————— Account of Second Post-Humous Miracle: During the tri-confession of the Templar of Idunia, Ser Castamir Mithernion, Dame Elwine Vourkehardt, and Ser Emmerich Vourkehardt, the spirit of Uther manifested to tell the congregation of a new “Macecatcher” upon the shores of Azuras and compelled them to seek out this powerful soul. ——————————✠——————————

When I told you I was a Zenyatta OTP and you said "Lets queue up ranked and I'll show you how good I am at Overwatch" did you expect to lose 3 games in a row?

@TomFunksNever blame me when we have 3 400lbs weights dragging us down! ZENYATTA SUPREMACY!!! NEVER ASK ME TO SWAP OFF HIM AGAIN!!!!!

"Age has not dulled your taste Brother." Iudas murmured after receiving one of his and Godfrey's many bird-brought correspondences. Thereafter laying his quill upon a subsequent letter of his own, this one to the hopeful acolyte. ✠-------------------------------------------------------------------------------------------✠ Acolyte, This thesis has many merits, and serves as a guide to remind the Shepherds of the Faith their purpose in both teaching the virtues and living by them. It reminds us as well the original intention of the priesthood, that of humble shepherds, and the weight of Horen's covenant with GOD. I am pleased to accept your thesis and invite you into the priesthood. IN NOMINE DEUS, Iudas Cardinal Numenost Prefect of the Priesthood ✠-------------------------------------------------------------------------------------------✠

✠-------------------------------------------------------------------------------------------✠ Acolyte, This thesis has many merits, and serves as a guide to remind the Shepherds of the Faith their purpose. It reminds us as well, the original intention of the priesthood, and the weight of Horen's covenant with GOD. I am pleased to accept your thesis and invite you into the priesthood. IN NOMINE DEUS, Iudas Cardinal Numenost Prefect of the Priesthood ✠-------------------------------------------------------------------------------------------✠

THE IDUNIAN RITE OF THE TRUE FAITH FOR THE REDEEMED HARRENITE Penned and issued by the His Eminence, Iudas Cardinal Numenost Inspired by the teachings of the High Priest Carandir Arthalion Table of Contents Introduction Doctrine and Teachings Dogma Anti-beliefs Salvation Aenguls Magicks Civic Duty Penance Clerical Structure Important Aenguls and Magicks Important Rituals and Liturgies Litanies and Prayers Introduction Modern Idunia is the reclamation of a nation lost by the hubris of Harren. What started in Barrowton became the Exilic Kingdom of Numendil, which in turn became the Apolistic Kingdom of Numendil before its final transformation into the High Kingdom of Idunia, finally restoring the lost nation of the Harrenites. Whilst it was originally Harren who sinned so grievously that his people were forced to scatter upon his death, it was also two Harrenites that were ordained as the first High Priests of the True Faith, Evaristus and Clement. These twins from the Alduun of yore were of the pious few that remained under Harren’s rule. It is from them that the Priesthood of Owyn was spread throughout the world, and carried into this modern age. Though much time has passed between now and then, the Idunian Rite remains firm to the first teachings of Clement and Evaristus, whilst also applying the lessons learned upon the path of the Harrenites redemption. The Idunian rite is then a culmination of the early teachings of the Faith and a more contemporary or whimsical interpretation of those very same teachings. Doctrine and Teachings Dogma The core of the Idunian rite comes from the lessons garnered on the path to redemption, chiefly among them; forgiveness. It was Aeradar (High Adunic for GOD) who forgave Harren before Owyn smited him down. The scattering of the Idunian peoples, the Harrenites, inadvertently delayed their redemption as they only pushed themselves further from Aeradar. Due as well to this exodus and penitent redemption the redeemed Harrenites of the Idunian rite are consciously aware of the shortcomings of their predecessors as detailed in Scroll of Gospel and in the Epistle to the Harrenites. While each of Aeradar’s lessons are afforded special care, it is those texts that specifically highlight the shortcomings of Harren and his court that push the Harrenites of today to act in the way that they do. “So to you sons of Harren I admonish: There is no refuge from the sight of Aeradar. For He sees all things, and no sin is hidden before Him, even in the farthest realm.” - Scroll of Spirit, Epistle to the Harrenites; 19-20 The followers of the Idunian rite are equally reverent of Owyn, with the teachings of Owynism serving as both a supporting role in the resurrection of Idunia and as the foundation for many different practices and liturgical rituals and ceremonies. Much the same as the Owynists, the followers of the Idunian rite serve militantly to protect the virtuous, spread the gospel of the Scrolls with fervent piety,and crusade against the Saulicious constructs of the Deceiver and the kobolds and drake-thralls of the Dragon-Deamon. The key differences between the followers of the Idunian rite and the followers of Owynism come in both the extremity of the rite, with the Idunian rite being for both the militant and the laymen, and in the protection of the whimsy of the world, magical and mundane. On the path of redemption the Harrenites of Idunia came to the prevalent realization that there is much wonder in the world, and that there is special consideration in all of Aeradar’s creations. Therefore, the Idunian rite accepts, yet still maintains humility and care to place Him above all, the more fantastical aspects of the Holy Creation. Aengul are revered for the blessings given, and the magics of the world are viewed as a knowledgeable burden rather that should be studied for protection against rather than something that is burned and scorned at first sight. Anti-Beliefs The sins of Harren are known to all, and none more closely adhere to the lessons that come from Harren’s folly as much as the redeemed Harrenites. Clearly laid out in the Scroll of Gospel is Harren’s sin, that of mixing tribes and the slaying of kin; “But Harren’s was greatest in strength, for he allied with the Wildewynn, who were children of Malin in the woods north of Jrent. They lived among the Harrenites and were permitted to marry them, though Horen’s Virtue forbade it.” - Scroll of Gospel, Book of Scattering; 29-30 “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, Canticle of Temperance; 9 "And finally, Harren went into the keep of his own brother, and slew him beneath his throne.” - Scroll of Gospel, Book of Scattering; 63 While these sins are met with great scorn across the board, there is particular disdain for them in the Idunian rite. The sins of their forefathers bring great shame to the redeemed Harrenites, and in an endeavor to not fall to the same iniquity, they shun and persecute those that fall to those sins. The Redeemed Harrenites also hold particular disdain for the sins of the Titan and his kobolds and drake-thralls. Aeradar’s order must be kept, and the Titan’s usage of fell powers to usurp His creation is an act most profane. That this deamon continues to use his powers still to warp the world is unforgivable as well, and thus adherents of the Idunian rite must wholly oppose the Dragon-Deamon Salvation Salvation is a most important quality to the Harrenites of the Idunian rite. Redemption was key to the re-founding of Idunia, with the Numendian peoples first beginning as an exilic group. It was through intense labor, penance, and reverence of the Lord that the Numendain were forgiven, and their penitent state declared at an end by High Pontiff Harrentzdek I. There is also emphasis put on the redemption and salvation of Harren specifically, who in the last moments before his untimely death by Owyn, saw the light and majesty of Aeradar and was ready to serve. “So Harren fell before Owyn, and assented to the command of Aeradar, and ordered his lords of mixed blood to free their subjects.” - Scroll of Gospel, Book of Owyn; 47 The redeemed Harrenites believe then in the chance for salvation at any stage, that all options should be exhausted before death, and that there are truly none, save for those in the Dark, beyond Aeradar’s love even if they rebuke Him their entire lives and only accept Him in their final moments. It is to this same end that the Harrenites of the Idunian rite revere Harren as much as they scorn him. The tragedy of what he could’ve been as one of Aeradar’s chosen prophets is mourned, and the path that the Lord had for him after his repentance is forever lost. Harren serves not only as a warning, but as a de facto venerated figure in the Idunian rite. Aenguls The Aenguls are an important part of the Idunian rite, as they are an extension of Aeradar’s will. Be they used as Holy Guardians, Warriors, or Messengers of His will, the blessings and words of the Aengulic are treated with reverence by those of the Idunian rite. Inspired by the longtime Patronage of the Aengul-Saint Malchediael to the Knights-Templar of Idunia as well as the shame of Harren’s ignorance towards Artifai’s commands the followers of the Idunian rite wisely accept and utilize the Aengulic blessings while also adhering to the Epistle to the Malinites. It is also important to note that the Aengul accepted by the Idunian rite are only those that profess service to Aeradar, or seek to assist Descendantkind in His mission. The Aenguldeamonic forces that undermine His will, no matter how ambivalent or malicious, are treated as anathema and should be persecuted. This includes those that utilize the blessings of the Aenguls towards means that are directly against the teachings of the Scrolls or the Mother Church. Magicks In the Epistle to the Magi Owyn admonishes the mages of the world for their greed and ever pervasive lust for power. He asserts that what the Magi search for cannot be found anywhere else besides with Aeradar, and that by utilizing powers they are untrained in or ignorant about the source of, they inadvertently serve the Enemy. Yet, He does not admonish them for their work. Their greed is unholy, as is their pride in their power, yet still He commands them to find service in their lives. To better the world with knowledge and protection is a virtuous thing, so too shall then the righteous mages be blessed. “And verily you must find satisfaction in service of your own realm, and the realm of all men.” - Scroll of Spirit, Epistle to the Magi; 15 Mages of the Idunian rite then are expected to be shields rather than swords. Sorcery is not something that one should use to catapult their power, nor for idle usage or the ease of labor. Just as Aeradar has blessed some with great strength to become knights, He too has blessed others with knowledge, and the fortitude to delve into pursuits of the magical nature. Mages of the Idunian rite should look towards the Void as a burden to be controlled and guarded against, to ensure that there is no malfeasance by others who revere the Void as an ultimate source of power, for there is only true power through Him. Civic Duty It is the civic duty of the followers of the Idunian rite to engage with all of Aeradar’s creation. It is He who made all, and it is the duty of His creations to protect and preserve that which he has made. There is no culture, race, or creed that the followers of the Idunian rite should reject, save for those that go against the teachings of Aeradar. The redeemed Harrenites are, as the name suggests, redeemed. It was through their efforts that the path to their redemption was opened, thus, the Harrenites of the Idunian rite should strive to proselytize to those that are yet uneducated in the majesty of Aeradar. There should be active engagement with these communities, as none should be left bereft of His light. There must also be protection of the virtuous and untainted. It is expected that the followers of the Idunian rite will protect those that are virtuous and deserving of life until the last of their moments. The Faith itself is built on martyrdom, and while one should not seek to hasten their own death through needless sacrifice, the safety and protection of those that are in need is paramount to the followers of the Idunian rite. It is also the duty of the redeemed to work in great numbers, that there may never be a lone agent against the dark and that none must weather the Lord’s trials alone. As Horen had Julia, and Julia Horen, so too shall the members of the Idunian rite have each other. Spirit is multiplied upon spirit, so it is up to us to gather in great numbers to support one another. Penance To be redeemed is to once have been penitent, and to be penitent is to have sinned. There is great error in the actions of descendantkind, for their past, present, and future are all riddled with sin. Yet Aeradar is ever loving and merciful, and there is redemption in His virtue. Penance for the Idunian rite is not a humiliation ritual yet neither is it a slap on the wrist. All are equal in penance, for all fall short of Him. This is to say that both the layman, priest, noble and king are all alike when judged before Aeradar, with each penance being given according to ones sin rather than ones station. Penance for the redeemed should serve as a reminder or lesson of the sin that has marred their past. Penances that serve as a reminder should be inflicted in such a manner that is reminiscent of what they have garnered to warrant such action being taken against them. If one is being punished for a permanent stain upon their immortal souls, let their penance reflect this by removing something permanent from them. Penances that serve as a lesson should not seek to humiliate the penitent, but rather educate them on the lack of virtuosity they have displayed, when one errors, allow them a prolonged sentence to reflect upon their errors. Penance is a virtue for the redeemed, and should be seen as a mark of pride that one is willing to do as a step forward towards the Lord rather than as a mere punishment for wrongdoing. Clerical Structure of the Idunian Rite Aeradar Aeradar, Singular and Almighty, Most Merciful Creator, fashioner of the heavens and the firmament, King of Kings, Lord of Lords, Master of the Universe. Above all else, it is to Him that the followers of the Idunian rite owe their Faith. High Pontiff The leader of the Holy Mother Church, the Idunian rite is ultimately subservient to the will of the Mother Church Magister Artifai The “Patriarch” of the Idunian rite, the autonomous leader of the Idunian rite whose duty it is to serve the laity who adhere to it and to preserve its intention across the ages. Priest The ordained of the Idunian rite, who proselytize to the laymen and shepherd the flocks of the Faithful. Monastics The deacons, nuns, and monks who make up the pious servantry of the Faith Laity The adherents of the Idunian rite who serve the bulk of its makeup. While no clerical authority stems from them, it is they who uphold the traditions and practices through unyielding virtue and piety. Important Aenguls and Magicks Should in the future more benevolent Aengul appear, them and their blessings will be added to this list as well. Malchediael The Aengul of Courage. Also known as Saint Michael, who offers his Patronage to the Courageous Warriors of the world. Often styled as the patron Saint of Idunia Templarism Also known as the Blessing of Malchediael. The Templar-Aengul empowers the courageous Knight-Templar of Idunia with white flames and increased strength to utilize in the fight against the Dark. Long have Templar been allies of the Faith and Church, with Malchediael himself professing allegiance to Aeradar. His blessed warriors are praised for their strength and adherence to Aeradar’s will. Jophiael The younger sister of Malchediael. Styled often as her older brother's sword, it is only as of recent that her presence has been seen as a blessing rather than a curse. Her nurturing touch brings comfort and clarity to the Templar in times of need. Verdancy Also known as Druidism. A more recent addition of accepted magicks, but under the careful purview of the Templar has seen success in its utilization against the Void and Dark. Careful separation between the idolatry common in other druid sects is needed, yet the Verdants of Idunia serve as an example of what can be. Artifai & Tesion The messenger Aenguls. Tesion appeared first, and came to Horen to bid him to take the vocation of Prophet and bring to men the Scroll of Virtue. Artifai came second, and bid Harren to take the vocation of his father. Upon Harren’s refusal she tried thrice more, only for Harren to depart from the Grotto of Gamesh during his final day of fasting. Artifai then appeared before Owyn at Aeradar’s behest, and served as his guide to the Grotto. Important Rituals and Liturgies Confession I: Gathering of a Congregation: The rite of confession allows for the truly repentant an opportunity to redeem themselves. As in the Rite of Owynism, the Idunian rite conducts public confession, under the ideology that Aeradar already knows one’s sins, and there is nothing to hide from Him nor one's peers. Often the confessor will declare their sins before the Mercyflame or tabernacle in a temple or in the town square of a major city. II: Confession of Sin: The penitent then confesses the sin. The priest should offer comfort unto the sinful and should advice be solicited from them, the priest should give it. III: Delivery of Penance: The priest is then bid to give the penitent a penance befitting of their sin. This is done by conferring with Aeradar, in which the priest offers prayer to the Lord asking for guidance. Upon the inevitable divine inspiration, the priest should tell the penitent what they shall do for redemption and ask if they have any more to confess. EXAMPLE: Priest: “O’Aeradar give me the strength to deliver Your judgement upon this wayward soul. I ask for Your mercy upon this lost sheep and that You redeem them through this penance and once more make them live in Your virtue.” Then addressing the penitent Priest: “Confess now, before Aeradar and your peers, in what judgement have you errored? Name the virtue you have broken and the sin you have committed ” Penitent: “I confess to stealing. I have taken coins from the local store.” Priest: “To steal from another is to rob them of the fruits of their labor. As penance you will return what you stole and offer unto them your services, free of charge, that you may repay the time they lost.” IV: Beginning of Penance: When the confession is concluded the priest will offer clarifying prayer and ask the penitent if they acknowledge their sin and accept their penance. A final blessing is bestowed upon the penitent, and they are sent upon their task. V: Absolution: Duty lies with the priest to spiritually support the penitent which they give penance to. As Aeradar was with Owyn throughout his trials so too shall the priest support the penitent throughout theirs. And once again after penance is completed is the priest to meet with the penitent, to learn what they have gleaned on their journey and to finally absolve them of their confessed sin. Baptism by Water I: Consecration of Water: Baptism must be done with consecrated water. Thus before any brow is anointed the priest must first ensure that either the body of water which they are to perform this at is indeed holy, or to perform a rite of consecration over the water. II: Stepping into the Water: As Horen, Harren, and Owyn all bathed in the Grotto of Gamesh so too shall the priest and the hopeful get into the water. If it is a child the priest may hold the baby in their arms as the rite is performed. III: Blessing: A prayer is said over the hopeful, invoking the callings of Horen, Harren, and Owyn in the Grotto and their callings to fulfil Aeradar’s mission. When speaking on Harren, it is important to invoke his shortcomings, and lament that which could have been during his prophethood. EXAMPLE Priest: “O’Aeradar! Bless this child of Your flock. Guide their hand in all they do as they take up Your virtue into their hearts. Allow them to exalt your Virtue as Horen and Oywn had, and let them not turn away from Your grace as Harren did, but to live in it every moment. Let every action of theirs honor Your word and commands, and let them remain fast to their station.” IV: Anoint the Brow: Then cupping the consecrated water, typically in a ceremonial ornament such as a silver horn or a grail, the priest shall pour it over the brow of the hopeful before recounting the story of Horen and Owyn’s own appointment. V: Signing of the Cross: A religious sign is motioned above the newly baptized and they are celebrated by those gathered. The Path of Owyn A “baptism by fire”, typically reserved for adults and those who seek to completely subsume themselves in the Faith. This version of the Path is modified from the original Owynist rite, making it easier to complete for the laymen who wish to attempt it, as well as modifying aspects that have fallen out of the times. I: The First Day: The aspirant shall meet with a priest, there the Path will be explained to them and a blessing will be bestowed upon them. From there they embark upon a pilgrimage to several churches. The aspirant should aim to reach all the churches they know of and are accessible to them, but no less than seven churches should be visited, one for each year of Owyn’s service to Harren. II: The Second Day: The aspirant shall stand beside the flame of a great pyre, stoking it for one Saint’s hour. In recent tradition the intense flames of a Flamewell, created by the powers of the chosen of Saint Micheal, have been chosen for the aspirant to tend to. This is to reflect the labors of Owyn across the seven years of service, and his discomfort at serving the man who slew his father. III: The Third Day: The aspirant shall seek out a priest again, with whom they will speak at length about the life of Owyn. The aspirant should be studied for this, as they will be expected to be knowledgeable about many aspects about Owyn’s life including the admonishments he delivered in the Scroll of Spirit, his service to Harren, his sin, his establishment of the church, and any other relevant information. IV: The Fourth Day: The aspirant shall give an Owynist confession before a priest. They are to be judged in public, proclaiming their sins not only to Aeradar, but to their peers. This is to show their imperfections, that they may be born again before Aeradar. This mimics Owyn’s realization that he slew Harren his kin, and how he sought forgiveness with Aeradar. V: The Fifth Day: The aspirant shall then embark on the quest of penance given to them on the fourth day. Each task will be different, as each sin is different and born uniquely from the wickedness of every heart. The aspirant is expected to learn their own weaknesses on this penance, and meet the tasks given to them with strength. This is to reflect the penance of Owyn given to him by Aeradar after he slew his uncle Harren. VI: The Sixth Day: The aspirant shall find a priest once more, and confess to the priest privately the weaknesses they found within themselves upon their journey. Moreover, they should speak to the priest about how they have grown during this encounter. This is not a second confession, but rather a step towards self-recognition as to how one has changed and how the Lord now acts in their life. VII: The Seventh Day: Upon the final day the aspirant shall emerge from their solitude. From there they will make their way to a Temple, once inside they will crawl upon their hands and knees down the aisle until they face a pyre. There they will be baptized by a priest with an oil made from the rinds of a lemon and given the chance to take a new name. This is the final step, and upon its completion the Path of Owyn is complete. Just as Owyn was taken into the arms of the Lord Aeradar, so too shall the aspirant be redeemed and born again Marriage I: Preliminary Customs: Before the ceremony is to commence incense is to be burned within the Temple or at the site in which the marriage is to be performed. Typically this is the incense of a King’s Ivy plant, but it can be swapped for any other number of incenses so long as they aren’t putrid in scent or nature. The Bridegroom is to stand at the altar or the point where the two are to be wed, and upon the sounding of a bell, gong, drum, or other culturally significant tone the Bride is to enter down the main walkway or aisle, escorted by their father, and stand before the Bridegroom. II: Opening Prayer: The priest then begins the liturgy to whomever is gathered. The opening prayer should pay homage to the marriage between Horen and Julia, as well as the sanctity of the sacrament being performed before Aeradar and the importance of marriage. EXAMPLE: “We are gathered here today before the altar, in the sight of Aeradar, King of Kings and Master of the Universe, to join together man and wife in Holy Matrimony. This sacrament serves to bind them together, not in flesh, but in spirit. Two kindred souls bound in service to one another and the Lord Aeradar, just as Julia and Horen served and saved each other.” III: Showing of the Blades: Though not an uncommon matrimonial gift, blades often take the place of rings in the Idunian rite. Before the ceremony continues, blades are shown before the crowd. Should the merry couple wish, they may IV: Binding of the Hands: The priest is to then lightly bind the hands of the bride and bridegroom in a strip of white cloth. Next the priest is to trace holy water upon the brow of each and say a short, one to two sentence prayer, invoking again the bond of Horen and Julia and the solidity of the union before Aeradar. V: Exchanging of Vows: The priest then turns to both of the individuals to be married and asks each of them, beginning with the groom, to swear by their vows after the priest reads them aloud. If the couple has personal vows they are welcome to request the priest read those, but traditionally a priest should ask the bride and bridegroom if they promise to be their wedded partner, that they are bound before Aeradar, that they will swear to serve one another, keep each other safe in the fight against the dark, and stay true to one another from that day until their last. After both have said “I swear to [X] my blade and armies” ceremonial swords may be exchanged. VI: Proclamation of Marriage: Then, the following liturgy is spoken to those gathered, as well as to the Lord Aeradar, finalizing the ceremony “As [Bridegroom’s Name] and [Bride’s Name] have now consented together in holy wedlock, and this has been witnessed before Aeradar and this company, before the Mercyflame and in His temple, having thereto pledged their lives and love to one another, I pronounce that they be wed together, in the name of our almighty Lord and Aeradar. Amen.” Last Rites I: Preparation of the Body: The body should be properly prepared if there is a proper ceremonial funeral. The body is washed with scented oils and the body is cleaned up to the best of the ability of its handlers. Two If in the aftermath of a battlefield, this step is often understandably forgone and the layman or priest may move on to the next step. II: The Flamewell: Once the body of the deceased follower has been prepared, it is taken to a Flamewell made by those blessed by Malchediael, typically, if one can be constructed in a Temple that is the Flamewell used. If on the field of battle where little rest may be had, a pyre may be constructed and the body set atop it. III: Laying of the Blade: As the blessed Idunian lay on the pyre the weapon they last used in battle is typically laid across their chest, to burn with the embers of their spirit once more, and infuse it with the strength of the departed. Considering very few of the Idunian die outside of battle, obtaining their weapon is a rather easy affair, though for those that passed outside of battle, any heirloom weapon can be used. IV: Blessing to the Deceased: Salt is to be poured in a circle around the body now after its placement, to ward away lingering evil spirits that may have indirectly caused the person’s demise and so that the recipient’s soul may move on to the Seven Skies unhindered. Holy water is now sprinkled upon the deceased and a blessing is given. These generally vary and are free form for the layman or priest, but generally give a blessing to the recipient in their hereafter and are generally short. Examples of Blessings: [For the Faithful] “Thy death was not in vain, for Aeradar has greater purpose for you in the Seven Skies. May Aeradar bring you rest. Amen” Examples of Blessings: [For heathens and heretics] “Thy faith faltered, no power could save thee. May Aeradar have mercy on thy soul.” V: Official Ceremony: After this is completed, depending on circumstances, the ceremony may now begin officially. Generally an opening prayer and introduction is given for the deceased in a proper funeral ceremony in free form. Generally try to focus on the positivity of them having lived a virtuous life and being in the embrace of the Creator. VI: Lighting of Pyre and Collection of Ash: Lastly, the pyre is to set a blaze or the deceased set into the furnace to burn thoroughly until all that remains are ashes. Collect these in an urn or spread them somewhere nice as needed. Litanies and Prayers Prayer for Health O’Aeradar, I beseech You to empower your faithful with continued health, that we may remain dutiful in our labors. Bless our waters and our foods, and our humors as well, that we may continue to render service unto You. AMEN. Prayer for Healing O’Aeradar, I pray You heal this loyal servant of Yours. May their pains be few and their recovery quick, and may You guide them through this trial as You guide others through theirs. Allow them a full mending that they may return to Your labors and bring yet more honor to Your virtue. AMEN. Prayer for Absolution O’Aeradar, bless your wayward child for they have erred. O’Lord, let me be humble before You once more, and allow me the peace of Your everlasting love and the bliss of your infinite mercy. I pray once more for forgiveness, and acknowledge You as the One True Creator. AMEN. Litany of Blades As Horen, as Owyn, as Godfrey, allow my blade to be wielded in valor and honor, in piety and in virtue. Aeradar guides my blessed vessel in His name, that I may strike down the creations of the Dark and the perpetrators of the profane. Litany of Shields As Julia, as Tara, as the many women of the Faith, allow my virtue and body to act as a shield in protection and safety, in piety and in virtue. Aeradar guides my blessed vessel in His name, that I may serve the virtuous and shield them from harm wrought by the hands of evil. Litany of Companionship There is no storm unweathered, and no wall that is made weaker by other stones. Surrounded by my brothers and sisters there is no battle unwon, no mettle untested, no body left behind and no mark upon our virtue. Blessed be the spirit that multiplies itself upon the spirit of others. AMEN. Prayer for Compassion O’Aeradar, bless me with a fraction of your love and mercy. Allow me to look upon Your flock with the same care that You do, and allow me to interact with them in the manner that you would. I pray I may act as an extension of your love, and treat all as they deserve. AMEN.

Full Name of Woman: Delphine Avalon Full name of Woman: Dama Melisanda de Trastamara de la Casa Mendoza Location of Ceremony: Chapel of Saint Francisco Date of Ceremony (Year): 2072 Name of Clergyman who preformed Ceremony: Iudas Cardinal Numenost ----------------------------- Full name of Man: Pharazôn Auranion Harren Arthalion Full name of Woman: Ashael Location of Ceremony: Temple of Saint Artifai Date of Ceremony (Year): 2072 Name of Clergyman who preformed Ceremony: Iudas Cardinal Numenost

The Working Class of LOTC will no longer stand for the cake eating policy of the Aether VIP Cabal and Tech Team.

Changes are BOLDED for the ease of ST OLD: [Tɪᴇʀ I] Asthenia - [2 Emotes] [Non-Combative] One of the lesser fell techniques preserved by Necromancers to date, Asthenia entails the creation of a mind-numbing cloud of Lifeforce, which - rather than sapping health or strength - works instead to dull strong emotions, perhaps to neutralize angered acolytes. Mᴇᴄʜᴀɴɪᴄꜱ: NEW: [Tɪᴇʀ I-III] Asthenia - [2 Emotes] [Non-Combative] One of the lesser fell techniques preserved by Necromancers to date, Asthenia entails the creation of a mind-numbing cloud of Lifeforce, which - rather than sapping health or strength - works instead to dull strong emotions, perhaps to neutralize angered acolytes. Mᴇᴄʜᴀɴɪᴄꜱ: Purpose: I think that Asthenia is one of the more useless spells in Abyssal Necromancy. There isn't really any use for it outside of making it less likely for ones ghouls or darkstalkers to freak out and kill them, and due to its clear casting tell, it cannot really be used in non-darkspawn settings to create for cool Wormtongue RP where one influences a Lord or something. This addition would bring something from R'thorean Necromancy (subtle darkening) and apply it in a different form to current Abyssal Necromancy as a way to create more interesting roleplay opportunities.

Iudas Cardinal Numenost, whose cardinal sin was wrath, sat in GOD's temple's office, and put his mind to peace. He heaved a heavy sigh, and thought on his Brother's words "Perhaps it is not he, that is the least of all."

The Magister Artifai, Iudas Cardinal Numenost, prayed for the strength of the boy-Pontiff, prayed for his own iniquities to be forgiven, and prayed for clarity and guidance within his duties, and prayed most of all for each member of his diocese. "As GOD Wills."

The Liturgical Practices for Priest of the True Faith Penned by the Magister Artifai, Iudas Wick For the use by the lay priests, the deacons, and those that adhere to the core tenets of the True Faith over any individual rite, who faithfully administer to the flocks of the Lord GOD whom they protect. In memory of Avartagh Lemonhill ✠︎—✠︎—✠︎—✠︎—✠︎—✠︎—✠︎—✠︎—✠︎—✠︎ Table of Contents Mass Confession Baptism by Water The Path of Owyn Consecration of Water or Oils Consecration of Holy Ground Ordination of a Priest Marriage Last Rites Mass I: Gathering: Readings of scripture, whilst always accepted, are more prosperous when done in public, as spirit is multiplied upon spirit. A gathering then is encouraged, but not required, of any priest that seeks to preach to the people. II: Picking the Scripture: A scripture must be chosen to focus on for the reading. This ranges from any of the three Holy Scrolls, Virtue, Spirit, and Gospel. It is encouraged here as well that the scripture chosen is topical and with the times, one would be foolish to try and preach about a topic which has no relevance, as the nature of the topic will fall upon deaf ears. III. Conduct: Wherever gathered the priest should proclaim the scripture not unto the crowd, but rather unto the Lord GOD. The reading of scripture is an act which honors GOD, and therefore while it can be used to instruct the laity, its primary purpose remains as an affirmation of GOD’s commands unto us. The priest should then stand amongst the laity and proclaim unto the heavens the scripture and prayer to accompany it. IV: Leading the Prayer: The priest then should lead the laity in prayer. Encourage them to offer thanks unto the Lord, and pray with them. EXAMPLE: A tolling of the bells of a church, to signal to the laity it is time to gather. This specific church lay within a war torn Kingdom. Upon the arrival of the gathering the priest stands among the crowd or to the side of them, not preaching to them directly, but offering their prayers up to GOD. Priest: “Lo! And GOD bid unto us, from the Canticle of Temperance in the Scroll of Virtue; ‘You shall not raise a hand in wrath, nor in envy, nor in any kind of sin.’. O’GOD forgive our neighbors for raising arms against Your people, for they know not Your word.” Confession I: Gathering of a Congregation: An important aspect of the True Faith, the rite of confession allows for the truly repentant an opportunity to redeem themselves. As in the Rite of Owynism, the True Faith promotes public confessions when possible, although when a congregation is unavailable it is acceptable to confess before just the priest and the Lord GOD. Often the confessor will declare their sins before the fire altar in a temple or in the town square for an audience. II: Confession of Sin: The penitent then confesses the sin. The priest should offer comfort unto the sinful and should advice be solicited from them, the priest should give it. III: Delivery of Penance: The priest is then bid to give the penitent a penance befitting of their sin. This is done by conferring with GOD, in which the penitent offers prayer to the Lord asking for guidance. Upon the inevitable divine inspiration the priest should tell the penitent what they shall do for redemption and ask if they have any more to confess. EXAMPLE: Priest: “O’GOD give me the strength to deliver Your judgement upon this wayward soul. I ask for Your mercy upon this lost sheep and that You redeem them through this penance and once more make them live in Your virtue.” Then addressing the penitent Priest: “Confess now, before GOD and your peers, in what judgement have you errored? Name the virtue you have broken and the sin you have committed ” Penitent: “I confess to stealing. I have taken coins from the local store.” Priest: “To steal from another is to rob them of the fruits of their labor. As penance you will return what you stole and offer unto them your services, free of charge, that you may repay the time they lost.” IV: Beginning of Penance: After penance is delivered the priest and penitent will step before a basin of consecrated Holy Water. The priest will then offer clarifying prayer and ask the penitent if they acknowledge their sin and accept their penance. The water is then drawn across their brow and another prayer will be said over them before sending them to complete their penance. V: Absolution: Duty lies with the priest to spiritually support the penitent which they give penance to. As God was with Owyn throughout his trials so too shall the priest support the penitent throughout theirs. And once again after penance is completed is the priest to meet with the penitent, to learn what they have gleaned on their journey and to finally absolve them of their confessed sin. Baptism by Water I: Consecration of Water: Baptism must be done with consecrated water. Thus before any brow is anointed the priest must first ensure that either the body of water which they are to perform this at is indeed holy, or to perform a rite of consecration over the water. II: Stepping into the Water: As Horen, Harren, and Owyn all bathed in the Grotto of Gamesh so too shall the priest and the hopeful get into the water. If it is a child the priest may hold the baby in their arms as the rite is performed. III: Blessing: A prayer is said over the hopeful, invoking the callings of Horen in the Grotto and his calling to fulfil GOD’s mission. EXAMPLE Priest: “O’GOD! Bless this child of Your flock. Guide their hand in all they do as they take up Your virtue into their hearts. Let every action of theirs honor Your word and commands, and let them remain fast to their station.” IV: Anoint the Brow: Then cupping the consecrated water, typically in a ceremonial ornament such as a silver horn or a grail, the priest shall pour it over the brow of the hopeful before recounting the story of Horen’s own appointment V: Signing of the Cross: A religious sign is motioned above the newly baptized and they are celebrated by those gathered. The Path of Owyn A “baptism by fire”, typically reserved for adults and those who seek to completely subsume themselves in the Faith I: The First Day: The aspirant shall meet with a priest, there the Path will be explained to them and a blessing will be bestowed upon them. From there they embark upon a pilgrimage to several churches. The aspirant should aim to reach all the churches they know of and are accessible to them, but no less than seven churches should be visited, one for each year of Owyn’s service to Harren. II: The Second Day: The aspirant shall stand beside the flame of a great pyre, stoking it for one Saint’s hour. In recent tradition the intense flames of a Flamewell, created by the powers of the chosen of Saint Micheal, have been chosen for the aspirant to tend to. This is to reflect the labors of Owyn across the seven years of service, and his discomfort at serving the man who slew his father. III: The Third Day: The aspirant shall seek out a priest again, with whom they will speak at length about the life of Owyn. The aspirant should be studied for this, as they will be expected to be knowledgeable about many aspects about Owyn’s life including the admonishments he delivered in the Scroll of Spirit, his service to Harren, his sin, his establishment of the church, and any other relevant information. IV: The Fourth Day: The aspirant shall give an Owynist confession before a priest. They are to be judged in public, proclaiming their sins not only to GOD, but to their peers. This is to show their imperfections, that they may be born again before GOD. This mimics Owyn’s realization that he slew Harren his kin, and how he sought forgiveness with GOD. V: The Fifth Day: The aspirant shall then embark on the quest of penance given to them on the fourth day. Each task will be different, as each sin is different and born uniquely from the wickedness of every heart. The aspirant is expected to learn their own weaknesses on this penance, and meet the tasks given to them with strength. This is to reflect the penance of Owyn given to him by GOD after he slew his uncle Harren. VI: The Sixth Day: The aspirant shall find a priest once more, and confess to the priest privately the weaknesses they found within themselves upon their journey. This is to reflect Owyn’s own confrontation with his weaknesses upon the completion of his penance. After the confession, the aspirant is to go into solitude until the seventh day and final ritual. VII: The Seventh Day: Upon the final day the aspirant shall emerge from their solitude. From there they will make their way to a Temple, once inside they will crawl upon their hands and knees down the aisle until they face a pyre. There they will be baptized by a priest with an oil made from the rinds of a lemon and given the chance to take a new name. This is the final step, and upon its completion the Path of Owyn is complete. Just as Owyn was taken into the arms of the Lord GOD, so too shall the aspirant be redeemed and born again Consecration of Water or Oils I: Gather Liquid: Before consecration the priest must ensure that the liquid they are blessing is indeed worthy of the Holy purpose for which it will be used, either water or an oil. Water of course is used for the baptisms of the laity, oils to confirm one to the priesthood and for the appointment of magisters. Waters may be blessed in great quantities. Pools, rivers, basins, cups, or reservoirs may be blessed. Oils are precious, and in contrast must be gathered in a chalice or horn before they are to be blessed. II: Blessing: A prayer is then said over the liquids. The prayer is to invoke purity over the substance and should invoke the sanctity of the liquid and the purity of it. Priests should call back to the holy waters of Gamesh from which Horen, Harren, and Owyn all bathed. III: Purification: For waters, a kosher salt is to be poured into the waters, this serves not only to cast out any impurities of the flesh, but impurities of the dark which cannot abide the salted waters. For oils, a simple solution of salt and the juices of a lemon is to be poured into the oils, that the substance too is purified of the impurities of the flesh and the dark, which cannot abide the salt nor the Holy lemon. IV: Second Blessing: Once more the liquid is blessed, calling upon the Lord GOD and His own perfection. The liquid is then consecrated, and may be used in the rites for which it is called for. Consecration of Holy Ground I: Purification of the Grounds: The priest must ensure that the grounds that are to be consecrated are indeed pure. This is to say no foul magicks are present or used upon the land without having been purified. It is also to say that any heathen, heretical, or anathematic influence or symbolism is not present at the soon to be Holy grounds. II: Construction of the Tabernacle: Within the holy site a tabernacle must be constructed. This is to ensure that the Lord GOD’s presence has a seat with which to rest, and from which He will watch over His flock from. III: Driving of Stakes: Upon the construction of the tabernacle the priest is to go to the four corners of it, and with a hammer drive four stakes into the ground, one at each corner. Prayers are to be invoked here, words that invoke the name of GOD and honor His sacred lands between the towers of Aemon and Deamon and south of the Isthmus of Kramoroe. As Horen consecrated the first tabernacle so too shall the priests of today follow in the driving of the stakes. IV: Lighting of the Fire: A holy flame then is carried. The Mercyflame. Protected by the one of the priesthood who is charged to guard the flame from wickedness and sin. The flame serves as GOD’s seat upon this world, that He may watch from his protecting fires. The bearer of the mercy flame is to speak prayer as the flame is lit, invoking the sanctity of the holy ground and claiming it in the Lord’s name as well as paying homage to the fires of Owyn and the purification of the lands of Edel. V: Final Prayer: Once again prayer is to be said, with the priest leading the congregation in worship and observance of the Lord’s presence within the tabernacle. Ordination of a Priest I: Testing and Thesis: First, an acolyte must be tested to affirm that they are knowledgeable enough within the faith to administer rites and teachings unto their Flocks. This comes in the form of their acolyte thesis, which is to be reviewed by the Prelate of the Faith. They will then be tested by the bishop ordaining them in whichever manner the bishop deems fit. II: Liturgy: The following liturgy is then given, reciting scripture from the Book of Silence in the Scroll of Gospel, calling back to the formation of the church and the calling of a priest. “‘He entrusted to them the Word of GOD, which were the Virtue and the Spirit, and charged them to instruct their brethren in the path of holiness.’ Book of Silence; Verse 4. O’GOD, bless this lamb with your knowledge and grace, and entrust them to carry the priesthood of Owyn and the teachings of Your virtue. As the twin brothers Evaristus and Clement were charged with the protection of their flocks, allow this new shepherd to carry the same task in Your honor.” Another prayer is then offered, more personally from the bishop to GOD, one that should touch on the unique virtues of the acolyte. III: Anoint the Brow: The brow of the acolyte is then anointed by consecrated oils of lemon as they recite the Citrine Creed. A second blessing is bestowed upon them by the bishop as the acolyte, now a priest, is raised anew. IV: Given a Charge: The acolyte is then given a charge by the bishop, it should encompass what the priest is expected to do, who to administer to, and which bishop they should report to. V: Frock and Symbol: The newly ordained priest is given their frock and a symbol of their Faith. The symbol of the faith should be a personal effigy from the bishop ordaining them. It should in some way reference either the magister’s own order, the newly ordained priest’s history, or the newly ordained priest’s charge. Finally the priest is sent out to begin working on their charge. Marriage I: Preliminary Customs: Before the ceremony is to commence incense is to be burned within the Temple or at the site in which the marriage is to be performed. Typically this is the incense of a King’s Ivy plant, but it can be swapped for any other number of incenses so long as they aren’t putrid in scent or nature. The Bridegroom is to stand at the altar or the point where the two are to be wed, and upon the sounding of a bell, gong, drum, or other culturally significant tone the Bride is to enter down the main walkway or aisle, escorted by their father, and stand before the Bridegroom. II: Opening Prayer: The priest then begins the liturgy to whomever is gathered. The opening prayer should pay homage to the marriage between Horen and Julia, as well as the sanctity of the sacrament being performed before GOD and the importance of marriage. EXAMPLE: “We are gathered here today before the altar, in the sight of GOD, King of Kings and Master of the Universe, to join together man and wife in Holy Matrimony. This sacrament serves to bind them together, not in flesh, but in spirit. Two kindred souls bound in service to one another and the Lord GOD, just as Julia and Horen served and saved each other.” III: The Three Trials: Before their hands are lightly bound by cloth the priest is to ascribe the bride and bridegroom three trials to prove their commitment to one another. The trials may be any that the priest wishes, though the most common are riddles, picking a wicked individual out of the crowd and beating them, and tests of physical capabilities. The soon-to-be-wedded couple is able to opt out of this part of the ceremony if they wish. IV: Binding of the Hands: The priest is to then lightly bind the hands of the bride and bridegroom in a strip of white cloth. Next the priest is to trace holy water upon the brow of each and say a short, one to two sentence prayer, invoking again the bond of Horen and Julia and the solidity of the union before GOD. V: Exchanging of Vows: The priest then turns to both of the individuals to be married and asks each of them, beginning with the groom, to swear by their vows after the priest reads them aloud. If the couple has personal vows they are welcome to request the priest read those, but traditionally a priest should ask the bride and bridegroom if they promise to be their wedded wife, that they are bound before GOD, that they will love and comfort one another, keep each other safe in sickness and in health, and stay true to one another from that day until their last. After both have said “I do” or some other variation of the phrase rings may be exchanged. VI: Proclamation of Marriage: Then, the following liturgy is spoken to those gathered, as well as to the Lord GOD, finalizing the ceremony “As [Bridegroom’s Name] and [Bride’s Name] have now consented together in holy wedlock, and this has been witnessed before GOD and this company, before the Mercyflame and in His temple, having thereto pledged their lives and love to one another, I pronounce that they be wed together, in the name of our almighty Lord and GOD. Amen.” Last Rites I: Preparation of the Body: The body should be properly prepared if there is a proper ceremonial funeral. The body is washed with scented oils and the body is cleaned up to the best of the ability of its handlers. If in the aftermath of a battlefield, this step is often understandably forgone and the layman or priest may move on to the next step. II: Construction of Pyre: Once the body has been prepared, it is usually set somewhere that can be set ablaze for cremation. If for a funeral or on the field of battle, a pyre may be constructed and the body set atop it. III: Blessing to the Deceased: Salt is to be poured in a circle around the body now after its placement, to ward away lingering evil spirits that may have indirectly caused the person’s demise and so that the recipient’s soul may move on to the Seven Skies unhindered. Holy water is now sprinkled upon the deceased and a blessing is given. These generally vary and are free form for the layman or priest, but generally give a blessing to the recipient in their hereafter and are generally short. Examples of Blessings: [For the Faithful] “Thy death was not in vain, for GOD has greater purpose for you in the Seven Skies. May GOD bring you rest. Amen” Examples of Blessings: [For heathens and heretics] “Thy faith faltered, no power could save thee. May GOD have mercy on thy soul.” IV: Official Ceremony: After this is completed, depending on circumstances, the ceremony may now begin officially. Generally an opening prayer and introduction is given for the deceased in a proper funeral ceremony in free form. Generally try to focus on the positivity of them having lived a virtuous life and being in the embrace of the Creator. V: Lighting of Pyre and Collection of Ash: Lastly, the pyre is to set a blaze or the deceased set into the furnace to burn thoroughly until all that remains are ashes. Collect these in an urn or spread them somewhere nice as needed. D E V S ✠ M A G N V S

The Magister Artifai prays that he were born a storm, or a divine threat; a mighty explosion or even a terrible hurricane. A divine force of nature without a heart or pity, rather than a man who must suffer so.

Second Bull of the Magistracy of Artifai Penned by the Magister Artifai, Iudas Wick For the Redeemed and Faithful Harrenites of Idunia, the whimsy they protect, and the pious of the world In memory of Blessed Alaric of Svargard —————————— “I am the Lord GOD without peer, and My Word is the holy word, and My path is the virtuous path, and all the blessings of the Virtue shall fall before the righteous who tread it.” - Virtue 2:7 Table of Contents Section I: Opening Prayer Section II: Coat of Arms Section III: The Unification War Section IV: Diocesan Restructuring Section V: Closing Prayer ———————————————————— SECTION I Opening Prayer Aeradar, Master of the Universe, King of Kings, Light our paths, And show plainly our iniquities to the world. That you may bathe us again in Your virtue. AMEN. ———————————————————— SECTION II Coat of Arms As those of keen eyes might have noticed at the top of the missive there is a new coat of arms for the Magistracy of Artifai. This will serve as the Coat of Arms for the Magistracy of Artifai for the duration of my tenure in the role, as such, I wish to familiarize those of my magistracy with the regalia as they will be seeing this attached to my missives. Starting from the middle, the fire represents the Mercyflame, the eternal seat of Aeradar. The Flame is warmth, mercy, and destruction, pious wrath. The Aengul on the left is Saint Malchadiel, patron Saint of the Idunian peoples and the font from which the blessings of courage that empower the Idunian knights flow. The Aengul on the right is Saint Artifai, the messenger of Aeradar who came to Harren to bid him to take the mantle of his father and who came to Owyn thereafter, to bid him as well to take the mantle of prophethood. Lastly, the cloth over it all represents the tabernacle and the blanket of mercy that Aeradar affords all people. ———————————————————— SECTION III The Unification War War is turmoil. Yet, war has also been waged in great piety before, just as it is now. I urge you my fellows, to look upon the words of Owyn, the virtues of Horen, and the actions of Godfrey. Be strong during these times, and look to your fellows for strength and support. We only grow stronger through this ordeal, and it is by Aeradar’s will that descendantkind will be unified under this Holy Imperium. I encourage those of this magistracy to seek out a priest for the fortification of their spirit before battle, and I encourage priests that are willing to follow the virtuous into battle that you may guide their spirits upon the fields of holy conquest. ———————————————————— SECTION IV Diocesan Restructuring In accordance with new ordinations and the wonderful influx of new clergymen to the Magistracy Artifai I have deemed it fit to arrange the parishes of the Magistracy in a way that benefit the Flock in the best possible way: Saint Malchadiel Parish consisting of Angrenost and Ildon to be shepherded by Mother Seojin shall be halved, with the lands of Ildon to be shepherded by one Father Mirion Saint Arpad Parish consisting of Adria and Garenbrig to be shepherded by Father Maurus shall be halved and renamed, with the lands of Adria to be shepherded by one Father Mirion. The name henceforth shall be the Saint Arianne Parish Thus, the new parish shall be: Blessed Alexios Parish consisting of Adria and Ildon to be shepherded by Father Mirion ———————————————————— SECTION V Closing Prayer Aeradar, watch over our soldiers as they fight to keep us safe. Bless their souls and may their swords swing true. Give them the strength to do what needs to be done. Amen. D E V S ✠ M A G N V S

The Temple cast a long shadow over Alduun. Its towers rising far above most of the architecture of the city and its imposing figure visible on the main road as soon as one entered the city. Within the Temple sat only a man. A pious man whose words carried with them the weight of the faith that he bore within his heart. His words carried not malice, but conviction. Not cruelty, but purpose. He was orthodoxy, he was conformity, he was guidance, and he was the righteous hand of Aeradar from which mercy and punishment were doled, and he was Iudas Wick, Magister Artifai, Bishop of the Church of the True Faith, and Kohen of the Priesthood of Owyn.

This is just “Kaladin Stormblessed; the Magic” isn’t it? regardless +1

In the north a really pissed necromancer kept fishing in the soulstream, getting increasingly frustrated that he wasn’t getting the one he wanted

“Wow, another deserter.” Quipped one Magister “Lazar, you have your orders!” @Security_ Later that day he applauded himself for such fair and unbiased treatment of deserters

Bishop of the Magistracy of Artifai, His Eminence Iudas Wick mogged Maerîl from within the Temple.

@squakhawkPlease just shelf this fuckass magic 🙏