VIROS

CHARTER OF THE PALATINE GUARD ORDER OF ALL-SAINTS HIS HOLINESS, James II, By the Grace of God High Pontiff of the Church of the Canon, Archbishop of Visigia, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, Missionary to Aeldin, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of GOD does decree . . . TABLE OF CONTENTS SECTION I - EXHORTATION: CUSTODI CIVITATEM, DOMINE “GUARD THE CITY, O LORD.” SECTION II - MEMBERSHIP SECTION III - HIERARCHY SECTION IV - JURISDICTION SECTION V - OATH OF HOLY KNIGHTHOOD SECTION I - EXHORTATION: CUSTODI CIVITATEM, DOMINE “GUARD THE CITY, O LORD.” Dearly beloved, the priesthood are the guardians of the Holy Scrolls. Because this is so, let the faithful guard the guardians: we institute the Palatine Guard Order of All-Saints for the defense of the Church’s holdings and the protection of the faithful. Our Church has seen the rise and fall of many holy orders, some noble, others base; some large, others but a handful of men. We have found that the faithful are best served by a unified army of God, devoted to the single purpose of their protection, and having no undue worldly power. Accordingly we organize all who would bear arms in the Church’s name into this single order, and we forbid the creation of further holy orders outside of it. We charge the guardsmen of this order to be just and patient, pious and noble. We pray that they will be first to raise their hand against injustice, and last to fall against the wicked. May God bless and keep them. DEO GRATIAS, High Pontiff James II SECTION II - MEMBERSHIP The Palatine Guard Order of All-Saints is organized along monastic lines, with guardsmen constituting chapter houses and swearing certain vows. To qualify for membership in the Guard, prospective applicants must: Have attained the age of 14; Have been baptized as a Canonist and practiced the faith devoutly for at least one year; Not have any public notoriety or cause for doubt of their character; Not owe oaths of service which would override their service to the Church. SECTION III - HIERARCHY AND STRUCTURE AUXILIARY Auxiliaries are the reservists of the Palatine Guard. They do not swear vows, but make a nonbinding promise of obedience. Auxiliaries may discharge their promise at any time; likewise, they are not bound to activity requirements. Auxiliary is an appropriate rank for layman advisors and tradesmen, particularly those providing part-time medical or construction services. Auxiliaries can hold no position of leadership in the Palatine Guard Order. Auxiliary is the only rank appropriate for Canonist priests, who are forbidden from drawing the blood of other Canonists. ARMIGER Armigers are rank-and-file soldiers of the Palatine Guard. They swear binding vows of obedience and loyalty to the Church in fixed, seven-year periods called septannums; at the end of each septannum, the vow may be discharged or renewed, as they desire. Armigers are entitled to a residence in the Holy Palatinate and to bear steel in the presence of Church leaders. Further, an armiger who is assigned to a particular Holy Knight and intends to be considered for that rank is called a squire, and is entitled to the postnominal Esq. HOLY KNIGHT After serving two septannums as a squire, an armiger is qualified for consideration for the rank of Holy Knight. This rank, if it is appropriate and desired, is conferred by the Grandmaster through the armiger’s swearing of the Oath of Holy Knighthood. A Holy Knight of the Palatine Guard is entitled to the title “Holy Sir” or “Holy Dame” as appropriate to their gender. The rank of Holy Knight is permanent until the guardsman is discharged from the Order, and they need make no more vows at the end of each septannum. If a Holy Knight is honorably discharged, he may continue to use the title as a courtesy. HOLY KNIGHT-CAPTAIN A Holy Knight is eligible for promotion to Holy Knight-Captain when two of his squires have completed their second septannum and receive the rank of Holy Knight. A Holy Knight-Captain may be unaffiliated or may be given leadership over a chapter house, which is a division of the Palatine Guard devoted to a specific person, purpose, or location. A chapter house should have a separate base of operations from the wider Guard and should have no less than three non-auxiliaries affiliated with it; typically, these are the Holy Knight-Captain and his two former squires. Chapter houses are particularly appropriate to guard the household of a cleric living abroad, or to tend to a particular place of worship. GRANDMASTER OF THE PALATINE GUARD ORDER OF ALL-SAINTS The Grandmaster of the Palatine Guard Order is the head of the organization. He makes all decisions concerning the membership and internal procedures of the Guard, and all guardsmen owe their obedience to him, second only to the Knight-Regent and the Church. The Grandmaster is entitled to a residence in the Holy Palatine and the Holy See, and the title “Grandmaster”. KNIGHT-REGENT OF THE HOLY PALATINATE The Knight-Regent of the Holy Palatinate is the ruler of the Church’s holdings and temporal territories, responsible for their defense and their development. Ex officio, he has authority over the Palatine Guard Order and all laymen sworn in service to the Church. SECTION IV - JURISDICTION The Palatine Guard Order of the All-Saints operates as a private military organization, licensed by the Secretary of War under the Private Military Organization Act of 1774. Guardsmen 0f the Order have authority to enforce the laws of the Oren Revised Code in the Holy Palatinate, Church buildings, and the other temporal holdings of the Church, arresting suspected criminals and referring them to the Ministry of Justice for charge and trial. Guardsmen have policing authority but not judicial authority; they may not issue or deliver sentences for crimes. Guardsmen have no authority to enforce canon law, except where a crime falls under the ORC. Outside of the Holy Orenian Empire, guardsmen of the Order have only that authority assigned to them by the local government. In all cases, they act first as bodyguards of the priesthood and defenders of the laity. SECTION V - OATH OF HOLY KNIGHTHOOD Candidates for Holy Knighthood are granted that rank by swearing the following oath before the Grandmaster of the Palatine Guard Order or the Knight-Regent of the Holy Palatinate: “I vow to never falter, to obey and guard the laws of GOD, who is the one true Creator. I vow to be the sword and shield of the Church of the Canon and her faithful, to fight for them when they cannot protect themselves. I vow to resist the temptations of Iblees and strike down those who have fallen under his dark rule. I vow to keep my post as Holy Knight until death takes me from this realm into the next.” With the response by the administering official: “Then rise, [Name], and join your brothers as Holy Sir/Dame [Name and Epithet]. You are a Holy Knight of this land and all the lands of the Church of the Canon, sworn to protect the people of the Canonist faith. You shall be fair and just, defending the innocent no matter their rank: beggar and bishop alike.”

HIS HOLINESS, James II, By the Grace of God High Pontiff of the Church of the Canon, Archbishop of Visigia, Successor of the High Priesthood of the Church, Supreme Pontiff of the Church of True Faith, Keeper of the Canon, Missionary to Aeldin, High Servant to the Exalted's Testaments, Humble Servant of the Faithful and Vicar of GOD signs the treaty.

That’s simply not true. I began writing the Holy Scrolls in 2014. The Scroll of Spirit was originally called the Scroll of Divinity, and the Scroll of Gospel was the Scroll of Attestations.

Oh no I’ve been caught 😞

That’s a very strange point to make on a server named Lord of the Craft

Once again I have to defend Canonism... honestly guys, the Holy Scrolls are released now, so everyone should know better than to accuse it of being Catholic copypasta. Canonism developed naturally over the course of RL years of roleplay. The various saints are real characters with interesting life stories and the theology is more Jewish/Muslim than it is Christian. Set aside your OOC biases: it’s probably the most successful, longest-lasting attempt at an entirely player-run institution—it is by numbers the most popular religion on the map and it has 0 sources of magical power and no staff endorsement. It is so appealing because it’s the cumulative work of dozens of people who were interested enough to write their own takes on it, and to advocate for their particular theology in-character, rather than making up a new religion whole-cloth and getting it approved by the LT.

James II laughs as he realizes why postmen wear “chain mail”. Hah!

Lots of people will be sorry to see you go 😞 But I look forward to many CK2 games to make up for lost time.

The Church considers this a matter of paramount importance and we will respect the results of the referendum.

THE HOLY SCROLLS: INSPIRED TEXTS OF THE CHURCH OF THE CANON, AS REVEALED BY THE EXALTED FOR THE EDUCATION OF THE LAY FAITHFUL AND FOR THE GREATER EVANGELIZATION OF SOULS. AS TRANSLATED BY SAINT HIGH PONTIFF DANIEL THE READER c. 1510 VENERABLE CARDINAL FABIAN THE LESSER c. 1570 HIGH PONTIFF JAMES II 1753 Preface The Holy Scrolls are the collection of four divinely inspired texts, each given by GOD to one of the four Exalted. They are the foundation of the Faith, and were delivered as such: Exalted Horen received the Scroll of Virtue at the dawn of time. It contains seven canticles enumerating virtuous living, with seven commandments, sometimes called the Septalogue. Exalted Owyn received the Scroll of Spirit during his time as seneschal to King Harren. It contains seven epistles, addressed respectively to the Harrenites, the Godwinites, the Jorenites, the Elves, the Dwarves, the Orcs, and the Magi. Each epistle addresses one of the facets of GOD’s divine nature by admonishing the intended recipient. Exalted Godfrey received the Scroll of Gospel in a dialog with GOD. It contains seven books, each describing a chapter in mankind’s history, with the last predicting the arrival of the final Exalted. Exalted Sigismund received the Scroll of Auspice while gazing into the face of GOD. It records three visions, describing the beginning, middle, and end of the final days of the world. Together with the Received Tradition, the Holy Scrolls comprise the Canon, which are the collected beliefs of the Canonist faith. Reading the Holy Scrolls The Scrolls of Virtue and Spirit, though revealed chronologically before the Scroll of Gospel, do not detail the circumstances of their own writing. In order to best understand the Holy Scrolls, it is recommended to begin by reading the entire Scroll of Gospel, which is the history of humanity. The Gospel details the creation of the other three Scrolls, and gives much needed context for their interpretation. An alternative approach is to begin by reading the Scroll of Gospel, and to switch to each other Scroll as they are mentioned in the narrative. Thus, the Virtue would be read after reading the Book of Godfrey, the Spirit after the Book of Owyn, and the Auspice after the Book of Sealing. The Scroll of Gospel and the Scroll of Auspice make easier reading for the layman because they are narratives rather than theological discussions. Naturally, however, the Scroll of Virtue is the most important Scroll to know in detail because it contains the bulk of GOD’s commandments to man. The James II Interpretation The Holy Scrolls were originally received in Flexio, which is the divine language of the Aenguls and Daemons. It is an exceedingly ancient language, preceding those created by GOD for the first descendants. Although not explicitly stated in the Scrolls, it is likely that Flexio is the language GOD used when addressing the Aenguls and Daemons during the creation of the world. Flexio, particularly the archaic dialect of the Holy Scrolls, is highly nuanced. The meaning of a word may change depending on its position in the text and the surrounding words. As a consequence, it is difficult to translate while maintaining full context. Through the efforts of generations of scribes, begun by High Pontiff Daniel the Reader and Fabian the Lesser, the High Pontiff James II has published a complete and exhaustive interpretation of the Holy Scrolls into the common tongue. Notice the use of the word “interpretation” rather than “translation”: due to Flexio’s nuance, only priestly training prepares one to study the Scrolls and state definitive dogma. Citation of the Holy Scrolls To promote harmony among the faithful, and for the better reference to the Holy Scrolls, the James II Interpretation interpolates verse numbers into the text. These numbers are not present in the original text, and so are not divinely inspired—thus, it is essential that the numbers themselves, or how they affect emphasis in the text, be ignored when interpreting the Scrolls. Whenever a number appears in the original text, it is written out in words; if the number is an interpolation, it is written in bolded digits. To cite a verse, use the name of the Scroll being cited, the number of the book, and the number of the verse within that book. Preferably, precede the citation with the actual quote and bold the entire text. Accordingly, to cite the Book of Godfrey in the Scroll of Gospel, the correct format is: “I name you pontifex, for you are a builder of bridges.” (Gospel 6:61) Alternatively, to cite a string of verses, place a dash between the verse numbers, as such: “Whatever the Lord GOD spoke, the Lord GOD spoke indeed. His word is not abrogated, never annulled.” (Spirit 2:12-13) The Texts ((Linked)) The Scroll of Virtue The Scroll of Spirit The Scroll of Gospel The Scroll of Auspice

This is a well written post, but I don’t think all forums need to be a platform for discussing all issues. We should restrict LotC’s scope to LotC and related topics. Besides, political discussion can take many forms, including advocating certain things the majority of people find distasteful (violent revolutions, genocide, eliminating age of consent laws, executing heretics, etc.). If we allow political debate, we get into the dangerous territory of forum moderators deciding the Overton Window for legitimate discussion. Either that, or we allow members to openly advocate those things on the forum, which would reflect poorly on us for new members. I sincerely doubt anyone is anyone is going to change their strongly held beliefs based on a forum post on a fantasy Minecraft roleplaying server. It would just be an avenue for more toxicity. In summary, I’ve been in communities with rules against political discussion that function perfectly well. This should be one of them.

Added two new restrictions: "Obtaining a Dark Arts subtype or connecting to another Deity instantly breaks an invoker's connection with the Congregation of Saints." "Users of Intercession Magic may only request a limited number of miracles. No invoker can petition for more than one miracle of T1 or T2 strength per IG month (RL day). Additionally, no invoker can use more than one miracle of T3, T4, or T5, strength per two RL weeks. While the saints are merciful and generous, they emphasize that miracles alone cannot bring souls to the Seven Skies."

I'm considering three additional limitations at this point: No character can possess more than two Intercession Magic subtypes. Limiting the number of miracles requested per IG month to the player's highest tier in any Intercession Magic subtype. e.g. An invoker with T3 Ars Magna and T2 Ars Notoria could not request more than three miracles total per RL day. Expounding upon what qualifies as sin, and prohibiting invokers from using Intercession Magic while in a state of unconfessed sin. This is the most difficult to implement because codes of conduct are up to some interpretation. Does it qualify as theft to seize taxes by force? Is it murder to carry out an execution ordered by your king? Please offer feedback if you're interested :)

I've edited all of these miracles, removing flavor text, and adding limitations or specificity where you suggested it. I also updated the Lesser Miracle of St. Emma. Thank you for your critique :) Towards your earlier comments, I think a restriction on how many subtypes a person can have would be fair, but I'd set it at two rather than one. It's meant to be a standalone archetype, so a person who only has Ars Magna is only going to be able to cast 15 spells even at T5. The "can't petition for a miracle" just means that the invoker should say "I'm going to ask St. Tobias for generosity" rather than "I'm going to ask St. Tobias to multiply this food." @The Pink Lion The problem I have with multiple emotes is they have a tendency to clutter the chat and not add anything to the roleplay. Having dealt with Void mages before, the impression I've always gotten is that any emotes beyond 2 or 3 were an annoying formality. Maybe we could decrease the power level another way, such as by setting a hard limit on the number of miracles used per day or per discrete encounter? @Sug I'm glad you like it :) How were you planning on playing him? Because I'd hate to steal your character, but I think you'd have to be ET to play a supernatural creature like a saint. (Not that I intend for ET to play your character for you) I can replace Jude with someone else if you'd like, though. @Mephistophelian As far as "everymagic" goes, all magic subtypes overlap to some extent. This subtype sacrifices flexibility for variety (I like to say that it's broad, rather than tall.) The First Miracle of Exd. Siegmund, for example, can only glimpse a place or person at the level of a T1 Moongazer. It cannot do anything else a Moongazer can do, including glimpsing them as a T2-T5 would. Likewise, many miracles such as the Lesser Miracle of St. Emma, have flavor requirements. In that example, the miracle only functions for a group of unskilled warriors. It simply won't work for one unskilled warrior, several skilled warriors, or so forth. @drfate786 Mental magic is capable of extracting information directly from the target's mind, while this only prevents them from speaking lies. You were right that the miracle's description is not specific enough, so I've adjusted it accordingly, and required the listener to be speaking directly to the invoker. Regarding the power levels of T5 miracles, please remember that each of these subtypes has only three of each tier of miracle. So while it is powerful that the Third Miracle of Exalted Owyn can blind people, that ability is equally in the grasp of T5 Illusionists, who can also do all kinds of other things. The current miracles only seem powerful because I have described them so specifically, rather than leaving it up to the invoker to decide what he considered a T5 spell vs. a T4 spell.

I was going to wait until I had more feedback to respond, but I will say that the mass teleportation thing is leftover from a previous draft. I just removed it. How does it sound to require at least 1 emote, plus tier level, for each miracle? So a T1 miracle requires two emotes, while a T5 requires six. I can add redlines to every miracle if necessary. I'd probably do them as comments on a google doc, so they don't form a 45-line long list of bullet points.

ARS NOTORIA: MIRACLES OF TRANSCENDENCE T1 Lesser Miracle of St. Amyas By supplicating the wisdom of St. Amyas in herblore, the invoker receives insight into the herbs necessary to treat a single affliction of his choice. Lesser Miracle of St. Adrian While holding a Lorraine Cross aloft, the invoker reflects on the rhetorical prowess of St. Adrian. He becomes more eloquent in speech, and his voice carries farther. The saint may intercede further, encouraging the invoker to speak of a certain matter or address a specific person, without specifying why. First Miracle of Exd. Siegmund While meditating on the wisdom of the Scroll of Auspice, the invoker may request the clairvoyant abilities of Exalted Siegmund, thereby receiving a brief vision of a place or person of his choice. [As Kha moon-gazing; cannot meta.] T2 Miracle of Blessed Jude of Cyriaum By beseeching the favor of Blessed Jude of Cyriaum, the invoker shares a bit of lore in return for knowledge relevant to the situation. Blessed Jude only knows what he knew in life, and what he has been told by venerators since his death. Lesser Miracle of St. Theodosius Over the course of a lengthy meditation, the invoker calls on St. Theodosius to communicate a message to another person. It takes the form of a visual sign, such as a dove flying overhead, or a whisper issued into the mind. [Equivalent to sending a bird through PM.] Lesser Miracle of St. Godwin of Paradisus While chanting verses from the Holy Scrolls and holding aloft a cross, the invoker calls on St. Godwin to ward away an incorporeal being, such as a wraith, ghost, or elemental spirit. T3 Lesser Miracle of St. Joren By continuously chanting a prayer to St. Joren, the invoker gains his aid in resisting the same trials that saint faced while imprisoned: icy cold, starvation, and torture. Greater Miracle of St. Adrian By calling on the righteousness of St. Adrian’s theological works, the invoker enhances his authoritative presence, magically compelling his listeners to speak only the truth. Whoever addresses the invoker cannot lie, though they may omit important information, mislead, or remain silent. Second Miracle of Exd. Siegmund While chanting the Vision of Strife, the invoker calls forth an image of their place in the world-to-come: the evil fight a hopeless battle against the servants of virtue, while the good are rewarded with eternal life. Suddenly, they become aware of their most serious unconfessed sin. Particularly grave sins are accompanied by the audible voice of Exalted Siegmund: “Repent!” T4 Greater Miracle of St. Amyas As part of an evening vespers, or during the administration of a last rites, the invoker requests the same miracle that protected St. Amyas’ corpse: a single cadaver is preserved from natural rot until the next new moon. Occasionally, St. Amyas marks his favor by preserving the cadaver forever, accompanied by the smell of roses. Greater Miracle of St. Theodosius By singing a hymn to St. Theodius while in the presence of ink and parchment, the invoker produces a copy of the Scroll of Virtue, as that saint did when converting the Raevir people. All copies created are written in the native tongue of the Raevir, even referring to the Creator as “Godani” Greater Miracle of St. Godwin of Paradisus As part of a lengthy prayer, the invoker calls upon St. Godwin to consult with the ghost of a dead descendent. The saint travels to whatever place the spirit inhabits, informing it of the invoker’s questions and returning with an answer; though the saint will not lie, the dead may. If the individual’s spirit is neither on this plane nor in the Seven Skies, St. Godwin cannot find it. [Consult a GM] T5 Greater Miracle of St. Joren By reflecting on the strength of St. Joren while he was held captive by Harren the False, the invoker becomes immune to physical harm so long as he remains immobile and silent, kneeling in prayer. Miracle of Blessed High Pontiff Daniel I While meditating on the sagacity of Daniel the Reader, who commanded the translation of the Holy Scrolls, the invoker is enlightened with the ability to read and write in Common, Flexio, Elvish, Orcish, and Dwarvish. Third Miracle of Exd. Siegmund By beseeching the near-infinite wisdom of Exalted Siegmund, the invoker receives guidance in a matter of import. He hears a single word, such as “loss”, “reward”, or “truth”, which indicates the outcome of a future decision. [Consult a GM] ARS MAGNA: MIRACLES OF GRACE T1 Miracle of Blessed High Pontiff Adeodatus By blessing a cask of wine in the name of Blessed Adeodatus the Simple, the invoker endows the drink with holy merriment and joy. Those who taste it are overcome with fraternity, and raucously celebrate the virtue of the Blessed. Adeodatus sometimes manifests as a vision, joyously egging on the participants and sharing tales of merriment. Miracle of Blessed Thomas Denims As part of a sacrament of consecration performed on an abbey, church, home, or other building, the invoker calls on the protection of Blessed Thomas Denims. The structure stands stalwartly against weather and fire, and wards off minor supernatural beings of evil intent. This miracle fades after a saint's year. First Miracle of Exd. Godfrey By invoking the guidance of Exalted Godfrey in the course of a coronation or investiture, the invoker invests the receiver with holy insight and authority. Occasionally, during evening prayers, the receiver will receive a 1-3 word piece of advice from the Exalted, such as “Seek virtue always” or “Pursue justice”. [Consult a GM] T2 Lesser Miracle of St. Daniel While holding aloft a wooden staff, the invoker supplicates St. Daniel’s protection and guidance in travel. All who walk with the invoker do not lose their way, and are protected from inclement weather. Lesser Miracle of St. Godwein of Hunsthill By singing a hymn to St. Godwein in the course of a mass, the invoker compels all in his parish to speak truthfully and act virtuously. Each feels as if the patron saint of honesty watches over them; lies burn on the tongue, impious jokes fall flat, and drunkards are carried home rather than encouraged. This miracle’s effects continue so long as the mass proceeds unhindered. Lesser Miracle of St. Julia In the course of a sacrament of matrimony, the invoker supplicates St. Julia to provide the newlyweds with strength and love for one another. So long as they remain faithful, each always knows when the other is in danger. [Equivalent to sending a bird through PM.] T3 Lesser Miracle of St. Everard As part of an evening vespers or last rites, the invoker may call upon St. Everard to protect a corpse against desecration, as the saint’s was. Until the next new moon, a single cadaver cannot be risen as undead, and is immune to all attempts to dismember or curse it. Lesser Miracle of St. Tobias of Sarkoz While requesting the generosity of St. Tobias, the invoker blesses a feast, meal, or cauldron in his name. Those who partake of it find that the meal does not diminish until all participants have had their fill. To the virtuous, this food tastes like the fine meal of a king; to the sinful, it crumbles like ash. Second Miracle of Exd. Godfrey As part of a sacrament of consecration, the invoker sanctifies a touched scepter or crozier in the name of Godfrey, patron of dominion, justice, and glory. A sinful man who touches the item feels it burn like fire, while an unlawful pretender finds it slips from their grasp. T4 Greater Miracle of St. Daniel By striking a wooden staff into the earth, the invoker calls on the strength of St. Daniel to discover a wellspring. Until the staff is withdrawn, pure water pools beneath it in a slow trickle. Greater Miracle of St. Godwein of Huntshill By touching a cross to an afflicted person and speaking the name of Godwein, the invoker arrests the spread of any plague or affliction of the skin. Corrupted flesh falls away, pox recedes, and leprosy is cured wholesale. Greater Miracle of St. Julia With a prayer to St. Julia, the invoker beseeches the saint’s mercy for a wounded individual. The receiver finds his pains alleviated, and his wounds heal twice, or even thrice as fast. Occasionally the Wife of Horen personally manifests; her tears heal even the most grievous injuries. T5 Greater Miracle of St. Everard As part of a mass, the invoker calls on St. Everard’s aid in protecting his parish from persecution. For as long as the mass continues, and the parishioners remain immobile and silent but for prayer, they cannot be harmed. Greater Miracle of St. Tobias of Sarkoz As part of an evening vespers, the invoker leads the faithful in begging the beneficence of St. Tobias. On the morrow, all are overcome with charitable spirit, desiring to share their food, clothes, and wealth with the less fortunate. The saint occasionally shows his special favor by mystically increasing the business acumen of charitable merchants. Third Miracle of Exd. Godfrey As part of a mass, the invoker blesses a crown or laurel with the dominion of the Exalted Godfrey. Whosoever wears the blessed item finds increased mental fortitude, resistance to supernatural taint, and a strong tendency to avoid sin. Within his area of rightful rulership, the wearer’s voice rings with holy authority. ARS GLORIOSA: MIRACLES OF STRENGTH T1 Miracle of Blessed Vladislav As part of a sacrament of consecration performed upon a shield or buckler, the invoker supplicates Blessed Vladislav to strengthen it. The shield darkens, and becomes as the Blessed’s black shield; it will never shatter in battle. If the wielder carries it into war, Blessed Vladislav may manifest among the troops as they sally out. This miracle fades if the shield leaves the invoker's possession, although it can be used by a nearby ally. Lesser Miracle of St. Thomas of Gaekrin As part of a mass, the invoker calls upon the leadership of St. Thomas to inspire men-at-arms to greater fraternity and unity of purpose. At the mass’ conclusion, listeners cooperate easily in any task, whether war or craft. First Miracle of Exd. Owyn By speaking holy words of exorcism, the invoker strengthens his weapon against supernatural beings such as the undead and Aengudaemons, and hardens his armor against their retaliation. Objects blessed in such a way glow with bright light until taken off or sheathed. The miracle is undone if the items leave the invoker’s possession. T2 Lesser Miracle of St. Lucien By calling upon the name of St. Lucien while in possession of a long weapon such as a pike or halberd, the invoker transforms the implement into a copper vexillum, bearing a linen flag of the invoker’s choice. The saint may intercede further by topping the vexillum with a golden Kaedrini cross. The miracle is undone if the items leave the invoker’s possession. Lesser Miracle of St. Emma While leading a group of unskilled warriors such as fishwives or peasant levies in prayer, the invoker requests that St. Emma guides their hand. While acting in defense of their home or a house of worship, listeners find that their blows strike like a trained knight's even if they have never fought before. Lesser Miracle of St. Edmond While mounted, the invoker holds aloft a pennant to beseech the guidance of St. Edmond. All horses under the invoker’s command gallop swiftly, and do not break formation at the sight of steel or scent of blood. T3 Lesser Miracle of St. Wilfriche As part of of a sacrament of consecration performed upon a mace or other blunt weapon, the invoker calls on St. Wilfriche to empower the instrument. When striking a possessed person, the weapon harms the indwelling spirit rather than the individual. This miracle fades if the weapon leaves the invoker's vicinity, although it can be wielded by a nearby ally. Greater Miracle of St. Thomas of Gaekrin While raising a sparrow standard during battle, the invoker offers a prayer to St. Thomas of Gaekrin. If they can see the banner, the morale of those under the invoker’s command is mystically reinforced, and they rally together. Additionally, the invoker’s voice booms across the field such that all under his command can hear it. Second Miracle of Exd. Owyn While supplicating the aid of Exalted Owyn, the invoker plunges a metal weapon into a blessed flame. It emerges alight with holy fire that burns the sinful; an innocent feels only slight warmth, while the wicked feel its burn like an inferno. A sinful wielder drops the weapon instantly, as its heat is too much to bear. This miracle is undone if the weapon leaves the invoker's possession. T4 Greater Miracle of St. Lucien While holding aloft a Kaedrini cross, the invoker calls on St. Lucien’s righteousness and purity. The cross is ringed with holy flame which drives away the saint’s enemies; any sapient creature which is not a member of the four descendant races feels the cross’ warmth like baleful fire, for St. Lucien considered these abominations. They cannot approach the wielder. This miracle is undone if the cross leaves the invoker's possession. Greater Miracle of St. Emma By calling on St. Emma to protect the weak, the invoker transforms ordinary household objects into weapons and shields suitable for the untrained. With a clatter, chairs fall apart into piles of wooden clubs, plates become simple bucklers, and small items are reformed into daggers, slings, and so forth. If a distaff is present, it becomes a white sword. Swords created in this manner return to their original form if the invoker leaves the vicinity. Greater Miracle of St. Edmond By calling upon the favor of St. Edmond in steerage, the invoker summons a strong wind that drives a fleet under his command in whatever direction St. Edmond wishes. While this usually lines up with the invoker’s desires, sometimes the saint has bigger plans. T5 Greater Miracle of St. Wilfriche By supplicating the zeal of St. Wilfriche, the invoker casts corruption out of a particular item or the surrounding area within a few steps. Curses and hexes dissolve, and evil beings such as Undead are repelled. The saint particularly abhors servants of Setherien, and manifests personally to drive them away with his black mace. The miracle is undone if the invoker leaves the vicinity of the purified items or the location of the corruption. Miracle of Blessed Peter Pavel As part of a prayer on the eve of battle, the invoker supplicates Peter Pavel to receive advice in strategy and warfare. The beatified offers a brief insight into a matter of his choosing; occasionally, he intercedes further by recalling a particular incident of battle he has witnessed in the past. Third Miracle of Exd. Owyn By holding a source of light aloft while reciting a prayer, the invoker blinds his enemies, as Exalted Owyn did to Harren the Defiler. If the invoker raises a hand in violence, as the Exalted did, the curse is lifted. This miracle is undone if the invoker leaves the vicinity of its targets, or if they flee.

INTERCESSION MAGIC By Viros Intro In the upper reaches of the Seven Skies, a nameless Aengul fulfills an ancient task. He, like all his brothers, was born in an instant: a spirit called forth during the dawn of all things. Unlike them, however, this spirit did not arrogantly burden the perfection of his birth with a name. Nor has he sought mortal worship--and who among all the other Aenguls and Daemons has never manifested, never once spoken? Faithfully, and for untold centuries, this silent servant has intervened in the deaths of the virtuous, calling their souls to his side to live on in glory and power, unified with him in worship of something greater. First was Horen, and all his disciples. More followed; Joren, Owyn, Clement, Godfrey, Adrian, Siegmund, Thomas, Jude, all these and innumerably more entered the Skies under his protection. Together they form the Congregation of Saints, granting the petitions of devoted mortals in the form of miraculous intervention. Intercession Magic is a new Deity magic archetype, specifically designed for members of the Canonist faith. Instead of connecting to a single “deity”, practitioners of Intercession Magic connect to the congregation of exalted, saints, and beatified in the Seven Skies. By supplicating the assistance of these saints, and by remaining virtuous and in good standing with the Church, the practitioner (called an “invoker”) may pray to saints for miracles. These miracles are unique because their outcomes are not under the control of the invoker (although they are under the control of the player); rather, the saint acts and determines all effects directly. Likewise, instead of a broad range of powers relating to a certain motif--such as Illusions, Water, or Healing--each saint grants only a specific set of miracles, relating to their portfolio. This is to allow invokers to access a range of minor abilities reflecting the diversity of the saints, without trespassing on other archetypes. Intercession Magic is divided into three subtypes, each with a rough theme. Ars Notoria are Miracles of Transcendence, which focus on insight, wisdom, and passive resistance. Ars Gloriosa are Miracles of Strength, which focus on displays of pious zeal, unity, and purity. Ars Magna are Miracles of Grace, which focus on healing, protection, and community. Each is associated with one of three Exalted; Ars Notoria with Siegmund, Ars Gloriosa with Owyn, and Ars Magna with Godfrey. The powers associated with the three subtypes are intended to communicate the ethos of their respective Exalted, and inspire players to engage others in Canonist roleplay. Initiation into a subtype is obtained by connection to the Congregation of Saints by the High Pontiff or a member of the Holy Synod (aka the Connector and the Teachers), who may also break a connection. The Congregation of Saints refuses connection to any person already connected to another Deity, and will not brook spiritual contact with anyone outside of the four descendant races. Additionally, undead characters or characters with knowledge of a Dark Arts subtype cannot use or obtain Intercession Magic. Obtaining a Dark Arts subtype or connecting to another Deity instantly breaks an invoker's connection with the Congregation of Saints. Ranks and Rituals Like other archetypes, Intercession Magic is divided into five tiers. Each tier represents increased veneration of the Congregation of Saints, and can only be accessed by dedicated emulation of the virtues of the Exalted, the Saints, and the Beatified. Generally, Ars Gloriosa emphasizes justice and strength, Ars Notoria emphasize wisdom and introspection, and Ars Magna emphasizes mercy and sovereignty. The archetype recognizes three ranks, Connector, Teacher, and Invoker. New Invokers can only be connected to or disconnected from the Congregation of Saints by a Teacher or the Connector. Likewise, new Teachers can only be raised to (or brought down from) that rank by the Connector. At any given time, there exists only one Connector--the High Pontiff. He may, through a sacrament, promote Invokers to Teachers, demote Teachers to Invokers, or sever an Invoker’s connection wholesale. When the Connector’s position is vacant, the living Teachers may assemble and conduct a holy ritual to select a new Connector from among their membership. In order for this ritual to be successful it must constitute the majority of all living Teachers participating willingly. It is important to remember that no Teacher, even when acting with others, can raise or lower someone to the rank of Teacher. Only a Connector may promote or demote a Teacher. When the Connector’s position is filled, the living Teachers may likewise assemble and conduct a different holy ritual which vacates the position of Connector, demoting the current holder to Teacher. It similarly requires a majority of all living Teachers participating willingly. Limitations Intercession Magic cannot communicate the infallible, ineffable will of the Creator, who acts of His own accord without consulting spiritual intermediaries. Neither can it confirm His existence, though the saints believe most fervently. Intercession Magic can communicate the sensible and goodly will of the Exalted, Saints, and Beatified, who will always advise mercy, righteousness, and the strict avoidance of sin. Intercession Magic cannot guarantee the outcome of future events. Although the saints and prophets know much, and can make good guesses, they are far from omniscient. Intercession Magic can make supernaturally accurate predictions and grant knowledge lost to the ages. The Congregation, and the nameless Aengul which lifts them into the Seven Skies, have seen much in their centuries watching over the world. Intercession Magic cannot grant innate power. A practitioner of this archetype humbly requests the aid of the Congregation of Saints, who dispense assistance as they see fit, and do not take presumption lightly. Intercession Magic can allow invokers to make use of incredible abilities that empower them to spread the good word of virtue. An arrogant user, who claims these abilities spring from his own heart rather than the charity of the Skies, may find himself disconnected or worse. A confused user, who worships the Congregation rather than merely asking their help, will only receive a saintly scolding. Intercession Magic cannot perform acts outside of those defined by the tier chart. While all saints and beatified look happily on veneration, they cannot grant new miracles without a subtype revision adding them. Invokers do not ever request a specific act; they simply petition the saint for "zeal", "succor", "protection", or so forth, and the miracle manifests as defined on the tier chart. Intercession Magic can be used in a variety of ways that encourages the user to be creative with the gifts of heaven, rather than make tailor-made miracles for his own purposes. Like all Deity magic, Intercession Magic places a toll upon the body and mind of the user. Constant contact with the Congregation of Saints distracts the mind, turning the invoker’s eye ever towards their realm; they may become preoccupied with particular verses of the Holy Scrolls, or trifling theological details. Likewise, the body becomes physically unimposing, even in practitioners of Ars Gloriosa, who may come to rely on miracles over force of arms. Invokers notice these changes, but generally consider them a sign of favor to be sought out. After all, the temporal world is the abode of sin. Users of Intercession Magic may only request a limited number of miracles. No invoker can petition for more than one miracle of T1 or T2 strength per IG month (RL day). Additionally, no invoker can use more than one miracle of T3, T4, or T5, strength per two RL weeks. While the saints are merciful and generous, they emphasize that miracles alone cannot bring souls to the Seven Skies. Saints and Sinners All members of the Congregation of Saints advise their petitioners to act mercifully and avoid sin. Since all saints are Canonists, they agree on what comprises sin, and--perhaps mistakenly--believe themselves to be correct on the nature of good and evil. To Canonist saints, the most grievous sins are the acts of murder, thievery, sexual immorality (which includes all carnal knowledge outside of marriage), lying, betrayal, apostasy, and idolatry, and the passions of covetousness, wrath, ambition, pride, and indulgence. They advise that while non-humans are permitted to worship foreign gods or no god at all, it is most praiseworthy to worship the Creator. If pressed, they will offer no proof for His existence, though they believe wholeheartedly and will happily profess it; rather, they emphasize faith and prayer. Likewise, while they are aware of the existence of their fellow saints and the Aenguls and Daemons of the Planes, they do not know what force brought them there, or why they were chosen above others. Though they may relate personal experiences, they decline to share any information which may be mistaken for new moral law or history; saints refuse to trespass into the realm of doctrine and dogma. Overall, saints tend to be brief in their interactions with mortals, and do not share anything except mundane (but possibly useful) knowledge, predictions of the future, and frequent reminders to act virtuously. Roleplaying Saintly Intercession Users of Intercession Magic are cautioned to remember that the powers it grants do not arise from the invokers themselves. An increase in tier does not indicate that the invoker is more personally powerful, virtuous, or wise, but rather that they have spent sufficient time contemplating the mysteries of the Seven Skies. As a user’s devotion grows, they become more attuned to the Congregation of Saints and may request more ostentatious interventions; however, no tier grants any inherent power to the invoker. Accordingly, all emotes should indicate that the user first requests a miracle, and second is granted it. No emote should imply that the miracle arose from the invoker’s own will; particularly, invokers should avoid announcing what they want specifically or what the saint should do. Instead, they make a general request, such as for purity, righteousness, guidance, or protection, and the saint responds as defined in the tier chart. This always requires at least three emotes: one where the invoker initiates the prayer or action, one where he or she requests assistance, and one where it is granted. For example: *Father Kristoff kneels in prayer, a copy of the liturgy written in Elvish before him. He prays to Blessed Daniel the Reader for sagacity in language. “Blessed Daniel, I beg your wisdom in sharing these holy words with my flock.” *Father Kristoff opens the book, and miraculously comprehends the foreign language. He reads the Hymn to Exalted Horen in Elvish to his parish. *Holy Ser Arthur leads the gathered levies in a song to St. Emma of Woldzimir, praising her mercy. He looks to the heavens and asks her assistance. “Patroness of battle, we beseech your mercy and counsel. Aid us in this conflict, that we might share the Virtue’s truth.” [!] St. Emma’s benevolent presence can be felt by those participating in the song. She will surely guide their hand in battle. *Sister Lydia begins to consecrate the newly-built home, sprinkling holy water at its threshhold. “Oh merciful Lord, we ask that your servant Blessed Thomas Denims protect this household and shield its inhabitants from evil.” [!] An aura of serene devotion descends upon the home. It will stand against strong winds and evil spirits. *Inquisitor Roland circles the room, muttering a prayer to exorcise it of wicked influences and fallen Daemons. Hearing a fell voice, he calls on Exalted Owyn’s purity. “Exalted Owyn, second prophet and nephew of Horen, I call on thee to cast out these enemies of Our Father.” *Inquisitor Roland draws his sword, which now glows with white light. It will certainly wound the supernatural interlopers. “Begone, demons!” *Brother Karl blesses the cauldron of stew meant for the poor, begging St. Tobias for mercy and generosity. “In St. Tobias’ time, friends, it is said that an empty stomach in Kralta was rarer than a chaste elf.” “And may that patron of charity see to our bellies as he has to so many others, in the Lord’s name.” *Brother Karl begins to ladle out stew, finding that the pot does not empty until every bowl is full. Disclaimer Please note that this is a significant departure from normal human religious lore, which focuses on the Creator almost to the exclusion of all else. We realize that is at odds with other server lore, and have accordingly made compromises with the archetype, adding significant ambiguity to the truth of his existence and turning the focus of our religion to the Exalted, Saints, and Beatified. This is not a vehicle for cementing human religious lore in server core lore. The only addition to server lore presented in this archetype is a new Aengul who intercepts particular souls before they enter the soul stream, pulling them to his side in the Aengudaemonic Planes.

[[Dez, mind PMing me your Skype? I tried to PM you, but I think your inbox is full.]]

When the price of iron is raised, people complain about armies fighting in cloth armor and it being unrealistic. When the price of iron is lowered, people complain that iron is too common and peasants have it. When there are fewer Minas, people complain about food being too expensive. When there are more Minas, people complain about there not being an effective economy. When horses are offered freely, people complain that peasants shouldn't have horses. When horses are scarce, people complain that new players expect be able to buy a horse. Personally I would rather have common iron and plentiful Minas than little iron and no Minas. At least when you have surplus supplies you can RP you have less than you really do.

Nobody would willingly accept being at a disadvantage in a siege because of weather.