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AndrewTech

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    Raul Freeman | E. Wittenbach | C. Novellen

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  1. CENSUS ECCLESIASTICUS AN OFFICIAL CENSUS OF THE CANONIST PRIESTHOOD 8th of Godfrey's Triumph, 1966 ISSUED BY RHOSYN CARDINAL CASICA Prelate of the Priesthood TO ALL PRIESTS OF THE HOLY MOTHER CHURCH, May God’s blessings be upon you! By the order of the Curia, we have deemed it fit and just to issue a Census Ecclesiasticus that is to be held within the ranks of the priesthood. This census shall provide valuable insight into both the future High Pontiff Caius I and to the Curia itself regarding the Church’s demographics as well as the health of our many dioceses. Furthermore, it shall also assist us in preparing and affirming a voter roll of the Church’s active and present clergy for the upcoming Synod. Please find a form attached to this missive. We request that you fill it out and tender it to the Office of the Prelate of the Priesthood at the soonest possible convenience. Thank you, and may God bless. [!] Copies of the missive would be delivered to cathedrals, churches, and monasteries throughout the seven dioceses of Canondom. Response forms to be filled out by clergymen of the Church would be delivered alongside them:
  2. LUX IN TENEBRIS A SERMON Given in the Ruins of St. Edmond’s Abbey 1965 There comes a time when we all must face the darkness of the night. Although that darkness comes in many different forms, it is nonetheless something that we have all had to face. Be it a journey down an unlit road, the death of a loved one, or an ongoing struggle within one’s very soul, we have all struggled at one point or another with the grim realities of our world. Today, a very real and tangible darkness lurks in the crevices of Canondom. Liches, the cursed, necromancers, the undead, and vampires abound every which way. The worst of these is the vile Gashadokuro, a foul creature that has already inflicted endless pain and suffering. Each day, they grow more restless. Every day, they seek to further their schemes against the realms of Man. And now, the Vicar of God has fallen at the hands of the Undine, the penultimate atrocity in a string of ghoulish tragedies engineered by the Deceiver and his minions. Although the wrechful creature which committed this vile act has been slain in righteous vengeance, and may God's divine agent Raguel be praised for it, the problem remains. Many have come to lose hope as the world bleeds. I speak of this bleeding quite literally, for these past decades of war have taken countless lives from their loved ones. Yet this bleeding is also spiritual, and it brings me great sorrow to admit that the humanity that we have inherited from our fathers is now but a shadow of its former self. The realms of man have reeled from a sickness of the heart which has festered for the longest time. Many have been loath to diagnose it, while others have simply swept it under the rug. We have lost our confidence, as a people. We have lost our pride, as a race. We have lost the ambition to better ourselves. We have lost our way. Today, we find ourselves completely and utterly divided. Even before the time of Exalted Godfrey, humanity was never so splintered as we now find ourselves. We have blamed each other for our troubles, and we have not risen to the challenge as our forefathers did. We bicker about love, and we bicker about war. We bicker about the Exalted and the Saints. We bicker about the direction of mankind and yet have done nothing to correct our flagrantly wayward path. And we bicker about who is our friend and who is our foe. Indeed, it might be said that we bicker about everything under the sun. In doing so, we have neglected our common enemy, those creatures which lurk in the night. But what is worse is that we have neglected the darkness which has consumed our own very hearts. Like a traveler lost on a moonless night, we have lost ourselves. And yet, despite it all, there is still hope. For within every heart, there is a light. A flame, which all the virtuous carry within them. In the Scroll of Virtue, Exalted Owyn says, “Verily, brother, the Lord GOD is the wisest GOD, and he knows all things, in darkness, in light, in the din of the market, in the silence of the mind.” -Gospel 3:16 This, of course, means that God is omniscient and knows all things. But I believe that this passage is also a warning that in these trying times, we must not succumb to our ignorance. We must not be quick to make new enemies where they did not once exist. Verily, I tell you the truth, the Deceiver delights when we are wayward. He rejoices when the faithful are at odds. He loves when that flame which resides within every heart is snuffled by our own hands. But in darkness, there is always a light. And we must never forget that each of the Exalted sought to bring humanity together, in common purpose. Within each human soul is a candle that burns, with the potential to be stoked and fostered into a torch. And when brought together as one, that light can never be undone. Let our common purpose be the repulsion of this ignorance. Let Canondom join together to dispel the great storm which has overcome us. Let us set aside our differences and unite to drive away the enemy at our gates, that which is truly foul. Help your brothers where you can, and do not be afraid of the dark. For together, we are strong. United, we are powerful. But divided, we shall fall. This is what Exalted Godfrey understood so well, and it is what we must understand now as we rise to face the challenge before us. May the light of our Lord guide us, be it found in the fire of our hearths or in the stars of the night sky. And may he lead us to victory over the darkness, that humanity might not be lost unto us. Written and Delivered by Rhosyn Cardinal Casica
  3. "That poor lad must bear such a burden upon his shoulders. I hope this enables him to able to find his peace," An old sorceress remarked as she heard rumors of this.
  4. I think I agree with most everything you've said here. Honestly, I believe that staff should start by 1.) publishing activity data again and 2.) enforcing activity checks to try to get this problem of overbloat under control. I also think it might be healthy to distinguish different types of nations as well though. For instance, all nations, no matter their size, are currently considered to be "realms." Last map, settlements existed as well, which were traditionally very easy to create but didn't enjoy the same privileges as a nation. To correct this problem of overbloat, I would propose the return of settlements. Settlement status should theoretically be as easy to get as a realm in the current application process. However, settlements should only be allowed to hold a single tile under this classification. To incentivize remaining a settlement, I would suggest dropping upkeep to 100 minas for their tile. A separate application for nations, or realms if you really wanted to keep the name, should be implemented to be able to have a multi-tile nation. If you grow to the point that you can afford bringing on vassals or buying more land, then it should be easy to compete in a more rigorous applicatory environment and pay more maintenence dues. By reclassifying all of these one-tile states as settlements, nation overbloat will diminish, and new nations will be disincentivized from forming outright.
  5. I remember back in the prehistoric era when there were only like, five or six racial nations. But they weren't boring like you'd think they would be. Rather, almost all of these nations had vassals or settlements within them of some sort that each interacted with one another to contribute to the narrative. Rebellions happened yeah, but they created roleplay, and it was so hard to wage a successful one due to so many active groups being within these large nation-states. All these different groups interacted together and created stories together, because they were in the same roleplaying ecosystem. It's easier to remain in your own little ecosystem, but contributing to a wider one bring more fun and satisfaction. Now we don't have any "big" nations with diversity like this anymore. Instead, we have 24 smaller states, at least 12 of which would have been settlements under a larger nation like Oren (gone) or Malinor (gone) or Urguan (severely depleted). Coincidentally, roleplay quality has also gone down the tubes because groups don't interact with each other, leaving slice of life RP or PvP activities to be the only alternatives. Both of which are poor replacements for dynamic, narrative driven roleplay empowered by interesting characters. I 100% agree with this. You don't have to be an NL to enjoy roleplaying with your friends. In fact, I'd argue that the "townie" mindset the server tends to have is very harmful. It can often be a lot more impactful and memorable to do something on a smaller scale within a nation as a guild, or an organization, or a small vassal that fulfills a niche while still being able to roleplay in a nation capital and benefit from high activity levels and recruitment opportunities for their own projects... ...Which brings me to this. Being part of another nation isn't shameful. In fact, it can be symbiotic and mutually beneficial to your group and theirs! And if your group ends up being absorbed into that nation, it really isn't a big deal so long as they're having fun and creating compelling narratives. We play on this server to make stories and have fun with our friends, at least in theory, and geopolitical roleplay should be only one aspect of that. Also, these many nations would probably do a lot better if they weren't all inactive square-like megacities. For the love of all that's good, if you're a small nation PLEASE make a build for a small nation. Don't build Johannesburg when you have a group of 12 players, build a village or town! TLDR: Too many nations, nation bloat bad. Reject mega-kingdom, return to vassal village or guild!
  6. MC Name: Dixie_Serenade Discord: AndrewTech101 Image: Description of Image: A sketch drawn in roleplay as a gift from the Queen of Petra to my character and her mentor. Will hang framed in her office IRP as a keepsake. Dimensions: 1x1
  7. I too agree that this decision was unfortunate, I just hope that tonight's feedback is taken into account.
  8. #freetheET2024 (remove realm RO safeguards on event STs for consequential events plz)

    1. Show previous comments  2 more
    2. monkeypoacher

      monkeypoacher

      except ROs aren't "players trusted in that specific community," they are usually nation leaders or their petty lieutenants. how do we trust that they are making the call in good faith?

       

      I would be fine with a system based on consent for roleplay (you want to burn my house down, we have to agree on a time and fight for it) because at least it people who are directly interested in the RP decide how it plays out. usually the nation leader/region owner whatever is interested in not having their next Lavish Court Banquet interrupted, and says no.

    3. squakhawk

      squakhawk

      bro et literally have no restrictions except not playing deities and shit without permission someone could flatten haense if they wanted to idc

    4. AndrewTech

      AndrewTech

      That's great to hear, apologies for my ignorance. Love u Squak ♥️

  9. I agree with you in that that the server needs more consequences. However, they need to be consequences that generate roleplay and create memorable experiences that contribute to the narrative. There's a difference between actions that create memorable and fun experiences and harmful discouragement to people trying to do that, and there has to be a balance... ...Which, is why I don't think it should be a big deal to remove the restrictions in place on the event side of the ST from altering the world space. After all, if we can trust war bands to "vandalize" (actually arson) buildings in good faith during a war raid without RO approval, surely our server's best writers should also be allowed to do so? Not trying to get onto you btw bc I do agree in sentiment, I'm just tryna make a point. I'd just like to see moderation step outside of their usual comfort zone and work to address problems pertaining to the staleness of the server rather than leaning into the increasingly factions aspects of it.
  10. Absolutely. This is unprecedented in at least 4-5, maybe even 10-11 years of LotC history.
  11. I'm a little confused here. So far as I know, and maybe things have changed since I was on it, the Story Team isn't allowed to unilaterally damage player nations without Realm Leader permission for the purpose of weaving a cohesive narrative for the server. Yet random groups are seemingly allowed to randomly burn buildings down without notice outside of war raids now? I'm sorry, but in the absence of pasting and with the extremely high cost of LC, this sounds like it could end up be severely damaging to roleplaying groups. Arson isn't vandalism, it's classified as something entirely different by most people for a reason, and the legalized destruction of roleplay facilities like this without any sort of cool down or safeguards sounds like a recipe for disaster. It would be very easy to say, burn a guild hall down, wait for it to be rebuilt, and then be burned down again in like 3 days with an absolute minimum of RP interaction. It'd also be easy to use this clause to harass groups in a highly damaging way into simply giving up their projects all together with minimal RP reasoning. It would be my hope that if this is going to be the way things are going to be, y'all would consider giving the event side of the ST similar wide ranging powers to destroy or alter territory within nations without PRO or RO approval (maybe subject to ET manager approval) to promote consequences and improve the server's ailing narrative. Otherwise, this just seems like it's gonna become a tool for raiders and bad faith actors to punish and harass roleplayers who choose to go it alone without the backing of a nation. Everything the staff does should be done to promote roleplay. I'm entirely down to add realistic consequences to it, but if the ST isn't given the same powers as players, it seems like this isn't being done with that intention.
  12. STUDIUM DUX ECCLESIASTICAE AN ACOLYTE’S GUIDE TO THE PRIESTHOOD AND STUDYING FOR EXAMINATIONS 10th of Harren's Folly, 1957 AUTHORED BY RHOSYN CARDINAL CASICA Prelate of the Priesthood I.) INTRODUCTION Greetings, acolyte! If you are reading this, then you’ve probably either an interest in, or have already decided to, dedicate yourself to joining the priesthood of the Holy Mother Church. The path which lays ahead of you is a blessed one. Being ordained to the Priesthood of Owyn to perform our holy sacraments is one of the greatest honors to be had within Canondom. As an ordained priest, you will one day become a guardian of the very soul of humanity in the same tradition as that of Evaristus and Clement. However, you will first have to prove that you possess a thorough understanding of the Holy Scrolls, Canon Law, and theology before you receive the sacrament of ordination. In recent years, this has been done through administering a rigorous test to gauge the knowledge of candidates for the priesthood and affirm their qualifications therein. This can often be an overwhelming process to those who are unfamiliar with the Mother Church’s many institutions. Therefore, in order to better educate acolytes and the public at large about the Church and our faith as a whole, I have decided to publish this study guide for the purpose of providing a clearly defined path to entering the Church and studying for the priesthood examination that you will eventually have to take to join our ranks. While this pamphlet is not meant to be a replacement for a thorough education beneath an experienced clergyman in any way, it is nonetheless a useful resource for any acolyte wishing to learn more about the essentials of our faith. II.) THE HOLY SCROLLS If you haven’t already had a chance to properly read them, the Holy Scrolls are an obvious first place to start. Any priest of the Church of the Canon must have a robust understanding not only of what the Holy Scrolls are, but of what each of the Exalted imparted unto humanity as well. These scriptures make up the foundation of our faith and are critical to an acolyte's education. Furthermore, they should be thoroughly discussed with your mentor, as different rites hold differing beliefs. While you needn’t memorize these writings, it is important that you understand what is said within them so that you can minister to your parishioners to a high degree and cite examples from the scriptures to offer guidance to your respective flocks. You should always have a copy of the Scrolls on hand to recite passages and refer to for guidance when ministering to your parish or engaging in missionary work. These are the most important pieces of literature to know, and the ones to which you will most often be referring to throughout your interactions with the laity. III.) THE CATECHISM The next most critical document to understanding the Faith is the Catechism, which explains the many doctrines and beliefs of a good Canonist. While it has primarily been designed to educate the laity, it is all the more critical that the average clergyman understand these core tenets of our faith. Although the Catechism does not answer all questions about the faith, it does provide answers and guidance regarding its most basic and important tenets. It is a good place for any acolyte to begin their studies due to how it articulately explains the faith. The Catechism should also be kept close to hand by a priest to administer to laity throughout one’s parish or for use in the field as a missionary. IV.) DOGMA AND PRINCIPLES OF THE CHURCH Beyond the catechism, the Dogma and Principles of the Church can greatly enhance the clerical studies of any prospective acolyte. It is an especially important document that can help acolytes to understand the philosophical underpinnings of our faith. Some of the most important of these include defining the Holy Light of the Godhead and many of the other conceptual definitions that are referred to in theological discourse. V.) CANON LAW The Codex Iurius Canonici, or Canon Law, constitutes the ecclesiastical legal code of the Church of the Canon. This legal codex defines the responsibilities and duties of various members of the clergy including monastics, priests, bishops, archbishops, cardinals, and even the High Pontiff. It is also the instrument by which the Curia is formally organized. Additionally, Canon Law outlines our tenets of morality within the faith. It provides definitions for various sins and elaborates upon how the Church views various types of magic. As the previous documents provide a foundation for the faith’s theological underpinnings, so too does the Canon Law outline the legal underpinnings of our faith. It is very important that prospective clergy have a sound understanding of Canon Law in conducting their spiritual duties, though they need not know it by memory. VI.) BEHAVIOR & CONDUCT A priest must always remember that he, or she, is often seen as the most recognizable and approachable representative of the Church within their parish. Even the actions of a traveling cleric may affect the Church’s reputation in either a negative or positive manner. As an ordained member of the priesthood, you must always remember that you are one of God’s ambassadors. It is important to remember that a cleric has three penultimate duties, all of which must be balanced and fulfilled. Their first duty is to God and to the teachings that he has handed down in the form of the Scrolls. Their second is to the High Pontiff and to the ecclesiastical leaders of their local dioceses, the anointed representatives of our Lord and their immediate superiors. Finally, their third is to the spiritual well-being and safety of the flock that they minister to, which God and his representatives have tasked them with attending to and caring for as their shepherd. While this is not a formal part of the examination for the priesthood, it is nonetheless critical that a priest be able to demonstrate both integrity and piety throughout their lives. Failure to demonstrate this integrity during your time as an acolyte, or as a priest thereafter, may be grounds for punishment or dismissal. VII.) CONCLUSION While this Study Guide is by no means a comprehensive manual on how to be a good priest, I nonetheless pray that it will serve to inspire and assist prospective acolytes of all rites and traditions within the Church in their studies. Furthermore, it my hope that this “roadmap” of sorts will help those who are interested in a career with the Church and in serving God to get started in the profession. While the process of becoming a priest can certainly seem daunting at times, the Third Sky awaits those who spend a pious life in God’s service. Should any questions be had about the examination or the process of ordainment, I would encourage readers to direct their questions to the Office of the Prelate of the Clergy for further guidance. Those who wish to take the test should also contact them at their leisure.
  13. Before an altar within the ruins of an arsoned Church, a young priest wept relentlessly as she prayed for her mentor's soul throughout the night.
  14. ON THE MONOTHEISM OF OLD MALINOR Luis Francesc Jacint-Almeida i Martin NORTHERN GEOGRAPHICAL ACADEMIC PRESS 8th of Sigismund's End 1951 IC | 155 SA I.) INTRODUCTION AND BACKGROUND Dear reader, It is widely accepted that the elves of today are a multiconfessional group, with religious affiliation predominantly divided along ethnic lines. These denominations have become irreversibly entrenched, consequent to multiple generations of instability, interethnic conflict and sectarian violence. Below I have provided a cursory overview of these religious groups, listed by prevalence: ● Aspectism is the animistic faith of the wood elves, focusing on the ritual worship of the Wild Gods, the eponymous ‘aspects’ of Cernunnos and Cerridwen. The foundation of Aspectism is the sacredness of the balance of nature, and the religion’s precepts are evangelized by druids, of which there are uncountably numerous sects, known as ‘circles’. ○ Nemiisaeism is the forbidden worship of Nemiisae, the ‘third Aspect’ and a spider goddess, by the otherworldly Mori’quessir. This deity is considered a demon by mainline Aspectists and her followers are largely shunned as cultists who practice blood sacrifice. ● Maehr’sae Hiylun’ehya is the nontheistic philosophy of the high elves, centering around the teachings of the ancient prophetess Larihei, with an emphasis on the acquisition of knowledge and the preservation of racial purity. With no particular reverence for any personified high power, this religion has no clergy, with its propagation entrusted to secular teachers and scientists. ○ Ivarilism is a schismatic movement within the Maehr’sae Hiylun’ehya with a greater focus on martial prowess than cleanliness of lineage, adhering to the instructions of Ivarielle Ibarellen. It was primarily practiced in the fallen states of Celian’or and Talar’nor. ● Ancestorism is an ill-defined, general term referring to multiple separate religions practiced by different dark elven ethnoreligious groups, among which the primary linkage is worship or veneration of legendary, ancestral figures. ○ Maehr is the worship of the full pantheon of ancestral dark elves, presided over by the chief gods of Velulaei and Uradras, with each patron ancestor personifying a different domain. This confession is presently adhered to by the Nor-Velythi, the sole dark elven ethnoreligious group with a sovereign state. ○ Shamanism is a foreign orcish tradition, popularized among the dark elves over centuries via a syncretization between Krugmari spirits and elven ancestral souls. Some limited evidence suggests it originates from dark elven slaves resident in Krugmar. ○ Kervira is the exclusive worship of Luara, a moon spirit. Adherents of Kervira consider Renelia, Velulaei’s daughter, to be a prophet. The sacred text of Kervira, the Tir’sae Renelia’onn (common: Law of Renelia) is one of the few extant writings codifying an Ancestorist religion. ○ Kheltiruai is the ritual veneration of the triumvirate of Khel, Koltira and Velulaei, who are considered to be living gods rather than ancestral spirits. ○ Azulism is a mysterious philosophy first propagated by Azul, Velulaei’s cursed son, and is generally thought to be extinct. Over the course of my latest research, I have endeavored to chart the history of these developments and formalize an anthropological summary, from the human perspective, of the manifold philosophical movements of the people of Malin. That greater work remains unfinished. However, it has given rise to several secondary questions. Firstly, what predated these traditions, and secondly, how can they be traced back to the historical era of old Malinor, when all elven races stood united under one sovereign realm and a relatively unified system of government? II.) THE FOUR BROTHERS Though it is most commonly attributed to human confessions (owing largely to the Church of the Canon’s veneration of Horen as the First Prophet), the tale of the Four Brothers is a creation story present in different forms across all four descendant civilizations. The original excerpt describing the Four Brothers and their travails is embedded within the Writings of the Wandering Wizard[1], the eponymous author being more commonly known as Availer. This is the oldest extant text known to any scholar and a critically important primary source for the primordial history of Aegis, the first realm. This work would later be incorporated into the Church of the Canon’s catechism by way of the Scroll of Gospel[2], inadvertently leading to its widespread, erroneous identification as a uniquely ‘human’ creation story, despite its original applicability across the mortal races. Significantly, Availer’s chronicle centers around 'the One and Only [...], the merciful Creator of the Seven Skies', who was 'all-knowing', omnipotent[3] and created the first mortal being by '[blowing] his own breath of existence into [a] hollow shell'. This ‘first mortal being’ - and his later female companion - were the parents of the Four Brothers, of which the eldest was indisputably Malin, followed by Krug, Horen and Urguan. Availer’s histories - at the time of old Malinor central to all descendant races and widely accepted as unimpeachable - clearly pave the way for the development of a set of monotheistic traditions, revolving around the worship of the 'merciful Creator of the Seven Skies'. However, this is evidently not the situation at time of writing. Despite the pan-racial framing of the creation story, of the major confessions only those practiced by humans generally hold the Creator (i.e. God) as the central object of their theology. My first contention is that the elves of old Malinor adhered to a monotheistic faith, as proselytized by Availer, and that mass conversions away from this religion occurred (comparatively recently by historical standards) in the last four centuries. My second argument is that these elven monotheists may still exist in some capacity, potentially as a distinct ethnoreligious group from their kin, given their race’s recorded tendency towards sectarian division. III.) AVAILER AND THE CLOUD TEMPLE The Wandering Wizard’s inestimable repute within the descendant realms, including amongst the elves of old Malinor, should not be understated. Availer was ‘revered by all who stood in the light’[4], using his abilities in the mystic arts to protect the mortals of Aegis, who he considered God’s foremost creations. His common name originates as a contraction of the Ancient Elven ‘av’ailer’, directly translating to his sobriquet of ‘wandering wizard’. The significance of this relates to the use of the honorific ‘ailer’ rather than the insulting ‘iler’ to refer to a wizard[5] - such was his esteem amongst Malin’s progeny that Availer was elevated into a new category above other sorcerers, whose kind were generally not tolerated amongst the elves of antiquity. In the setting of the Holy Princedom of Malinor, the Wandering Wizard offered trusted counsel to High Prince Native[6], imparting unto him the original law of the elves[7], and it was generally believed that his true nature (thought to be supernatural) was secreted in the libraries of the city of Laurelin[8]. By some interpretations, Availer even arranged Native’s union with Soriuss, procuring the elfess’ hand in marriage on the High Prince’s behalf[9]. What is less often discussed about the Wandering Wizard is his zeal in proselytizing a monotheistic belief in the Creator, who he alternately dubbed ‘the Great God of Aegis’ or simply ‘God’ in the shorthand. When a poorly-known dwarven hierophant named Rasun attempted to convert the Urguanites to an alternate pantheon, the Wandering Wizard furiously warned the following[10]: “All the people who do not follow the Great God of Aegis shall be branded heretics and a crusade led by the Great Cloud Temple of Aegis shall begin to cleanse the land of your heresy, who are you to create new religions and new gods? When the merciful God gave you life and freedom! Be wary heretics, you do not want the powerful temple [sic] an enemy of your people!” Availer chastising the Rasunites, c. 1300s. With this condemnation, the Rasunite movement ended before it began. This anecdote offers some useful context as to the Wandering Wizard’s strength of belief and how he perceived the worship of other deities amongst the descendants. However, far from considering him a fanatic relegated to the fringes of society, historical evidence suggests that the elves of Malinor perceived Availer as a wise, prophet-like figure, identifying with his teachings. Availer’s castigation of the Rasunites also illustrates the contemporary role of the Cloud Temple of Aegis and its monastic devotees. The Wandering Wizard’s polemic implies that not only was the ancient Cloud Temple dedicated to directly worshiping the Creator (the ‘one God’ mentioned in his monotheistic instruction), but that the Monks were committed to preserving this religion’s integrity by force of arms. This represents a significant departure from any modern understanding of the Cloud Temple as neutral, universal healers focused mainly on non-denominational charity, instead depicting them as militaristic enforcers of the faith. Moreover, the prospect of a crusade against religious nonconformists suggests that the Cloud Temple had the requisite sway among the descendant nations to call them to battle for this purpose - a task that would be laughable without some degree of monotheistic consensus and a doctrinal alignment towards Availer’s teachings. Consequently, the Wandering Wizard’s well-documented later conflict with the Ascended, the clergy of Aeriel, can be interpreted through a different lens. Theologians of most traditions generally consider Aeriel to be an Aengul, and therefore, a servant of the Creator (as far as he is acknowledged in these traditions). However, it is similarly accepted that the Ascended worshiped Aeriel as a god. In his journal, Availer paints a highly unflattering picture of the Ascended, accusing them of ignoring his counsel and retreating from the world to study the mystics of their patron[11]. While the Wandering Wizard considered that the Ascended’s charge was to protect the descendant realms from the mischiefs of the Deceiver - and was evidently willing to temporarily tolerate their religious disagreements for this cause’s expediency - it is apparent he grew to believe that they had become indolent and enthralled in esoteric practices[12]. Availer’s indifference towards Aeriel and avowed hostility towards the worship of other deities (including the Creator’s own Aenguls) further contextualizes his prophet-like role among the descendant nations of Aegis, suggesting that his monotheistic beliefs were widespread in realms like Malinor, where he retained outsized influence. IV.) LISSAR’S RECONSTRUCTION Recovering the Ancient Tongue of the Elves, the seminal work of Aerin Lissar and the primary source today for the Ancient Elven language[13], further illuminates this position from a linguistic perspective. First published circa IC 1319 at the time of the Holy Princedom of Malinor under the rule of High Prince Native, this text was the result of decades of contemporary archaeological research on the tongue spoken by Malin and his immediate companions. It is worth noting that Availer’s religious writings consider Ancient Elven (as spoken by Malin) as the first language formulated by the mortal descendants[14], though there exists a reasonable argument that Lissar’s academic reconstruction may contain certain dialectal variations from its precursor. In any case, it is Lissar’s Ancient Elven that is largely adhered to by the elves of today. Of particular significance is Lissar’s explanation for the Ancient Elven word for ‘sky’, that being ‘(a)caele’. With a plural suffix affixed, this word becomes ‘caelan’, which translates directly to ‘skies’ and indirectly, in Lissar’s view, to 'the Seven Skies, and with that, God'. Additionally, the author makes reference to the honorific prefix of ‘a-’, without which the word becomes 'disrespectful or insulting'. Lissar also mentions the phrase ‘Acaelan ahereh naean'leh’ (Common: Skies [God] favor you) as a common expression in Ancient Elven at the time of the Holy Princedom, likely cognatic with the modern human ‘God bless’ or ‘God speed’. These linguistic elements establish that the elves of Malinor had a clear conception of the same monotheistic God deified by Availer, identifying this Creator specifically with the ‘[Seven] Skies’ referenced in his writings. However, what role specifically this relationship with God played in their civilization and how it diverged into the elven polytheism of the present day both warrant further investigation. Given their endonymous use of the word ‘Acaelan’, I will tentatively refer to the practice of elven monotheism in old Malinor as Acaelanism and its adherents as Acaelanites. V.) THE MOOT OF 1314 The greater portion of elven records covering the period between Malin and the last days of the Holy Princedom of Malinor were lost with the burning of the Great Library of Laurelin. However, enough sources remain to piece together a vague history of the Druidic Order and their embrace of the dual aspects of Cerridwen and Cernunnos. The first written reference to Cerridwen and Cernunnos occurred around IC 1314, in a summons by Archdruid Petyr calling his coreligionists to a conclave, or ‘moot’[15]. The ostensible purpose of this moot was to discuss the dreams which had plagued all senior members of the Druidic Order. The meeting’s outcome was that the Order would subsequently adopt the sole worship of the Aspects, who had been divinely ‘revealed’ to the hierophants through their visions. This established the Aspects as the primary deities within the druidic tradition, laying the foundations for a form of proto-Aspectism birthed in the context of Aegis’ cataclysmic final century. However, prior to the Moot of 1314, Cerridwen and Cernunnos had never once been mentioned in druidic theology - much less considered gods in their own right. Far from being worshiped since time immemorial, the Aspects were new innovations, derived entirely from dreams. The themes which the Wild Gods would come to represent - chiefly the preservation of the balance and beauty of the natural world - had always been present within the druidic consciousness, but never personified as independent deities. This raises the question of what theistic beliefs were espoused in druidic teachings between the days of Malin and the Moot of 1314. VI.) THE DRUIDIC ORDER AND THE HOLY PRINCEDOM It may be useful to contextualize the role of the mainline druids in the Holy Princedom’s society. Initially, the Druidic Order served as priests, teachers and advisors within Malinor, and its members were predominantly of the elven race. They enjoyed high status and were revered throughout the realm as moral custodians and religious leaders, to the point where Lissar’s Ancient Elven lexicon describes the denigratory word ‘iler’ as applicable to any sorcerer ‘not a druid’, and therefore a ‘heretic’[16]. However, after accumulating substantial temporal power, the Order grew increasingly corrupt and became highly unpopular amongst lay elves. Some time following the Moot of 1314, the Druidic Order suffered a series of irreversibly damaging political scandals, with the High Prince permanently confiscating the council seats reserved for senior druids. Ebs Telrunya, an official of the Holy Princedom’s government at the time and a primary source for these events, writes of the Order’s headquarters being ‘a pit of filth and crime’, which was ‘all but sanctioned, and most certainly indulged in, by [Archdruids] Respiren and Dusk’[17]. By IC 1344, relations between the Holy Princedom and the Order had become untenable, representing the final break of the mainline druids from elven political society. When Archdruid Arik attempted to publicly berate High Princess Sythra Duskwind over a minor dispute[18], she simply declared: “You spout insults and then attempt to make a case with [sic] 'caring' for the forests. [...] You lost your pull with Malinor when the [council] seat of your insane Archdruid was removed. I was there for that decision. [...] The order has become corrupt and misguided. You have no influence here - not until you can speak with reason. Long ago, the druids were advisers and caretakers. Now they speak with venom, insults, and threats. You will be treated as any other order who does the same.” High Princess Sythra Duskwind, spoken at Normandor, c. 1344. These events hastened the separation of the Druidic Order from the state of Malinor, with the majority of druids going into exile to establish their own semi-independent petty theocracies (also known as ‘circles’), which largely remains the case today. The consequence of this was a long tradition of de facto secularism within Malinor and its immediate successor states, with no organized faith or dedicated religious leaders until the Irrinites[19] of the Principality of Laurelin formally codified modern Aspectism and established their own circle (inexplicably intertwined with that realm) in the early 1500s. VII.) ACAELANISM’S DECLINE AND THE PARTITION OF MALINOR Between the time of Malin and the Moot of 1314, the prevailing religion of the Holy Princedom of Malinor was a syncretic faith blending elven monotheism and pre-Aspectist proto-druidic traditions, and this philosophy can aptly be called Acaelanism. Historical evidence suggests that the Acaelanites primarily worshiped an omnipresent, omnipotent and omniscient God (as proselytized by Availer), believing that the natural world was attributable to this Creator, represented by the ‘[Seven] Skies’ in both a literal and otherworldly sense. The regard in which the elves of Aegis held Availer (and vice-versa) suggests that Malinor’s formal status as the ‘Holy’ Princedom was reflective of their theological role as the guardians of nature, interpreted as ‘God’s Creation’ in the temporal world. The Moot of 1314 resulted in the Druidic Order adopting the veneration of Cerridwen and Cernunnos to the exclusion of the Creator, and when these religious leaders departed Malinor shortly thereafter, the remnants lacked the institutional knowledge or political will to revive Acaelanite practices in any organized form. The new generation of elves in Malinor following the Druidic Order’s self-imposed exile were generally raised in no particular tradition, with little to no instruction in confessions either Acaelanite or Aspectist. Though some limited evidence suggests that foreign religions such as the Temple of Tahariae were able to gain a minority foothold amongst certain elven communities, most elves of Malinor and its successor states adhered to secular practices until Artimec Camoryn’s revival of a codified Aspectism[20] in the Laurelin of the 1500s[21]. This ‘gap in learning’ was the first of multiple factors in Acaelanism’s decline. Hitherto I have referred only to the broad classification of ‘elves’, with no distinction of ethnic group, on account of the Holy Princedom’s position as a unified, pan-elven realm. Firstly, at this time, the cultural differences between wood, high and dark elves were substantially less pronounced than they are today. Secondly, the precursors to modern wood elves unquestionably constituted the majority of Malinor’s population, and it was this group that held the most cultural and political influence in the realm. This illustrates the second contributing factor to the decline of Acaelanism - the creation of separate ethnoreligious identities amongst the high and dark elves, the entailing partition of the Holy Princedom and the death knell of elven unity. The aforementioned ‘gap in learning’ in the last century of Malinor created a space for new confessions, specifically those founded on divergent groups virulently opposed to any conception of a single elven state. Having rediscovered the ancient teachings of Larihei and the Maehr’sae Hiylun’ehya, most high elves of Malinor emigrated en masse from the Holy Princedom to form their own ethnostate built on these nontheistic ideals. This polity, known as the Silver State of Haelun’or, had achieved functional independence from Malinor from around IC 1335[22]. The small minority of high elves who rejected the Maehr’sae Hiylun’ehya and refused to emigrate became, in practice, culturally indistinguishable from the wood elven majority of Malinor, eventually fully assimilating. A distinct dark elven nationalism developed much more incrementally over the ensuing period, with most dark elves remaining an ethnic minority within Malinor and its successor states. However, this was substantially preceded by the establishment of a proto-Ancestorist religion centered around the worship of Velulaei, which by IC 1380 (at the latest) had taken firm root amongst dark elves around the known world[23]. While clearly present in Malinor, this proto-Ancestorism had little appeal to the wood elven majority of that state, who would continue in their largely secular practices. Records suggest that the first independent dark elven polity of the modern era, Darkhaven, was established[24] outside of the Holy Princedom around IC 1394. The stratification of Malin’s descendants into well-defined, separate ethnic groups eventually led to late-stage Malinor’s identification as a primarily wood elven state rather than a pan-elven one. The adoption of the Maehr’sae Hiylun’ehya and proto-Ancestorist philosophies amongst the high and dark elves respectively led to the full elimination of Acaelanite practices amongst these groups. No such national religious movements would occur amongst the wood elves until much later. Political division allowed for the brutal partition of the Holy Princedom in the 1400s, with its manifold successors (for example, the Principality of Laurelin) typically exclusively wood elven in their cultural character. Acaelanism was further diminished by the irreligious climate of the wood elven states, culminating in the Irrinites under Camoryn formally putting the matter of elven monotheism to rest with their embrace of a codified, polytheistic Aspectism in IC 1559[25]. (High Prince Native, depicted with a stylized representation of the Mother Tree of Laurelin.) Many elves educated prior to the Moot of 1314 continued to express their faith in Acaelan in their written testimony. In an account of the world a century prior, High Prince Native (himself a former druid) makes reference to the Creator regarding Aegis as ‘the land that birthed His creations’ and subsequently granting the descendants the boon of ‘soulstones’[26]. Moreover, following his abdication from the office of High Prince, Native spent fifty years ordained as a monk of the Cloud Temple[27], an organization established under an avowedly monotheistic tradition. Conversely, Telrunya[28] (who likely possessed some Acaelanite beliefs in his time as an administrator of old Malinor) describes the Creator in detached, purely academic terms by IC 1532[29], suggesting that many others converted away or otherwise distanced themselves from monotheism over the centuries. Despite this, Telrunya’s writings are replete with Acaelanite motifs, such as his thematic focus on the ‘Skies’ (Ancient Elven: Acaelan), perhaps reflective of ingrained practices unaltered by his shift to de facto agnosticism later in life. VIII.) ACAELANITE TRADITIONS AND PRACTICES Though this provides the necessary context as to the historical decline of Acaelanism, it does not offer enough insight as to its practices and traditions. Given the great proportion of records lost with the burning of the Great Library of Laurelin, any scholarship to this effect must be caveated on the basis of hypothesis, predominantly reliant on extrapolation from the few primary sources that remain. In contrast to Horen’s preeminent role in Canonism, Malin is barely mentioned in most modern elven traditions. For example, in the setting of the Maehr’sae Hiylun’ehya, he is little more than a teacher (and subsequent rival) of Larihei. Likewise, most dark elf faiths hold Malin to be solely the father of Velulaei, playing no other role in their ancestor worship than as her sire. Wood elven Aspectist teachings focus on Malin’s role as a prophet of the Aspects, a proposition for which there exists no documentary evidence authored any time prior to Camoryn’s revivalist movement[30]. Indeed, contemporary accounts from Availer reflect that Malin adhered to the worship of the Creator, as did his brothers. Unfortunately, the evidence for Malin’s role within the Acaelanite religion is highly inconsistent. Certain human sources from the Savoyard Kingdom of Oren[31] imply that the wood elves worshiped Malin as a deity, a practice that could have naturally evolved from an Acaelanite interpretation of the First Elf as an incarnation of the Creator. However, this is undermined by the relatively nontheistic, pre-Camoryn state of wood elven civilization at the time of these sources, suggesting that this may have been propaganda in the context of wartime hostilities. Conversely, much older records refer to Malin with religious undertones, with High Prince Native frequently entreating him to ‘bless Aegis’[32] in the valedictions[33] of public statements. The same author dubs Malin as the ‘ancestor and deity’ of all elves in a separate account[34]. Nevertheless, if Acaelanism is postulated to rest on Availer’s teachings, it remains very difficult to reconcile these foundations with any interpretation of Malin as an incarnation of the Creator. We have already touched upon the Wandering Wizard’s hostility to any doctrine resembling polytheism, making it unlikely that any religion proselytized by him directly worshiped Malin as a deity. From a linguistic perspective, Lissar understood the word ‘Malin’ to be a byword for ‘Father of the Elves’, while also directly translating to ‘king’ in the sense of an otherworldly sovereign[35]. It is worth noting that subsequent temporal kings amongst the elves, across all ethnoreligious groups, distinguished themselves from this concept through use[36] of either the label ‘Mortal King’[37] or the more pedestrian ‘uthir’38] (a sort of administrator who rules by decree), suggesting a deeply ingrained aversion to any practice that might symbolically supplant Malin’s role as the ‘[immortal] King’ resident in the heavens (i.e the Seven Skies). Tracing the origin of these long-held customs back to ancient Malinor - the last common ancestor of these diverse ethnoreligious groups - it appears that the Acaelanites interpreted Malin as both a sacred ancestor and prophet-ruler, achieving eternal life in the Skies by virtue of his favored role as first of the Four Brothers[39] and therefore the first descendant worshiper of the Creator, known in their tongue as Acaelan. Accordingly, as the foremost icon of the Father of the Elves, the sword of Malin[40] (Ancient Elven: Sil Malin’leh) likely held a degree of symbolic significance to the Acaelanites. Long after the decline of any monotheistic tradition amongst the wood elves, Sil Malin’leh was used as a ceremonial idol in the rituals of those aligned with the cause of elven unity[41]. Significantly, Sil Malin’leh was also one of the four ‘Golden Relics’ sought by the Ascended in the time of Availer[42], and so the symbolism surrounding it also provides some commentary as to the role of Aenguls in Acaelanite theology. According to the historian Martin Benedict, Sil Malin’leh was bestowed upon Malin by the Aengul Gavrael (stated explicitly to be a servant of the Creator) in the context of the war against Iblees[43]. The same relic would later be bequeathed to High Prince Native, the most prominent Acaelanite on record, in the final years of Malinor. Benedict’s account of Sil Malin’leh - a national myth widely accepted as factual by wood elves over successive centuries, regardless of creed - is heavily embedded with Acaelanite themes[44], reflecting a residual monotheistic heritage well into the zenith of the polytheistic Aspectism. Consequently, it can be deduced that the Acaelanites of ancient Malinor held Aenguls to be messengers and agents of the Creator, in line with Availer’s instruction. (A hypothesized Acaelanite standard[45].) The true nature of Availer presents another conundrum for any study of Acaelanite beliefs. Though there exist few reliable sources contemporary to the era of Malinor confirming it, in the time since, numerous theologians across multiple monotheistic confessions have come to the understanding that Availer was himself an Aengul[46]. It seems a reasonable proposition that this was the Wandering Wizard’s ‘true nature’, secreted within the libraries of the Holy Princedom’s sacred Mother Tree[47]. With this in mind, Acaelanite theology presumably considered Availer to be the foremost of the Aenguls, responsible for conveying the will of the Creator amidst the descendants. By extension, the Cloud Temple monks were likely perceived by the Acaelanites as quasi-clergy dedicated to the worship of the Creator, with providence over life and death through the allegorical mechanism of ‘soulstones’. Acaelanite sources attributing soulstones specifically as a blessing of the Creator[48] suggests that their practices may have included some conception of reincarnation and attributed a doctrinal significance to these soulstones. The initial role of the Druidic Order in Acaelanism clearly evolved over time. Given Native’s early training under the supervision of Archdruid Respiren, it is probable that the druids were initially monotheistic, charged with the preservation of harmony in the natural Creation (in line with Acaelanite beliefs) and consequently respected as teachers. Documentary evidence suggests that the Mother Tree of Laurelin, created from druidic magic, was of great spiritual significance to the elves of ancient Malinor[49] and so was by extension considered sacred in Acaelanite teachings. We are able to infer from Telrunya’s account[50] that after the Moot of 1314 and their later exile from Malinor, the mainline druids were considered apostates by the Acaelanites, for whom the Holy Princedom was central to their praxis. Consequently, we can surmise a summary of the practices and traditions of Acaelanism as follows: ● The monotheistic belief in the Creator, also known as God and rendered in Ancient Elven as Acaelan, an omnipresent, omnipotent and omniscient deity. ● An identification of Acaelan with the ‘[Seven] Skies’, both in the otherworldly sense as the Creator’s heavenly realm and the literal sense of the natural, temporal world of His Creation. ● An interpretation of Malin as Immortal King, Father of the Elves and Prophet, derived from his role as the first descendant worshiper of the Creator, with the Holy Princedom of Malinor considered his mortal successors. ● A belief in the Aenguls as messengers, agents and servants of the Creator, of which Availer was the foremost, a secret originally held in the Mother Tree of Laurelin and since revealed. ● A reverence for the Mother Tree of Laurelin (since destroyed) and a view that the Druidic Order, formerly charged with preserving the harmony of Creation, abjured the Holy Princedom and the Creator. ● The use of the Skies, Sil Malin’leh and soulstones as ritual symbols or theological motifs. ● A relationship with the Cloud Temple of Aegis, with this organization playing a clerical role in the maintenance of monotheistic traditions. ● Some conceptions of reincarnation, derived from the Cloud Temple’s teachings on the mythologized soulstones. ● A religious significance attributed to the number ‘seven’, held in common with most human confessions and drawn from Availer’s testament relating to the Seven Skies. IX.) MODERN ACAELANITES I am highly circumspect as to concluding whether any Acaelanites continue to practice their ancient religion in the modern era. It remains possible that the proliferation of other traditions has functionally eliminated any monotheistic belief amongst the manifold elven ethnoreligious groups. However, if we are to hypothesize that Acaelanism has continued in some form, I will propose some circumstances in which this may have occurred. If they exist at all, it is probable that modern Acaelanites are a tight-knit, endogamous ethnoreligious group, with their traditions continuously passed down over the generations since the time of the Holy Princedom. They may constitute a minority spread as diaspora across modern nation-states, and may have a history of persecution at the hands of polytheistic communities. While we cannot comment as to how Acaelanite practices and beliefs may have evolved since the time of Malinor, if they do continue, it is likely they have become increasingly secretive, esoteric and mystic, in line with the normal trajectory of minority religions unsupported by a formal nation-state. Historically, the wood elves - being the core ethnic group of Malinor and holding privileged status amongst its ruling elite - had the least incentive to convert away from Acaelanism, and would presumably constitute the bulk of Acaelanites remaining today. High and dark elven groups, who embraced wholeheartedly their own national belief systems and do not tend to identify with the Holy Princedom, are far less likely to have kept Acaelanite practices alive. Widespread rumors suggest that the conservative Alderfolk[51] were reluctant to embrace Camoryn’s codification of Aspectism in the 1500s, dismissing it as an Irrinite religious movement. The Alderfolk’s self-identification with the heritage of the Holy Princedom raises a tenuous proposition that they may have retained Acaelanism, however, it is just as likely that they were polytheistic or nontheistic. (A Temple of Malin as depicted by the San’taliyna.) Some additional consideration should be given to the teachings of San’taliyna[52], a monotheistic revivalist movement amongst elves of the late 1700s. Historical sources describing San’taliyna display several Acaelanite themes, chief amongst them reference to the Creator, reincarnation and the harmony of the living world. However, scholars are generally uncertain whether San’taliyna represents a continuous, unbroken evolution of the Acaelanism of ancient Malinor or a reconversion movement birthed from the disillusionment of former Aspectists. Similarly, Acaelanism’s connection to the Malinist teachings of Valandos Elver’hilin and Minuvas Melphaestus[53] remains unclear, though these confessions primarily worshiped Malin rather than the Creator. Finally, there is no substantial connection between the postulated Acaelanite traditions and various obscure ‘elven’ rites of Canonism, other than a distant common ancestor via Availer. The Acaelanism analyzed in this essay predates the Church of the Canon by centuries. Moreover, the latter organization’s doctrines are fundamentally reliant on humanity’s unique relationship with God[54], and so unlikely to be appealing to elven monotheists. X.) CONCLUSION In this essay, I have established my contention that the religion of the elves of ancient Malinor was a monotheistic one, centered around the worship of the Creator and the instruction of Availer, while also containing several syncretic elements from both pre-Aspectist proto-druidism and the Cloud Temple monks. I have charted the history of this religion, which I have called Acaelanism, and documented how it integrates with the other elven confessions, chiefly Aspectism. I have also speculated as to the continuation of Acaelanite practices into the modern era. Further research should be conducted as to what form these traditions take at the time of writing, if they have been continued at all, and whether an unbroken connection can be drawn between the dogmas of any modern elven ethnoreligious group and the heritage of the Acaelanites of the Holy Princedom of Malinor. FOOTNOTES
  15. INDEX INNOCENTIAE PUBLIC REGISTER FOR VAMPYRIC TESTING IN THE LANDS OF THE RIVER PETRA 13th of Sigismund’s End, 1950 The specter of vampyrism has long haunted the countries of the heartlands. Since the Summons for Testing was first issued in 1949, Mother Rhosyn and the other clergy and monastics of the Monastery of St. Juli’el have striven to comply with the mandate given to us by the Throne of Garmont. This has entailed a wide array of meetings with the various peers and individuals of the realm’s nobility, with each name on this register having been thoroughly tested. After having engaged in numerous meetings, we have deemed it fit to publish our list of the tests performed among the peerage and the nobility of the Commonwealth. Members of the houses listed below that are above the age of sixteen and have yet to be named should reach out to Mother Rhosyn at their earliest possible convenience. Those already listed need not take any further action. Furthermore, we intend to expand our list to the Petran gentry, as well as to commoners who wish to be tested and cleared to preempt future accusations through the adding of their names to this register. While not mandatory at present, those among the citizens of the Petra who are not kin to a noble house should also feel free to contact Mother Rhosyn for testing if they so wish. Be it also known that untested individuals who are reasonably suspected of vampyrism may be subject to compulsory testing at Mother Rhosyn’s discretion. HOUSE THEONUS HOUSE AUGUSTEN (From the Vampyric Testing of 1947) HOUSE MOERE HOUSE ADILER HOUSE WITTENBACH GENTRY & COMMONERS Signed, Mother Rhosyn First Prior of the Monastery of St. Juli’el
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