AndrewTech

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.

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

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

minecraft username: Dixie_Serenade

discord: AndrewTech#1007

are you buying this for another person? if so, list their username: Nope! 'Tis for me, but if I happen to find a friend who it works really well for I might lease it to them. I'll let you know if I do.

what entices you about this skin?: Honestly I like the little royal blue tie and how it sorta has a neo-victorian feel, like something a governess who lives in a really cold realm would wear. Very much in the style of things that I like.
Which skin are you buying?: (pls say the name or i will cry) charlotte (also, mina bid of 150)

Full Name of Man - Cadoc Dougal Flynt
Date of Birth of Man - 1920

 

Name of Woman - Sorcha Elspeth MacPherson
Date of Birth of Woman - 1925

 

Location of Ceremony - St. Edmond's Abbey, Petra
Date of Ceremony (Year) - 1949
Name of Clergyman who performed ceremony - Mother Rhosyn

=================================================

 

 

Full Name of Man - Aleksandr Volkov
Date of Birth of Man - 1930

 

Name of Woman - Lavette Stroheim
Date of Birth of Woman - 1929

 

Location of Ceremony - Chapel of St. Arpad, Veletz
Date of Ceremony (Year) - 1949
Name of Clergyman who performed ceremony - Mother Rhosyn

 

=================================================

 

Full Name of Man - Morgan of Angren
Date of Birth of Man - 1900

 

Name of Woman - Grimhildr
Date of Birth of Woman - 1903

 

Location of Ceremony - The Monastery at Lemon Hill
Date of Ceremony (Year) - 1949
Name of Clergyman who performed ceremony - Mother Rhosyn

Mother Rhosyn, a former pupil of the renowned darkspawn expert Antonius Cardinal Artorus, took a deep breath as she read the missive. She knew that she had been trained well, and was prepared to undertake testing there the behest of their government and the Holy Mother Church.

 

It was her idea and hers alone that the testing being conducted elsewhere in Canondom be extended to her parish, for it was better to be safe than sorry.

Dame Catherine of Furnestock smiled warmly from the Seven Skies.

 

Before her passing, she had wondered what would become of the Commonwealth that had been the brainchild of herself and Paul Salvian. Having remained behind in the old lands of Valfleur, the future had looked grim for the longest time. The late Princess Imperial had become morbidly depressed after the calamitous Petran Civil War, for naught but poverty and humiliation had awaited the Commonwealth in the aftermath of that conflict.

 

In her final days, she had given to Elizabeth Brae a set of letters to deliver, and in Renilde's, she had urged her to be a lioness and not a lamb. To keep on fighting. To not lay down and die.

 

Her former ward had not disappointed her.

 

"She didn't give up. Your daughter- Never gave up. And she knew when best to pass on the reigns too, just like I showed her that day in the old senate," She remarked to Paul ( @bickando ) with a prideful smirk, for Renilde's victory was also her own. It was a vindication of how she had spent the later years of her life after the collapse of the Empire she so loved, that something new her descendants could be proud of would rise from its ashes.

 

"Everyone thought Petra was going to fail. Everyone, Paul. But it didn't. Because Renilde kept her cool, and refused to let that flame that we started die. I am so, so proud of her. And I am beyond certain that her granddaughter, a descendant of our children, is made of similar grit."

 

 

THE CHAMBERIAN ELECTION OF 1945

7th of Sun’s Smile, 1945 IC | 7th of Sun’s Smile, 149 SA

 

---

 

 

 

 

---

 

As is stipulated under the Ordinance of Odyssey Quay, elections must be facilitated every decade so that the people of the Free Port of Chambery might choose an elected leader to represent them.

 

With the pending retirement of our Maitresse, Ophelia von Wittenbach, a new Master of Chambery must be elected from among its residents. Thus, municipal elections as hencely open to individuals who meet the following requirements:

 

• Are of 18 years of age or older,
• Presently own property within the Free Port OR are a Celestial Trustee,
• Are in good legal standing with the Free Port and the Commonwealth

Those interested in running are welcome to tender an application to the Chairwoman of the Chamberian Chamber of Commerce and Culture, Elizabeth Brae, to Celestial Square 1 using the following format:

 

---

 

 

((MC USERNAME:))

NAME: 

AGE:

CHAMBERY PROPERTY ADDRESS:

IN GOOD LEGAL STANDING?:

 

 

---

 

Candidacies shall be closed in six Saint’s Days time. Thereafter, the polls shall be opened and will close exactly one year following this proclamation.

 

 

SIGNED,

 

The Rt. Hon. Elizabeth Brae,

Chairwoman of the CCCC

MC Name:

         Dixie_Serenade

 

Character's Name:

         Rhosyn

 

Character's Age:

         16

 

Character's Race:

         Human

 

What magic(s) will you be learning?

         Bardmancy (ALL)

 

Teacher's MC Name:

         Self-Teach Book

 

 

Teacher's RP Name:

         N/A

 

Do you have a magic(s) you are dropping due to this app? If so, link it:

         No.

 

Do you agree to keep Story updated on the status of your magic app?:

         Yes.

 

Are you aware that if this magic is shelved, it will be unavailable to use?

         Yes.

MC Name:

         Dixie_Serenade

 

Character's Name:

         Rhosyn

 

Character's Age:

         16

 

Character's Race:

         Human

 

What magic(s) will you be learning?

         Housemagery

 

Teacher's MC Name:

         Self-Teach Book
 

 

Teacher's RP Name:

         N/A

 

Do you have a magic(s) you are dropping due to this app? If so, link it:

         No.

 

Do you agree to keep Story updated on the status of your magic app?:

         Yes.

 

Are you aware that if this magic is shelved, it will be unavailable to use?

         Yes.

MC Name:

         Dixie_Serenade

 

Character's Name:

         Pandora

 

Character's Age:

         520ish

 

What feat(s) will you be learning?

         Animii Crafting

 

Teacher's MC Name:

         FenHarel__

 

Teacher's RP Name:

         Daerine

 

Do you agree to keep Story updated on the status of your feat app?:

         Yes.

 

Have you applied for this feat on this character before, and had it denied? If so, link the app:

         No.

 

Are you aware that if this feat is shelved, it will be unavailable to use?

         Yes.

 

 

Dame Catherine of Furnestock, first Chancellor of the Commonwealth and namesake of the child, looked down from the Seven Skies with both fondness and approval.

 

"I do hope she does well, when her time comes," She remarked to the girl's also deceased mother. "I am sure that she will, in truth."

 

== === == === ==

The girl's deceased mother, Princess Winifred, shed a relieved tear in those same Seven Skies. Her final request had been honored.

 

She was happy that her mother had seen fit for her daughter to be the one to inherit the Throne of Garmont, and continued to watch over her from the afterlife.

Username: Dixie_Serenade
Character Name: Pandora
Number in Party: 2-4
Discord: AndrewTech101

 

== == == == ==

 

[!] A short letter was attached to the booking paperwork, which read as follows: @Shorsand
 

 

"A personal invite? Why, it seems I'll have to attend in that case! I'll have to bring a nice gift for the newly weds," The President of the NGS remarked to her Vice President, an excited smile having come upon her features. It had been many years since the sorceress had visited Talar'nor, and this would be a wonderful excuse to get out of Chambery!

 ✵ ENCHANTER FOR HIRE ✵

 

[!] Fliers were posted across the disparate realms of humanity...

 

 

Greetings, and salutations. I am the Pathfinder Wizard.

 

For decades, I have served dozens of customers across the eastern seaboard of Almaris for well over a century, providing replacement limbs and defensive enchantments to my customers at an affordable price. I take great pride in shaping the arcane into custom artesian pieces for protective, utilitarian, and aesthetic use. 

 

To me, magic is an art, and must be handled responsibly with both thought and care. When you purchase from me, you purchase something from an experienced professional that has been responsibly and uniquely made for YOUR needs!

 

Although I have retired from the trade for the most part, I have decided to extend my services once more for a LIMITED TIME ONLY to cover some of my living expenses. I offer a wide variety of goods and services to those patrons whom choose to commission my services, including the following:

 

---

 

Enchantments

(Made to Order; Specialies in Water & Fire Evocation / Translocation)

Lesser Enchantments: 150 – 300 minas

Potent Enchantments:  300 – 500 minas 

Grand Enchantments: 500+ minas

 

Custom Wands & Implements

(Uniquely Crafted with Care; Enhances Connection Focus and Doubles Spell Range)

Arcane Implements: 75 - 150 minas

 

Atronach Limb Prosthetics

(20% Discount for all Military Veterans; Specialty in Water & Fire; Telekinetic Limbs for a LIMITED TIME ONLY)

Elemental Limbs: 500+ minas*

 

Other Atronach Creations

(Includes atronach drones; Does NOT extend to sentient atronachs)

Atronach Drones: 500+ minas

 

*Standard issue limb price, the inclusion of extra enchantments & features may incur additional charges.

 

---

 

If you wish to commission my services, please address a letter to 'The Pathfinder Wizard' to be sent to the Vallagne aviary. Be sure to include a name and return address so that I can reach out to you in turn, and thank you for your patronage in advance!

 

 

The fight to pull through had been long and grueling, but Winifred had always been a fighter. Even during the worst of times, she had never given up. It was the story of her entire life, a tale of overcoming adversity against all odds.

 

As the fever took her and she faded in and out of consciousness, she remembered just how lonely her childhood had been in Valfleur. Her vast studies revolved around history, economics, theology, religion, the best her parents could have possibly procured for her. And when she came back, she found herself armed not with the sword, but with the pen. This was to be her closest ally.

 

Even as a young woman, she was instrumental in engineering the Petran economic revival. There was so much to be proud of, so much for her people to look forward to...

 

...But she knew that God was about to call her home. Though best doctors were at her bedside, she knew deep down that it would not her destiny to rule as Sovereign. Not that she had ever truly wanted to, her sense of humility being what it was. Ruling was a duty, and she was but a servant.

 

As she grew weaker and everything faded away, her thoughts were of her infant son and daughter. Especially of Catherine, her eldest child whom she loved from the moment she had laid eyes upon her. She would be the hope of her people. And she thought of her husband, Adrian, who had so faithfully remained by her side. She thought of her mother, a proud Queen, redeemed in the sight of God and vindicated where once she had been mocked.

 

Then she thought of her cousin Robert and how he idolized her. She wondered if he would go back to exploring the world when she passed? Sometimes, she wondered if he lingered only due to his odd fascination with her. She hoped he would have a good life regardless.

 

She thought of Caraneth, the Crown Princess of Numendil. She didn't have many friends, but Caraneth was one she held most dear. Ruling was to be her destiny, and Winnie hoped that she would do so well.

 

And then she thought of her other cousin Antonius, the Cardinal who had showed her the Owynist path. She had never completed it. Winifred hoped that God would forgive her for that.

 

In her last moments, she could have sworn that she felt the warmth of a crackling flame... And she smiled, knowing then that she would soon see Owyn after all.

 

 

Somewhere in the vastness of the Seven Skies, a mild mannered lawyer waited by the Gates to welcome his wife.

 

"Ah, Ellie!" He clasped his hands together, his spectacles drooping off of his eyes. "I'm so happy to see you here. Or- Not happy, perhaps, but it's better than the alternative. Anyway, you're just in time to help me forage for paper!"

 

He said this as though it was the most normal thing in the world. But his gaze told so much more, showing the pride that he held for her, the gratitude that he had for help his dream and the dream of his ancestors a reality.

 

He would offer his arm for them to walk together, into whatever lay next.

Dame Catherine of Furnestock smiled as she gazed down from the Seven Skies above. A single tear of happiness streamed down her right cheek, which she simply wiped away.

 

"I knew that you would choose to be a lioness," She muttered, before returning to eternal bliss.

 THE UNION OF THE RIVER’S HEIR

 

15th of Sigismund’s End, 1936

 

 

TO THE CITIZENS OF THE PETRA,

 

It is with great delight that the Princess of Vallagne, Winifred of the Petra, and Lord Adrian Sarkozic do announce their engagement and upcoming matrimony. While the couple has wished for their courtship to remain a more private affair away from the public eye, these last several years of privacy have allowed them to happily plan a new life together.

 

The holy union of the couple is to be held at the Abbey of St. Edmund in the month of Tobias’ Bounty, 1936. Furthermore, the wedding is to be performed by Cardinal Artorus in the Owynist Rite at the bride’s behest.

 

Furthermore, the House of the Petra shall be hosting a reception in the form of a GRAND TOURNAMENT OF VALLAGNE following the conclusion of the ceremony! A prize of 200 minas and a trophy entitling the winner to the honorary title of “Champion of Vallagne” will be awarded by the Princess of Vallagne to whomever triumphs on the tourney grounds, and citizens of all nations shall be welcome to attend. Those interested may sign up by mail or at the grounds.

 

 

 

---

 

Special Invitations are extended to the Following:  

• HER MOST SERENE GRACE, Renilde I, Archduchess of the Petra and her esteemed pedigree @tilly
• THE MOST HONOURABLE, Kasimir Sarkozic, Viscount of Pompourellia and his noble pedigree @Timer
• HIS GRACE, Markus Sarkozic, Duke of Adria and his noble pedigree @Nooblius
• HER ROYAL HIGHNESS, Caraneth Aryantë, Crown Princess of Númendil @AstriaS
• HIS HIGHNESS, Paul Alexander of the Petra, Prince of Valfleur @Chorale__
• HIS LORDSHIP, Robert Alexander of the Petra @Urge
• HIS LORDSHIP, Konstantin von Theonus @Deets
• Ser Morgan of Angren, Lord of Lemon Hill @Fishy
   

TO THE PRINCES OF CANONDOM:

• HER MOST SERENE GRACE, Renilde I, Archduchess of the Petra and her esteemed pedigree @tilly
• HIS GRACE, Johannes van Aert, Captain-General of the League of Veletz and his esteemed pedigree @Nectorist
• HIS ROYAL MAJESTY, Tar-Númenatâr, King of Númendil and his esteemed pedigree @MalchediaelVult
• HIS ROYAL MAJESTY, James Leopold, King of Aaun and his esteemed pedigree @LithiumSedai
• HIS ROYAL MAJESTY, Adrian I, King of Balian and his esteemed pedigree @ErikAzog
• HIS ROYAL MAJESTY, Aleksandr II, King of Hanseti-Ruska and his esteemed pedigree @Mio

TO THE RECOGNIZED NOBILITY OF THE PETRA:

• HIS GRACE, The Marquis du Clermont, Sir Laurens Henri Halcourt d'Artois and his noble pedigree @Chorale__
• THE RIGHT HONOURABLE, The Count of Azor, Sir Ledicort d'Azor and his noble pedigree @HogoBojo
• THE RIGHT HONOURABLE, The Count of Stassion, Richard Leonus Novellen and his noble pedigree @Optimus420
• THE HONOURABLE, The Viscount of Mies, Anthony Marcellus Temesch and his noble pedigree @Cubicita
• THE HONOURABLE, The Baron of Brasca, Sir Baldwin Pascal Halcourt af Brasca and his noble pedigree @Lyonharted
• THE HONOURABLE, The Baron d'Artois, Sir Yves Olivier Halcourt d'Artois and his noble pedigree @Cloutfather_
• THE HONOURABLE, The Baron of Wittenbach, Sir Nicolas von Wittenbach and his noble pedigree @Etow
• THE HONOURABLE, The Baron d'Anapolis, Maximilian d'Anapolis and his noble pedigree @Malinor
• THE HONOURABLE, The Baron of Marignan, Karl von Theonus and his noble pedigree @Deets
• THE HONOURABLE, The Baron of Celia’Tahn, Xavier Adiler and his noble pedigree @Bird
• HER LADYSHIP, The Vavasour of Florynn, Cecily d’Amaury and her noble pedigree @Marshi
   

AND TO ALL KNIGHTS, CITIZENS, AND RESIDENTS OF THE ENTIRE COMMONWEALTH!

 

---

 

 

OOC:
 

 

A Grand Opening!

An Event to Open the Flagship Museum of the NGS

 

---

 

 

The Great Crest of the Northern Geographical Society

 Est. 1762

 

---

 

 

✵ NGS CHAMBERY ✵

Exhibits Opening!

 

 

Since our arrival in the lands of Aevos, our researchers have been hard at work documenting the New Frontiers of this mysterious continent through our many exploratory efforts. However, the upkeep of museums for the people of the continent remains a key part of our organization’s mission to spread the light of knowledge unto descendant kind.

 

As such, we are pleased to announce the Grand Opening of our Flagship Museum in the Free City of Chambery! This institution will be one of many we hope to furnish in the coming years. Though we've yet to open our global archives and these exhibits will be continuously added to and evolved, we hope that this start might allow us to start educating the people of Aevos once again. It is our hope that our headquarters will be only the first of many to come.

 

-Elizabeth Brae

President of the Northern Geographical Society

 

 

---

 

✵ Natural History Exhibition Hall ✵

 

 

Explore our Natural History Exhibition Hall to

learn about the wonders of our world and the Aevosian continent!

 

Includes:

-5 Biomes

-11 Lecterns

-Complete Map of Aevos

-200+ pages of natural history

-An Aquarium!

 

---

 

✵ World Cultures Exhibition Hall ✵

 

 

Learn about the various races and

cultures of Aevos in our World Cultures Exhibition Hall! 

 

Includes:

-Several Architectural Dioramas

-31 Lecterns

-Countless Artifacts

-400+ pages of history

-Map of Arcas

 

---

 

✵ Rotating Exhibition Hall ✵

 

 

See the NGS’s writings and displays on the

continent of Almaris in our Rotating Exhibition Hall! 

 

Includes:

-Maps of Almaris

-11 Lecterns

-200+ pages of natural history

 

---

 

✵ Biographical Exhibition Hall ✵

 

 

Explore a sampling of biographies on historical figures written

by the NGS over the past century and a half!

 

Includes:

-A Selection of Artifacts

-28 Lecterns

-400+ pages of written biographies

-Special Exhibition: History of the NGS

 

 

---

 

 

((OOC:))

 

 

Nah, it's really not a big deal nowadays. Back in the old days of pre-2016 LotC it used to be heavily stigmatized and could get you OOCly blacklisted from certain opportunities within humanity. It's always been perfectly fine outside of humanity though. Even within humanity itself it's no longer a thing nowadays and has pretty much been eliminated for the most part.

 

And I mean, when you think about it, is playing the opposite gender really that incredibly different from playing an elf, or a dwarf, or an orc, or a magical creature? You're roleplaying a character that's supposed to be distinctly different from yourself in some way anyway, not a self insert. Just gotta be careful to avoid making your character's gender everything about them if you do so. Making a basic concept and then deciding a gender based on how best it vibes with the story of that concept is a good way of avoiding these stereotypes. 

[!] Deep within the Catherine Collection of the Petran Crown Jewels was a copy of this letter. She had intended to tender it to the Archduke, but had never had the chance.

 

But it was legitimate. It was written in Emilio's handwriting. It bore his seal in the corner of the document. A old handwritten note was left next to it, a self reminder to Dame Catherine written in her own hand to pursue this further. Emilio had died in her service shortly after the letter was written, and presenting the request was the least she could do, though it would be the Archduke’s decision. 

 

The first Chancellor of the Petra had been unable to perform this service. The Archduke had died, and in any case, she knew not where Alexander was. Later, it was not the Princess-Regent's place to act in the stead of her sovereign. Then the Civil War had come. His daughter had perished, and the bastard remained missing. History had yielded a tragic result. She had thought Emilio’s bloodline gone. 

But she had kept the letter on hand and it was, along with so many of her other historical trinkets, in the possession of the House of the Petra. She thought that perhaps someday, the child might resurface, and it would be uncovered...

STRAYING FROM THE FLOCK

 

---

 

The Petran Countryside

c. 1929

 

---

 

It was a day very much like any other for Elizabeth Brae. Known to many as the Lady of Du Loc and the President of the NGS, she was an old, retired diplomat who had lived a long and arduous life. The Adunian woman was on her daily stroll from her cottage in the Free Port of Chambery to the Petran capital city of Vallagne, this being a habit that she undertook to keep up the strength of her ailing muscles and heart.

 

Being the explorer that she was, she found herself fathoming a map as she paced along the path that had become as familiar with her as her own home. There were expeditions to plan, exhibits to step up, and of course, minas to make.

 

But as Elizabeth passed by the wheat fields on the periphery of the Petran countryside, she suddenly realized that something was off.

 

She had stepped in something unexpected, something wet. And as she looked down, she noticed that a pool of red liquid had permeated her boots.

 

A chill ran down her spine as the sorceress’s eyes glowed with a cyan hue as she allowed the map to be blown away in the wind, a hand flying into the folds of her coat as she retrieved her wand defensively. Slowly, she carried out, fearing that a beast or a murder might have been on the loose.

 

What she beheld, however, was entirely different from what she had been expecting. Her jaw fell agape as she beheld the ghastly, unnatural sight that lay before her.

 

“God help me…-” Was all that the sorceress was able to mutter before stumbling backward, her connection suddenly breaking. 

 

The elderly woman sprinted, though that spring soon turned into a hobble as she darted toward Vallagne with all the energy she could muster. She had to tell someone about this.

THE
NORTHERN GEOGRAPHICAL
SOCIETY

 

---

 

 

The Great Crest of the Northern Geographical Society

 Est. 1762

 

---

 

 

✵ FOREWORD ✵

 

~+~ An Early Society Meeting Under President Herbert, c. 1772 ~+~

 

Founded by Celestine Herbert in 1762, the Northern Geographical Society (NGS) considers itself to be a highly prestigious, international scholastic organization made up of anthropologists, historians, naturalists, cartographers, and other varieties of scholars and adventurers. 

 

We are dedicated to the preservation and diffusement of historical, natural, and cultural knowledge through the upkeep of museums across the continent of Aevos and the undertaking of expeditions to expand the horizons. In order to do this, we maintain a chain of museums across the continent with the goal of eventually establishing one in every major Aevosian country. 

 

The institutions we maintain serve to educate the public on a variety of different topics in the fields of culture, history, and naturalism across the land. The operations of the NGS transcend state borders, and our Society takes great pride in the academic, ethnic, and cultural diversity of our membership.

 

Our museums are all operated by professionals with impeccable credentials in their areas of expertise, and we take great pride in both our independence as an organization and in our reputation as an unbiased academic society of the utmost integrity. We often go on expeditions in order to expand our horizons and push new frontiers as well as administer these higher institutions of learning, and thus consider ourselves to be adventurers as well as scholars alike.

 

 

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✵ Leadership of the NGS ✵

 

Elizabeth Brae

3rd President of the NGS

(Art by @frankdh)

 

The President

 

 

The Vice President

 

 

Museum Curators

 

 

Division Chiefs

 

 

The Celestial Trust

 

 

 

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Executive Leadership

 

 

Museum Curators

 

 

Division Leaders

 

 

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✵ Our Museums ✵

 

The Northern Geographical Society takes great pride in the upkeep of our public educational institutions. As the original pioneers of museology, we consider the establishment of public museums to be one of the most effective ways of promoting learning and intercultural awareness across the continent.

 

The NGS Flagship Museum

~ Chambery, Petra ~

 

 

(NOTICE: As the NGS vaults are still being cataloged and unloaded, our public exhibits are not expected to be fully open for the next several years.)

 

 

 

Our Future Museums

~ Coming Soon to Balian, Talar'Nor, and Others! ~

 

 

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✵ JOINING THE NORTHERN GEOGRAPHICAL SOCIETY ✵

 

~+~ A Meeting of the Celestial Trust in Aevos, c. 1927 ~+~

 

While we take great pride in our status as an academic organization characterized by impartiality and integrity, the Northern Geographical Society also considers itself to be a tightly knit family. We care very greatly for the members of our Society, and we as explorers, academics, and adventurers pull work together to pull our resources so that the mission and vision of the NGS might be realized.

 

There are a number of different ways of getting involved with the Northern Geographical Society, easily suiting whatever amount of time and effort a person wishes to dedicate to our organization. From volunteer tour guides to world esteemed scientists, academics, and mages, we at the NGS value a wide variety of skill sets and employ them in the pursuit of our mission.

 

The easiest way of joining the Celestial Trust is to approach the executive leadership, namely the President of the NGS, about becoming a member of one of the Society’s three divisions. They will then become initiates and may choose to render their services in the fields of Research, Exploration, or Diplomacy in whatever manner they see fit as they strive to be awarded full membership in the Society.

 

 

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~ NGS Research Division ~

 

 

~ NGS Exploration Corps ~

 

 

~ NGS Diplomacy Division ~

 

 

To Join one of these divisions of the NGS, please pen a letter to the Office of the President at Celestial Square 1, Chambery, Commonwealth of the Petra expressing your interest in such..

 

[[Add AndrewTech101 on Discord, send Elizabeth Brae an IRP bird, or send an IRP Forum DM]]

 

 

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THE CELESTIAL TRUST

 

 

The Celestial Trust is a brotherhood of equal peers, representative in nature of the three divisions of the NGS. It serves as the governing board of the organization, voting and deliberating on administrative matters, affirming the nomination of new Trustees, and proposing expeditions and programs to undertake for the betterment of the NGS and of Aevos.

 

Every member of it has proven their dedication and loyalty to the values of the Northern Geographical Society in some way, shape, or form. They are all acclaimed in their own right as both adventurers and as academics, although some might be more focused in one area than another.

 

In order to gain admission to the Celestial Trust, an individual must prove themselves worthy enough to receive a nomination from the President. This can be done either through noteworthy achievements done outside of the NGS or through multiple years of service as a member of one of the Society’s divisions.