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AiiM

Old Fart
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Everything posted by AiiM

  1. The Republic of Vrakai

    Nice
  2. WT Update Log - January

    Nice
  3. AiiM WT app

    MC name: AiiM Forum name: AiiM Discord Name and Tag: the real aiim#3043 What is your timezone?: EST How do you wish to work on the wiki? (Writing, updating lore, etc): Creating pages for past historical events/nations as well as writing and updating lore for the server Have you worked on the, or any wiki before?: yes in 3.0 Which lore are you most familiar with?: human and dwarven Please provide an example of a wiki page you are not satisfied with and list aspects that could be improved: https://wikia.lordofthecraft.net/index.php?title=Athera https://wikia.lordofthecraft.net/index.php?title=Anthos https://wikia.lordofthecraft.net/index.php?title=Notable_Humans barely any information provided and could be fleshed out, I was around for majority of these times and was King of Oren/ high pontiff so I have personal accounts of what happened Please provide an example of a wiki page you see as a model example and list your reasoning: https://wikia.lordofthecraft.net/index.php?title=Humans well written, fleshed out due to it being the primary information for new players picking up a human Please showcase your abilities with either: A short writing on the subject of your choosing. An example of an 'other' (Already completed wiki pages are a plus!). I have been writing for this server for literally years, but here are some of my best examples https://www.lordofthecraft.net/forums/topic/168661-modern-papal-histories-owyn-ii-radomir-i-lucien-ii-and-regulus-i/
  4. House Montfort

    smiles the suns smile
  5. Gott mittuns? its cold man

  6. Warclaims are ******* terrible

    I disagree, warclaims are great and are a great opportunity for nations to rally activity and gain more followers. They are also extremely fun and almost all the memorable moments from LoTC history are from wars (sacking of malinor, sophias rebellion, ect). Sure there is also going to be an OOC circlejerk of toxicity but these things are gonna happen when the server has mass player spikes.
  7. yo ***** i know u still around wats ur discord

    1. Fireheart

      Fireheart

      PM me for details.

  8. "the goldcrow"

  9. Horenus Divinitus

    Horenus Divinitus Truth of the Holy Bloodline of Humanity Written in 1644 by Acolyte Lynch Tuvic-Sarkozic Ivanovich Throughout the History of man, there has been many Men, Women, and Kingdom’s that claim divinity and heritage to the first man. Most of which used this theory to attempt hegemony of humanity, however the only truth is a single bloodline has claim to the right of divinity. The Horenian bloodline through direct lineage to the first man has the only right of divinity, thought modern day theology disputes the right of the Horen family to the title of Divine we cannot debate the blood that runs through the King of Renatus is not of the most holiest. Exalted Godfrey, Emperor of Humanity and Divine established a central humanian power by uniting failing states against a common enemy and created what is now the modern day Mother Church after a divine vision that our Lord needed a house for worship. He decided to give the Pontiff the sole right to lead the faith, however the Pontiffs of Godfrey’s era felt this man was more than just a Human and thus had the Divine Rite of man, granting him sole power of the faith. It was not until Owyn I that this rite was rescinded from William Horen. However during this time another Exalted had proven himself, a prophet of man by the name Siegmund returned from his pilgrimage and showed Owyn the scrolls of auspice. For this, Owyn deemed Siegmund a prophet in the same ilk of Godfrey, and granted him the rite of humanity but not the rite of divinity. All this brings me to what the modern idea of a divine rite entails. While we agree that a holy bloodline does not grant someone the rite of man or humanity, we can agree that a man of the Horen ilk is the purest of the man. This pureness is a holy connection to our faith, this has proven to me to be true by the King of Renatus; a man of Horen, who has proven to me immense faith and dedication to our Mother Church even in his weakest state, bedridden and sickly he requests daily sermons and spends much of his day in meditation. From this it’s my belief that soon again we will recognize this holy bloodline, not as ruler as humanity but a vital part of faith.
  10. I begin this theological writing on the 10th of The Grand Harvest, 1645 O Lord, you guide your people with kindness and govern us with love. Give the Spirit of wisdom to those you have called to lead your Church. May the growth of your people in holiness be the eternal joy of our shepherds. So say we all. _____________________________________________________________ __________________________________________________________________ The Creator continues to speak to-day as He spoke in prior times to our sires when there were no directors as at present, nor any consistent way of direction. Then all devoutness was encompassed in faithfulness to the designs of the Creator, for there was no regular organisation of guidance in the spiritual life to clarify it in detail, nor so many guidelines, principles and illustrations as there are now. Undoubtedly our present complications render this needed, but it was not so in the first ages when souls were more simple and pure. Then, for those who led a spiritual life, each instant carried some duty to be devotedly accomplished. Their whole care was thus focused successively like a hand that marks the hours which, at each moment, crosses the space allotted to it. Their minds, unremittingly animated by the desire of celestial grace, turned gradually to each new duty that offered itself by the consent of the Creator at different hours of the day. Such were the concealed springs by which the conduct of St. Pontian was actuated. St. Pontian was the most simple of all creatures, and the most faithfully united to the Creator. His answer to the angel when he said: "Fiat mihi secundum verbum tuum": contained all the spiritual theology of his ancestors to whom everything was reduced, as it is now, to the purest, humblest submission of the soul to the will of the Creator, under whatever form it presents itself. This lovely and dignified state, which was the basis of the spiritual life of St. Lucien, lustres evidently in these simple words, "Fiat mihi" (Sixtus ). Take sign that they are in complete synchronisation with those which Our Lord desires that we should have always on our lips and in our hearts: "Fiat voluntas tua." It is true that what was required of St. Lucien at this great moment, was for his very boundless magnificence, but the majesty of this glory would have made no impression on him if he had not seen in it the completion of the will of the Creator. In all things was he governed by the divine will. Were his livings ordinary, or of an raised nature, they were to him but the expression, sometimes ambiguous, sometimes clear, of the operations of the most High, in which he found alike subject matter for the glory of the Creator. his spirit, elated with delight, looked upon all that he had to do or to suffer at each moment as the gift of Him who fills with good things the sentiments of those who hunger and thirst for Him alone, and have no desire for created things. _______________________________________ I continue this theological writing in the year of our lord 1645. O Lord, without you we can do nothing. By your Light, help us to know what is right and to be eager in doing your will. So say we all. __________________________________________________________________ ______________________________________________ The intentions of the Creator, the good wish of the Creator, the will of the Creator, the action of the Creator and the gift of His grace are all one and the same thing in the spiritual life. It is the Creator working in the soul to make it like unto himself. Excellence is neither more nor less than the faithful collaboration of the soul with this work of the Creator, and is begun, grows, and is consummated in the soul unperceived and in secret. The knowledge of spirituality is full of philosophies and clarifications of the miracles of this state in each soul according to its capacity. One may be familiar with all these philosophies, speak and write about them commendable, educate others and guide souls; yet, if these philosophies are only in the mind, one is, compared with those who, without any knowledge of these philosophies, obtain the meaning of the plans of the Creator and do his blessed will, like a sick physician compared to simple people in flawless health. The plans of the Creator and his celestial resolve accepted by a faithful soul with straightforwardness produces this heavenly state in it without its knowledge, just as a remedy taken unquestioningly will yield health, although the sick person neither knows nor wishes to know anything about medicine. As fire gives out heat, and not philosophical deliberations about it, nor knowledge of its effects, so the designs of the Creator and His holy Light work in the soul for its beatification, and not assumptions of curiosity as to this principle and this state. When one is thirsty one quenches one's thirst by drinking, not by reading books which treat of this condition. The desire to know does but increase this thirst. Therefore when one thirsts after holiness, the desire to know about it only drives it further away. Assumption must be laid aside, and everything arranged by the Creator as regards actions and sorrows must be accepted with simplicity, for those things that happen at each moment by the celestial command or permission are always the most sanctified, the best and the most divine for us. _________________________________________________________________ /Signed/ Acolyte Lynch Tuvic-Sarkozic Invanovich, Court Chaplain of the Lord Arpad Ivanovich
  11. It's the return of the mac, I'm still alive      just like tupac ;)


    Edited by AiiM
  12. the skinpill

    nice meme raviolli
  13. Atlas Economy Discussion & Ideas

    pretty much this
  14. Tsuyose's WT App

    +1
  15. Am I still the king of malinor

  16. top/coolest leader in history

    Hey was just wondering, who was the top/coolest leader of all time please respond visa via my poll, thanks im doing a study for my university class.
  17. ex-fm title plz

  18. aiim was ddosing via nexus pvp.... 

  19. aaaaaaaaaaaaaaaaaaaaaa

  20. History of the Contemporary Pontificates "Goddard's Dynasty" by Brother Philip of Koviran Published in the Third Sixtan Papacy Vol I. of Modern Pontiffs of the Church from Exodus to Tetrarchy Owyn I 1421-1437 Upon the departure of Horen V and the loyalists of the first empire, the pontifical title was again split from the imperial crown by the then-Emperor William Horen III, who issued a edict declaring the Church an independent title outside the bubble of Oren. The Salvian Metropolitan-Bishop and Pontiff Goddard I, a founding member of the Order of St. Amyas, born of the bastard line of Barrow, was the first unanimously crowned High Pontiff in the seat of Savoie at the age of forty-eight. Renowned for his diligence and piety under the reign of Lucien I, having personally financed the rebuilding of the Salvus Cathedral and the Pontifical Estate of Kvaz, it was to no surprise that he would take the position as Vicar of God. Yet, his unprecedented actions with the powers of the Pontificate would be the source of debate for decades to come. The imperial state fell early in the rule of William (as a result of the Kingdom of Salvus turning coats and joining the dwarves in the midst of the Great War of 1422), who then took the title King of Oren. In early 1423 William fell ill and named Goddard his regent,His Holiness, Goddard I used this moment to claim that the dissolution of the empire had freed his territories from royal fealty, and that they had been granted autonomy from direct rule when William took the throne. With this in mind, our pontiff claimed the Salvian-affiliated territory Emperor’s Forest (later formalized as the County of Kvaz in the second empire), and the Prince-Archbishopric of Savoie (composed of the County of Norfolk, Barony of Aldersberg, Viscounty of Bar, and other minor territories) as independent of the Orenian crown. This act would bring a deadly stain upon his reputation, as many soon regarded him as a traitor to Oreni principles and an abuser of his spiritual authority. In a matter of months, the Duke Charles Greymane of Corpathia seceded from Oren to escape the poor leadership of the King William III. He turned to his holiness for shelter and protection. In the west, the Exalted Duke Siegmund Karovium I had just returned from pilgrimage to the mountains of Karon, and was misled by his holiness, Goddard into believing that he too was to be a vassal of Savoie, not knowing that Goddard lacked claim to his lands. These two dukes swore under the High Pontiff, who took the title Apostolic King, dubbing his realm the Holy Kingdom of Savoie. In the east, the newly founded Flay-Silverblade island Kingdom of Galahar was not as successful, and it dwindled in relevance as it faced government inefficiency, brutality, and mass emigration resulting from its disconnect with the Orenian mainland. It was soon forced to wild banditry in order to fund its expenditures. During this period, the Kings of Savoie, Galahar, and Oren took protectorate status under the Grand-King Thorin of the dwarven empire of Urguan to try and protect their borders from incursions by one another and the dwarven state. Despite this, Galahar continued its heavy raids until their King Marcellus convened with the Exalted Siegmund, whom masterfully subdued him through diplomatic negotiation. Marcellus, in a fit of grandeur at the Exalted’s prophetic words, abandoned his worldly titles to the Exalted Siegmund, allowing the petty Kingdom of Galahar-Valtheim to fall into his hands. A sketch fills the next page, detailing the many kingdoms of the era, with the now-unified Savoie and Galahar shown in pink. Around this time his holiness, Goddard, abdicated the secular titles of Savoie to the Exalted Siegmund Karovium, who had been named heir apparent. This was the first crown held by the Karovium Dynasty, then referred to as the Carrion Vochna in the Raevir common-tongue, since their ancient kingdoms in the ancestral Raevir highland. It is by this time that Goddard had felt that his secular duties had been fulfilled, and the Crow’s Prophecy was to be fulfilled by the Exalted Siegmund. His holiness’s bloodline was legitimized by the Exalted Siegmund once he abdicated, becoming Goddard Carrion, and as a result felt “pure’ enough to truly begin his papacy. To this end, Goddard I took the regnal name Owyn I. When the Grand-King of Urguan died, the human states were released from their protectorate status and were quickly at odds with one another. Renatus in particular was readying for war against Savoie, its growing influence and power insurmountable. It is during this period in which the Exalted Siegmund’s gift performed its countless miracles. He was witnessed successfully commanding the Grand King Thorin to release the Oreni peoples from bondage, negotiating the Savoyard purchase of the Adunian Kingdom for only 30,000 mina, and bringing the Salvian crown to the Savoyard fold with no weapon but his silver tongue. When he took upon himself the title “King of Savoie”, his lands had grown exponentially, uniting virtually all the kingdoms aside Renatus without a single man slain. He chose to rename his Kingdom “Ruska” as it expanded, to symbolize the change of hands from church to secular hand. Lauded as one of the exalted prophets matching the descriptions of the Holy Scrolls, the Exalted Siegmund quickly became note to Owyn’s papacy, who chronicled his works greatly. Threatened by the growth in land and power of Savoie, the King William III of Oren declared his holiness, Goddard I, excommunicated (citing the caesaropapist reign of Horen V as legal precedent for state over church supremacy) in an effort to diminish the authority of the kingdom, nearly pushing the unification process to war. This proved to be his fatal flaw, crippling the Horen legitimacy to oblivion as he called upon a power only an exalted prophet held. The Lord High Steward of Oren, Edward Winter II, met in secret with his holiness, Goddard I, and the two negotiated terms contingent upon Edward’s deposition of William and his gathering the support of other leading advisors and nobles. In the span of a single evening, Owyn I and Edward II led a peaceful exchange of power from William III to his cousin, Lord High Treasurer Silus I, who agreed to back the Ruskan-Winter agreement. Silus, a renowned Carrion sympathizer and spymaster, quickly assumed the throne and appointed countless Ruskan nobility in court positions, heralding the beginning of the Abresian Renaissance. In thanks for his services, Edward was created King of Herendul, and given control of his former liege’s, Duke Codrik Green of Hanseti, territories as his kingdom. Herendul, Oren (now renamed Renatus), Ruska, and the weakened state of Salvus then combined into a loose confederacy governed by a constitutional monarchy. At the request of Prince Otto(known as “the Terrible”) and Prince Tobias(known as “the Golden”) of the House Karovium, Silus stepped down as was replaced by Prince Otto as king(who claimed the Renatian throne through his marriage to Horen V’s daughter), facilitating an easy election of King Siegmund Karvoium I of Ruska as first Emperor of Oren, thus marking the dawn of the second empire. In a radical pontifical bull, Owyn I abolished the hierarchy inside the church and vested power in feudatories to elect their own bishops(likely in an attempt to further increase Carrion control in the case an anti-carrion pontiff was elected). Shortly after, Owyn I passed away peacefully in his old age in his sleep at the age of sixty-four. When reading and discussing the pontificate of Owyn I, his lack of actual theological work or progressions is woefully obvious. His clerical work as Archbishop of Salvus had distinguished him as a man of faith and had fostered a college of adept students, however upon his ascension to the Pontificate, his duties became wholly secular, one of the reasons of why King William had attempted to excommunicate him. Sympathizers argued that his focus on the secular realm fell in line with religious dogma; the church had always taught of the necessity of human unity as apart of Horen’s Covenant, and given the Siegmundic prophecy being fulfilled at the time, it was Owyn’s duty to aid the Exalted moreso than the typical duties of a High Pontiff. He also greatly increased the political importance of the Church, which before him was a tool used by nobles to increase their power within the empire. It’s also noted those who studied under become major political powers or leaders in spiritual communities for years to come. On the other hand, his acts were clear violations of Pontifical power, and no one can deny of his clerical abuses of power in dissolving the human state. Focusing all his efforts upon his secular agenda, Owyn deeply neglected the Church, allowing the institutions established under Lucien I to fall into decay. The church was horribly understaffed and underfunded with his massive vaults of gold going instead towards the Savoyard state, and only thanks to the fervorous Siegmundic cult was the true faith sustained by the masses in his dark age. Whether his acts were done for the greater good, or for reckless self-ambition, is up to the reader’s interpretation. Radomir I 1437-1446 The Bishop Francis-Joseph of Kvaz, son to the exalted Emperor Siegmund of the House Karovium and favored pupil of Owyn I, donned the vestments of the pontificate upon the death of his former tutor and took the regnal name of Radomir, leading a church reborn. His election was secure; the peoples and clergy were awash with the prophetic nature of Exalted Imperator Siegmund I, and felt his youngest son would surely lead the faith to grandeur, beyond even the reign of Lucien I “the Good” in spiritual glory. Radomir was the second youngest Vicar of God, anointed at the age of twenty-six. He was the only Pontiff to take his name after someone who was beatified; the Blessed Radomir, whom proselytized much of Raev in ancient times. Radomir’s reign began under good auspices, and his first works were to begin to reconstruct the framework of the church. He and his Prelate, Bishop Zacarias, made countless strides in progression of the faith. Releasing writings that gave structure to the faith, Radomir canonized several men of great valor and merit and recovered works from before Owyn I’s dissolution of the church. Furthermore, he established the Holy Site of Cavan and appointed the House Dunham as its wardens, housing countless Anthosian relics and scripture. However, Zacarias had soon vanished, and without his whispered counsel, Radomir’s judgement frequently became called into question. The young Pontiff lacked his aged Prelate’s caution, and begin to overzealously push Church doctrine in a highly flawed, radical direction. Instead of following in the tradition of the Pontiffs before him, his holiness, Radomir I then styled himself High Ecclesiarch. In a single radical edict entitled the Golden Bull of Dibley, he declared his bloodline holy, the pontifical mitre hereditary, and bound the Archbishopric of Renatus to the pontificate, and affirmed the sole right of the leader of the faith to crown King of Renatus or mankind. He also declared himself successor to the Order of the White Rose, and attempted to reform all priests into a legion of battle-clerics. He also appointed the infamous Paul III and Regulus I as bishops, facilitating their corruption of the Church. Under their misguidance, further corruptions of Church hierarchy were instituted; the High Pontiff held full power over a sovereign's right to rule and could delegitimize a King or Emperor by failing to crown him and the sects were established (political and culturally discrepancies among peoples were fleshed out to be entirely new dogmas, leading to a fracture in Church unity). Under pressure from the faithful and his council of bishops, he nullified the sections of the Bull that concerned the nature of the succession of the leader of the faith and the divinity of his bloodline. He quietly reigned for several more years, avoiding controversy aside from a brief stint where he flogged a noble of the House Stafyr nearly to death for defending a heretic. This almost caused the House of Stafyr to rebel from Oren, which would have given Sophia Horen and fellow conspirators in the royal rebellion a foothold through which to invade the Renatian heartlands. Luckily, the Exalted Imperator Siegmund I interceded, and the loyalty of House Stafyr was maintained through the Battle of Schattenburg which was won decisively by the Empire, preserving the stability of the state. Throughout the Tarus Rebellion, Radomir actively patronized propaganda against the Adunian, inciting nationalism in the hearts of many Oreners. However, he faced a loss of faith in his ability to lead after the rebellion and laicized. He named Father ‘Rags’ Yates as his successor, to be crowned by Bishop John of Darfey, sparking a succession conflict that marked a milestone in church history. Although the events did not occur during his pontifical reign, it is worth noting that his holiness Radomir, born Francis-Joseph Karovium, is the same individual who later created an Anti-Pope and sought to be crowned King of Oren following King Heinrik’s death. When his holiness, Regulus I hesitated in crowning him, he created an Anti-Pope to crown himself, in contradiction to the legislation he himself had written in his time as Ecclesiarch of the faith. This lead to open hostilities with the Church, resulting in his assassination led by the Decterum Order, and foreshadowing caesaropapism. The Council of Godswood, 1446-1447 Although Father Yates had been named as successor to Radomir I, and had taken the regnal name Alexios I, the Elector-Bishop John of Darfey refused to crown him. The bishops’ opinion of the traveling priest who called himself ‘Rags’ was low, and the Council of Bishops reconvened to deliberate on the matter. Many of his holiness, Radomir I’s unfavorable rulings were listed for nullification by the next pontiff, and much of the modern canon law was written and agreed upon during this time. It was decided that the synod would convene and vote on a successor to the pontifical mitre, and the synod chose the Prelate Signus Cross to take the post. Lucien II 1447-1451 Taking the nomination of the Council of Godswood, the Prelate Signus Cross accepted the papal crown at the age of thirty-eight and took the regnal name of High Pontiff Lucien II, in honor of his holiness, Lucien I who is praised for his good works in the name of our Creator. Another star pupil of Owyn I, Lucien was known for his extreme piety and devotion to the Church, and was the first Pontiff to renew a tradition of regular and accessible mass in major cities around Oren. It is widely agreed upon by papal scholars that Lucien II’s heavy-handedness in diplomacy led to intra-faith conflict. Despite his success in inspiring a popular resurgence of the faith, his reign also marked the deepening of tensions between the sects and corruption within clergy rank. It was under him where the College of Bishops had attained the power to depose a High Pontiff, foreshadowing the conflicts of the Darfeyist Papacies. During his reign, Lucien II also encouraged church militancy, founding the Order of St. Lucien and swearing in the Teutonic Order under the Pontifical crown, acts which lead to deep controversy over the Church’s supposed separation from secular matters. However, for the time, the Order of St. Lucien under Lucien II had performed with excellence in fighting the dwarven incursions of the 2nd Great War. Their accomplishments under King Henry’s reign were of great merit, establishing themselves as one of the dominant militant forces in Oren. The church saw significant growth in its numbers of clergymen and men-at-arms, and a few doctrinal issues were addressed and revised in his reign. However, his poor relations with the crown had distanced the Church armies from Oren, establishing a deep rift between church and state to be exploited by his successors. Frequent political missteps lent his holiness, Lucien II, the moniker of “the Unready”, and he was under heavy pressure to step down from the Council of Bishops. It was during this period where Lucien II succumbed to an agonizing stomach pain for three days before dying. Many suspected a poisoning, as Lucien II had begun to resist the machinations of his inferiors, but regardless, it was far too little, too late. Regulus I 1451-1456 Unanimously elected by the Council of Bishops to succeed his predecessor, the Archbishop Castus I of Herendul, born Castus Winter, took the mantle of High Pontiff and the regnal name of Regulus I. The High Pontiff took steps early in his reign that promised progress in the Church. He revised, formalized, and recodified much of canon and doctrinal law. In the early years he managed the Church well, ensuring a smooth transition from his holiness, Lucien II. However, the High Pontiff was also left with the boiling sectarian tensions of his predecessor’s period. He set to work attempting to mend the budding schism, and managed to sign a treaty with the leaders of the Lucienist and Raevir Orthodoxy sects, followed by a doctrinal amendment that was hoped to reunify the Church, which created tolerance for cultural practices, foreign language sermons, abolished official sects, and abolished the controversial doctrine on divinity, replacing it with the contemporary exalted doctrine. His political machinations seemed to be successful, and he held acclaim as a unifier of the faith. This was not to last. In the coming year, Raevir and Lucienist tensions turned violent. The High Pontiff foolishly sought to stay impartial and uninvolved, hoping that the conflicts was resolve themselves without papal intervention. The death of the King Heinrik I of Oren led to the Prince Francis (former High Ponitff Radomir) setting claim to the throne of Oren. His holiness, Regulus I hesitated in crowning the former High Ecclesiarch as king of man, cognizant of his failings as leader of the faith. This hesitation led to Prince Francis naming a newly-ordained priest as an Anti-Pope, requiring all his followers to follow the Anti-Papacy, and used the Anti-Pope to coronate himself King of Ruska and of the human realms. This created a great controversy, and sectarian tensions erupted along battle lines. The High Pontiff denounced the actions of Francis, and threatened excommunication. The King of Ruska agreed to repent if he was crowned, but a bloody coup masterminded by the Chancellor of the Council of Bishops, Archbishop John of Darfey, and carried out by the Decterum Order led to the death of the King Francis and many in his noble court. Despite the origin of the plot, the assassination and various dealings with foreign bodies that established the Zionist coalition that backed the pontificate against the state became known as the Regulan Conspiracies. Although disapproving of the coup, the High Pontiff took advantage of the situation and declared an interim government by the Church until the next king could be selected. As de jure the head of humanity until a suitable candidate for king could be found, his holiness, Regulus I created a tetrarch regency of the leaders of each human faction friendly to his cause to jointly rule in his stead. On a Lucienist pilgrimage to the ruins of Abresi, an apparition of the exalted St. Godfrey appeared to him and his retinue, calling for the coronation of the King Peter I of the former kingdom of Kaedrin who had left on Horen V’s exodus. Upon returning, the High Pontiff was surprised to learn that Peter Chivay and most of the surviving officials that left on the great exodus had returned to the shores near the entrance to the Fringe. Rejoicing in the message he had received that showed the All-Father’s favor for Peter, Regulus held a grand ceremony and coronated Peter as Emperor of Oren and the empire of man. Upon the completion of his duties to the realm, he abdicated the papal mitre and left to spend his remaining days in a monastery, but not before releasing a final doctrinal fiat that limited the involvement of future High Pontiffs to control secular politics and coronation affairs.