yopplwasupxxx

Tom Bray reads the letter while on his smoke break, “God save General Tib.”

The mystic Tarcharman, who remained in solitude and in meditation within a dark, unnamed cave deep within the northern reaches of Nenzing, would hear of the Rassidi’s accession perchance when visiting the local village of Kaloker to refill his stocks of candle wax. Though such news did not move him to returning to the world-at-large, he would still give congratulatory prayer in honor of the newly-anointed Pontian Tertius in the town square, before returning to his self-imposed seclusion and exile.

FULL NAME: Thomas S. Bray (Adunian Variation: Brae) AGE: 17 RACE: Human RELIGION: Canonist ((MC name)): yopplwasupxxx ((Time zone)): EST

Yea this is good, I was at 9 warning points anyways

The fact that you are doing it on a Minecraft server of all places really shows me that you aren’t... you really believe this is the best place to sprout the message when there are COUNTLESS of social media and political networking resources available? Have you even written a letter to your local congressmen or woman about the issue? Have you gone to any real-life panels or online forums dedicated to helping solve the controversy? Have you donated money to charities dedicated to helping support the freedom of Hong Kong? My guess is, probably not. Get the cotton-brained juvenile antics out your head and approach the situation as a mature and reasonable adult, not in some millenial “hurr hurr derr bOOMers r sH1t” mentality.

“Most humble peer, I both thank you for your interest and words of wisdom in the historicity of this find. On Salvia/Salvus, I have thought for some time, and have come to a few thoughts: Salvia is an allegorical place for ‘salvation’, as in the poem it is where Owyn makes his last legs of journey before adorning the crown and robes and entering the Seven Skies. I theorize this could very well also be a symbolic representation of Owyn’s ‘Miracle of Lux Invicta’, with multiple references to the ‘glittering’ robe and crown and be ‘cleanse from the dirty toga of Saul’. His service to ‘their king’, I believe, refers to the state of sin in which Owyn was in upon slaying his uncle, and that it took time for Owyn to ‘remember the words his parents told him’ and reach a state of penance (aka, taking the pearl and return home). We both know that the miracle, as according to the Canon, happened in Edel upon Joren’s disappearance, but I as I stated in the introduction I believe this piece was written for more theological education than teaching of history. “So Owyn reigned as King of Aaun and of Idunia until his sons reached the age of manhood. And he left his throne with their blessing, and the eldest rose as a new king, and Owyn went into the north alone. And there he slew the corrupt and unrepentant, and searched for his godfather. But Joren, son of Horen was never to be found. And in his grief, Owyn went into the greatest city of Edel, and reproofed the wicked with his sword for seven days, until every servant of Iblees lie at his feet, and he collapsed. So the Lord saw the penance of Owyn, which was the death of the unrepentant at his feet, and Owyn was made again as the light of his blade; and the great city was destroyed, and all for leagues the wicked who looked upon it were struck with the afflictions of Harren. So Owyn joined his father’s father in the Sixth Sky. -Owyn V Now what does this have to do with the historical Salvus? Very little, in fact, and indeed I have no records of a ‘Salvus’ into atleast the 14th century. Here are my ideas on where the name could derive: Salvus comes from an obscure toponymal name, derived from a geographical location now lost to us in current tongue. This is of middling possibility. There was indeed a historical Salvus or Salvia which arose in the Era of Silence, but for one reason or another, eventually was conquered by its neighbors and annexed, its name lost thanks to the lack of record-keeping. Its name could have been known orally or by tradition from amongst the natives of the land which would become King Enor’s domains, and naturally fell to being ‘Salvus’. While this could be a possibility, the fact that there is little to no records of it makes me a skeptic in this regard. Lastly, which I believe is the most likely, that Salvia was a literary device used in other now-lost pieces of Evaristic literature, and that through time, it became a well-known symbol (or in some cases, believed to be a real place). King Enor, in naming his domains, may have known of the tradition thanks to oral history or perhaps a copy of the stories themselves, and so chose the name ‘Salvus’ as to harken back to this mythical place of ‘Salvia’ or ‘salvation’, Onto the matter of Al’khazar… in truth, that is puzzling aswell. I theorize that Al’khazar did indeed exist, as it was in a very strategic location for both trade and conquest, and so it could have been well-known at the time as at least a city of note. The civil wars of the Aaunites through the centuries could have made the fortunes of the place wax and wane, to the point where by the time of King Dan’s unification, it was little more than a village. However, this has no historical evidence to back this, and will require more research.”

And if you want to “confront” them, you can do so in their private messages or on other mediums. LotC does have mature themes, but so does almost EVERY single childhood medium from Call of Duty to Star War. Does this mean that there should be a place I can blog on MW2 about how bad Makarov’s nuke was? No it does not, if I want to talk about the political meaning behind it, I go to an appropriate forum or reddit where that is discussed. Yes, this server can be platform to very radical views, but if you see someone who is “slipping” into an ideology which you consider unhealthy, then it will always be the most prudent TO PM THEM DIRECTLY AND COMMUNICATE ONE-ON-ONE. Giant, huge forum threads which barely no one reads besides people looking for rep or bickering in OOC will in NO WAY educate them on what is ethical or moral politically or socially. If you do not believe me on this, add me on discord yoppl the tarchar#5195 in which I can give data showing people much more willing to accept a diversity of views when talked to individually over a huge group. Lastly, as it is education on morals which seems to be your biggest concern, I would suggest instead of having these unmoderated political debates which go NOWHERE but OOC bickering, for LOTC TO ACTIVELY PROMOTE SERVICES AND MEDIUMS where people can read about the issues of slavery, genocide, etc. from generally-accepted third-party sources like PBS or what have you. In fact, I’d much more willing have these so-called radicals go to the actual credible outlets themselves where opinions are better explained and iterated than some kids’ two cents on a mineman server.

honestly tired of this “life is political” mantra that everyone spews in order to proclaim Twitter-based philosophies and idioms, as if its some justification to DEPLATFORM a LotC forum which already rarely does its intended goal thanks to status whining or rep-farm staff shitposting. You want to free hong kong? Do what I am doing and actually participate in organizations designed for giving American solidarity to the crisis You want to end the liberal menace? Go vote and join political organizations which support Conservative values But preaching this **** on LotC is not some grandeur right which you can use to excuse speaking of inappropriate topics on inappropriate mediums. And trust me, there are ALOT MORE ADVANTAGEOUS AVENUES in which to get involved and actually ACHIEVE CHANGE, not just trying to get attention on a mineman server. I stand with @Telanir

((I based this on the real life Hymn of the Robe of Glory from the Nag Hammadi ‘Acts of Thomas’, by the translation of G.R.S. Mead. Check it out, it is a fantastic read.)) THE HYMN OF OWYN AND THE PEARL AUTHORED IN THE ELDER TONGUE BY THE WISE CLEMENT AND EVARISTIUS TRANSLATED BY OTTO, ARCHBISHOP OF JORENUS In Dedication to Emperor Peter III, My Most Austere Patron and Lord of Humanity --- INTRODUCTION DURING MY TRAVELS OF RURAL KAEDRIN, I came across a village by the name of Gwder, and there I perused the general markets. There, I met an old pawnbroker, selling all assortment of goods, his shop being the typical place I have discovered to best find relics and items of historical note- things once cherished now discarded- and struck of conversation about his wares. Indeed, for while Gwder was a reasonably-sized village (only a few hundred or so men and women), his items were that of exotic make, from ancient carved stones (which he claimed were from the elven slingers of Harren’s army) to candles and waxes that, in truth, should not be sold. One of the most peculiar things, by far, was a set of ancient scrolls, browned and oxified to the point of near-illegibility, which bore a very familiar seal at the time, though I could not put my hand on the thought at the time. In a form of almost strange habit, I asked for the price of the scrolls, and after some haggling, we agreed on an offer and I left the village with the parchments in hand. I waited to open them till my return home in Jorenus, though when I examined the seal more closely, I realized it belonged to the ancient seat of Pontia, destroyed and burned centuries ago! Many men have attempted to search for the ancient wisdom lost in the temple of Liberius, and so this find at first grew me into an excited frenzy. However, of course, I waited till opening and seeing within before calling it truly works of the elders, for I have bought many relics and ancient items of note, and have come to see the vastness of fakes and forgeries. There were seven scrolls each, though three of them more fragments than true scrolls, and each was written in Flexio. Most interesting is, of course, this Flexio was not of any modern Church Flexio (which forgeries are commonly written in these days) but of the more ancient Paradisian Flexio. It took me some time to bear through the archaic grammar and piece together words now lost to us, but I have found that one of the scrolls is near word-by-word a copy of the Scroll of Spirit, with another fragmental piece being that of the Scroll of Virtue. By this, I have come to the realization of the authenticity of this find, and have continued to translate the other scrolls. This hymn, which I have dubbed the ‘Hymn of Owyn and the Pearl’, tells of a story of Owyn’s travels in youth, prescribed to the twins Clement and Evaristius. I do not believe this story has a lot of historical merit, as many of the places mentioned did not exist in the Canonical times (Salvia or Salvus, for instance) or written by the twins, but rather this a theological piece composed sometime between 200 and 400 during the constant division of the Aaun estates and the rise of the later kingdoms (Ulgaard, Shona, and Rhen). However, for the sake of translation, I have maintained the original authorship, as its true writer is now unknown to us. --- CHAPTER I When I was a little child of troubled institution, And dwelling in the kingdom of my father's house, I was content with the wealth and the luxuries of my caretakers; Yet from the Valley of Jrent, our home, my parents equipped me 5And sent me forth with the wealth of our treasury. They took abundantly from its chambers and tied up for me a load Both large and yet light, which I myself could carry: The GOLD of AAUN And the SILVER of the MOUNT OF MAGIA, 10The RUBIES of the EAST And AGATES from the LAND OF DUN, They furnished me with EDELIC ADAMANT And the HAMMER OF SPARROWS which can crush iron. And they took off from me the humble tunic 15Which in their affection they made, In its stead great white robes, measured and woven to my stature. And they made a compact with me, And wrote it in my heart, that it might not be forgotten: "If you go into the jungles of Aehey, 20And bring from its bounty one pearl, Found amidst the depths of the River Kal Around the great-mawed serpent, You shall put on both the glittering crown And your robe, with which you shall reign 25With your twins, who is next to you in authority, And who shall be heirs in our kingdom." CHAPTER II I quit the Valley of Jrent and went down, Taking arms for the way was dangerous and difficult, And I was very young to travel it. 30I passed through the borders of Salvia, The meeting-place of the merchants of the world, And I reached the land of Seventi as I entered the walls of Dracene. Once I finally met Aehey, I went straight to the serpent, Where I hid in his abode till, he should lumber and sleep, 35And I could take my pearl from him. There I was single and alone and became strange to my family, One of my faith, a free-born man, and wise, I saw there, A youth fair and loveable, the son of oil-sellers; And he came and attached himself to me, and I made him my intimate friend, 40And associate with whom I shared my merchandise. I warned him against the sinful, and against consorting with the unclean; And I dressed in dressed in the toga of Saul, so they do not hold me in abhorrence, Because I came in order to take the pearl and arouse the serpent against me. But in some way or another they found out that I was not their countryman, 45And they dealt with me treacherously, and gave little food or shelter, I forgot that I was a son of kings, and I served their king; And I forgot the pearl, for which my parents had sent me, And because of the burden of their oppressions I lay in a deep sleep. CHAPTER III But all this my parents heard, and in their hearts their grieved, 50And proclamation was made in our kingdom, and all came to our gates, Dukes and princes of Jrent, and all the nobles of the West. And they wove a plan on my behalf, that I might not be left in Aehey; And they wrote me a letter, and every noble signed his name to it: "From your father, the king of kings, 55And your mother, the lady of wisdom, And from your anointed ones, the twins, To thee our son, who are in Aehey, greeting! Call to mind that you are a son of God! See the slavery, --whom you serve! 60Remember the pearl, For which you were sent to Aehey! Think of your robe, And remember your splendid crown, Which you shall wear and with you shall be adorned, 65When your name has been read out in the list of the valiant, And your twins, the viceregal heads, You shall be in our kingdom." My letter is a letter, which the king sealed with his own right hand, It flew in the likeness of an eagle, the king of all birds; 70It flew and alight beside me and became all speech. At its voice and the sound of its rustling, I started and arose from my sleep. I took it up and kissed it, and I began reading it; And according to what was traced on my heart were the words of my letter. I remembered that I was a son of royal parents, and my noble birth asserted itself. CHAPTER IV 75I remembered the pearl, for which I had been sent to Aehey, And I began to charm him, he the great-mawed serpent. I hushed him asleep and lulled him into slumber, And I snatched away the pearl and turned to go back to my father's house. And their fill your and unclean dress I stripped off, 80And I took my way straight to come to the light of our home in Jrent. And my letter, my awakener, I found before me on the road; And as with its voice it had awakened me, so too with its light it was leading me. It, that dwelt in the palace, gave light before me with its form, singing; “With its voice it encouraged me to preach, 85And its guidance it also encouraged me to speed, And with its love it drew me on.” I went forth and passed by Darcene; I left Seventi on my left hand; And I came to the great Salvia, to the haven of merchants, Which sits on the shore of the sea. 90And my bright robe, which I had stripped off, And the crown that was wrapped with it, From Alkazar and Lycia my parents had sent from By the hand of their treasures, who in their truth could be trusted. And because I remembered not its fashion, 95For in my childhood I had left it in my father's house, Suddenly, when I received it, it became like a mirror of myself. I saw it all in all, and I received all in it, For we were two in distinction and yet gain one in one likeness. CHAPTER V And the treasurers too, who brought it to me, I saw in like manner 100To be two of one likeness, for one sign of the king was written on them, Of the hands of him who restored to me through them My trust and my wealth, my decorated robe, which was adorned, With gold and beryl and rubies and agates and sardonyxes, varied in color. And it was skillfully worked in its home on high, and with diamond clasps 105Were all its seams fastened; and the image of the king of kings Was embroidered and depicted in full all over it, And like the stone of the sapphire too its hues were varied. And I also saw that all over it the instincts of knowledge were working, And I saw that it too was preparing to speak. 110I heard its tones, which it uttered with its being: "I am the active in deeds, whom they reared for him before my father; And I perceived myself, that my stature grew according to his labors." And in its kingly movements it poured itself entirely over me, And on the hand of its givers it hastened that I might take it. 115And love urged me too run to meet it and receive it; With the beauty of its colors I adorned myself, And I wrapped myself wholly in my robe of brilliant hues. I clothed myself with it, and went up to the gate of salutation and prostration; CHAPTER VI I bowed my head and worshipped the majesty of my father who sent me, -- 120For I had done his will, and he too had done what he promised, -- And the gate of his kingdom opened, and I mingled with his princes, For he rejoiced in me and received me, and I was with him in his kingdom, And with the voice of the Skies, all his servants praised him. And he promised that to the gate too of the king of kings with him I should go, 125And with my offering and my pearl with him should present myself to our king. Such Spoke Prophet Owyn, the Purifier, In the Days of Aaun.

“Another momentous piece by Boniface! Truly, he is one of the most prolific authors of our day, yet does so as a mere monk! Many of my clerical peers with their lofty titles could learn from this wise and humble ascetic.” Archbishop Otto the Tarcharman comments to his fellows while in Novellen.

Archbishop Otto receives the letter during his stay in the Palais de Novellen, impressed by its contents! After personally giving copies to his local companions of philosophy, he would make note to write a letter and reach out to Reverend Ludolfus.

On God and Creation: Principles of Causation and Singularity @Hunwald As recorded from the lecture of Archbishop Otto the Tarcharman given to J.C. Sarkozy, Duke of Helena. PALAIS DE NOVELLEN, HELENA, OREN 4 S.S. 1742 “FROM WHERE DOES EXISTENCE FIRST DERIVE? Is existence created, born like the babe if you will, or has existence always been extant since time primordial? Does existence come into existence or does existence purely exist? Now, simply put, I know you are a boy of trained mind, and you know of God and that He created All. You will tell me, ‘God created the Elements, as well as the Universe and Life. Why must we go into so much detail over this?’ You will quote the Canon Scrolls, spew its ancient learning into muddle quips which ignores all planes of knowledge which their parables and idioms reveal. Like the drunken minstral who tries to sing the sacred hymns in slurred song, you attempt to speak the WORDS OF WISDOM yet proclaim merely the CANTICLES OF IGNORANCE. God uses the Canon of His Will to preach what He deems, however because of his dual infinity and singularity (the Mystery of Oneness, which we will discuss later), His Will is beyond that of words, He speaks in his own language of purity beyond that of Common, Auvergnian, or indeed even Flexio. For the tongue of the Supreme is the LANGUAGE OF REASON, and through His creation on the CANVAS OF THE WORLD does He speak it. From Him is Reason born: method in which the Elements interact and action or inaction is made. The naturalists proclaim this to be LOGIC, or the natural laws, and indeed the verily opponents of spiritualists call it THE CREED OF LIFE. In order to read the Creed of the Canon, one must first gander their eyes into this Creed of Life. But which stanza of this ‘creed’ contains where existence itself derived? Can logic prove that which the Canon states so truthfully and plainly, as a light reveals that which is concealed by darkness, and see that Creation comes from a Creator? See, for God does not merely tell, HE SHOWS THE TRUTH in what He has wrought, and all happens according to His Will. Where does He show the answer, you ask? Look at first yourself Joseph, and see from whence you came. Do you have a maker? Yes, your mother, who gave diligent birth and love for your life, for she is the reason in which you exist. You yourself did not merely exist but rather you came into existence, composed of the elements in the specific formula which creates man in its God-given form. And in the future, from when you have children with your wife, did such children exist from time memorium or were they made into existence through birth? All things have reason to their creation, and henceforth ALL CREATIONS HAVE A CREATOR. But what of things not made by mortal hands: the rising tides, the falling of rain, and what have you? Let us take the example of a ball on a flat surface, which does not roll for it lacks any push. However, the wind blows through quite fiercely, and blows the ball every which way? What is the creator of motion? Why, it is the wind! The wind is the creator of motion in the ball, the ‘cause’ to the ‘effect’ of the ball’s motion. We can use this reasoning for other examples: rain is the ‘effect’ by the ‘cause’ of clouds, death is the ‘effect’ by the ‘cause’ of murder, and so forth. Now what of things beyond that which we can explain? Many people claim there is a field of luck- a spectrum of uncertainty in which nothing can come to make something. But this, I testify is false, for even if the originator may be mysterious and unknown, the reaction is always the response of action, whether by physical or spiritual hands. The lack of knowledge of its creation does not presume that the created itself lacks no origin- such is a simple mistake for men to make. The throwing of dice is one great emblem which those testifying luck will use, as how the die lands is seemingly unknown to anyone (even the Supreme Being). Yet when we take many dice and throw them many times, as I have found, the number of rolls of which each side gets comes to around the same. The number which the die comes to is determined, therefore, by the shape and weight of the die, how one throws it, and a myriad of other factors. This leads to another short teachings of the Created: each ‘effect’ can have multiple causes. A father and mother, in technicality, is what it takes to make a child, for example, or how a storm both requires the clouds and wind in order to begin. We can therefore create a PRINCIPLE OF CAUSATION, which states such: TO EVERY CREATED ITS CREATOR AND EVERY CREATOR ITS CREATED, or EVERY CAUSE ITS EFFECT AND EVERY EFFECT ITS CAUSE. But what is the FIRST CAUSE, which made existence or the FIRST EFFECT? What is the First Creator to the First Created? As a chair must have a carpenter, or a wine must have a vinter- existence must have a creator. And that creator is one of not merely physical bonds but the endless: For He Is God, the Supreme Being. There are words from an old Rudran Sage, an elder known as Ramawana Yagyri, from where I heard from his lips, which tell of what I speak: ‘To first see, one must SEE THAT WHICH MAKES SIGHT. To first feel, one must SENSE THAT WHICH MAKES SENSE. To first understand, one must UNDERSTAND THAT WHICH MAKES UNDERSTANDING. From all we see comes reason, and in all we act comes in reason, And therefore REASON MUST COME FROM WHICH MAKES REASON.’ Reason is born from the bosom of the Supreme Being; God Himself speaks in the tongue of Logic, to which our actions also speak. Once we understand this Logic in bare truth, the words of the Canon reveal their secret meanings, unlocking from it the chained learning obscured by the ignorant. Take this quotation from the Canon, for example, and apply what God has shown to what God has told, ‘And by His Word, the Planes were rendered, and His throne was in the Seventh Sky. And that which was farthest from the Lord became the Void, and that which was nearest became the Skies, and betwixt them was the World. And GOD saw that it was good.’ -Provenance III Now, upon first read, it is clear that God created the Skies and the Void, and in between henceforth was the Mortal Plane. But what else does this teach us? Remember back upon the Principle of Extremes and the relation of the elements; to each part is a part of polarity, from Fire/Water, Earth/Air, and Empyrian/Voidal. In God’s created plane, it reflects this principle: the Sky is one extreme and the Void is the other, while the mortal plane is the degrees of existence in between transmutation takes root. This small passage not only tells of the creation of the planes but the creation of the elements itself, only ascertained through our previous understandings of the world around us. I hear you already crying out before me, my young pupil, ‘For if then the Supreme Being is the cause (or the creator) of existence (or the created), what then is the cause of the Supreme Being? What bore that which could create such things as ourselves and the world around us? In this, we must define what God is. Is He, like existence, made up of smaller elements or parts, or some form divisible? In paradoxical relationship, the First Cause has no cause in of itself, or atleast in the minds of mortals, no discernible cause which creates the preliminary movement. The Supreme Being has no cause for He is, by definition, EVERYTHING, and is that which cannot be created for creation itself is made in Him. The best idiom for representation can be boiled down as follows: if Existence is that which is Made, God is the mold in which it is made. He is both the oven and baker simultaneously, the carpenter and the wood; HE IS THAT WHICH MAKES AND IS MADE IN. All derives from Him, and so He is Everything. He is the singular point which weaves all of existence together, binding it in one. He made up of no divisible parts but is the divisible elements of the world combined to a status of perfection. The Supreme Being is that which all existence has its origins, the sum of all things into something both infinite yet unified. This we call the PRINCIPLE OF SINGULARITY, where EVERYTHING COMES FROM ONE AND ONE PROCURS EVERYTHING. In the Canon, we can find this principle exposed in God’s titles: ‘the Most Merciful, Singular, and Omnipotent’, being both one yet all-powerful master of everything. As we did previously, let us examine a point in the Canon in which tells and shows this principle, ‘In the beginning, the glory of GOD was singular and whole, and there was naught but Him, and thus there could be no pain or iniquity.’ -Provenance II While it explicitly states the oneness and wholeness of the Supreme Being, it tells also what there was not: nothing, no iniquity or ‘degrees’ of relations. There can be no inequality for all was in Him, and in Him all was equal. The principle of extremes could not take effect for there was nothing else in relationship or in peerhood with Him, and so He was One. Now- what have we learned this day? Through Logic, or the Creed of Life, we were able to discern two principles, the Principle of Causation (in which all causes have effects and all effects have causes) and the Principle of Singularity (in which all existence derives from the singular point that is the Supreme Being). Next time’s lecture, I do promise, we shall finally touch on the human soul and creation itself, especially in regards to what having a soul entails. Before we meet next, think this over: Does the Principle of Causation prove or refute ‘free-will’? Or do all our actions follow the principle to a point and all is ‘predetermined’? As before, I leave you with a short riddle, ‘I talk, but I do not speak my mind I hear words, but I do not listen to thoughts When I wake, all see me When I sleep, all hear me Many heads are on my shoulders Many hands are at my feet The strongest steel cannot break my visage But the softest whisper can destroy me The quietest whimper can be heard. What am I?’” As Scribed by Brother Robert the Judite, 1742