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Well, what’s your name? Cetibor Barrow Aye. And from whence do you hail? Northern Haense Alright, alright, that’s a fine place this time of season. How many years have you lived? Twenty-seven years Got it. Your ethnicity, good man? I can’t make it out. Half-Haeseni, Half-Tarcharman Mmm. I never would have expected it. Are you literate? Fluent in Common, Naumarian, and Tarchar. Knowledge in Church Flexio and Auvergenian. Good, that won’t hurt you. Do you have a wife at home, or children? No They call Sixtus the Third ‘the Lewd’ for having two bastards. Don’t be like him. Have you got anything against taking oaths? No You’re all set. I’ll have this filed away to the Prelate at once. He’s all the way off in Pembroke, at least a day’s trip. Give him a while.

AN EXAMINATION ON THE PROCESSION OF THE HAESENI CORONATION BY ROBERT NOZICK Introduction In all kingdoms, emirates, rajahs, shahdoms, and those states with monarchical heads, there maintains a tradition of ritual coronation and enthronement, in symbolic and legal investiture of a new head of state. These affairs, one of great symbolism and pomp, are of great importance to both the nation and church, conferring both the legal authorities of the state and the mediatrix of clerical powers in ruling with their god’s favor. In a singular head do the heavens and earth meet, in divine recognition of the sovereign and their nation, and with it, the vestigial authority over the people. Haense maintains a ritual coronation, which has evolved through hundreds of years of tradition and cultural practices. Traditionally, the ceremony is ascribed to Saint Joren’s coronation in Edel in the Classical Era, and later, the elaborate coronation of Sigmund as King of Ruska in the late 20s ES. The procession may be split into four main sections, each with their own subdivisions, Oath and Royal Proclamation Speaker’s Opening Address Oath before the Duma Piercing of the Nipple Investiture of the Royal Offices Baptism and Anointment Liturgy and Mass Baptism of the Sovereign and Consort Baptism of the Lords and Laypeople Anointment of the Sovereign Coronation Presentation of the Regalia Presentation of the Crown and Crowning of the Sovereign Crowning of the Consort Enthronement and Noble Homage First Address and Enthronement Noble Homage and Presentation of Gifts Each section, as well as its constituent parts, shall be discussed and described in full. --- Regalia of Haense The regalia of the Kingdom of Hanseti-Ruska is vast and contains numerous relics throughout the ages, stretching from the Classical Period of the Horensons to the more contemporaneous times of the late 100s ES. The crown jewels can be divided into crowns (coronets of the sovereign and consort), dress (worn regalia), hand-held regalia (as the name describes), and holy instruments (namely the objects used for anointing and baptism). --- Crowns Crown of St Francis the Martyr Monarchs Coronated by this Crown: Marius I, Stephen I, Otto I-III, Charles II, Francis II A crown made in the fashion of the crown worn by Franz-Josef Carrion during his short rule, commissioned under the regency of Marius I for his coronation, which later became the favored crown of state leading up to the ascension of House Bihar. It is made of an engraved golden circlet mounted with Jrentic lilies. It retains an arch and mitre, akin to the Imperial Crown of Godfrey, though much lower and shallower, akin to the crowns worn by both Heinrik van Roy and Franz-Josef. Of the mtire, the scenes depicted are of the arrival, anointing, coronation, and martyrdom of Franz-Josef. There are eleven jewels total encrusted in the crown, each numbering a martyr of the Franciscan Massacre. Biharian Crown Monarchs Coronated by this Crown: Siguine I, Robert I, Marius II, Andrew III King Siguine I had a new crown commissioned following the conflict of return of the body of King Franz II following his death. It featured a considerably more modern design, including a double-arched with cross-mantle adorning the top. It maintains a circlet base, though it is lined with ermine as seen in the Boyar’s Cap. It is encrusted with forty-eight diamonds and eighty-eight pearls. In the stead of a mitre is an elaborate Jrentic lily design forming into two-halves around the double-arches. Boyar’s Cap (Crown of Branimar II the Leper) Monarchs Coronated by this Crown: Peter I, Andrew II The traditional crown of the Karovic dynasty, featuring a large ermine collar and four arches to make a clean, dome shape. Jewels of tourmalines and emeralds adorn the golden struts themselves, and at the peak is adorned an ivory Husariyan cross. The current crown is believed to have been made by Branimar the Leper, a former Raevir king, and with it carries the curse of his leprosy. Those who were to be crowned with the cap and found unworthy by Godan, according to legend, would be themselves cursed to be a leper. Consort Crown of Queen Milena The consort crown is a small form of the Biharian crown, though still maintaining its prominent Jrentic lily top. The circlet base has two lines of pearls, numbering a hundred total, with a center band of diamonds, around eighty total. Upon the top sits a small, ruby Husariyan cross. The crown was commissioned by Queen Milena, the wife of Andrew III, who held the first coronation of a consort. --- Dress Saint Joren’s Chains Two golden hands for each wrist, engraved with delicate patterning and encrusted with small diamonds. Allegedly, the bracelets are the chains which Joren bore during his fourteen year captivity, and upon release, kept the bands as a sign of his trial and tribulation under his brother. In Haeseni regalia, the chains are traditional given during the Investiture of the Royal Offices, and symbolizes the Responsibilities of State. Coronation Cap A red velvet cap that is worn underneath the crown. In Haeseni regalia, the coronation cap is given after the baptism and anointing of the sovereign, in preparation for the coronation itself. Also, when traveling between the church and palace, it is common for the sovereign to only wear the coronation cap until reaching the palace, for the ease of travel. Burgundian Coat A red, burgundian silk coat, lined on the edges with ermine and the inside with beaver. Historically, it is one of the coats one of the Burgundian Host, and according to legend, this specific one is the very coat which Jan Yeremi wore during the Siege of the Lahy. In Haeseni regalia, it is given during the Investiture of the Royal Offices (placed over the chestplate put under the stole and coronation mantle), and symbolizes the consent of the people to the reign of the sovereign. Coronation Mantle Varying from monarch to monarch, the mantle is made custom for each coronation ceremony. In Haeseni regalia, it is given during the Investiture of the Royal Offices and traditionally put on for the sovereign by their consort (placed over the stole and burgundian coat). Barmas A large, silver and gold necklace, stretching it span from one’s shoulder to shoulder. The precious metals are entwined in a delicate floral pattern of chains, and on the necklace itself is engraved the following gems, The Carnatian Rubies (5) The Goat’s Sapphires (3) Carsacan Diamond The Golden Plates of Joren (2) In Haeseni regalia, it is given during the Investiture of the Royal Offices and traditionally put on the consort by the sovereign. Armor of Ivan Kusoraev A carbarum armor allegedly belonging to Ivan Kusoraev, creator of the first unified raevir state. The set includes a helm, chestplate, gauntlets, and greaves, but only the chest plate is worn during the procession. In Haesen regalia, the chestplate is given during the Investiture of the Royal Offices (worn under both the stole and coat), and symbolizes the Defense of State. Johannian Stole A purple and red stole, embroidered with scenes of dragons and white lions. The stole was granted to Peter I by Emperor John III during his elevation as king of both Hanseti and Ruska. In Haeseni regalia, the stole is given during the Investiture of the Royal Offices (worn over the coat and under the mantle) and symbolizes the sovereign’s rank as ‘Protector of the Highlanders’. Pruvian Purse A small, golden satchel made of silk and velvet, with gems hanging in tied threads. The purse was reputedly given to Stephen I when he gained the fortune of the Pruvian Inheritance. In Haeseni regalia, the purse is given during the Investiture of the Royal Offices (worn on the right side of the sovereign’s hip) and symbolizes the Treasury of State. Ring of the Fidei Defensor (Ring of Marius I) A silver signet ring with the Canonist Cross engraved in emerald. The ring was given to Marius I during the Coalition Wars of the 150s ES after his elevation as ‘Fidei Defensor’ or Defender of the Canonist Faith. In Haeseni regalia, the ring is given during the Investiture of the Royal Office (worn on the right ring finger) and symbolizes the protection of the State Religion (Canonism). Royal Ring of the Nipple A small ring with golden chain hanging around an inch from it, with four smooth stones coloured red, blue, white, and black (symbolizing the Four Prophets). The ring was given to the Stephen I and Royal Family by the Wicks of Leifgaard. In Haeseni regalia, the ring is given and applied during the Piercing of the Nipple (worn on the right nipple), and symbolizes the sovereign’s Oath of State. --- Hand-Held Regalia Golden Bulava A golden mace of raevir design, stretching about a foot and a half in length. It is, according to legend, to be a very bulava held by Barbov the Black (son of the founder of the Carrion dynasty). In Haeseni regalia, the bulava is given during the Presentation of the Regalia (held in the left hand along with the cruciger) and symbolizes the Ruskan State. Sword of Gaius Marius A short-sword with Teutonic pommel, with the blade itself is made of fine silver. The sword is claimed to be the sword wielded by Gaius Marius, founder of the Hansetian state and an Orenian king, during his conquests in Aegis. In Haeseni regalia, the sword is given during the Presentation of the Regalia (held in the right hand along with the scepter) and symbolizes the Hansetian State. Haeseni Scepter In the fashion of heartlander scepters, the Haeseni scepter is a silver rod with golden top. In Haeseni regalia, the scepter is given during the Presentation of the Regalia (held in the right hand along with the sword) and symbolizes the sovereign’s secular authority. Haeseni Globus Cruciger In the fashion of heartlander orbs, the Haeseni Cruciger is a silver orb adorned with an ivory Husariyan cross at its top. In Haeseni regalia, the orb is given during the Presentation of the Regalia (held in the left hand along with the bulava) and symbolizes the sovereign’s religious authority. --- Holy Instruments Royal Ampulla A small glass vase which holds the anointing oil for the Anointment of the Sovereign. The Dragon Horn According to legend to be the horn of dragon Jylig that was slain by Joren early in his life, the horn is used in joint with the Royal Ampulla as the tool of anointing itself. Bogdani Scrolls An old collection of four scrolls, written in traditional Raevir Ilyanic letters, and prescribed to be the scrolls personally translated by Saint Bogdan the Theologian. The scrolls are used primarily in the Oath before the Duma, where the sovereign places his left hand on the scrolls when reciting the oath. Reliquary of the Eye of Prophet Sigismund A reliquary containing the Eye of the Prophet Sigismund. On its three panels is displayed the Winter Trek of Sigismund, Sigismund’s Imperial Coronation, and the Accession of Sigismund into the Skies. During the Baptism/Anointment and Coronation, the reliquary is placed in front of the altar. Reliquaries of the Hands of Saints Charles and Otto Two reliquaries containing the Left and Right hands of Saints Charles and Otto. On both of the three panels are displayed the Infancy of Charles under Otto’s Tutelage, the Capture of Hiebenhall, and the Conversion of the Last Hansetians. During the Baptism/Anointment and Coronation, the reliquaries are placed on the left and right sides of the altar. Reliquary of the Skull of Saint Joren A reliquary containing the Skull of Saint Joren. On its three panels is displayed the Slaying of the Dragon Jylig, the Imprisonment of Joren, and Joren’s Return to Edel. During the Baptism/Anointment and Coronation, the reliquary is placed behind the altar. Reliquary of the Heart of Saint Tara A reliquary containing the Heart of Saint Tara. On its three panels is displayed the Betrayal of Harren at Joren’s Wedding, the Defense of Edel by Tara, and the Return of Joren to Edel and their reunion. During the Baptism/Anointment and Coronation, the reliquary is placed behind the altar. Royal Randistirion A randistirion of silver and gold, used to baptise the attendees during the Baptism of the Nobility. Husariyan Cross A golden Husariyan cross which is worn by the Archbishop of Jorenus during the processions. --- Other Regalia Banner of State Personal standard of the sovereign, made new for each procession. In Haeseni regalia, the banner is given during the Investiture of the Royal Offices and held for the rest of the procession by the Royal Champion of Haense. --- Order of Precedence During the procession, there is an order of precedence in terms of how close one can be to the sovereign and royal household, and who receives what function first. The current order is as followed, The Sovereign of Haense The Consort of the Sovereign The Grand Prince of Kusoraev and Their Spouse (Heir Apparent, if applicable) Children of the Sovereign and Their Spouses and Offspring (Ranked by Seniority, regardless of gender) The Royal Family (Ranked by Seniority, regardless of gender) The Lord Palatine The Archbishop of Jorenus The Royal Champion / First Knight of Haense (Bodyguard of the Sovereign) The Aulic Council (Ranking Varying) The Karovic Houses of Haense The House of Alimar and Further Cadets The House of Ludovar and Further Cadets The House of Ruthern and Further Cadets Others (Ranking Varying) The Speaker of the Duma The Nobility of Haense (Ranked by Title, then Seniority, regardless of gender) The Gentry of Haense Members of the Duma Other Guests of the Royal Household --- ((Note: Sovereign = Sov., Speaker of the Duma = Spk., Consort = Con., Archbishop of Jorenus = Arc.)) I - OATH AND ROYAL PROCLAMATION A - OPENING ADDRESS BY THE SPEAKER OF THE DUMA At the beginning of the ceremony, a prayer is spoken to begin the Duma session by the Royal Household, Duma, and attendees, “O Prophet Sigismund, adorned with angelical manners, Although I am thy unworthy servant, I recommend to thee in a special manner, For the clarity of my soul and mind; I conjure thee, by thy angelic wisdom, To commend me to fellow Prophets of the Law, The flaming sword of righteous of His Will, And to the ever-seeing Master, the King of Kings, Lord of All Emperors. Preserve me from every grievous sin; Never suffer me to sully my soul with any impurity; Whenever thou seest me in darkness or stupidity, Ward off from me every impure thought, and awaken within me the knowledge of eternity. Imprint deeply in my heart the sentiment of fear of God, Inflame me with divine love, In order that by imitating thee on earth, I may merit to enjoy His Love with thee in the Skies Above. O most glorious Prophet Sigismund, Who hast been honored by the Scrolls through life pure and righteous, I come before thee to preserve our body of men, To guide us into the correct choice and holy deed. O perfect exemplar, kind and powerful patron, How great is my need of thee! The world and demon try to ensnare man with unclear thoughts; I am conscious of the arbor of my humanity, I know full well the ignorance of us. Who shall be able to keep me safe if not thou, O Prophet of Wisdom, the glory and honor, The loving guide of all rulers? To thee, therefore, I have recourse with all my soul, to thee I commit myself with all my heart. I hereby resolve, promise and desire to be especially devout, To glorify thee by imitating thy extraordinary virtues, To copy thy example, And to promote the devotion to thee among my peers. O dear Prophet Sigismund, Do thou guard and defend me always, In order that, under thy protection and following thy example, I may be able to join with thee in seeing and praising my Godan forever.” A second prayer is then said by the attendees and household, “O Glorious St. Adrian, Patron of Statesmen, Chancellors, and Lawyers, Your Life of prayer and penance and your zeal for justice, integrity and firm principle in public and family life led you to the path of martyrdom and sainthood. Intercede for our fellow Peers and Lords, our Chancellor and our King, that they may be courageous and effective in their defense and promotion for the sanctity of human life, that they may deny all unholy deeds and see to the protection of our realm.” After the prayer, the Spk. gives an address to the Duma on the occasion, and typically, in support for the coming reign of the new sovereign. All Duma members and attendees must stand excluding the sovereign and members of the Royal Family. B - OATH BEFORE THE DUMA Once the address is completed, the Bogdani Scrolls are brought forth, opened to the Scroll of Auspice, held in the hands of the Arc. Spk. - “Before you is the testament of the Prophets of Man. Will you swear yourself to their holy eschatology?” Sov. - “In Godan’s Name, I will.” The Sov. places his left hand on the Bogdani Scrolls, with his right raised up in the air. Spk. - “Repeat after me: ‘Before the Prophets and the People, I [name of sovereign], the King/Queen of Hanseti and Ruska, swear upon the Scrolls most faithful and true service in protection of the ideals and order of state.’” The Sov. repeats after the Spk. Sov. - “Before the Prophets and the People, I, [name], the King/Queen of Hanseti and Ruska, swear to all upon the Scrolls most faithful and true service in protection of the ideals and order of state, so help me Godan.” Upon the oath’s conclusion, the Spk. customarily either kisses the Sov.’s hand or knee in sign of homage. C - PIERCING OF THE NIPPLE After the oath, the Sov’s shirt is removed or opened to expose the left side of his chest (side of the heart). The Arc. presents the Royal Ring of the Nipple (along with a thin, silver needle) to the Spk. Spk. - “And may such promise hold ever in your heart, hardening it against the mantle of responsibility. Lo, O Godan, protect him.” The Spk. uses the needle to pierce the nipple over the heart. He then attaches the ring accordingly. Sov. - “Lo, O Godan, protect me.” The Sov.’s shirt is put on fully again. D - INVESTITURE OF THE ROYAL OFFICES The Spk. then brings forth the REGALIA OF THE ROYAL OFFICES, which include the following items: Coronation Mantle Saint Joren’s Chains Pruvian Purse Chestplate of the Armor of Ivan Kusoraev Barmas Johannian Stole Burgundian Coat The Ring of the Fidei Defensor (King of Marius I) The Spk. presents the Chestplate of the Armor of Ivan Kusoraev to the Sov. Spk. - “Here is the Chestplate of Kusoraev, defender of men, whose conviction you will carry.” The Sov. puts on the chestplate with the assistance of his household. The Spk. presents the Burgundian Coat to the Sov. Spk. - “Here is the Coat of the John Jeremus, protector of the downtrodden, whose charity you will carry.” The Sov. puts on the coat over the chestplate with the assistance of his household. The Spk. presents the Johannian Stole to the Sov. Spk. - “Here is the Stole of Peter and the Johanni, conqueror of the wicked, whose strength you will carry.” The Sov. puts on the stole over the coat with the assistance of his household. The Spk. presents the Ring of the Fidei Defensor to the Sov. Spk. - “Here is the Ring of Marius, confessor of the canon, whose faith you will carry.” The Sov. puts on the ring on his right ring finger. The Spk. presents the Pruvian Purse to the Sov. Spk. - “Here is the Purse of Stephen, master of the gold and mint, whose perseverance you will carry.” The Sov. puts on the purse on the right side of his hip. The Spk. presents the Coronation Mantle and the Barmas. Spk. - “Here is the mantle and barmas, as for monarch and consort.” The Sov. puts on the coronation mantle with the assistance of the Con., while the Con. then puts on the barmas with assistance from the Sov. Spk. - “Judged by the People of His Realm, may he be so Judged by Godan.” All - “Godani jest wiekley.” After the conclusion of the investiture, the Royal Household and attendees leave to the church. --- II - BAPTISM AND ANOINTMENT A - LITURGY AND MASS After the finishing ceremonies in the Duma House, the sovereign and entourage leave to the Basilica of the Fifty Virgins for the baptism/anointment and later coronation. First, mass is held by the Arc and in accordance to contemporary Canon Law. In the church, the following reliquaries are displayed accordingly, The Reliquary of the Eye of Prophet Sigismund, to be displayed in front of the altar. The Reliquaries of the Hands of Saints Otto and Charles, to be displayed on the left and right side of the front of the church respectively. The Reliquary of the Skull of Saint Joren, to be displayed behind the altar. The Reliquary of the Heart of Saint Tara, to be displayed behind the altar. For liturgy, it is customary to read the Epistle to the Jorenites (Spirit 2) as the first reading and the Story of Joren’s Imprisonment (Gospel 4:1-7) as the second reading. First Reading (Spirit 2): “Grace to thee and peace from our Lord GOD, the Most Merciful, Singular, and Omnipotent. I am Owyn Son of Godwin, servant of the Lord, called to prophetic vocation in His service. Verily, brother, the Lord GOD spake the Virtue to Horen. And verily thou art commended for thy virtue in defense of man, and indeed thine own king kept me from death. But whilst thou maintainest the kingdom of man, the kingdom of GOD languisheth. The Lord is the Lord GOD without peer, but thou failest in thy defense of His Word, and indeed, thine own brothers do mingle the word of lesser beings among His, and lapse in His commands in favor of new and foreign ways. And this is a sin of great heedlessness, for the Word of GOD lasts into the eve of the world, and the fruit of virtue cannot rot. What the Lord GOD spake, the Lord GOD spake indeed, and His Word is not abrogated, never annulled. So I find that thou art strict in thy arms but lax in thy prayers, but to pray is the armor of men. For the hand of GOD is the greatest weapon to bear, and His Word the paramount strategy. There can be no laxity in faith for any reason, not war nor peace, not wealth nor poverty. So the Lord lasteth through all adversities, for He is their remedy, and without Him, they are uncured. Verily, brother, the Lord GOD is the eternal GOD, and He granteth no exception to holiness. His Word is the lasting word, and it is the only Virtue. So to ye Sons of Joren I admonish: There is no innovation in faith. For GOD is as he was and shall be, and the holiness of Horen is as the holiness of all men, forever.” Second Reading (Gospel 4:1-7): “Lo, in the name of the Lord GOD, the Most Merciful, Singular, and Omnipotent, listen and attend with pious heed to this inspired text. And for seven years, Owyn Son of Godwin was instructed in the arts of battle and of rule, and at fourteen years he marshalled the armies of King Joren. And though the people of Edel were virtuous, they were yet steeled by warfare, and neglected in their prayers for favor of battle. And they were cold and had no mirth in them, for in Edel was the last of the ordered kingdom of Horen. So Owyn kept to his prayers, and for three years he led the forces of King Joren. And it came that Joren Son of Horen found a wife of virtue and dignity, who came from Aaun. And her name was Tara, and her kindness filled the halls of Joren’s keep, and he resolved to wed her. And hearing of his brother’s fortune, Harren sent a messenger into the court of Edel, and invited the King to be wed in the ruins of the holiest city, upon the hallowed grounds of their father, in repentance for Harren’s grievous sin. And Joren assented, and the court of Edel obeyed, and were accompanied by Owyn Son of Godwin, and there was a great fanfare. But even as the court arrived in the land of the holiest city, they were shut in. And as the streets were illuminated, it came that Joren and his guard were surrounded on all sides by a throng of barbarian men and Wildewynn, who bore steel against them. So it was that Joren saw the danger, and commanded Owyn Son of Godwin into the sewer. And the boy protested, but Joren was deaf to his nephew, and threw him into the sewers of the city, and Owyn Son of Godwin could not act whilst his guardian was beaten and shackled, his host of lords slain, and the virtuous Tara clubbed about the head. And deprived of their lord, the people of Edel were conquered by heathens and barbarians, and their land fell at last. So the boy navigated the filth of the city in darkness, and soon the brick gave way to rough stone, and he came into a cavern. And the boy was overcome, and knelt in prayer, and wept for the fate of his kindred. And at once the darkness was cast out by a sword ablaze, and here GOD spake to Owyn. ‘Thou standest before Me in the waters of Gamesh, Owyn, son of Godwin, son of Horen. And thy people cry for justice and for purity. Takest hold of this blade, for it is a symbol of holiness, and by it thou shalt cleanse man of sin. Now, fleest forth from this unholy imitation of My city, and go into the village of Rafal, and fast there for three days, and I shall augment thee on the third. And thou shalt go into the court of Harren in thy fineries, and recite thy ancestry, and serve as his seneschal, and soon purity will come.’” B - BAPTISM OF THE SOVEREIGN AND CONSORT At the conclusion of liturgy and mass, the Sov. and Con. are brought forth by the Arc to the baptismal font. Both the Sov. and Con. kneel before the Arc. Arc. - “In Witness of Godan, do you swear to profess His Name as the one true god, the Most Merciful, Singular, and Omnipotent?” Sov. & Con. - “I swear before you, O Godan.” Arc. - “In Witness of Godan, do you swear to profess the Words of the Prophets, given in holy revelation as holy and true?” Sov. & Con. - “I swear before you, O Godan.” Arc. - “In Witness of Godan, do you swear to deny all evils and the temptations of Iblees, no matter where they linger?” Sov. and Con. - “I swear before you, O Godan.” Arc. - “O Godan, accept these in the Flock of the Pious Saints!” The Arc. would proceed to baptise the Sov. then the Con. C - BAPTISM OF THE NOBILITY AND ATTENDEES Following the conclusion of the baptism of the sovereign and consort, the nobility of the realm is then brought forth, baptised in according to rank, The Barbovic Houses (Ranked by Seniority of Family) The House of Alimar The House of Ludovar Others (Varying) The Karovic Houses (Ranked by Seniority of Family) The House of Ruthern Others (Varying) The Non-Karovic Nobility (Ranked by Title then Seniority) The Non-Noble Gentry The baptism follows the same procedure as the baptism of the Sov. and Con. of above, with the baptisee kneel before the Arc. and the baptismal font. Arc. - “In Witness of Godan, do you swear to profess His Name as the one true god, the Most Merciful, Singular, and Omnipotent?” Noble - “I swear before you, O Godan.” Arc. - “In Witness of Godan, do you swear to profess the Words of the Prophets, given in holy revelation as holy and true?” Noble - “I swear before you, O Godan.” Arc. - “In Witness of Godan, do you swear to deny all evils and the temptations of Iblees, no matter where they linger?” Noble - “I swear before you, O Godan.” Noble - “O Godan, accept this man/woman in the Flock of the Pious Saints!” The Arc. would proceed to baptise the Noble. During the procession of the noble baptisms, the commoner attendees are baptised en masse by a set of deacons carrying the Royal Randistirion and splashing holy water over the people. D - ANOINTMENT OF THE SOVEREIGN Upon the conclusion of the final baptism, the Sov. is brought forth before the altar by the Arc. and kneels before him. The Arc. brings forth the Royal Ampulla, the Dragon Horn, and the Coronation Cap. Arc. - “Godan granted all His Blessings and His Gifts, to be used by the pious and denied to the impure. May these sacred sacraments be confirmed in Holy Chrism.” The Arc. would pour a small amount of oil from the ampulla, and with the Dragon Horn, he would douse the Sov.’s head with the oil. Arc. - “O Godan, Protect these One as your one.” Sov. - “O Godan, Protect Me.” The Arc. would draw a Husariyan cross with his thumb upon the Sov.’s forehead. The coronation cap is then placed upon the Sov.’s head in anticipation for the coronation. --- III - CORONATION A - PRESENTATION OF THE REGALIA The Arc. brings forth the REGALIA OF THE CROWN, which consists of the following, Golden Bulava Marian Sword Haeseni Scepter Haeseni Cruciger The Arc. holds forth the Golden Bulava to the Sov. for him to take in his left hand. Arc. - “For the People of the World will follow you to the bliss of the skies, and in golden spurs shall they ride.” The Arc. then holds forth the Marian Sword to the Sov. for him to take in his right hand. Arc. - “And so they look to you as the Master of Shepherds, Leader of Leaders, entrusted by Godan.” The Arc. then brings forth both the Haeseni Scepter and Cruciger. Arc. - “All is derivative to the divine right, and through it, our very creation. Graced by Godan, shall you be risen anew.” Sov. - “O Godan, as my witness, I rise anew.” The Arc. would then hand the scepter (to be held in the right hand) and the cruciger (to be held in the left hand) to the Sov. B - PRESENTATION OF THE CROWN AND THE CROWNING OF THE SOVEREIGN The Arc. then presents the crown to the Sov. upon a red pillow. The Sov. kneels before the Arc., still with the regalia in hand. Arc. - “ In the Name of Godan, His Prophets Horen, Owyn, Godfrey, and Sigismund, all His Saints and Venerables, and of All His Creation, I Crown this one, a child of His Flock, as [name] the King of Both Hanseti and Ruska, Prince of the North, and Protector of All Joren’s Kin.” The Arc. crowns the Sov. and steps away. The Sov. rises and allows for applaud. C - CROWNING OF THE CONSORT The Con. is then called forth by the Sov. The Arc. brings forth the crown of the consort and gives it to the Sov. Sov. - “As Bounded by Godan in our vows, may you also be bounded in divinity and grace. O Godan, may this one be crowned with me, as the Consort of the State.” The Sov. crowns the Con. with the consort crown. The Con. rises and both the Sov. and the Con. wait for applause for leaving for the royal palace. --- IV - ENTHRONEMENT AND NOBLE HOMAGE A - FIRST ADDRESS AND ENTHRONEMENT According to custom, the Sov. is the first to enter the palace followed by the Con. then the rest as according to Order of Precedence. Upon everyone entering the palace, all remain standing. The Sov. then gives a customary first address to the attendees. After the conclusion of the speech, the Sov. then the Con. sit, then after, the rest of the attendees may sit accordingly. B - NOBLE HOMAGE AND PRESENTATION OF GIFTS The nobility and first petitioners then make a line before the throne in Order of Precedence, though the Sov. may specify certain guests to be addressed before others. Homage is given first, and the traditional Marian Oath is said to the nobles to recite, Sov. - “Do you, [name], swear yourself to the Kingdom of Haense and the House of Barbanov, to serve faithfuly and loyally till the expiration or release of vows?” Noble - “As Godan as my witness, I do.” Sov. - “Do you, [name], swear yourself to the protection of the people and the defense of the state, to stand against all foes domestic and foreign?” Noble - “As Godan as my witness, I do.” Sov. - “Do you, [name], swear yourself to the profession of the One True Faith, His Prophets, and the Wisdom of the Scrolls?” Noble - “As Godan as my witness, I do.” The Sov. then draws the Husariyan cross on the noble’s forehead. Sov. - “Then I accept you into the fold the pious and true, and never waver in your course, lest Godan strike you down.” The Noble must then make a sign of fealty in two ways- either kissing of the Sov.’s right hand (Ring of the Fidei Defensor) or the Sov.’s right knee. Gifts are presented after homage and fealty is given.

((The chart is a tad confusing but the 0 ain’t being crossed with anything since I thought it kinda redundant to put it. I’ll try to make it more clear that 0 is more off to the side than actually looking like its being multiplied by anything.))

THE DULO-RUDRAN NUMERALS AND THE DUODECIMAL SYSTEM BY JAN RAWSZ Փ - Ւ - Բ - Գ - Դ - Ե - Զ - Է - Ը - Թ - Ժ - Ի In compilation with work of historians Tomasz Hidgor and Sofiya Kosselberg-Ladau and fellow mathematician Cetibor van Dhoon, together to create the first modern record of the ancient numerics of the highlander peoples. --- I dedicate this work to my sister, Yolanda, and her newborn, and a thousand curses upon the sout Vratemar, whose spine cracked upon the crux of fatherhood. Introduction Traditionally, compared to the southern heartlands, the numeric system of the highlander people was a barbaric trife. Called Bvt, or tally sticks, majority of records and numbers were maintained merely by sets of criss-crossed lines added together vertically. This archaic system was long-winded and not fit for calculations beyond simple addition and subtraction, and proved a burden and hinder upon progress in the north. Slowly, especially in the southern basin cities (Lahy, Mejen, Seventy), the Jrentic numerals and decimal system of the south came in use when trade flourished in the middle Migratory Period of the 700 AES. However, in the northern basin and beyond (Dules, Sorbzborg, and beyond) retained their primeval systems for many centuries. This changed come the Rhenyari Invasions of 500s AES, where the northern coasts of Waldenia and the northern (Waldorvian) basin were most hit, falling to both tribal and city-state infighting and the superior technology and logistics of the Akrito-Rudran forces. For the following century of on-and-off Rhenyari yolk, the incoming invaders introduced many of their social programs and reforms into the native Almanno-Raev societies, including a refinement of grammar, a recalculation of the calendar and time-systems, but most importantly, the introduction of proper integers. Dules and the lands of Dulonia (northern basin) first began use of a raevified numeral system by 570 AES, and first published in record in the Dulonian trade calculations by 566 AES. These numbers, known as the Dulo-Rudran numerals (simply called ‘Rudran’ by the native highlanders), spread rapidly in the Rhenyari-controlled areas, and for two centuries, were in common use, though soon fell out come the end of the migratory periods. When Karov the Great reunited the raev realms (including Dules and Lahy), he codified the common numbers over the Dulo-Rudran numbers in 423 AES as part of his economic reforms, and the northern hansetian kingdoms and tribes soon followed suit. Iconic to the Dulo-Rudran system is the duodecimal over the Jrentic decimal system, where twelve instead of ten is the base of units. Though the system is called ‘Rudran’, the duodecimal system is actually Akritian, with the modern Rudrans using the sexageismal system instead (60). --- The Dulo-Rudran Numbers Rudran Common Naumarian Trans. Rudran Common Naumarian Trans. Փ 0 Zur ՒՓ 12 Dwolv Ւ 1 Auwn ԲՓ 24 Trewolv Բ 2 Zwien ԳՓ 36 Merewolv Գ 3 Dres ԴՓ 48 Furwolv Դ 4 Vaur ԵՓ 60 Sarcelv Ե 5 Sieg ԶՓ 72 Gredelv Զ 6 Zeg ԷՓ 84 Zvelolv Է 7 Zelv ԸՓ 96 Bzorelv Ը 8 Aicht ԹՓ 104 Timorelv Թ 9 Nien ԺՓ 120 Yigrelv Ժ 10 Den ԻՓ 132 Iszirelv Ի 11 Arvin ՒՓՓ 144 Nzik --- The Dulo-Rudran Numbers – Base Powers Rudran Common Naumarian Trans. Rudran Naumarian Trans. Ւ 1 Auwn Փ.Ւ Aziy ՒՓ 12 Dwolv Փ.ՓՒ Dwoziy ՒՓՓ 144 Nzik Փ.ՓՓՒ Nzikoziy Ւ,ՓՓՓ 1,728 Muul Փ.ՓՓՓ,Ւ Muloziy ՒՓ,ՓՓՓ 20,736 Denmuul Փ.ՓՓՓ,ՓՒ Denmuloziy ՒՓՓ,ՓՓՓ 248,832 Nzikmuul Փ.ՓՓՓ,ՓՓՒ Nzikmuloziy Ւ,ՓՓՓ,ՓՓՓ 2,985,984 Karyg Փ.ՓՓՓ,ՓՓՓ,Ւ Krygziy --- The Dulo-Rudran Numbers – Conversion Table Rud. Com. Rud. Com. Rud. Com. Rud. Com. Rud. Com. Rud. Com. ՒՓ 12 ՒՓՓ 144 Ւ,ՓՓՓ 1,728 ՒՓ,ՓՓՓ 20,736 ՒՓՓ,ՓՓՓ 248,832 Ւ,ՓՓՓ,ՓՓՓ 2,985,984 ԲՓ 24 ԲՓՓ 288 Բ,ՓՓՓ 3,456 ԲՓ,ՓՓՓ 41,472 ԲՓՓ,ՓՓՓ 497,664 Բ,ՓՓՓ,ՓՓՓ 5,971,968 ԳՓ 36 ԳՓՓ 432 Գ,ՓՓՓ 5,184 ԳՓ,ՓՓՓ 62,208 ԳՓՓ,ՓՓՓ 746,496 Գ,ՓՓՓ,ՓՓՓ 8,957,952 ԴՓ 48 ԴՓՓ 576 Դ,ՓՓՓ 6,912 ԴՓ,ՓՓՓ 82,944 ԴՓՓ,ՓՓՓ 995,328 Դ,ՓՓՓ,ՓՓՓ 11,943,936 ԵՓ 60 ԵՓՓ 720 Ե,ՓՓՓ 8,640 ԵՓ,ՓՓՓ 103,680 ԵՓՓ,ՓՓՓ 1,244,160 Ե,ՓՓՓ,ՓՓՓ 14,929,920 ԶՓ 72 ԶՓՓ 864 Զ,ՓՓՓ 10,368 ԶՓ,ՓՓՓ 124,416 ԶՓՓ,ՓՓՓ 1,492,992 Զ,ՓՓՓ,ՓՓՓ 17,915,904 ԷՓ 84 ԷՓՓ 1,008 Է,ՓՓՓ 12,096 ԷՓ,ՓՓՓ 145,152 ԷՓՓ,ՓՓՓ 1,741,824 Է,ՓՓՓ,ՓՓՓ 20,901,888 ԸՓ 96 ԸՓՓ 1,152 Ը,ՓՓՓ 13,824 ԸՓ,ՓՓՓ 165,888 ԸՓՓ,ՓՓՓ 1,990,656 Ը,ՓՓՓ,ՓՓՓ 23,887,872 ԹՓ 108 ԹՓՓ 1,296 Թ,ՓՓՓ 15,552 ԹՓ,ՓՓՓ 186,624 ԹՓՓ,ՓՓՓ 2,239,488 Թ,ՓՓՓ,ՓՓՓ 26,873,856 ԺՓ 120 ԺՓՓ 1,440 Ժ,ՓՓՓ 17,280 ԺՓ,ՓՓՓ 207,360 ԺՓՓ,ՓՓՓ 2,488,320 Ժ,ՓՓՓ,ՓՓՓ 29,859,840 ԻՓ 132 ԻՓՓ 1,584 Ի,ՓՓՓ 19,008 ԻՓ,ՓՓՓ 228,096 ԻՓՓ,ՓՓՓ 2,737,152 Ի,ՓՓՓ,ՓՓՓ 32,845,824 --- The Dulo-Rudran Numbers – Multiplication Table C. / 1 2 3 4 5 6 7 8 9 10 11 12 / R. Ւ Բ Գ Դ Ե Զ Է Ը Թ Ժ Ի ՒՓ 1 Ւ Ւ Բ Գ Դ Ե Զ Է Ը Թ Ժ Ի ՒՓ 2 Բ Բ Դ Զ Ը Ժ ՒՓ ՒԲ ՒԴ ՒԶ ՒԸ ՒԺ ԲՓ 3 Գ Գ Զ Թ ՒՓ ՒԳ ՒԶ ՒԹ ԲՓ ԲԳ ԲԶ ԲԹ ԳՓ 4 Դ Դ Ը ՒՓ ՒԴ ՒԸ ԲՓ ԲԴ ԲԸ ԳՓ ԳԴ ԳԸ ԴՓ 5 Ե Ե Ժ ՒԳ ՒԸ ԲՒ ԲԶ ԲԻ ԳԴ ԳԹ ԴԲ ԴԷ ԵՓ 6 Զ Զ ՒՓ ՒԶ ԲՓ ԲԶ ԳՓ ԳԶ ԴՓ ԴԶ ԵՓ ԵԶ ԶՓ 7 Է Է ՒԲ ՒԹ ԲԴ ԲԻ ԳԶ ԴՒ ԴԸ ԵԳ ԵԺ ԶԵ ԷՓ 8 Ը Ը ՒԴ ԲՓ ԲԸ ԳԴ ԴՓ ԴԸ ԵԴ ԶՓ ԶԸ ԷԴ ԸՓ 9 Թ Թ ՒԶ ԲԳ ԳՓ ԳԹ ԴԶ ԵԳ ԶՓ ԶԹ ԷԶ ԸԳ ԹՓ 10 Ժ Ժ ՒԸ ԲԶ ԳԴ ԴԲ ԵՓ ԵԺ ԶԸ ԷԶ ԸԴ ԹԲ ԺՓ 11 Ի Ի ՒԺ ԲԹ ԳԸ ԴԷ ԵԶ ԶԵ ԷԴ ԸԳ ԹԲ ԺՒ ԻՓ 12 ՒՓ ՒՓ ԲՓ ԳՓ ԴՓ ԵՓ ԶՓ ԷՓ ԸՓ ԹՓ ԺՓ ԻՓ ՒՓՓ --- Divisibility Rules Because of the differences of the systems, I have included a list of easy-to-remember divisibility rules of these numbers. Ւ (1) All integers are divisible by Ւ (1). Բ (2) If an integer is divisible by Բ (2), then the unit digit of that number will be Փ (0), Բ (2), Դ (4), Զ (6), Ը (8), or Ժ (10). Գ (3) If an integer is divisible by Գ (3), then the unit digit of that number will be Փ (0), Գ (3), Զ (6), or Թ (9). Դ (4) If an integer is divisible by Դ (4), then the unit digit of that number will be Փ (0), Դ (4), or Ը (8). Ե (5) To test for divisibility by Ե (5), double the units digit and subtract the result from the number formed by the rest of the digits. If the result is divisible by Ե (5), then the number itself is divisible by Ե (5). Զ (6) If an integer is divisible by Զ (6), then the unit digit of that number will be Փ (0) or Զ (6). Է (7) To test for divisibility of Է (7), triple the units digit and add the result to the number formed by the rest of the digits. If the result is divisible by Է (7), then the number itself is divisible by Է (7). Ը (8) If the two-digit number formed by the last two digits of the given number is divisible by Ը (8), then the number itself is divisible by Ը (8). Թ (9) If the two-digit number formed by the last two digits of the given number is divisible by Թ (9), then the number itself is divisible by Թ (9). Ժ (10) If the integer is divisible by Բ (2) and Ե (5) then the number of divisible by Ժ (10). Ի (11) If the sum of the digits divisible by Ի (11), then the number itself is divisible by Ի (9). ՒՓ (12) If the integer is divisible by ՒՓ (10), then the unit digit of that number will be Փ (0).

THE NORTHERN KITCHEN: A STUDY ON THE CUISINE OF HAENSE BY ANDRIK FREIDOUSEIN ---------- The Lord GOD hath devised for us ... the wine of the vineyard. And verily he hath granted the pleasures of the flesh and ordained the estates of all men, high and low. - Scroll of Spirit - Introduction The Cuisine of Haense is a catch-all term that refers to the food, drink, and eating habits of the Dual Monarchy of Hanseti-Ruska. All though for the purpose of this article the Cuisine of Haense is simply stratified between the classes of nobility and peasantry it should be generally understood that the Raev, or Hansetic ethnic culture of an individual will vary what food is commonly cooked within their household; Even so in the centuries in which Haense has existed the native foods of the two cultures, much like the other aspects of the dual cultures of the kingdom, have greatly intermixed. All though in the days of antiquity Haense’s population was far less centralized, with farming hamlets and fiefdoms controlled by vassals of House Barbanov doting the then Duchy’s landscape, the push for centralization towards metropolitan areas, which began under Stephen I, has seen a great drop in the variations of recipes and food on the intra-monarchical level. One would naturally expect that these variations in recipes would be carried over hereditarily as the peasantry began to become more urban, but regional variations of the foods of Haense were not a matter of difference in preparation method, but a difference in available grains, and oils in certain regions. Thus, when most of the peasantry began to collect into a region where only a select set of cereals and oils were available regional variations began to decrease and recipes became far more homogeneous. --- On Caloric Structure The caloric structure of the average Haeseni diet must be separated into two classes, with two further subclasses based on gender. The average male urban or provincial peasant engaged in heavy labor, typical of their rank and stature, consumes on average somewhere between 2,900 and 3,200 calories a day whereas the average woman consumes somewhere near 2,500 and 2,700 calories a day. These calories are mostly derived from carbohydrate heavy food such as bread, and ale, where as lean meats like poultry and offal contribute a negligible amount of calories. The heavy use of lard, and to a lesser degree butter in the diet of the lower class contributes the necessary fats, and helps to provide them with the much needed calories. In contrast the average noble male only consumes something between 2,300 and 2,600 calories with a noble female consuming on average 1,900 to 2,300 calories a day. Unlike the peasantry the nobility mostly derive their calories from red meats, and fattier cuts of poultry. Unlike the lower class’s reliance on animal fats, the nobility derive their fat from the far leaner oils, the most common of which are olive, dill, poppy, hazelnut, and filbert. --- On Meals Haensic society follows a three meal structure with breakfast being eaten early in the morning before labor begins, a heavy dinner in the middle of the day, and a light supper sometime around sunset. Small intermittent meals are common among the nobility, but are generally viewed as more of a result of social status than a byproduct of hunger. Sometime around the shift to a more metropolitan society the concept of a nuncheon arose amongst the working class. A nuncheon is a small snack eaten whenever labor may provide an adequate break. It quickly became commonplace for employers to either provide a daily nuncheon for their employees, or provide a fair and equitable allowance for the purchase of a shared nuncheon. Breakfast Breakfast for the peasantry is generally a very light meal meant to tide over someone till they reached the more substantial mid day dinner. Common breakfast dishes include for the peasantry consists of a hard cereal bread, softened in water, or milk during less austere times of the year, a bowl of steeled oats sweetened occasionally sweetened with honey, and a sort of sweetened pancake. Most Haeseni breakfasts are sweet because it is generally believed that sweet food will give a sunnier disposition throughout the long work day. More often than not an earthy, caffeine filled barley tea is paired with these sweet breakfast dishes. Lunch Lunch is the heaviest meal of the day, eaten sometime around 2 or 3 O’clock depending on what the work schedule would allow. Commonly business would cease as people adjourned to their homes in order to have lunch with their family. The importance of lunch as a joint meal is a cornerstone of the Haeseni familial identity. It is tradition that the oldest member of the household begin the meal by saying grace, after which the patriarch of the household would be the first to eat . Once he has eaten the first morseland deemed it acceptable the rest of the family is free to join him. The meats of lunch for the average Haeseni peasant include offal, fowl such as chicken, as well as wild game in the less tame parts of the dual kingdom. These meats are almost always served with some sort of brown bread made of the common grains, along with some sort of oat or grain mash to increase caloric intake. Generally lunch is paired with a honeyed mead, or a brown ales of varying alcohol by volume. The nobility, on the other hand, commonly eat richer foods such as kula (a form of corn), sweetened bread, cheese, and especially red meats such as elk, deer, and turkey. Dinner Dinner is the lightest meal of the day to the typical Haeseni, eaten around 7 or 8 O’clock depending on the season. Usually, dinner consists more small portions, such as dumplings or soup, commonly made with the leftovers of the larger lunch from beforehand. A dessert, if the family can afford it, is also consumed, usually made from honey or tree sap. --- On Dietetics Dietetics, or the study of diet and what is healthy, has a considerable influence on what is eaten by the upper class of nobility in Haense. Generally the court physician will be trained in dietetics, using this training to plan out a menu with controlled amounts of each food for the denizens of the court. Members of the church are generally also trained in dietetics in order to properly avoid the sin of gluttony. --- On the Kitchens of Haense Because of the relatively tight spaces in urban homes most cooking is done on open hearth’s within the living area. In the more wealthy households of Haense it is common to see a dining room separate from the living quarters. Generally a more advanced hearth, which included a basin for the collecting of fats and other renderings, can be found in these separate dining rooms. Nobility, unlike the peasantry and the gentry, live within large keeps or palaces. These keeps and palaces often contained two separate kitchens, a main kitchen for the noble members of the household, and an other side kitchen for the staff, and retainer of the household. As the size of the household increases so does the kitchen staff. On the royal level the kitchen court can often number up to 100 people, consisting of pantlers, bakers, sauciers, larderers, butchers, carvers, maids, butlers, and other serving staff. --- List of Haeseni Recipes (**Note Royal spoon= Table Spoon, Imperial Gram= Gram, Prince’s spoon= Tea Spoon) Razsa (Cereal Bread) Ingredients 84 imperial grams of uncooked cereals such as Rye, Triticale, Millet, Barley, and any cold weather grain. 50 imperial grams of loosely packed crumbs from last night's dinner and supper’s portion of bread. 34 imperial grams butter or lard 6 imperial grams vanir salt 7 imperial grams ale byproduct(yeast) 400 imperial grams barley flour 1/4th royal spoon baking soda Directions Put the uncooked cereal and bread crumbs in a bowl; cover with 177 imperial grams of boiling water and give it a quick stir. In a separate bowl stir together butter, salt and baking soda. Add breadcrumbs and cereal, along with the yeast. Stir to blend. Stir in the barley flour. Mix until the ingredients are thoroughly incorporated. Let rest for at least 20 minutes. Knead 40 minutes. The dough will be sticky, but don’t despair. The dough needs to be sticky at this point, because the cereal has not fully absorbed the liquid in the dough. Generously butter a good-sized bowl, shape the dough into a ball and put it in the bowl. Flip it over to ensure that the entire ball of dough is coated with butter . Cover lightly with a dish towel and let rise until doubled, which should take 60 to 90 minutes, depending largely on the ambient temperature. Remove the dough from the bowl, stretch it into a rectangle about the length of the pan, and let rest while you oil a 9’ x 5” loaf pan. Roll the dough up tightly to form a loaf, squeezing it a bit and pinching the ends to bring the dough together. Put it in the prepared pan; let rise until it’s about an inch above the rim of the pan. Meanwhile, heat your oven. When ready to bake, slash the top and put in the oven. . Bake for a total of 45 minutes As soon as you remove the loaf out of the oven, brush it with butter Remove from the pan immediately and let cool overnight, serve for breakfast throughout the week with a softening agent. --- Wakk (Steeled Oats) Ingredients 1 Royal spoon butter 340 imperial grams steel cut oats 3 cups boiling water 1/2 cup milk 1 Royal spoon honey 1/4 Prince’s spoon allspice Directions In a large pot, melt the butter and add the oats. Stir for 2 minutes to toast. Add the boiling water and remove from range. Keep at a low simmer for 25 minutes, without stirring. Combine the milk with the oatmeal, stir. Spoon into a serving bowl and top with honey and allspice, stir. --- Marizbrud (Marian Bread) Ingredients 2 cups milk 460 imperial grams steel cut oats 340 imperial grams barley flour 1 prince’s spoon baking soda 1 prince’s spoon baking powder 1 prince’s spoon vanir salt 2 eggs 170 imperial grams Lard 4 Royal spoons Honey Directions Mix milk and oats in a bowl. Allow to soak at least 4 hours or overnight. Add dry ingredients, Mix well Add eggs and oil, Mix well Thin with water, or milk if needed --- Baarisz (Barley Tea) Ingredients 55 Imperial grams Grains of Barley 1 cup water Directions Place barley grains into a small kettle along with 1 cup of water. Bring to a boil. Reduce heat, cover and simmer for 6 minutes. Strain through dishcloth, forcing out all the juice. --- Czemiga (Hydromel) Ingredients 3 cups water 3 royal spoons fennel reed ½ princely spoon grounded cassia 1 cup honey Directions Bring water to a boil and pour over fennel and cassia in a large jar. Cover and infuse until the liquid is room temperature. Strain through a filter. Dissolve honey in the clear liquid, seal jar and allow to sit (3-5 days) --- Usztirsaz (Mustard Sauce) Ingredients ½ cup mustard ¼ cup honey ¼ cup wine 2 royal spoons olive oil ½ princely spoon anise seed, grounded to powder ½ princely spoon salt 2 cups parsley, chopped 1 princely spoon pepper, grated Directions Combine mustard, honey, wine, and olive oil in a bowl Add anise, salt, and parsley (in that order) Mix until of satisfactory thickness. Pour back into bowl, and add pepper. --- Boczkiem ten Lintz (Bacon Lentils) Ingredients 125 imperial grams bacon Heart and giblets of chicken 8 small lech leaves 1 lb green or brown lentils 3 princely spoons salt ½ princely spoon ginger, grounded 1 cup skirrets, sliced ¼ cup parsley, chopped ½ cup onion, chopped ¼ cup dill, chopped Directions Put bacon, chicken giblets, and lech leaves in a pan with water and cook. Strain and reserve the bacon and giblets. Put stock in a pan with 3 cups of water. Add lentils, salt and ginger. Chops the giblets and add to pot. Chop part pf the bacon, around half a cup, and also add to pan. Cook, then add skirrets. Cook until skirrets are tender. Add parsley, spring onion, and dill. Serve immediately --- Fowl Gotte Ingredients 1 lb ground Chicken Offal(Liver, Heart, Gizzard, Kidney, Cockscomb) 1 lb ground Duck Sausage 680 imperial grams steel cut oats 1 large onion, chopped 1 -4 bay leaf 3 Prince’s spoons Vanir salt 1 pinch allspice 170 imperial grams lard Directions In a large pot bring water to a boil and add oats, salt, reduce to a simmer, cover and cook for 2 hours Add meat, onion, spices and cover, cooking for 1 hour more. Pour into pan and then let cool Turn out, slice and fry until brown in lard --- Ogormariz Tador (Cucumber-Fig Stew with Pears) Ingredients 4 cups cucumbers, diced 1 cup dried figs, chopped 1 cup honey ¼ princely spoon cloves, grounded ½ princely spoon cinnamon, grounded 4 cups pears, cored and diced 1 royal spoon water Fresh cream Directions Put cucumbers, figs, honey, clovers, cinnamon, and 1 cup of water in a pan. Cover and cook gently until cucumbers are tender Add pears and cover, cook till pears are hot Cool till room temperature, then add water. --- Dworsina (Courtier’s Pottage) Ingredients 1 cup small, dry field peas 4 cups millet 250 imperial grams of bacon, diced small ½ cup chopped onion 2 royal spoons vinegar 1 cup minced pepper and parsley, mixed Directions Cover peas with boiling water and set stand overnight Next day, drain and cook in salted water until tender. Put millet in a pan of pour 5 cups of boiling water over it. Cook over medium heat and allow time to stir to keep millet from sticking to the bottom of pan. Beat vigorously till smooth. Drain peas and add them to millet. Cook bacon in the pan of the peas till brown. Add onion and cover After onion is tender, add to millet along with vinegar and parsley till of satisfactory taste. --- Spit-Roasted Venison Ingredients 1 shoulder venison (around 8-10 lbs) 4 cups vinegar 8 cups water 1 royal spoon caraway seed, grounded 1 royal spoon dill seed, grounded ¼ cup savory, chopped ¼ cup tarragon, chopped 2 royal spoons pepper 8 to 10 cloves garlic 125 imperial grams salted butter, melted Directions Score meat with knife and set into gallon vessel. Cover meat with vinegar and water, add the herbs, pepper, and garlic. Cover with lid and marinate overnight. Next day, remove meat from the liquid and reserve half the marinade for basting. Run spit through meat, follow the bone. Cut a delicate hatch pattern into the meat, then insert skewers. Cook over coals. Turn the meat often and cook marinade near fire as well. Cook till tender then serve with marinade --- Lechten Kulpz (Cheese Dumplings) Ingredients 1 cup bread crumbs 1 cup flour 1 princely spoon mace, grounded 4 royal spoons butter, lightly salted 2 lbs cheese of any type 8 chicken eggs or 4 goose eggs Mix bread crumbs, flour, and mace in a large bowl. Melt butter and combine with crumbs, mixing till loose Grate cheese and add to crumbs Beat yolks till frothy, combine with mixture Work with hands into a soft paste. Mold dumplings to preferred size Bake until solid. Boil in a stewpan until they rise to the service --- Pig Tails Ingredients 2 lbs pig tails, ringed and cleaned 60 imperial grams salt pork, diced 60 imperial grams slab bacon, diced 3 cups beer 1 royal spoon peppercorns or juniper berries 3 royal spoons lard 4 onions, cut in half and sliced 1 royal spoon honey 1 royal spoon mustard, grounded Salt for taste Directions Cut tails into small segments. Heat salt pork and bacon in a deep stewing pan, add the tail pieces, and heat till brown. Add 3 cups of beer and the peppercorns. Cover and simmer over the heat till tails are tender but not falling apart. Remove the tails and set aside, keep warm. Strain and reduce broth to 1 cup. Heat lard in separate pan and add onion. Cook until wilted Add strained tail stock and boil till it thickens. Pour into a form of gruel or paste. --- Kiziel (Fermented Barley Soup) Ingredients 1 cup yeast 3 cups water 12 royal spoons barley flour 1 cup thick beer 3 cups milk 1 princely spoon salt Honey for taste Directions Proof yeast Put flour in bowl and pour 2 cups of boiling water. Stir well When lukewarm, add yeast and beer. Cover and let stand overnight for fermentation After fermentation (around 2 to 5 days), strain off the water and pour into saucepan. Boil. Add milk and salt. Stir till scalded --- Kugel (Turnip Cake) Ingredients ½ cup poppy seed oil 1 ½ cup buckwheat grits 3 cups turnip, pared and shredded 1 cup lentils, cooked 1 cup orache, chopped ½ cup parsley, minced 1 cup leek, chopped 6 royal spoons poppy seeds 1 princely spoon anise seed, grounded 1 princely spoon ginger, grounded 1 cup chicken stock 4 eggs, separated 1 royal spoon bread crumbs Directions Heat four royal spoons of oil in a skillet. Add buckwheat grits and stir till grits have a nutty, toasted flavour Add 3 cups water, then cover and simmer till grits are tender and the liquid is absorbed. Cool grits Add turnp, lentils, orache, parsley, leek, 4 royal spoons of poppy seeds, anise, ginger, and the remaining oil. Beat egg yolks till frothy, then combined with the stock. Add to mixture Pour into gratin dish with crumbs, bake in oven. --- Galareta (Fish Aspic) Ingredients 4 small trout or equal fish (around 2 lbs) 1 medium onion, sliced 6 cloves of garlic, crushed 8 fresh bay leaves, bruised 2 cinnamon sticks 1 royal spoon cubebs 1 royal spoon mace, shredded 1 cup vinegar 1 cup water 1 quart prepared fish oil Directions Place fish in shallow pan with onion, garlic, bay leaves, cinnamon, cubebs, and mace. Combine vinegar with water and pour over the fish. Poach till fish falls away from the bones. Separate flesh for the bones. Put bones, skins, heads, tails, and fins into a small stock pot with the fish oil. Cook until reduced to one-third amount, then strain. Add giner, salt, and saffron if able to cooking oil. Pour into bowl, refrigerate and allow to aspicate. Wait till it forms a gelatin. --- Szafron (Saffron Wafers) Ingredients 1 cup flour 1 cup sugar (white sugar) ¼ princely spoon ground saffron 4 egg whites 3 royal spoons of rosewater Poppy reed oil Directions Sift together flour, sugar, and saffron on a table three times. Whisk egg whites on stove until they are stiff and form peaks, then fold them into the dry ingredients. Heat on both sides. When evenly hot, grease liberally with reed oil. Press a heated iron the sides till crisp. Careful for burning Cool till satisfactory temperature

ON THE LENDIAN RITE (LENDIANISM), OR SIGMUNDIC CANONISM BY VZESLAW GRAISWALD ----------------------- Author’s Note I dedicate this work, and its contents, most humbly in service to the Prophet Segimondes, the Master of Time, in holy obedience to Godan the Emperor of Emperors. In this, I open with prayer to His servant, O Prophet Sigismund, adorned with angelical manners, Although I am thy unworthy servant, I recommend to thee in a special manner, For the clarity of my soul and mind; I conjure thee, by thy angelic wisdom, To commend me to fellow Prophets of the Law, The flaming sword of righteous of His Will, And to the ever-seeing Master, the King of Kings, Lord of All Emperors. Preserve me from every grievous sin; Never suffer me to sully my soul with any impurity; Whenever thou seest me in darkness or stupidity, Ward off from me every impure thought, and awaken within me the knowledge of eternity. Imprint deeply in my heart the sentiment of fear of God, Inflame me with divine love, In order that by imitating thee on earth, I may merit to enjoy His Love with thee in the Skies Above. O most glorious Prophet Sigismund, Who hast been honored by the Scrolls through life pure and righteous, I come before thee to preserve our body of men, To guide us into the correct choice and holy deed. O perfect exemplar, kind and powerful patron, How great is my need of thee! The world and demon try to ensnare man with unclear thoughts; I am conscious of the arbor of my humanity, I know full well the ignorance of us. Who shall be able to keep me safe if not thou, O Prophet of Wisdom, the glory and honor, The loving guide of all rulers? To thee, therefore, I have recourse with all my soul, to thee I commit myself with all my heart. I hereby resolve, promise and desire to be especially devout, To glorify thee by imitating thy extraordinary virtues, To copy thy example, And to promote the devotion to thee among my peers. O dear Prophet Sigismund, Do thou guard and defend me always, In order that, under thy protection and following thy example, I may be able to join with thee in seeing and praising my Godan forever. So Say We All. --- The Lendian Rite - Introduction The Lendian Rite is the distinct set of rituals, prayers, liturgy, and Creatorist doctrines developed in the Old Highlands following the Great Torrent and the Northern Crusades of the 700 to 600 AES . Its namesake comes from Bionn Lendus, famous holymen and knight during the time period, who preached in the Hunnik-Waldorf basin of the Old Raev and Hanseti and famously defeated the pagan armies of Rulfr at the Siege of the Lahy in 623 AES. The Lendian Rite is most commonly seen in Ruskan Orthodoxy (which is one of the largest branches of churches using the liturgy), and much of the theological jargon is borrowed from ancient Aegean Raev. It experienced a golden age during the Carrion Vochna, spearheaded by the theological works of St Bogdan the Great, St Diedrik the Barrowborn, and St Wilfrche Buron, with its followership peaking immediately after the Franciscan Massacre of 9 ES . In the years following, the Lendian Rite diminished in favour of the far more common Danielian Rite, and in the contemporary days its adherents number to paltry monastics, travelling merchants, and farmers living in the modern Hinterlands. To track a true orthodoxy across all ancient sects of the medieval Highlander peoples would be nigh impossible- indeed, for many years the peoples of the free cities of the basin and the northern hinterlands followed many differing customs, and even well into the waning days of the Era of Heroes, the Ruskan strestsy had many wide customs considered not true ‘orthodoxy’ in today’s standards. What can be traced, however, is the prevalent theological beliefs, especially those of the dogmatic kind, and avoid away from the cultural saintry and political religion. The Lendian Rite, though many believing it a backwater consilidary of cultic tribalism, is in fact a rich theological basis which evolved in almost isolation in parallel to the mainstream Danielian Rite. The core differences of the Lendian doctrines to that of Canonism can be boiled down to four main factors- conditional salvation versus predestination, the concept of Iovanos, a mystic form of Canonism involving hermeneutics of the scrolls and divination to the Skies, the special emphasis upon His Prophet Sigismund and the people in his life, and finally the figure known as the Ioranija, or the Fifth Prophet and messiah of mankind. The Lendian Rite - Brief Note on Celestial Hierarchy This work shall be making references to the planes of the Seven Skies by name, to which slightly differ when compared side-by-side with mainstream Canonist theology. Because of this, I have compiled a list of planes for easy viewing. The First Sky - Yna Holy Realm of the Non-Believers The Second Sky - Byzenbor Holy Realm of the Virtuous The Third Sky - Akerlaniya Holy Realm of the Priesthood The Fourth Sky - Gyambor Holy Realm of the Blessed The Fifth Sky - Vizima Holy Realm of the Saints The Sixth Sky - Oryniya Holy Realm of the Prophets The Seventh Sky - Godanistiya Holy Realm of Godan The Lendian Rite - The Name ‘Godanistan’ The ancient Raevir used many terms for the Creator, including Godan, Jove, Gorund, but most notably, Godanistan. The term ‘Godanistan’ is a corruption of the Highlander name for the Seventh Sky ‘Godstinlund’, where early theologians used both interchangeably to mean both the Creator and the specific plane He inhabits. Even in modern theological studies, many scholars consider the Seventh Sky and Godan to be innately one in the same. The Lendian Rite - The Five Great Days To the core of liturgical celebration is five main ‘holy days’ to the Lendian, which form the basis of the religious holidays and days of obligation. These holidays are, Juliyeafest | Feast Day of St Julia and the Fifty Virgins or Day of Holy Love Rortdey | Feast Day of St Amyas, Red Day, or Day of the Red Sticks Jrothik | Feast Day of St Joren and St Tara Jakko | Feast Day of St Tobias the Pure or St Tuv’s Day Wielkey Sigmundi | Day of Accession or Sigismund’s Day The Lendian Rite - A Short View on Hierarchy Throughout the history of the Lendian Rite, a point of contention between the main body Canonist Pontificate and itself is the primacy of the pontiff over the temples following the Lendian Rite. Majority of, if not all, ordained Lendian men recognize in some capacity that the High Pontiff is the singular head of the faith and autocrat of the masses, though the liturgical and some doctrinal differences put such into question by critics, theologians, and schismatic apologists. Commonly, as done in the past for the Ruskan Orthodoxy sect, an archbishop or patriarch is chosen by the High Pontiff to better manage it as a whole and maintain its unique blend of ancient highlander traditions. This is not done regularly, however, and is entirely dependent upon the views of sectoral branches by the reigning pontiff. The body of priests belonging to the Lendian Rite are called the Kleurus, and their structure is as follows: Acolytik | The Acolytes of the Faith Kaplan | The Priests of the Faith Episkop | The Bishops and Eparchs of the Faith Haucepiskop or Patriyark | The Archbishop and Patriarch of the Faith The Lendian Rite - Cross of Husariya The Cross of Husariya, commonly used as a symbol of traditional Ruskan Orthodoxy and all offshoots sharing the Lendian Rite, is pictured with three-bars instead of the common two. The top bar is the Seven Skies, made smaller to signify the purity and selectivity of those able to enter it, the middle bar is the largest and used to show the mortal plane, while the final bar is smaller and slanted to be used to symbolize the desolate Oblivion. This is used mainly as a symbol of faith, though the Lotharingen double-barred cross is still displayed. The cross’ history dates early in the Northern Crusades of the 800s AES (around 600s by the common calendar) by Vekarimir Husariya, used by the early converts to creatorism following the slow conversion of the highlander people from paganism. The Lendian Rite - Holy Unction and Baptism The anointing of an individual, known as Holy Unction, is common in nearly all strains of Creatorist Rites, though in the Lendian Rite specifically is it regarded highly, where it is used specifically in introducing inductees into the faith as a form of baptism. Baptismal unction does not occur till adulthood for a faithful man or woman. In the traditional Lendian beliefs, the unction was done by the feces of a bird (commonly a pigeon or a crow), though this has faded out for the more-commonly practiced use of ashes or oil. Ashes, when used for baptismal unction, are those of a holy man or faithful ancestor of the individual being anointed. Typically following the ritual of baptismal unction, the individual anointed takes a Canonist name (dependent upon the culture). Unction is also used as a form of healing and blessing by priests and parents to their followers and offspring respectively. Retiring priests with selected successor also perform unction in the blessing for the succeeding clergyman. During this ritual, it is common to hold a bird of one’s choosing, which symbolizes the presence of Godan during the sacrament. The Lendian Rite - Dietary Laws Birds in the traditional worship of the Lendian Rite are seen as the eyes and presence of Godan, who flies and watches from above. Because of this view, the consumption of flying birds are barred to followers, which includes all birds of prey, songbirds, and semi-aquatic such as geese and ducks. Flightless birds, such as chicken and turkey, are considered technically edible to the faithful Lendian, however such is still frowned upon and not done in excess. --- Denial of Predestination and Prevenient Grace A modern Lendian denies the concept of predestination as seen by Imperial theologists, viewing it as a denial of the ‘Eternal Promise’, or the sacred covenant made between His Prophet Horen and Godan, which could not be broken, even by Godan Himself. The Providence and Power of Godan cannot be questioned, and the promise of the Seven Skies to Humanity remains eternally unbroken by Him. Godan made covenant to man under His Prophet Horen, detailing pact between humanity and Him, allowing for the faithful to walk the Seven Skies in return for the love of His creation. This promise runs two-ways- while Godan keeps the heavenly gates open to his chosen race and His love for all, man must service both in faith and in good works. Righteous deeds, while they themselves are fruits of Godan’s ultimate goodness, must be freely chosen in addition to total hope in the Powers of Godan. Righteous deeds stem from the Blessings of Godan, and it is faith in Godan in which good works are done. However, these Blessings cannot be received unless accepted fully accepting Godan in the individual’s life, yet fully accepting Godan cannot be done unless acting upon His Blessing. This metaphorical cycle, where faith precedes good work which precedes faith and so forth, called the Lendic Cycle or prevenient grace, is the cornerstone of moralist thinking in the Lendian Rite. It is both through action and word which total love to Godan is given and can man enter the Seven Skies. Now most apologists of predestination will point to the omnipotence of Godan, and state, “For Godan is All-Powerful, He can break any covenant as is in His Power and Will.” But as the Lendian philosopher Lorik the Hansetian once retorted in letter to Pontiff Paul II, “What god is all-powerful that cannot make a promise that even He could keep?” To deny the covenant is to deny the very omnipotence of Godan Himself and His incomprehensible power. --- Iovanos, the Gift of Human Divinity, and the Denial of Extraracial Salvation In early theological debates, one of the main questions that came forth was, “How could humanity enter the Seven Skies?” The core of his answer is Godan’s ‘Eternal Promise’, concerned mainly with the power granted to humanity from said promise. From the writings of Lendian monk Kezlow Tomasovic, “Iblees taint had wrought itself into the vestiges of the Descendents, yet He, the Most Merciful, Singular, and Omnipotent, gave Horen mercy and chance to walk amongst the very Creator of the Universe. But how could such a peon, one who fell to sin and drank from the sick chalice of wickedness, be able to enter peerhood with the celestial beings of Godan’s bosom? For how can the ignorant teach others? How can the licentious make others modest? And how can the impure make others pure? If anyone hates peace, how can he make others peaceable? Or if anyone has soiled his hands with baseness, how can he cleanse the impurities of another? To be given such grace, one must have the capability to withstand it, to have the endurance able to behold Godan Himself. How can we, mere peon of the dirt, do this? Through Godan’s promise, we are elevated beyond the Descendent- through His Touch, we have been given divine essence, or as the Akritian labeled: Iovanos, the ‘Piece of the Aba’, which is our celestial key into the skies beyond.” By Godan’s ‘Eternal Promise’, humans were granted the gift of divine essence, or Iovanos, which allows humans the capability to withstand the sheer power of Godan and be able to cross into the skies. However, to the Lendian, this divine essence is more than a mere gift, but a state of mind. It is believed, through the pursuit of monasticism, prayer, and devotion to Godan, one can tap into one’s Iovanos, and through it commit great feats. Saints, for instance, are said to have been ones to have tapped into this divine essence, doing miracles through their total surrender to Godan. Extraracial Salvation and the Stynian Planes Because this gift was given only to humanity, Lendians believe non-humans (excluding the mixed race such as halfings and ilds, see below) are barred from entry from a lack thereof of divine essence. Instead, if they are virtuous, they are sent to the limbo called Styniya, or the Stynian Planes, a limbo where they may eternally repent for the sins of their forefathers. Salvation of the Mixed-Races Like how the Curses of Iblees are carried from parent to child, so too, according to Lendianism, is the Blessing of Godan and Iovanos. The souls of the children of mixed race unions, while still cursed and sinful, are still given chance to enter to the Seven Skies along with their human parent, though considered harder with the stain of their parents’ sin. This includes races such as the ilds and halfings, who while having elven and dwarven blood respectively, are still able to enter the skies. The Blessings and Gifts of Godan Godan, through His covenant with Horen and Man, bestowed upon His chosen race a set of freely-received gifts, denied by the lesser descendents. These are as follows, Eldazoge | Self-Determination, or Blessing of the Freedom of Mind Eldkanyos | Self-Reliance, or Blessing of the Courage of Mind Eldraastey | Self-Assurance, or Blessing of the Endurance of Mind Borsaski | Fraternity, or Blessing of the Community of Mind Wielka | Faith, or Blessing of the Hope of Mind The Four Virtues lead to the five Gifts of Godan, which are, Laska | Clemency, or the Denial of Krug’s Wroth Mylokeo | Chastity, or the Denial of Malin’s Lust Povteji | Poverty, or the Denial of Urguan’s Greed Vulkyus | Humility, or the Denial of Harren’s Pride Mauley | Loyalty, or the Denial of Iblees’ Ambition --- Sigmund the Revelator and Segimondes the Prophet of Time The Divine Prophet of Time and Revelation SIGMUND, the Man and Prophet, Chosen by Godan and Guided by the Comet, of the Second Son Joren’s Blood. On the Mortal Realm, Sigmund Sarkozic Carrion was a soothsayer, spiritual leader, noble lord, conqueror, emperor and unifier of mankind, and He who restored the True Faith from the grips of the last vestiges of pagan man. He was advised by numerous messengers and harbingers of Godan’s Will, from the Divine Tersion, to the Three Holy Women of Sigmund’s life, and to his followers, the Karovi. He received the Holy Comet Tohva from Godan following the destruction of the City of Aldersburg, and used the Divine Power of Godan to perform great miracles. He was revealed to by Godan the Scrolls of Revelation, which detailed the future destruction and restoration of Man and their full entry into the Seven Skies, and Sigmund prophesied the coming of the Final Prophet, the Ioranija, who would come to unite the world under the banner of Godan and end the rule of the Aengudaemons. Upon the completion of his Final Revelation from the Messenger Tesion, Sigmund ascended into the Seven Skies, and through the process of Holy Apotheosis, became fully divine in the Realm of Oryniya, the Sixth Sky. In the Skies Above, Sigmund ascended as SEGIMONDES, the Prophet of Time and Revelation, and Living Mortal Aspect of Godan’s Will, joined by fellow Prophets. From his seat as a prophet, he is the patron of scholarship, wisdom, revelation, and the knowledge of the divine. Through his teachings in the Final Scroll, his mortal deeds inscribed by the Followers of the Prophet, and the Great Bogdan Scroll of Bogdan the Wise, Sigmund leads his followers into achieving the state of Iovanos, or True Wisdom, and ensure their entrance into the Seven Skies. Ivalyan, the Winter Trek In the youth of Sigmund’s life, he went on a pilgrimage with a small group of followers through the northern hinterlands. This eight year trek, later to be known as the Ivalyan, or the Winter Trek, is now considered a holy act of pilgrimage. Many Lendians follow the path of Sigmund and his journey through the lands of Edel, mimicking him in an attempt to achieve Iovanos. Tohva, the Holy Comet During Sigmund’s Ivalyan, he followed the great comet which guided him from town to town. This comet, known as Tohva, or the ‘Golden One’, was a sign of Godan sent by Him to guide Sigmund upon his accession to prophethood. The comet later crashed into the city of Aldersburg, destroying it completely, from which Sigmund ended his trek and began his rule as emperor. The comet itself is considered holy, and touching it is said to enable one more easily to tap into their divine essence. The Holy Apotheosis of Segimondes When Sigmund ascended into the Sixth Sky, he shed his mortal form in the process known as Holy Apotheosis, becoming Segimondes, the Prophet of Time and Revelation. Through it, Sigmund is effectively divided into Sigmund the Man and Segimondes the Prophet, though are still one in the same. They are therefore separated but in equal, indivisible parts, united in a single spiritual body. The Three Holy Mothers Three different, holy and pure women guided and tended to Sigmund’s side throughout his life, named Anya the Great Mother, Helaine the Red Mother, and Lorin the Golden Mother. Anya was Sigmund’s earthly mother, who raised him following the early death of his father, and instilled within him the zeal of Godan. Helaine was the great earthly wife of Sigmund, who bore him two of his holy sons and kept holy to Godan and His Will. And finally, Lorin the Golden was Sigmund’s mistress, a pious and pure woman saved from the clutches of a deadly marriage, and brought to the light by the Prophet and bore a holy son. ANYA THE GREAT MOTHER | HAUCSMAMEJ Anya Jvirovas Titun The Great Mortal Mother of the Prophet Sigmund HELAINE THE RED MOTHER | ROTSMAMEJ Helaine Arjovas Sarkoz The Great Mortal Wife of the Prophet Sigmund LORIN THE GOLDEN MOTHER | GELTSMAMEJ Lorin Kantovas Chivay The Great Mortal Maiden of the Prophet Sigmund The Three Holy Sons In life, Sigmund had many sons, however only three eventually rose to replace the voids filled by the deaths of His Holy Women. These three, known as Franz the Great Martyr, Otto the Terrible and True, and Tuv Rosebud, are the Holy Successors, and through their deeds, facilitated the will of the prophet and therefore Godan. FRANZ THE GREAT MARTYR | HAUCMARTEY Franz Josef Sigmuvar Carrion The Great Martyr-Son OTTO THE TERRIBLE AND TRUE | OTTO LORUDZ AG VANDUD Otto Sigmuvar Carrion The Great Conqueror-Son TUV ROSEBUD | TUV RUZBOED Tuv Sigmuvar Carrion The Golden Son --- Ioranija, the Fifth Prophet, and the Apocalypse Contained within the Final Scroll and the Revelations of Sigmund is the multiple prophecies of the Final Prophet, known as the Ioranija. In his revelations, Sigmund reveals the destruction of mankind and the earth by the rebel aengudaemon forces, and how a man would rise to lead Man in victory to the Seven Skies. He would unite the world under the banner of Humanity, and through his work, seal Oblivion from existence and ensure all of mankind’s future within promised planes. Though there are many hints and clues towards who shall be the Fifth Prophet, the exact individual is unknown, and many Lendians search throughout the land to find one which fulfills all the destined prophecies and facilitate the final reconciliation of humanity. Numerous other prophecies exist, however here are some of the core which appear on most lists, HE who will end the Age of Non-Man and bring the Age of Godan; HE who will take the heart of the lion and the mind of the wyrm yet deny both for the Love of Godan; HE who will love his mother yet deny her machinations; HE who will love his father yet deny his vice; HE who will cut the Tree of Magick and carve from it the Tools of Rationality; HE who will be born of no man yet of Man; HE who will love none yet love All; HE who will listen to the words of man and speak in turn the Words of Godan; HE who will slay the King Malin and burn the Crown of Leaves upon the Fury of Godan; HE who will slay the Lord Urguan and grind the Throne of Obsidian upon the Humility of Godan; HE who will slay the Chief Krug and dull the Axe of Vengeance upon the Forgiveness of Godan; HE who will defeat the Greatest of Foes and seal Oblivion from the souls of man; The DENIER OF VICE and the ACCEPTOR OF VIRTUE, who will Rise from the West and Set in the East; HE who will be born of Five Stars, under the eyes of the Fifth Season;

WORK DIRECTORY EST. 288 ES Maintained by the Brothers of Sigmund and the Society of Saint Everard Biographies Anonymous. The Hedge Knight. vol. 1-3, Reza: Hieromar Ludovar, 269 ES. Reprint. [Link] Blakton, Aylwin. The Memoirs of Aylwin Blaxton. vol. 1-8, Reza: Hieromar Ludovar, 276 ES. Reprint. [Link] Carrion, Lorina. The Diary of Princess Lorina. vol. 1-2, Reza: Hieromar Ludovar, 270 ES. Reprint. [Link] Hanethor, Berendon. On the Life and Death of the Dancing Falcon (Farley Stafyr). Reza: Hieromar Ludovar, 281 ES. Reprint. [Link] Hanethor, Berendon. On the Life and Death of the Margrave of Schattenburg (Edmund Stafyr). Reza: Hieromar Ludovar, 281 ES. Reprint. [Link] Hanethor, Berendon. On the Life and Death of the Saint of Huntshill (Godwein Stafyr). Reza: Hieromar Ludovar, 281 ES. Reprint. [Link] Pius II, High Pontiff and Anonymous. Devout Life: the Spirituality, Life, and Martyrdom of High Pontiff Pius II. vol. 1-3, Reza: Hieromar Ludovar, 273 ES. Reprint. [Link] Roy, Heinrik. The Chronicle of Heinrik van Roy. vol. 1-4, Reza: Hieromar Ludovar, 271 ES. Reprint. [Link] Compilation Works Everard IV, High Pontiff. The Selected Works of Josef Baldemar. Reza: Hieromar Ludovar, 268 ES. Reprint. [Link] Vanir, Arik. The Selected Works of Arik Vanir. Reza: Hieromar Ludovar, 275 ES. Reprint. [Link] Wailer, Alistair. The Selected Works of Alistair Wailer. Reza: Hieromar Ludovar, 270 ES. Reprint. [Link] History and Non-Fiction Anonymous. Saga of Rosencratz Revandir. vol. 2-4, Reza: Hieromar Ludovar, 270 ES. Reprint. [Link] Daniel I, High Pontiff. History of the Burgundian Host. Reza: Hieromar Ludovar, 280 ES. Reprint. [Link] Marius, Gaius and Mark Nurem. Rise of True Rectitude, or the Founding of the Teutonic Order. Reza: Hieromar Ludovar, 284 ES. Reprint. [Link] Zweinsky, Aleksandr. On the Ancient History of the Highlander People. Markev, 244 ES. Print. [Link] Linguistics Kautsky, Karl. A Dictionary and Etymology of the New Marian Language. Reza, 288 ES. Print. [Link] Education Freidousein, Andrik. The Northern Kitchen: A Study on the Cuisine of Haense. Reza, 288 ES. Print. [Link] Herrick, Kristoff. Anatomicorum Legis. vol. 1-2, Reza: Hieromar Ludovar, 279 ES. Reprint. [Link] Manstein, Adolf and Harald Manstein. Strategy by the Brothers von Manstein. vol. 1-7, Reza: Hieromar Ludovar, 279 ES. Reprint. [Link] Rawsz, Jan. The Dulo-Rudran Numerals and the Duodecimal System. Reza, 289 ES. Print. [Link] Winter, Edward. On the Nature of Nobility and the Success of Nations. vol. 1-4, Reza: Hieromar Ludovar, 275 ES. Reprint. [Link] Poetry and Songs Beelzebub. The Tales for Canonist Boys. Reza: Hieromar Ludovar, 277 ES. Reprint. [Link] Vyronov, Stanimar. Petreyzbailden. Reza: Hieromar Ludovar, 275 ES. Reprint. [Link] Vyronov, Stanimar. Sir Tiberan and the Woman Dun. Reza: Hieromar Ludovar, 277 ES. Reprint. [Link] Religion and Mythology Daniel II, High Pontiff. Cordal’s Paradise. Reza: Hieromar Ludovar, 273 ES. Reprint. [Link] Graiswald, Vzeslaw. On the Lendian Rite (Lendianism), or Sigmundic Canonism. Reza, 288 ES. Print. [Link] Khazaw, Simon and Vasiley Sabris. Destructio Ecclesiae Darfesium, or the 21 These for the Dissolution of the Darfeyist Church. Reza: Hieromar Ludovar, 278 ES. Reprint. [Link] Kurben, Isovar and Novtorn Stonefire. The Book of Tales. vol. 1-5, Reza: Hieromar Ludovar, 273 ES. Reprint. [Link] Wagner, Rudolf. Wagner’s Hymnap, Parables, and Prayers. Reza: Hieromar Ludovar, 276 ES. Reprint. [Link]

“Ea byk zwem zanyotsk ter ea byk denpetravesk.” Haeseni Proverb ‘I would have perished had I not persisted’ A DICTIONARY AND ETYMOLOGY OF THE NEW MARIAN LANGUAGE BY KARL KAUTSKY ------------------- INTRODUCTION Prevja velskirz, To many opening this book and seeing its pages for the time, New Marian has been an historical tongue, and require no explanation or introductory statements. But some, those who have never heard nor spoken the language before, may ask “What is New Marian?” And to answer this seemingly simple question is one of lofty proportions, an answer which could take books to record its history and precedence, but I have not paper to write such a grand tome, and instead resign but what I can, in respect to its intricate past. Firstly, before I go in depth upon the ancient history of the language, I must iterate first the modernity of this tongue, and its youthful genesis in regards to the elder pryr languages. It was the founder of the contemporary Haeseni state, Petyr I, who ordered the first standardization of the ‘Marian language’ under linguists Stanimar Vyronov and Alistair Wailer, though this work would take over a century to realize in any regimented fashion. Majority of work into grammatical and sentence structure came from namely state-endorsed poets and writers, who took inspirations namely from the prose of the Strannzy poetry of the Waldorvian Raev (the northern, more Hansetified Raevir, with more detail later) with a strong emphasis on faithfulness to the believed root language of the Highlanders, the pryr Gauntr-Almannish, taken from the preexisting folk-tales. The base of the language comes from Old Marian form (shared by Waldorvian Raevir) of Almannish thought and sentence construction, though majority of the words were imported from the more lively Hunnik Raev (the southern Raevir of the Waldrof-Hunnik basin, more detail later), who had more linguistic contact with the southern languages of Late Jrentic, Auvergenian, and Illatian. Looking even earlier, Waldorvian Raev came from two main roots of Marian and Hunnian- a symptom of being a melting pot between the southern, more Raevized basin, and northern, more Hansetified mountains and forests. Below I have included a linguistic map of the modern Orenic languages, excluding the Cathantian, Rhenyari, and Aeldinic branches: (Note: † Extinct | * No native speakers, but has written records) Aengudaemonic Flexio † Classical Flexio (Paradisian) † Canonical Flexio (Church Flexio) * Rheno-Flexio † Akritian Raevo-Akritian * Gauntric-Almannish † Almannish † Old Marian * Rivachegian * Herendulic † Waldenian Dulonian (Waldorvian Raevir) * New Marian (Haeseni Raevir) Polaro-Avarian † Nordenic Hunnian † Lahian Raevir * Kraltan Dialect (Modern Raevir) Lendian (Church Raevir) * Mejeni Raevir † Kossaki (Cossack Raevir) Harrenitic † Ildish † Thuaidian Arenic † Raevo-Letonian † Kurish † Lettish † Levonic † Levonian Karnish † Old Carnatian * Kvenish Rhodir * Early Jrentic (Aaunic) † Middle Jrentic * Auvergenian Common Salvian * Illatian Balainish † Ulgaardic † Ildo-Ulgaardic † Kaedreni Eshian * Savoyardic The contents of this volume is not all expansive, for there are many words I have not included or have forgotten, though I believe at this state it is fit for publication. For notes on grammar and structure, see the appendix after the main diction body. This volume, I hope, to expand upon in the future, and hopefully in this preliminary work, more shall understand the rudimentary skills of the Haeseni tongue. ------------ FORMAL NAMES A Ada - f - feminine form of Audemar Adelajda (c: Adelheid) - f - from Old Raev ‘Adelj’ and ‘e-id’ meaning ‘kin of aengul, kin of daemon’; Adolf (c: Adolphus) - m - from Felxio ‘Adolphina’ meaning ‘conviction, to be convicted’; Adolfa (c: Adolphia) - f - feminine form of Adolf Adryana (c: Adriana) - f - feminine form of Arjen Alberta - f - feminine form of Albert Albert - m - from Gauntr ‘Al’ and Early Hansetian ‘Beart’ meaning ‘honoured guest, respectable guest’; Aldrik - m - from Early Hansetian ‘Allrik’ meaning ‘honoured son of king, to be honoured or cherished’; Aleksandr (c: Alexander) - m - from Flexio ‘Alexia’ meaning ‘diligence, prudence, to remain strong in a goal’; Aleksandra (c: Alexandra) - f - feminine form of Aleksandr Aleksey (c: Alexius) - m - from Flexio ‘Alexia’ meaning ‘diligence, prudence, to remain strong in a goal’; Aleksiya (c: Alexis) - f - feminine form of Aleksey Analiesa (c: Annaliesse) - f - from Auvergnian ‘Amalias’ meaning ‘cold river, calming river’; Andrik, Andrey (c: Andrew) - m - from Early Hansetian ‘Arnrik’ meaning ‘honest son or king, to be honest or wise’; Angelika (c: Angelica) - f - from Flexio ‘Aengul’; Anna (c: Anne) - f - from Gauntr ‘Ana’ meaning ‘beautiful, cute, one of beauty’; Anton (c: Anthony) - m - from Flexio ‘Atonius’ meaning ‘hard-grip, sword-armed, to wield a sword’; Antoniya (c: Antonia) - f - feminine form of Anton Arik (c: Eric) - m - from Gauntr ‘Rik’ meaning ‘son or king, to be a child’ Arika (c: Erica) - f - feminine form of Arik Arjen (c: Adrian) - m - from Flexio ‘Hadriasis’ meaning ‘from Adricho, a man of Adricho’; Arn (c: Arius) - m - from Felxio ‘Anarius’ meaning ‘clean, bald, lacking hair, to be bald’; Audemar - m - from Early Jrentic ‘Aulidmaer’ meaning ‘red-haired son, ginger son’; August (c: Augustus) - m - from Flexio ‘Augusia’ meaning ‘glorious, champion, lord, distinguished individual’ Augusta - f - feminine form of August B Baldemar (c: Baldwin) - m - from Early Jrentic ‘Balidmaer’ meaning ‘long-nosed or wide-nosed son’; Barbara - f - feminine form of Barbov Barbov, Barbas (c: Barnabas) - m - from Old Raev ‘Barnevb’ meaning ‘black crow, seer of future, crow of future-seeing or premonitions’; Bernard - m - from Early Jrentic ‘Berenarid’ meaning ‘red-haired, ginger-haired’; Bogdan (c: Theodosius) - m - from Old Raev ‘Ogzdyn’ meaning ‘preacher of the heavens, preacher of the words of the scrolls’; Bogdana, Feodosiya (c: Theodosia) - f - feminine form of Bogdan Boldizar (c: Balthasar) - m - from Akritian ‘Balthasias’ meaning ‘eagle, righteous, of righteous intent’; Boris - m - from Waldorvian Raev ‘Borysz’ meaning ‘brother of Brz’; Branimar (c: Brandon) - m - from Early Jrentic ‘Beranimaer’ meaning ‘red-haired or fiery son’; C Cecilya (c: Cecilia) - f - from Flexio ‘Secilia’ meaning ‘serene, tranquil’; D Darusz (c: Darius) - m - from Flexio ‘Danarius’ meaning ‘full-haired, furry, to be covered with hair or fur’; Demitrey, Demitriyus (c: Demitrius) - m - from Old Raev ‘Dmitr’ meaning ‘chosen of the heavens, chosen by the spirits’; Diedrik (c: Dietrich) - m - from Gauntr ‘Drrik’ meaning ‘knowledge son or king, intelligent son’; E Edmund - m - from Early Jrentic ‘Estamonde’ meaning ‘clear-minded, of sound mind, to be right state’; Edvard (c: Edward) - m - from Early Jrentic ‘Estewarid’ meaning ‘blonde-haired, golden-haired’; Edvarda (c: Edwarda) - f - feminine form of Edvard Edwin - m - from Early Jrentic ‘Estewenin’ meaning ‘golden-handed, thirfty’; Eleanora (c: Eleanor) - f - from Akritian ‘Eleanosis’ meaning ‘enlightened one, smart daughter’; Elizaveta (c: Elisabeth) - f - from Waldorvian Raev ‘Lizativetaya’ meaning ‘apple-picker, farmer of apple orchids’; Elreden (c: Aelius) - m - from Flexio ‘Aela’ meaning ‘sun, solar fires’; Emma (c: Amelia) - f - from Flexio ‘Amia’ meaning ‘love’; Ernst (c: Ernest) - m - from Gauntr ‘Ernst’ meaning ‘doer of good deeds, maker of good fortunes’; Everard - m - from Early Jrentic ‘Ebewarid’ meaning ‘brown-haired’; F Feliska (c: Felixa) - f - feminine form of Feliskey Feliskey (c: Felix) - m - from Flexio ‘Flexia’ meaning ‘language, script, the words of a people’; Feodor (c: Theodore) - m - from Old Raev ‘Odor’ meaning ‘smith, blacksmith, forger of metals’; Feodora (c: Theodora) - f - feminine form of Feodor Filip (c: Philip) - m - from Flexio ‘Philia’ meaning ‘love, compassion, care’, also derived from one of Horen’s five companions Philip; Fiske (c: Ferdinand) - m - from Gauntr ‘Iskanch’ meaning ‘fisher, man of good catches’; Franz (c: Francis) - m - from Gauntr ‘Branz’ meaning ‘bronze’; Franziska (c: Francesca) - f - feminine form of Franz Fredrik, Fredek (c: Frederick) - m - from Gauntr ‘Fridrr’ meaning ‘lord, chief’ and Gauntr ‘Erikrr’ meaning ‘brave, stalwart’; Fredrika (c: Frederique) - f - feminine form of Fredrik G Georg (c: George) - m - from Early Hansetian ‘Gero’ and ‘Rege’ meaning ‘man of the earth, man of the soil’; Georgina - f - feminine form of Georg Godferik (c: Godfrey) - from Early Common ‘Gotfeere’ meaing ‘God-fearing, inspired by God, inflamed by God’; Godwin - m - from Early Jrentic ‘Gotweinn’ meaning ‘God-graced, one of God’ Gustaf (c: Gustave) - m - from Auvergenian ‘Gussavie’ meaning ‘farmer, worker of the fields’; H Heinrik, Henrik (c: Henry) - m - from Gauntr ‘Hrinrik’ meaning ‘cherished son, beloved king, to be loved’ Hektor (c: Hector) - m - from Akritian ‘Ecos’ meaning ‘martial wisdom’; Helaine (c: Helen) - f - from Old Raev ‘ Helayanez’ meaning ‘tender the holy hearth, keeper of the temple’; Henrietta - f - feminine form of Heinrik Hieromar (c: Jerome) - m - from Early Jrentic ‘Jeromaer’ meaning ‘quiet son, thoughtful son’; Hugo (c: Hughes) - m - from Auvergenian ‘Hugueh’ meaning ‘star, shining stone, glimmering’; I Ilya (c: Eli) - m - from Flexio ‘Elius’ meaning ‘one of the sun’; Ingrid - f - from Auvergenian ‘Inigrisies’ meaning ‘velvet, soft’; Ipera - f - from Old Raev ‘Ypryza’ meaning ‘teacher, woman of letters’; Irena (c: Irene) - f - from Akritian ‘Ironais’ meaning ‘woman from Ironia, daughter of Ironia’ Isaak (c: Isaac) - m - from Old Carnatian ‘Isak’ meaning ‘warrior of the horse, equestrian, lover of the horse and sword’ Isabel (c: Isabella) - f - from Auvergenian ‘Sabele’ meaning ‘lushious bounties, bountiful fruit’; J Jakob (c: James) - m - from Early Jrentic ‘Jameren’ meaning ‘keeper of the stores, quartermaster’; Jakobina (c: Jacqueline) - f - feminine form of Jakob Jan (c: John) - m - from Flexio ‘Iohania’ meaning ‘savior, redeemer, messiah’; Johanna (c: Joan) - f - feminine form of Jan Joren - m - from Early Jrentic ‘Jorena’ meaning ‘seed of the land’; Josef (c: Joseph) - m - from Flexio ‘Iosepha’ meaning ‘acolyte, believer’ Josefina (c: Josephine) - f - feminine form of Josef Juliya (c: Julia) - f - from Flexio ‘Ulia’ meaning ‘motherly love, motherly compassion’; Juliyus (c: Julius) - m - masculine form of Juliya K Kamila (c: Camile) - f - from Auvergenian ‘Samile’ meaning ‘smile, to smile, to grin’; Karl (c: Charles) - m - from Early Hansetian ‘Karol’ meaning ‘follower of god’ Karolina (c: Caroline) - f - feminine form of Karl Katherina (c: Catherine) - f - from Hunnik Raev ‘Ekat’ meaning ‘grace, purity’ Kazimar (c: Casimir) - m - from Early Jrentic ‘Cassamaer’ meaning ‘strong son, willful son, son of bold intentions’; Klara (c: Clara, Claire) - f - from Flexio ‘Calaraia’ meaning ‘clarity’; Klemenita (c: Clementine) - f - feminine form of Klemens Klemens (c: Clement) - m - from Early Jrentic ‘Celemanse’ meaning ‘preacher, diviner, doer of the divine’; L Lamberta - f - feminine form of Lambert Lambert - m - from Gauntr ‘Laam’ and ‘Beart’ meaning ‘honored shepherd, respectable hearder’; Lazar (c: Lazarus) - m - from Waldorvian Raev ‘Lyzar’ meaning ‘teller of the truth, true’; Lerald (c: Laurence) - m - from Late Hansetian ‘Lirold’ meaning ‘warrior, fighter’; Leralina (c: Laurentia) - f - feminine form of Lerald Leyopold (c: Leopold) - m - from Early Jrentic ‘Lenopool’ meaning ‘settler of the lake’; Leyopoldina (c: Leopoldina) - f - feminine form of Leyopold Lorina (c: Lorena) - f - from Old Raev ‘Loryzna’ meaning ‘sleeper of wolves, denizen of wolves’; Lothar - m - from Middle Jrentic ‘Luthaer’ or ‘Lothaer’ meaning ‘the man who prays, is holy’; Ludvik (c: Louis) - m - from Gauntr ‘Lud’ and ‘Vik’ meaning ‘luminous, bright’ and ‘people, race, blood’; Ludvika (c: Louise, Louisa) - f - feminine form of Ludvik Lukas (c: Lucas, Luke) - m - from Flexio ‘Locas’ meaning ‘flower, blooming flower, beautiful flower’; M Margot (c: Margaret) - f - from Gauntr ‘Maarigoet’ meaning ‘virtue of the bear, bravery of the bear’; Mariya (c: Maria, Mary) - f - feminine form of Marus Mark, Mirtok - m - from Old Hansetian ‘Miirokoeln’ meaning ‘follower of Mirtoa’; Marus (c: Marius) - m - from Early Hansetian ‘Maar-Is’ meaning ‘To do good deeds, to be good’; Matyas (c: Matthias, Matthew) - m - from Auvergenian ‘Matteweis’ meaning ‘wise one, wise man’; Mikail (c: Michael) - m - from Flexio ‘Malchaldal’ meaning ‘to protect, to guard, to maintain thoroughly’; Mikelita (c: Michelle) - f - feminine form of Mikail N Nataliya (c: Natalia) - f - from Old Raev ‘Naty’ meaning ‘loved one, cherished one’; Nikolay, Nikolas (c: Nicholas) - m - from Hunnik Raev ‘Nykoly’ meaning ‘Nikul’s son, one of the sun’; Nikolita (c: Nicole) - f - feminine form of Nikolay O Odrin (c: Owyn) - from Early Jrentic ‘Oawain’ meaning ‘leader of men, general, commander’; Orien (c: Horen) - from Early Jrentic ‘Orena’ meaning ‘homeland, chosen land’; Otto - m - from Gauntr ‘Ot’ meaning ‘warrior, fighter’; P Pavel (c: Paul) - m - from Auvergenian ‘Pal’ meaning ‘friend, companion’; Petrysa (c: Petrissa) - f - feminine form of Petyr Petyr (c: Peter) - m - from Flexio ‘Petia’ meaning ‘purity, trustworthiness’; Piya (c: Pius) - m - from Flexio ‘Pitia’ meaning ‘piety, peace’; R Ratibor - m - from Old Levish ‘Ratiibr’ meaning ‘born of the roses, born in the red, born of good fortune’ Reimar - m - from Early Jrentic ‘Reiseemaer’ meaning ‘rich son, wealthy son, son with much wealth’; Reinhard - m - from Early Jrentic ‘Arareharid’ meaning ‘fast-footed, quick’; Reza (c: Theresa) - f - from Flexio ‘Teresia’ meaning ‘chaste’; Rickard (c: Richard) - m - from Early Jrentic ‘Richiharid’ meaning ‘tall, wide-footed’; Rickarda (c: Richarda) - f - feminine form of Rickard Roberta - f - feminine form of Robert Robert - m - from Gauntr ‘Rogr’ and ‘Beart’ meaning ‘honored elder, respected priest’; S Sergey (c: Sergius) - m - from Flexio ‘Segies’ meaning ‘bold, rash’; Sigmar (c: Siguine) - m - from Early Jrentic ‘Sigumarid’ meaning ‘divine son, holy son’; Sigmund, Siegmund (c: Sigismund) - m - from Early Jrentic ‘Sigumonde’ meaning ‘blessed mind, divine thinker’; Siguard - m - from Early Jrentic ‘Siguharid’ meaning ‘wise-mover, clever’; Sofiya (c: Sophia) - f - from Akritian ‘Sophios’ meaning ‘creation, the moment of creation or genesis’; Stefaniya (c: Stephanie) - f - feminine form of Stefan Stefan - m - from Flexio ‘Stephia’ meaning ‘meek, humility’; Szitibor - m - from Old Levish ‘Seeziitibr’ meaning ‘born of the sun, born in the air’; T Tatiana - f - from Waldorvian Raev ‘Tatianzya’ meaning ‘sweet, innocent’; Tibor - m - from Old Levish ‘Tiizbr’ meaning ‘born from man, born from flesh or blood’; Tomasz, Toma (c: Thomas) - m - from Flexio ‘Tomasia’ meaning ‘wisdom, knowledge, intelligence’; Tuv, Tuvya (c: Tobias) - m - from Hunnik Raev ‘Tyuv’ meaning ‘golden, rich, wealthy’; U Uhtred - m - from Kvennish ‘Uhaananreed’ meaning ‘those of the mountains, mountain-folk’; V Valdemar (c: Waldemar) - m - from Early Jrentic ‘Walesdenaer’ meaning ‘son of the sea, son of the waves and water’; Vasila (c: Basila) - f - feminine form of Vasiley Vasiley (c: Basil) - m - from Akritian ‘Bazilios’ meaning ‘ruler, keeper of the palace’; Viktor (c: Victor) - m - from Old Raev ‘Vykz’ meaning ‘victory’; Viktoriya (c: Victoria) - f - feminine form of Viktor Vladrik (c: Vladrick) – m – from Gauntr “Vliidrik’ meaning ‘conqueror, conquering king, warrior son’; W Walther (c: Walter) - m - from Auvergenian ‘Alatharia’ meaning ‘hunter of evil’; Wilfriche - m - from Gauntr ‘Wilfrich’ meaning ‘willful, powerful’; Wilfrichita - f - feminine form of Wilfriche Wilhelma - f - feminine form of Willem Willem, Wilhelm (c: William) - m - from Auvergenian ‘Wille’ meaning ‘learner, student’; Z Zerlina - f - from Old Raev ‘Zyrwyclva’ meaning ‘washer of clothes, washer of the fabrics’; ------------ PLACE NAMES A Adria - Adriya Adunia - Ildlund Aehey - Ahan Aeldin - Elreden Avalain - Avel (alt: Avelzburg) Ayr - Ayr C Carnatia - Karnetiya Courland - Kuriland Curon - Kuron G Guise - Guyz H Haelunor - Halunlund Haense - Haenz Hanseti - Hanzeh Helena - Helna (alt: Helnzburg) I Irrinor - Irrlund K Kaedrin - Kadrein Khalestine - Kalastein Krugmar - Urkmar Kvasz - Kvasz L Lake Helena - Lyy Helaina Lake Milena - Lyy Milena Lorraine - Lotharigiya M Malinor - Malinzlund N Nenzing - Nenzig Norland - Nordenlund O Oren - Oresziya P Pruvia - Prusiya R Reza - Reza (alt: Rezanburg) Rhen - Renya River Karov - Karo Strat River Roden - Roden Strat River Ruber - Rubor Strat Rubern - Rubern Ruska - Ruzi S Savoy - Savenza Suffonia - Sufena Sutica - Sutiklund U Urguan - Wurgya V Ves - Vezna (alt: Geltenburk, literally ‘The Golden Mountain’) Vintas - Vintez Viraker - Kervenlund ----------------- COMMON WORDS A Able, To Be - Iae Act, To - Atsk Actor - Atjzy Air - Lafz Ambush, To - Kruvnaatsk And - Ag Angel - Enkely Apple - Zanjy Apply, To - Olyzk Area - Alueg Armor - Kursin Army - Vojshka Arrow - Ruga Ask, To - Tiedushtzk Assume, To - Ivgorae Attack, To - Naatsk Aunt - Aedymamej Axe - Oxte B Baron - Bossir Baton - Bulava Battle, To - Bottezk Battle (Event) - Bottel Be, To - Oe Because - Poryz Behave, To - Havyjsk Behavior - Havjin Belief - Trozich Believe, To - Trosizk ***** (Curse) - Keaeur Black - Denlichte Bless, To - Wielkae Blessing - Wikley Blood - Sangkruv Blow, To - Uderzk Blue - Blauw Book - Haurulniy Bow - Pya Break, To - Mortesk Bring, To - Routae Brother (Older) - Sarborsa Brother (Oldest) - Hausar Brother (Younger) - Vanborsa Brother (Youngest) - Haunuv Brown - Bron Build, To - Izgrashetsk But - Den C Call, To - Wylzk Captain - Kossin Care, To - Ozinae Castle - Kasstel Cat - Eka Chop, To - Luekae Church - Lendyy City - Burg (Suffix) Clean - Jov Cloud - Olwolk Coal - Kol Cold - Kholv Collect, To - Samltsk Come, To - Triek Control, To - Vlashtsk Cook, To - Ulizysk Count, To - Elvesk Count (Tally) - Elvekzy Count (Title) - Komit County - Komitzem Cousin - Coz Crown, To - Korinatsk Crown - Krawn Cry, To - Losae D Daughter - Mametvas Day - Hag Dead, To Be - Tuosk Defend, To - Zakisk Demand, To - Kyghyntae Destroy, To - Gzyvisk Die, To - Tuek Different - Ekov Dirt - Kvesja Do, To - Voe Dog - Mirteir Drink, To - Trenketsk Drink - Kene Dry, To - Fvesizk Dry - Fver Duchy - Herz Duel, To - Venizk Duel - Vental Dwarf - Bort Dampen, To - Walasizk E Eat, To - Laangask Elbow - Zera Elf - Malzy Emperor - Valtakoeng Empire - Valtzem Empress - Valtakoenas Enable, To - Jarviyk Enemy - Feinvrag Enjoy, To - Ennesk Enjoyment - Enest Era - Aepock Examine, To - Yajesae Explore, To - Shadork F Face - Fabo Fall, To - Lafsk Father - Papej Feel, To - Cyszk Fight, To - Fitsk Fire - Vatragan Fix, To - Mondae Flower - Blauwm Forest - Weld Free, To - Planegizk Friend - Komyn **** (Curse) - Skuke G Get, To - Erhae Go, To - Vy God (Formal) - Godan God (Informal) - Got Gold - Arany Goodbye - Dravi Grab, To - Humovsk Grandfather - Hauchpapej Grandmother - Hauchmamej Greater - Hauch (Prefix) Green - Verer Grey - Grais Group - Kaiyer Guard - Kursain H Haeseni (Adjective) - Haenzi Haeseni (People) - Edlevik Hammer - Hamar Have, To – Zwe He - Lapae Hello - Prevja Her - Epaem Herself - Epaev Higher - Aest (Prefix) Him - Lapaem Himself - Lapaev Hinder, To - Handork Hold, To - Drazativsk Holy - Pyhol Home - Ildan Honor, To - Caezk Honor - Karos Horse - Duniy House (Building) - Bodr House (Family) - Haes Human - Maen I I - Ea If – Ter Infant (Female) - Nauvan Infant (Male) - Nauvein In - Iv Iron - Ibor It (Objective) - Supaem It (Subjective) - Supae Itself - Supaev J Joke, To - Umysk Joke - Umyj Justice - Sparveed K Keep, To - Eipae Kha - Karagar Kill, To - Dercurvsk Kingdom - Kongzem King - Koeng Knight - Kossar L Lake - Lyy Land - Lund Lesser - Lauld (Prefix) Like, To - Lisoemsk Live, To - Lanzsk Long - Bej Lord/Duke - Herzen Loud - Uld Lower - Wauld (Prefix) M Make, To - Erre Margrave - Margravir Master - Meyster Me - Eam Month - Masz Moon - Nikul Moose - Karboe Mother - Mamej Mountain - Burk Mouse - Moosz Move, To (Backward) - Nache Verne Move, To (Forward) - Nache Derne\ Myself - Eav N Name - Maan Need, To - Baucsk New - Nau (Prefix) No - Nie Nose - Naasz O Ocean - Haulyy Offer, To - Dennenae Old - Seno (Prefix) Open, To - Osterae Orange - Naarang Orc - Ork Ourselves - Aseretev Out - Raez P Palace - Prikaz Palm - Palem Perish, To – Zanyotsk Persist, To – Petravezk Pink - Swietzen Play, To - Joetek Please, To - Balimae Please - Balyzm Poem - Stanz Poet - Stranniy Pour, To - Haldae Prince - Prinzen Princess - Prinzenas Protect, To - Krusae Purple - Velvitz Q Queen - Koenas Question, To - Vestinae Question - Vestiya R Rain - Brein Read, To - Velsk Reader - Velskir Realize, To - Ushink Realm - Birodal Red - Rot Release, To - Laujisk Request, To - Anmok River - Stratlyy S Sad - Odani Same - Akov Say, To - Loe Scroll - Ruln Sex, To Have - Fablusk She - Epae Shield - Duyv **** (Curse) - Skravi Silent - Grav Similar - Ayekov Sing, To - Zinsk Sister (Older) - Sendye Sister (Oldest) - Hausen Sister (Younger) - Vasye Sister (Youngest) - Lauvas Song - Soeng Son - Padrevar Speak, To - Jeazik Spear - Szar State (Nation) - Zem Steal, To - Shtenae Stone - Sten Stop, To - Pvitenk Straight - Strat Strength - Poschtol Strike, To - Trazk Strong - Raat Sun - Ovesy Swear, To (Curse) - Jeresk Swear, To (Oath or Promise) - Privesk Sword - Zvaerd T Test, To - Plazisk Test - Plais That - Zwyen Them - Asuaeretem Themselves - Usaeretev Then - Huil These - Zwyzi They - Usaer Think, To - Derae This - Zwy Those - Wyzoren Though - Est Thought - Derij Through - Statry Time - Becen To - Va Town - Kev (Suffix) Tree - Drvogg U Uncle - Aedypapej Understand, To - Shashek Us - Aseretem V Victory - Vikty Village - Ko (Suffix) W Want, To - Velyae Warrior - Oxtzen Water (Fresh Water) - Jolye Water (Salt Water) - Vaesz We - Asere Week - Tessev Wet - Walic What - Was When - Wann Where - Warae Which - Tieg White - Lichte Whose - Dieren Who - Weo Why - Warum Wind - Vatar Wine - Anniz Wool - Vun Work, To - Zalibask Would – Byk Write, To - Lekonsk Y Year - Ehr Yellow - Geld Yes - Ai You (Objective) - Team You (Subjective) - Tea Yourself - Teav -------------------------- GRAMMAR NOTE: POSSESSION New Marian does not have possessive pronouns, and possession is instead displayed on the noun itself. My - [Noun] + -i Your - [Noun] + -ei His/Her - [Noun] + -o Our - [Noun] + -iy Their - [Noun] + eo --- GRAMMAR NOTE: ADJECTIVE PREFIXES AND DENOTATIVE ADJECTIVES In New Marian, adjective prefixes have a strict order, especially when more than two are used. This order is judged by the concept of what holds the greatest value or number. This list exists, though does not exhaust, something such as this: Status of Greater/Lesser (Hauch/Lauld) Passage of Time/Aging (Nau/Seno) Location of Objects/Ideas (Aest/Wauld) Similarity of Objects (Aekov/Ekov/Akov) New - Na Old - Seno Greater - Hauch Lower - Wauld Higher - Aest Straight-Strat Lesser - Lauld Loud - Uld Silent - Grav Same - Akov Different - Ekov Similar - Aekov For denotative adjectives, the prefix den is used, such as ‘John has no home’ (Janeo denildan). Den - ‘Lack of’ --- GRAMMAR NOTE: IRREGULAR VERB CONJUGATION Majority of New Marian verbs are not conjugated in any regard in any regard in a typical sentence, however there are a few irregular cases which are conjugated in regards to number and case of the subject. Be, To - Oe I am - Omar You are - Omavre He/She/It is - Ovare We are - Omarv They are - Ovarev Do, To - Voe I do - Vormar You do - Vorev He/She/It does - Vorar We do - Vormarev They do - Vorarev Make, To - Erre I make - Emar You make - Emev He/She/It makes - Erar We make - Ermarev They make - Erarev Say, To - Loe I say - Lemar You say - Lemev He/She/It says - Lerar We say - Lormarev They say - Lorarev Go, To - Vy I go - Vzmar You go - Vzmev He/She/It goes - Vzrar We go - Veyzmarev They say - Vzrarev Able, To Be - Iae I am able - Igmar You are able - Igmev He/She/It is able - Igzrar We are able - Igzmarev They are able - Igzrarev Have, To – Zwe I have – Zwem You have – Zwev He/She/It has – Zwgrar We have – Zwemarev They have – Zwgrarev --- GRAMMAR NOTE: NUMBERS Unlike Common, the New Marian language maintains an archaic duodecimal counting system, based upon the ancient Gauntr counting system of tally-sticks. The prefix number will therefore be based upon powers of twelve, and reciting of bases is by every twelfth count. One (1) - Auwn Two (2) - Zwien Three (3) - Dres Four (4) - Vaur Five (5) - Sieg Six (6) - Zeg Seven (7) - Zelv Eight (8) - Aicht Nine (9) - Nien Ten (10) - Den Eleven (11) - Arvin Twelve (12) - Dwolv Thirteen (13) - Dwolaun Fourteen (14) - Dwolwien Fifteen (15) - Dwolres Sixteen (16) - Dwolvaur Seventeen (17) - Dwolsieg Eighteen (18) - Dwolzeg Nineteen (19) - Dwolzelv Twenty (20) - Dwolaicht Twenty-one (21) - Dwolnien Twenty-two (22) - Dwolden Twenty-three (23) - Dwolarvin Twenty-four (24) - Trewolv Thirty-six (36) - Merewolv Fourty-eight (48) - Ferwolv Sixty (60) - Sarcelv Seventy-two (72) - Greldelv Eighty-four (84) - Zvelelv Ninety-six (96) - Bzorelv One Hundred Eight (108) - Timorelv One Hundred Twenty (120) - Yigirelv One Hundred Thirty-two (132) - Iszirelv One Hundred Forty-four (144) - Nzikirelv

TOURNEY OF HELENA The Imperial Household formally invites all to witness the Grand Imperial Tourney hosted at the capital, Helena. The event is to be held on the first day of the Saint’s Week’s end. This tourney will host competition upon the horse, and by the sword. In hopes to have a healthier and more honorable way at this conflict. The great Khan, Dogan, against Prince Henry, dated 1561. The ancient Johannian sport between those of high birth is to practiced in the Empire once more, by the will of his Imperial Majesty’s court. A tradition once held precious which must be revived upon the honour of those who came before. Participants must provide their own equipment and supply if they wish to compete in the lists. They must provide sufficiently, horse, and protection. The Lance provided by the state upon entry into the lists. Awarded to the Champion of the Horse is a Crown of Thorn, with which they will bestow a lady of their choosing as Queen of Love and Beauty. A significant purse will also be rewarded. Patent of Nobility must be provided to the Imperial Commission, namely, proof of nobility must be provided. The Winner of the Joust shall hold the title of the Emperor’s Champion and Hero of the Year. They shall get a lump sum of minaa. Ser Thomas Ironside and Thire the Ugly, Larian Melee, dated 1561. The Melee is by tradition, between men of any birth or status. Duels between participants will be compete of both the common folk and nobility alike. Death his discouraged, and if indulged, offenders will be blackmarked or executed. Each bout runs to first blood, or surrender. The winner of the melee is named Champion of the Sword, and is granted a champion’s purse. Registration is appreciated, regardless of status. Nobility must indicate upon the submission of patent which events they will participate within. The Prize for the Melee shall be an Imperial Favor. (( This is to take place SATURDAY, AUGUST 31 at 3 PM EST )) Nobility Registration (Joust and/or Duel) ((McName)): Name: Age: Title: Holdings: Heritage: Events: Common Registration (Duel Only) ((Mc Name)): Name: Age: Race: In the name of His Imperial Majesty, Alexander II GLORY AND HONOUR UPON THE VICTORS

IMPERIAL WEDDING OF 1731 TO THE CITIZENS OF THE REALM, Upon the date of 15th of the Sun’s Smile, in the Year of Our Lord 1731, the Holy Orenian Emperor, Alexander, the Second of His Name, shall be performing the holy sacrament of matrimony under the Watch of God with Her Ladyship, Lucille de Falstaff, in the Holy Cathedral of Saint Theodosius. Each and every denizen within His Imperial Majesty’s Realm is cordially invited to this gradeouse affair, and join within the festivities thereafter. The following individuals and peers of the Holy Orenian Empire are invited personally, to sit at the table of His Imperial Majesty: Daniel VI, High Pontiff of the Faith and the Cardinals of the Curia; @Hunwald Andrew III, King of Haense and his consort; @Emenzi Adrian I, King of Kaedrin and his consort; @Fishy Peter I, King of Curon and his consort; @Sporan Lord Sergius Merentel, Duke of Vintas and his consort; @sergisala Prince Edward Suffolk, Archduke of Suffonia and his consort; @Sheczar Lord Adrian Sarkozic, Duke of Adria and his consort; @Icarnus Prince Charles Alstion, Prince of Alstion and his consort; @LithiumSedai Lady Julia Alstion and one companion; @Axelu Lady Anne Alstion and one companion; @sophiaa Lord William Aanen and his wife; @edelos Lord Vladrick Alimar, Prince of Rubern and his consort; @MongolKhan The Caliph, Murad Kharadeen of Khalestine and his consort; @Boomboxdoom23 Lord John Balain and his wife; @BenevolentManacles Prince Robert, Baron of Sedan and three companions; @Doggedwasupxxx Mister Terrence May; @Piov Lord Otto Alimar; @Pureimp10 Mister John Vitus; @Proddy Mister Peter Vitus; @The King Of The Moon Mister Durant Goldhand; @Papa Liam Mister Griffin Wailer; @floop Lord Laertes de Falstaff; @lev Rev. Simon Basrid; @Cracker Mister John Haas; @bungo Mass will be held first within the cathedral, and further events will be held within the City of Helena following thereafter. Drinks and food will be provided for the duration of the wedding. (( 1/9/2019 Sunday @ 3PM EST in Helena Cathedral ))

The Association would approve of the Ph.D. and confirms Rev. Othodoric Helvets with a Doctorate in Kaedreni Studies.

THE IMPERIAL ASSOCIATION OF SAINT PONTIFF EVERARD IV The IMPERIAL ASSOCIATION OF SAINT PONTIFF EVERARD IV, or the ASSOCIATION OF SOLICITORS, HISTORIANS, AND PHILOSOPHERS, is the governing body of lawyers, educators, and authors throughout the Holy Orenian Empire, given responsibility in certifying solicitors, attorneys, and professors of history and law. All members of the association are recognized by the traditional ‘SSE’ after their names, a relic of the ancient Society of Saint Everard from which the association claims descent from. Founded by the scholar-king Edward von Herendul in 1485, they were originally tasked in preventing the loss of history following the chaotic falls of the Chivay and Carrion regimes, where pogroms against rival faiths and peoples led to mass destruction. Book burnings, killing of learned men, and the destruction of ancient relics were commonplace, and even after, the conflicting ambitions of humanity has led to countless tragedies in the wanton chaos. Founding Members Edward von Herendul - 1485 Paul de Monteforte - 1487 St Otto Heinzreich - 1487 Lucius Tython - 1487 Fabian Virosi - 1487 The association takes it name from doubly the ancient Saint Everard, a stalwart defender of the Church and learning from the luddite Sheffield monarchy, and the more modern Saint Pontiff Everard IV, champion of learning and erudite thinking. THE COMMITTEE OF EDUCATORS AND HISTORIANS, or the Imperial Historical Committee, is the group of individuals certified as legal educators and historians to the study, preservation, and teaching of human history and learning. The Chairman of the Board of Notaries acts as sitting President of the Committee of Educators and Historians, and is given the power to induct new members in the committee. Members of the Committee of Educators and Historians are noted by a Doctorate in their specific field of research (Ph.D.). Members of the Committee of Educators and Historians: PRESIDENT | Mr. Terrence May, Ph.D., J.D., SSE (Haeseni Studies) [Piov] Rev. Simon Basrid, Ph.D. SSE (Rhenyari Studies) [dibbo9] Rev. Otho Helvets, Ph.D. SSE (Kaedreni Studies) [Byzabro] Most Rev. Odus, Cardinal St-Robert, Ph.D. SSE (Business) [Shady_Tales] Most Rev. Peter, Cardinal Helena, Ph.D. SSE (Business) [Boiendl] THE COMMITTEE OF SOLICITORS, or the Imperial Bar Committee, is the group of individuals certified as legal solicitors within the realm, able to coordinate court sessions and actively prosecute or defend cases in court trials. The Solicitor-General of the Empire acts as sitting President of the Committee of Solicitors, and is given power to induct new members into the committee. Members of the Committee of Philosophers are noted by a Doctorate in Judicial Studies (J.D.). Members of the Committee of Philosophers: PRESIDENT | Ld. Otto S. Alimar, J.D. SSE [Pureimp10] Mr. Frederick Armas, J.D. SSE [esterlen] Mr. Terrence May, Ph.D., J.D. SSE [Piov] Mr. James Harlanen, J.D. SSE [frill] THE COMMITTEE OF PHILOSOPHERS or the Imperial Cleric Committee, is the group of individuals certified as legal philosphers and religious thinkers to the study and teaching of Canonist doctrine and dogma, as well as the interpretation of religious law. The High Pontiff of the Church acts as the sitting President of the Committee of Phiolosphers, and is given the power to induct new members in the committee. Members of the Committee of Solicitors are noted by a Masters in Divinity (M.D.). Members of the Committee of Solicitors: PRESIDENT | Daniel VI, High Pontiff, M.D. SSE [Hunwald]

THE PROVINCIAL COMMISSION The PROVINCIAL COMMISSION is the conciliatory and advisory body of the Holy Orenian Empire that manages affairs on the provinces of the Empire excluding the Crownlands, tasked with maintaining the security of the realm. Membership of the council is determined by provincial governorship or prelate status, chosen at whim at the discretion of the Holy Orenian Emperor, or the Emperor-in-Council, under the advice of the Archchancellor and the Ministry of External Affairs. THE EMPEROR-IN-COUNCIL | Alexander II, Holy Orenian Emperor [yopplwasupxxx] THE MINISTER OF EXTERNAL AFFAIRS | Mr. John Vitus [Proddy] Serves as High Chair of the Provincial Commission, under the advice of the Secretary of State. THE CHAMBER OF THE HIS IMPERIAL MAJESTY’S PROVINCIAL COMMISSION is the agency body of the imperial-selected provincial governors or prelates, granted the title of Commissioner. COMMISSIONER | Andrew III, King of Haense [Emenzi] Representing the Province of Haense. COMMISSIONER | Adrian I, King of Kaedrin [Fishy] Representing the Province of Kaedrin. COMMISSIONER | Peter I, King of Curon [BlanchRP] Representing the Province of Curon. COMMISSIONER | Lord Adrian Sarkozic, Duke of Adria [icarnus] Representing the Territory of Adria. COMMISSIONER | Lord Sergius Merentel, Duke of Vintas [sergisala] Representing the Territory of Vintas. COMMISSIONER | Lord Edward Suffolk, Archduke of Suffonia [Sheczar] Representing the Territory of Suffonia.