yopplwasupxxx

"Dear Friend, Blessings upon you and your house, with earnest Love of Man. I received your letter recently and I found your points regarding my essay intriguing and enlightening. You bring forth issues within the logic of my paper that definitely require direct address, and so in response to your criticism I wish to address your points diligently and attempt to give counterpoints of my own. Let me begin by first listing the premises made in your letter. First, you correctly state that knowing or discerning the existence of God does not require any form of direct or indirect revelation from the Divine; rather, the Divine can be conceived vis-a-vis reason (i.e “the Light of Wisdom”, Gsp 1:28). To quote Blessed Pius, “The existence of God … [is] knowable with certainty by the natural light of human reason…” I do not contest this point and I concede that the act of knowing God is not a direct revelation in of itself. Second, you state that loving or worshipping God does not ascertain a divine revelation either. I agree that all descendants bear the innate capacity to love God- that is, every man and woman born is somehow and some way innately and instrisictly constructed and wired to both want and desire an intimate relationship with God. Within every soul is a void, a hole which can only be filled by Him. This can be proven, as you point out, by the fact that Faith is recorded within the Scroll of Virtue, which is law for all descendants according to traditional church teachings (though I will get back to this point later in the letter). Third, you state that knowing to be virtuous can also be reached by Intellection. To quote, “God has placed within the heart of every man reason and will by which he may strive to live by the moral law.” Because we innately want to love God, and loving God includes living virtuous lives and following the moral law he put down, we therefore crave to be honorable and noble in heart. However, even with all this true, I argue there still is a revelation in the form of a primordial Tradition. Mainly, I argue that reason alone cannot lead someone to total unity with God. Let me explain. First, let us look at the aengudaemons, specifically daemons. Daemons are creatures born from God’s breath (Gsp 1:6). They rule “all that is not” (Gsp 1:7) yet we know this place is not the Void, as such a place is forbidden to the aengudaemons (Gsp 1:8). As they are tasked with the ruling, we can most likely infer they have a capacity for reason. They are also given some form of free will and ability to be worldly, as can be seen in the fact that he is both proud (Gsp 1:14) and can desire to overthrow his Heavenly Maker (Gsp 1:16). Daemons can choose whether to believe in God or not, whether to doubt Him or not. Later, he conspires and nearly successfully seduces the Four Sons to renounce God for the world. Through all this, I believe we can deduce there is some capacity of reason. We can also presume that despite Iblees’ fall, there most likely still is daemons who actively believe and follow God’s Will. However, daemons are not God’s favored creatures; the descendants are (more specifically, the Primordial Man and Woman, Gsp 1:30). Why? I believe there must be something more than reason; this can be supported in our Canonist cosmology and church doctrines. A Norlander, for example, can live a virtuous life with his pure, God-given Intellection. But, since he lives in a place traditionally hostile to Canonism, he will most likely never research and seek the validity of the Scrolls. He is instilled from birth till death of the truth of their religion, and indeed he would use some of the same reasoning in Summa Theologica to support his belief in the All-Father and greater pantheon. We know, however, that God is merciful and he is still able to walk the skies, but only the First Sky (Catechism of the Canonist Church). He can never achieve a status beyond this, even if he is the most virtuous, honorable, and principled man. He has the capacity of Faith, as listed in the Scroll of Virtue, but this faith is seemingly misguided and leaves him only in the Skies’ periphery. Something more is needed to be closer to Him. But what is this thing which allows us to get closer, to be like the Saints and other blessed men and women? To walk ever deeper into the halls of the Seven Skies, there must be some method, practice, or other action, deed, or what have you that separates the Descendants from all other creatures, and furthermore all Canonists from non-believers. If it is merely believing in God, then there is no reason why the Daemons (or even beastfolk, ie Kha’men, Frogmen, Mousemen, etc.) could not be as favored as the Descendants. If it using reason to ascertain that there is an Absolute or Divinity, as well as living a virtuous life, then there is no reason why heathens cannot enter the Skies as close as prophets (do they not believe in a form of God, even if it is a Burning Bush?). What is it then which separates Believer from non-Believer, which separates the Primordial Man from all others? Is it a praxis of worship (i.e. Canonist Church Tradition and rites)? A form of prayer (i.e. meditation, devotionals)? A set of primordial laws? Maybe it is just the fact we have this ‘Light of Wisdom’? But what is this ‘Light of Wisdom’ if not the capability and yearning to find God? I do not know, this would require more study. But I do know that there is something which made the Primordial Man stand apart from the rest of creation, and reason alone cannot be the mere cause of such lofty status. Please send me your thoughts and forgive the hasty nature of this letter, as this week has been quite busy for myself, yet I still wished to address your letter as the thoughts laid fresh in everyone’s minds. God be with you, Pseudo-Clement"

Four Prophets or Five Prophets? By Pseudo-Clement Are there four prophets or five prophets? Mainstream Canonist theology says four, and logic at first glance supports this conclusion- there are four scrolls, hence four prophets. God even told Horen that He would grant the world after him “three sons of Spirit” (Gsp 2:72). Yet what if I told you there could, in actuality, be five prophets, and that this mysterious figure can be found within the Canon itself? Do not worry, I am not speaking of any future eschatological or messianic personages (sorry Lendians). Rather, this prophet has already walked the earth and his scroll is perhaps the most popular of any of the traditional four. I speak of course of the Primordial Man. This essay shall argue the existence of a fifth prophet in the figure of the Primordial Man found in chapter 1 of the Scroll of Gospel, who fulfills all qualifications of Prophethood, namely (1) ascension to the Sixth Sky, (2) performance of miracles, (3) has received divine prophecy or revelation, (4) teaches in some capacity, (5) rules or occupies some position of societal responsibility, (6) is related to previous and/or future prophets, and (7) exhibits extraordinary piety and virtue in their life. I will attempt to be as brief as possible, and I have cut considerable content from the original document in order to define my point as concisely as possible. I do not aim to preach heresy, rather to view the Canon as given before us and view the Truth which God gave us. I hope this thesis may develop discussion and debate within the faithful Canonist community. My only intention is to start productive conversations about the theology, philosophy, and doctrines of the Canonist Church. Defining Prophethood In order to judge our candidate for prophethood, we must determine what a prophet is. By comparing our four extant prophets, I have boiled down seven common traits found across the quaternary, which I believe constitutes the signs of legitimate prophethood. These are: Has ascended to the Sixth Sky Has received divine revelation (typically recorded in a scroll) Is a miracle-worker Is a teacher Is a ruler or leader Is direct male-line kinsman to previous or future prophets Is extraordinarily pious and virtuous Part 1: The Primordial Man The references of the Primordial Man within the Canon are brief and sparse, but provide very crucial and important information in trying to understand this enigmatic figure. He was created alongside the Primordial Woman close to the time of Creation, made from clumps of earth and given “blood and breath, and the light of wisdom” (Gsp 1:28). Both of them were virtuous, and God ordered them as the ‘Firsts’, the Primus and Prima, and they bore no skills of language and had no true, proper names (Gsp 1:29). They were His “favoured creations” (Gsp 1:30), and under His care they prospered (Gsp 1:31), remaining “faithful to their Creator, and did as He bid” (Gsp 1:32). The Primordial Man took the co-created woman as his wife and had four sons (Gsp 1:33), named Malin (Gsp 1:34-35), Urguan (1:36-37), Krug (Gsp 1:38-39), and Horen (Gsp 1:40-41). Eventually, both the Primordial Man and Woman were called to join God in the Sixth Sky (Gsp 1:42), which the man did so willingly and in great reverence (Gsp 1:43). The Primordial Woman chose love of her children over God (Gsp 1:44), leading to God humbling her (Gsp 1:46) through “[uncovering] the imperfections of the Sons” (Gsp 1:45). She would finally join her husband in the Sixth Sky soon after (Gsp 1:47). My first listed qualification for prophethood was ascension to the Sixth Sky, which the Primordial Man not only did, but was the first of any being to ever do so. All of the four prophets entered the Sixth Sky: Owyn (Gsp 5:22) and Godfrey (Gsp 7:66) and the rest according to tradition. The Catechism of the Canonist Church directly calls the Sixth Sky the realm of “the Exalted and their wives”. One must note that Owyn’s entrance into the skies is specifically referred to as joining his “grandfather’s father” (Gsp 5:22), that is, the Primordial Man. By this, Sixth Sky is called directly by the Divine as the realm of the Primordial Man (the Scroll of Gospel, like the Scroll of Virtue, were delivered wholesale by God through his messenger aenguls, unlike the Scroll of Spirit and Auspice, which were transcribed by their respective prophets in explaining experiencing or teachings they had, more on this in Part 2). Therefore, by the Primordial Man’s inclusion in the Sixth Sky, he must hold a position like ‘Exalted’, if we are to atleast follow the tradition of St. Daniel VII and his magnum opus. Part 2: The Wordless Scroll If the Primordial Man is an Exalted, where is his scroll? Every prophet has a scroll, whether revealed directly (Virtue, Gospel) or indirectly (Spirit, Auspice). I argue that the Primordial Man did leave a scroll- that is, a nameless scroll called “Tradition” or “Praxis or Method of Faith”. To explain this will require some explanation, so please bear with me. The first argument against this line of thinking is that Tradition simply was given by the prophets, more specifically Horen. However, this is impossible, for a few reasons. First, the tradition of building temples (Gsp 2:13) and having tabernacles (Gsp 2:19) pre-exists Horen’s receiving the blessing of revelation by being anointed in the Waters of Gamesh (Gsp 2:34-39). This means that there was primordial praxis in worship, which had to come from somewhere before Horen’s call to prophethood. I argue that this must have developed from the Primordial Man in his role as teacher (see Part 4). The teachings of these practices come from God Himself; remember, before the uncovering of the Sons by the Primordial Woman’s folly, and the Primordial Man had complete and unadulterated access to the Grace and Love of God (see Part 7). I should also state that the creation of the priesthood through Evaristus and Clement (Gsp 5:3-5) does not necessitate that a praxis or method of faith did not preexist this moment; the practice of prayer and worship predate the existence of the formal priesthood. Second, the concept of being “faithful” is mentioned as being practiced not only by Horen (Gsp 1:41), but also previously by the Primordial Man (Gsp 1:31). Therefore, if we classify faith as acting in Love of God (pious, virtuous, etc.) and henceforth a method or action, this action must originate from a source. And as Horen again had not been called to prophethood, he must have learned from an extant source- that is, his father the Primordial Man. As I mentioned before, the method of faith is shown to exist before the birth of any of the Sons. This method of faith is the Fundamental Tradition. But why then was this revelation or practice not written not like the other scrolls? The Primordial Man had no language or name- his revelation came through acting through His plan (Gsp 1:30). Prophets mark their prophecy by being anointed with the Waters of Gamesh (Gsp 2:35; 4:22; 6:22; 7:46); one should note that not only the Primordial Man had access to bathe and anoint himself in the Waters of Gamesh, he drank “the sweet water” directly (Gsp 1:31). By this symbolism, we can infer that the Primordial Man had the ability not only to reveal the Plan of God, but he acted in it. The Waters of Gamesh practically coursed through his very veins. The methods and practices he developed to be faithful to God- that is, the practice of prayer, worship, devotion, piety, what have you- became his scroll: the Wordless Scroll of Tradition. A concept similar to this is the Qali concept of Sunnah; or how the practices and praxis of worship of their prophets stand of equal status to their revealed scripture. A crucial part of this symbolism is how the Wordless Scroll/Tradition qualifies as both direct revelation and indirect revelation. By doing as He bid (Gsp 1:32), the praxis of faith of the Primordial Man is directly revealed to be the way which is most pleasing to Him. Likewise, because the Primordial Man is a creation and not God, the practices which he develops are inherently exoteric and therefore indirectly revealed. The Wordless Scroll is a fulfillment of both the esoteric and the exoteric, the Absolute and the Infinite, the direct and the indirect. God is both One yet All. Part 3: Words from the Wordless Another important marker of prophethood is miracles- a sign of a saint, for example, is the performance of miracles (Catechism of the Canonist Church). All the prophets performed miracles: Horen and his miracle of the Pure Aura (Gsp 1:42-43), Owyn and the miracle of Lux Invicta (Gsp 5:19-20), Godfrey and the Ascension (Gsp 7:66), and Sigismund and the Holy Revelations (see the Scroll of Auspice). What then were the miracles of the Primordial Man? Can we discern any? I argue that through the Canon, we know of two extremely powerful miracles performed by him. Both miracles are intertwined in one action: the birth of the Four Sons, specifically in how they have names. Remember, the Primordial Man and Woman knew no language or had no names, yet the grant of names to the Four Sons clearly falls before the Primordial Woman’s folly. There is therefore a paradox: if the Primordial Man or Woman had no language, how could they give their children verbal names? The first miracle is therefore the ability of the Primordial Man to utter and grant these names to his children: despite the lack of proper linguistic tongue, he was able to conceive and create ordered syllabus with purpose and meaning. In the Wordless, the Primordial Man through the Grace of God made Word. The second miracle is more nuanced. Why did the Primordial Man give the Four Sons names in the first place? I argue this is because of a miracle of divine prophecy- the Primordial Man knew through the Grace of God of the Primordial Woman’s folly and therefore the bestowment of the curse of identity upon the Four Sons and their later tribes. By giving name, he gave the transition of his children from complete lack of identity to having worldly identity smoother, but also taught through the Wordless Scroll (see Part 2) that such exoterism can still prove faithful to God. God giving revelation of future events is not a new concept in Canonism (see the Scroll of Auspice for example). Part 4: The First Teacher All prophets have been teachers in some capacity; Horen retaught the teachings of God to the people after being led astray by Saul (Gsp 1:39, 47), Owyn taught through epistles gathered in the Scroll of Spirit, Godfrey “pronounced the word of God into the hearts of men” (Gsp 6:34), and Sigismund shall cast aside the teachings of the idolaters in favor for that of Canonism (Gsp 7:52). Did the Primordial Man too act as a teacher? As previously stated, the Wordless Scroll is Tradition or the practices of the Primordial Man in worshiping and acting faithful to God. These were passed down to Horen, which formed the basis of future worship as we do today. This “passing down” could only have happened if the Primordial Man taught Horen (and therefore the other three sons as well) the method of faith. In this way, the Primordial Man acted as a teacher. A symbol of the Primordial Man as a teacher can be seen in the birth of Clement and Evaristus. According to popular legend, they are twins which “tousled in the womb”, though coming from one essence. This is a parallel to the creation of the Primordial Man and Woman- likewise, they two came from one earth and granted the same gifts of breath, blood, and wisdom. The brothers acted as teachers to the masses still scarred by the destruction of first Saul and then Harren, much like how the Primordial Man and Woman taught to the Four Sons how to live faithfully and in pure intention to God. Part 5: The First Patriarch Each prophet has been a ruler in some capacity; Horen was the first King of Mankind (Gsp 1:50), Owyn claimed the kingship in order to contest his wicked uncle Harren (Gsp 4:40-42), Godfrey united the realms of humanity into an empire (Gsp 7:16), and Sigismund reunited his predecessor’s realm (Gsp 7:50-52). Did the Primordial Man rule or hold kingship in some capacity? The Primordial Man, in his role as the patriarch of the First Family, exhibits the roles of kingship which every ruler follows implicitly. Being the first of God’s creation that held the light of wisdom and the privilege to be His favoured beings, even above the Aengudamons. He acted as steward of the lands and also as patriarch to his family; symbolically, the Four Sons submitted to this patriarch, which is the only time when Elf (Malin), Dwarf (Urguan), Ork (Krug), and Human (Horen) lived in one united polity- a potent spiritual image. Another note is the quote “So the Lord was pleased to lay His favor upon the sons of His first man and woman, and he called the pair forth to reside in the Sixth Sky and give the World over to the dominion of the Sons” (Gsp 1:42). By the phrase “give the World over to the dominion of the Sons”, it is inferred that the dominion of the World was in some capacity held by the Primordial Man and Woman and that it was theirs to “give”. Part 6: The Father of All All the prophets are related to each other by direct blood relation. Owyn, Godfrey, and Sigismund are all descendants of Horen. The Primordial Man falls into this tradition: he is the father of Horen, and therefore the parent of all prophets. Not only that, the Primordial Man is the sire of all the descendant races, and therefore bears the dignity of ‘Father of All’. Part 7: Grace Unhampered The prophets lived and/or performed deeds of great virtue and piety: Horen led the descendants to renounce the machinations of Iblees (Gsp 1:47-66), Owyn repented in severe acts of obedience of God in order to purify his soul through the miracle of Lux Invicta (Gsp 5:19-22), Godfrey humbled himself before God despite his vast lands and power (Gsp 7:64), and Sigismund brought forth mercy in royal judgement (Gsp 7:54). Did the Primordial Man act in virtue and piety? As previously mentioned, he did act “faithful to their Creator, and did as He bid” (Gsp 1:32). In all references within the scrolls, the Primordial Man is shown to be the pinnacle of faith, virtue, and piety. Even the Primordial Man did not bear the Primordial Woman’s folly, for he had fear in God and joined him despite his love for the Four Sons. Not only did the Primordial Man act in God, he is perhaps the closest model in complete surrender and faith to God. He is the transcendent symbol of faith for all descendants.

THE SPRING CONTINGENCY “Woah now! Hold it steady!” One of the many laborers cried to another. They were busy strapping large, heavy crates, filled with all assortments of ore and wealth, to the back of a burly, large ox. Many of these oxen lined the rocky Sedan Pass. The land had not been this bustling with activity since before construction on Castle Sedan began all those years ago. The old, fat Master of Sedan looked over the preparations going on before him, flanked by his sons Alexander and Peter. The sight saddened him, in truth- though they began rallying forces, nearly half were unable to fight thanks to some obscure, strange force. Although the source of this black magick remained unknown to him, he could not help but suspect that some strange, Imperial trickery was responsible. Such was hard, yes, but issues always arise. To win this war, it would have to be his men who set the rules of engagement, not the Empire. A realignment will be made and justice will be had. The Fat Goat of Sedan gazed to the sky. Justice will be had, but only if they played this intelligently. Passion alone does not win wars. Through persistence, they will overcome these obstacles laid before them. They just need to change the way they play the game. With a flick of his wrist, he motioned to the two beside him to begin. —— The baggage train moved steadily northward, with what was Castle Sedan burning in hellfire behind them. The Goats moved onwards, marching their way towards the northern expanse of Haense.

SEDAN DECLARES HER INDEPENDENCE Let it be known that on this day of 13th of the Amber Cold, the Principality of Sedan, having severed all ties with the Holy Orenian Empire, declares itself a free and independent state. Henceforth, the following decrees are issued: -Sedan will now style itself as the Principality of Sedan, a title befitting the blood of Kings and Emperors that courses through the veins of our ruling house, the de Joannes. -The Principality of Sedan rejects the Orenian Revised Code of 1762. All legal affairs, civil and criminal, are to be handled directly by Prince Louis I in his court. -In accordance with its independence, the Principality of Sedan denies the authority of Emperor Joseph II to collect taxes, confiscate property, or issue evictions on our soil. Hence, the Imperial Proclamation of 1810 and the Order for the Confiscation of Sedan are rejected, not being binding on our Principality or its citizens. -GOD BE WITH US-

CHAPTER OF SAINT ALEXANDER AND THE HOLY GOAT ‘THE GOATS OF SEDAN’ “THROUGH GOD, WE WILL OVERCOME” (God. 6:3) REJECT THE SINS OF MODERNITY AND TRANSCEND Step into any fetid metropolis and take a single breath- the miasma fills your lungs, as if weights bear you down. The secular has come in vogue, the virtues of old dismantled in the name of progress. But winds are changing, even the lame can sense it. The second Age of Heroes fast approaches: but will you stand tall in the coming yuga, or cower in the pleasured coddling of modernity? Many do not have what it takes to ascend in the latter days. But purification of the soul, the transmutation of sin into glory, can be achieved. To do so requires sacrifice, a libation given in honor for God’s Love. And what is the greatest gift to Him if not one’s very body, the hand-crafted vessel He Designed? Craft yourself into a temple worthy of His Love, mold your mind into a tabernacle capable of His Wrath. Through the pursuit of martial excellence, by the charism of initiation, you can transcend past the material plane and into the fields of Divine Ecstasy. Give yourself to the inner spark within your soul and all shall be laid bare in the Glory of the Creator. PURIFY THE SOUL AND WALK THE SEVEN SKIES AS YOUR FATHERS DID BEFORE YOU “I BOWED MY HEAD AND WORSHIPPED THE MAJESTY OF MY FATHER WHO SENT ME — FOR I HAD DONE HIS WILL, AND HE TOO HAD DONE WHAT HE PROMISED — AND THE GATES OF HIS KINGDOM OPENED, AND I MINGLED WITH HIS PRINCES, FOR HE REJOICED IN ME AND RECEIVED ME, AND I WAS WITH HIM IN HIS KINGDOM.” (Owyn 6:1-4) ----- THE LESSER AND GREATER ALEXANDRINE INITIATION “AND NO PLACE IS FORBIDDEN TO THOSE PERFECTED IN THE EYES OF GOD, FOR THE WICKED ARE VANQUISHED FOREVER.” (Aus. 3:10) [Redacted] The mysteries of the Alexandrine Initiation are a closely-guarded secret of the Goats of Sedan, revealed only to the most loyal and experienced brothers. ----- RANKS OF THE CHAPTER OF THE HOLY GOAT The Inner Council of Bailiffs CHANCELLOR-AND-PROPRIETOR - The de jure leader and figurehead of the chapter, Chancellor-and-Proprietor is the final say of command and authority. Typically, however, the Chancellor-and-Proprietor is mainly tasked with representing the order both to the Church and foreign nation-states in cases of diplomacy as well as the maintenance of properties and lands controlled by the order. The current Chancellor-and-Proprietor is Ser Louis de Joannes. KNIGHT-COMMANDER - Second-in-command, the Knight-Commander is in charge of keeping the Knight-Constable, Color-Bearer, and Master-Conservator stay in the right, as well as to lead in conflicts. The current Knight-Commander is Ser Alexander de Joannes. KNIGHT-CONSTABLE - Marked with the golden whip of office, the Knight-Constable is third-in-command and tasked with the important task of drilling and training both recruits and brothers alike. The current Knight-Constable is Ser Lukas Castile. COLOR-BEARER - The honor of carrying the chapter’s war banner into battle is reserved for the most capable warrior within the order at one time, named the Color-Bearer. The current Color-Bearer is Ser Owyn de Joannes. MASTER-CONSERVATOR - As chief quartermaster and lord of logistics, the Master-Conservator’s role is to keep in order the vast stockpiles and resources the chapter maintains. The current Master-Conservator is Ser Peter de Joannes. Ranks of the Chapter EQUESTOR - The Knight of the Chapter is truly a fearless knight, and secure on every side, for his soul is protected by the armor of faith, just as his body is protected by the armor of steel. He is thus doubly-armed, and needs neither demons nor men. BROTHER-ARMIGER - Squire of the Chapter, known for how long they have been in the Chapter for. As most of them may be better fighters due to their age, most who hold this rank have earned it from their decades of loyalty to the Church and the Chapter. BROTHER-CAPRANUS - Veterans of the Chapter, typically having years of experience under their belt. The Brother-Carpani are allowed to bear the iconic ‘Helm of the Ram’. BROTHER-SERGEANT - Those who have proven their loyalty to the Church and the Chapter, Brother-Sergeants are proven fighters of the Chapter who have risen above their Brothers in ranks. BROTHER - The core and bulk of the Chapter’s manpower, Brothers are those who have taken the first initiatory rites and have sworn themselves in holy service to their fellow peers. RECRUIT - Inexperienced and untrained, Recruits are the neophytes of the chapter who have yet finished their first year of service or made their oath to the Chapter. Extraordinary Ranks MEDICUS - Those who provide medical needs to the Chapter, the Medicus rank is given to those who have proven their medical proficiencies within the Chapter, their sole job to provide their Brothers’ in the practice of medicine. ALMONER - Any brother of the Chapter who has taken clerical vows are given the robes of the Almoner, tasked with the important duties of giving alms and aid to the poor and lame, as well as efforts in proselytization ----- ENLISTMENT AND APPLICATION To serve with the Goats of Sedan, one must be of at least fourteen years, a male, and a faithful member of the Church of the Canon. [[RP]] First Name: Surname: Age: Reason for Interest: [[OOC]] Username: Discord:

Louis de Joannes commends the latest thesis of his younger brother, “A brilliant piece!”

coulda atleast asked first smh

big fan, thank you 🙏

@Harald Otto the Tarcharman says a prayer to Saint Harald, “Dear Saint Harald, angel of purity and seraph of charity, While you bore bravely the pain of struggle and the bone-shatter of conflict, you stood unwaveringly in your faith during your hours of distress. Through Godan’s love and care, firmly stalwart were you in protecting the holy flock. You know the pains I am suffering, the burdens which I am forced to bear- ask Godan to grant me peace and patience during my suffering. Agree with me in prayer before Godan for His Mercy, to give upon me healing and mercy that my soul craves. In the name of Godan and the Prophets, So Say We All (Amen).”

@Eryane ”Dear Ms. Ruthern, I commend you on your efforts in attempting to chronicle the history of the New Marian language. However, there are some mistakes I wish to address, and hopefully have them corrected. The language did not ‘advance’ under Otto II, but it was by the joint work of King Stefan, St Heinrik ((FloopTroop)), and Lord Colborn ((Julius55)) that the tongue first emerged. It was under Stefan that New Marian was made the national tongue, and it was by St Heinrik’s stern leadership that fully adapted the burgeoning royal army of those days into a New Marian structure. Also, I have never seen any translation of the Canon Scrolls into New Marian. I do not believe any King Otto Scroll actually exists. And if it did exist, it most likely came from the translating efforts of Lord Kortrevich ((Quinn)) much later in time than by any order of an Ottonian monarch. Also, if anyone was to reform New Marian into a proper lingua orenica and not a script of formalities, it would be Robert I (who you aptly mention before) and not Otto II. As I stated, I give congratulations on your work and hope for the best in your literary career. Sincerely, Otto the Tarcharman”

Very well, brother. We shall begin quite simply. What is your name?” J. Joachim d’Arkent “And your age?” Around twenty-five “I know it may be clear, heh, but it is for the sake of records. What race of the descendants are you of?” Human “You are able to read and write, yes?” Yes “And with that, are you at all familiar with the Holy Scrolls and Catechism of our Church?” Yes “You are of course baptized?” Yes “Good, good. Are you married? Do you have children?” No and No “In what way of the clergy do you wish to serve? As a Priest, a Monastic?” Priest “While this may not be accepted by the Prelate, depending on the needs of the Church, in what Diocese would you prefer to serve in? You can simply name a city or Kingdom.” Helena “A rather personal question, why have you chosen to walk this path in God?” I have felt His presence since my youth, and now I have found it fit to follow this vocation. “And at last, are you truly devoted to this way of life? Prepared to take any vows involved with ordination and commit oneself to this lifetime bond with the Lord Almighty?” Yes “Wonderful, then that should be all.” he says as he gestures you out of the office with a smile, “This shall be brought to His Eminence, Manfried. You shall hear word of your acceptance and placement soon enough.” he nods before saying finally, “God bless you.” as you walk out and say so in return.

I’ve played over seven years (jesus) on this server and never once have used magic. From what I’ve seen, magic always seems interesting and cool from afar but once you get it its kinda lame and not very useful with all the powergaming and pvp default. You’ll have alot more fun doing nearly anything else on here.

TEMPTATIONS OF SAINT WILFRICHE (or, SAINT WILFRICHE AND THE HOLY ROOD) BY OTTO THE TARCHARMAN AS RECORDED FROM ORAL TRADITION Within a monastery somewhere in the Raev, the local abbot received a chilling letter- a brother larva to the far north, deep in the lands of the demon Setherin, struggled with the approaching winters and called for help. The ascetics, as the letter dictated, feared for their lives, and it would not be the first time for clergymen to fall by dark hands in howling Sethurland. Food had become scarce and the demons ever increased their forages into purified holds. With grim mission, the local prelates gathered to discuss procedure. What could be done for these starving and desperate monks? After much deliberation, the prelates came to no solutions. Spurned but not deterred, the abbot called for the theologians to disperse till the morrow, and hopefully through dutiful prayer and meditation, they would supplement an answer. The abbot cloistered himself in local grotto, and with Julian rosary he muttered repeatedly the canticle of intercession, “Adorable and wise Queen-of-the-Skies, vociferous noises, bawdy temptations and near-infinite distractions of this world are too much for me. Am I, then, called to prayer and contemplation? Answer thou me, and I will do whatever He tells me through thee.”[1] In her mercy and wisdom, Saint Julia interceded on behalf of the votary, and gave upon him solution through vision. She spoke to him in enchanting voice and said, “O Child, verily He hears the pleas of the faithful and damned, And verily He sees the tears of widows and weeps of the lame. Yet He is the Most Benevolent, and gave Man the oxen and ram, Saving all who are loyal and honest to His Name. Bring forth Saint Evaristus’ rood, Holy in make and maker, And take it far past Sethur’s ‘luge. Only one will cross these acres And only one will bear the burden Of the treacherous road to be. Yet doubt not I nor powers therein, For never danger shall you ever be.” Recording all he saw in his divine oracle, he told the fellows of what the skies told of him. In common agreement, they called upon the nearby villages to congregate their masses in the local monastery, and ask for a lone volunteer to make the journey with the holy rood. At once the people came, all cramped within the small hermitage, and the chief abbot spoke to them of the crisis to the north and the visionary experience he received in response. And he said, “My children of Godan, I beseech thee: who amongst you will hold their faith in Godan and bring the rood across the wastes?” Yet at first, no one stood or said a word. All the villagers of the Raev knew of the perils lurking within the Sethurland, and none of the apparently sane would jeopardize their lives in such a way. Again, the abbot cried out, “Children, o children, harken the call of the Skies! Will none save our brethren of Raev?” Then stood a man of Hansetian-make, alien amongst the crowd of Raevir, who volunteered himself with a raised hand. He spoke with clarity and authority, “I, Wilfriche, son of Bruno, will bear the rood.” The people murmured. Why would ever a Hansetian come to save a motley band of Raev monks? Even the abbot was perplexed, and when Wilfriche made his way up to the dais the votary asked him, “Dear child, gracious be. Why sacrifice yourself for a people not your own? Have you forgotten that our people and yours are not ones of friendship and trust?” Verily, the abbot spoke true, and in much of the Raev were the Waldenians and Hansetians to the northwest distrusted and watched with caution. This did not stop Wilfriche, however, appearing from amongst the villagers. The Hansetian spoke meekly and with sincerity, “My dearest abbot, cloistered man, have you forgotten the stories of Saint Joren and Edel? Have you mistaken that we are one in the same, both children of that northern brood? Are we not all children of Godan? Did He not create us all from the same Man and Woman, molded and crafted by divine handiwork? Indeed, for a Waldenian is as much as my kin as a Raev, and a Levonian as much as a Hansetian. And as a brother would help a brother, I too shall assist any kinsman crying for assist when there is few to be had.” The abbot and congregation were moved by the words of Wilfriche, and many remarked that, despite him being of the Westfolk, he was an honorable and faithful man. The priests brought forth Wilfriche the rood of Saint Evaristus, standing at four feet in height and another few in width, along with other assortments of supplies and munitions. They gave him foodstuffs and jerkeys, furs and blankets, loading with him a ram to carry his goods. The abbot said to him, “Child! Child! Wilfriche, you trek on a journey that you may never return, with nothing else but faith in providence. During the way, you shall encounter the demons of the void, the wretched things, who will attempt to steer you away from the bounty of fortune. Harden your heart and see truth in its plain form, recite the words I tell you and falter not will you in any situation, O Dark is the road I trek, For in it lingers shame and pudency. But in me is Godan, And through Godan I persist, And by faith in Godan, I shall not falter.” Wilfriche nodded and remembered the words of the wise man. The other priests gave him directions, and told him he must cross the mountain called Kralek if he is to reach before disaster strikes. He soon set off, bearing the rood on his back, tugging along his ram in earnest speed and hurry. First, he crossed the forests of the Wickswald, and later he camped at the ridges of the ruins of Greywyn. It was there, while his ram sipped on the waters of the river Waldor, that Wilfriche discovered an imp of the void. Standing at only two feet, he bore a stark resemblance to a bull dog, though bore an uglier, bat-like face and horns protruding out its wretched dome head. It snarled when it spoke, and every sentence or two the monster twitched and convulsed. The being was none other than Saul, the betrayer of Man, turned in cursed form due to his banishment in the void, where Godan’s light never shined. Slivering before Wilfriche, he spoke, “Foolish man! What is that you carry on your back! Aha! Oho! You carry the rood of that wretched priest, the twin who tousled in the womb! What do you think you can do with that? Godan has failed you, why can you not see? Come tither, and I will teach what priests cannot. As they spoke of in the lands of the Mori, ‘Curses be and curses mine, Follow me to have a good time.’” Wilfriche only shook his head, and Saul grew angry, “Foul thing, you will eat the feces of harpies when my master has you! Yes, yes, he shall want your rood, the precious thing, and when I tell of your plight, my praises the demonic choirs shall sing, and his agents will bring you to flight!” And with that, the demon scurried off, where he journeyed back under the ground and into the portal of the void. The holy Hansetian continued his objective unrelented, finally crossing into the borders of the lands known to be ruled by the archdemon Setherin. There, Wilfriche spotted the mountain of Kralek, told to him by the priests, and he began his perilous ascent in order to save the monks stranded afar. Reaching the base, he was approached by a human-looking fellow who appeared much like the Hansetian. His face was pale and he bore a dark beard and hairy mane, and he spoke with an eloquence akin of a typical commoner. Though he look and talked as a human, Wilfriche suspected darker intent, and the being proved to be none other than a cursed son of Vargentogz. The being called himself Justice, or Vellak, and spoke to Wilfriche, “Toil you do for these people with righteous cause, but why must it be you? You are only a man, a mortal thing not fit for the dangers of Setherin’s realm. Give me your rood, and I shall see to the salvation of the monks.” But Wilfriche remembered the words of the wise man, and recited to Vellak, “O Dark is the road I trek, For in it lingers shame and pudency. But in me is Godan, And through Godan I persist, And by faith in Godan, I shall not falter.” The demon fled and Wilfriche continued his quest unrelented. He passed the base of the mountain, and the spruce trees which once surrounded his vision became thinner and thinner by the passing minute. Sounds of swords and shields began to ring in the distance, and curiously Wilfriche followed them, coming across a raging battle before him. Horses clashed as riders dismounted their opponents, arrows flew to and fro in seeming disarray. It was a spectacle, and at first Wilfriche was marvelized by it all. Then a rider, bearing golden armor and riding a powerful war-steed, came trotting before him. Raising his visor, he revealed a face torned and battered, but bearing no hint of remorse or guilt. He stood straight and bear an aura of authority, and he greeted Wilfriche with a haughty introduction. As with the last, Wilfriche suspected a darker nature, and revealed himself to be none other than a cursed son of Vargentgotz. The being called himself Glory, or Cagentosh, and spoke to Wilfriche, “The power of the rood you bear knows no bounds, and yet you use it for such pointless trivialities! Do you see not how to crush your opponent and find fame everlasting with such a tool? Join me, knight, and I shall give prestige unlimited.” But Wilfriche remembered the words of the wise man, and recited to Cagentosh, “O Dark is the road I trek, For in it lingers shame and pudency. But in me is Godan, And through Godan I persist, And by faith in Godan, I shall not falter.” The demon fled and Wilfriche continued his quest unrelented. Pushing onwards, the trees became sparser and sparser, and the road he walked soon filled itself with pebbles and boulders. The way became rocky, and the knight found himself falling once or twice due to misstep. During these trials, Wilfriche came across a lofty manor, and though he found cottages from time to time, this abode was of quality-make. It stood nearly three stories, and its panels bore gold and carbarum platings. Curiosity took the better of Wilfriche, and he entered the mansion in wonder. When he knocked thrice upon the porter, a woman opened and appeared before the knight. She was fat, though she maintained herself with perfumes and caked cosmetics, and with hurried intent welcomed him inside. The manor was lavish and expensive, with walls of gold and furniture lined with Shonan silks and she led the Hansetian into an atrium of splendor. Butlers hurried to and fro, bringing Wilfriche all assortments of food and drink in a nearly endless supply, and it came clear to the knight that this woman was one of suspicious means. Finally, his distrust proved true and she revealed her as the infamous daughter of Vargentgotz. The being called herself Reward, or Lugor, and spoke to Wilfriche, “On your back you deliver a bounty for such a meagre sum. Do you not see the appraisal of such a load? You may purchase anything of mortal wont, just say, for its value brings very nations to call. The souls of men will be yours, if you name the price, and together we may bring you your pleasures tenfold.” But Wilfriche remembered the words of the wise man, and recited to Lugor, “O Dark is the road I trek, For in it lingers shame and pudency. But in me is Godan, And through Godan I persist, And by faith in Godan, I shall not falter.” The demon fled and Wilfriche continued his quest unrelented. Now when he left the manor, the land around him was covered in thick frost and snow with barely any cover in sight. The Hansetian advanced nonetheless, undeterred from exhaustion. As the night drew on, a blizzard roared through the mountain range, and it overtook the knight and his livestock- Wilfriche could see naught but white in the void, and abandoned the ram of supplies in the unwanted arrangement. Eventually, the storm passed, and he found himself close to the peak of the mountain. He rested on a nearby ledge, enervated from the incursion, and soon the pangs of hunger inflicted him in malaise. Then, if coming from nowhere, a figure loomed behind him. Wilfriche turned, revealing before him a fat, sickly demon of nearly seven feet tall. His face was covered in ghastly acne, with a confused array of horns sticking from all along his cranium and body. Seventeen eyes stared at Wilfriche, and feeble sets of arms squirmed on the sides of his fatty body. Behind him, he bore a vile sled of bloody gore, pulled by a rope of hair. The he-demon was none other than a wretched offspring of the daemon Ishtar. The being called himself Famine, or Baangaja, and he spoke to Wilfriche, “Your body weakens and success wanes with the passing hour. There is no chance for you to succeed without food or supplement. See upon my dragged goods, you yearn for their sustenance? Aha, famine lingers even the richest and gluttonous of men, and soon there will be time when all will feel its embrace. Gold cannot buy you salvation when the fields decay and no seed takes root. The world will suffer, and it will be because you surrender this rood to save yourself. You cannot live long enough to finish crossing this mount. Surrender, and reprise can still be served for your own life.” But Wilfriche remembered the words of the wise man, and recited to Baangaja, “O Dark is the road I trek, For in it lingers shame and pudency. But in me is Godan, And through Godan I persist, And by faith in Godan, I shall not falter.” The demon fled and Wilfriche continued his quest unrelented. The knight passed the peak of Kralek and began the treacherous descent to the bottom, night now looming to haze the way forward. The ridges and cliffs were steep, and in many cases Wilfriche nearly fell to his death if not for the weight of the rood holding him in place. As the appetency grew within him, so too did the yearning for sleep, and he yawned in the open air. As before, a large demon emerged before him, extending her six large legs above him. Seven tongues protruded from her mouth with a conjoining seven eyes, and her torso covered in demonic utters. When she spoke, a ear-wretching lisp could be heard, driving nearly anyone mad who heard it unluckily for too long. The she-demon was none other than a voidic daughter of Ishtar. The being called herself Toil, or Jabola, and she spoke to Wilfriche, “Toil, toil, you're in trouble, and soon the soil can be your humble. Yet I can save you, yes, from the toil, if you give me the rood. Do not be rude, yes yes! I can bring you a place to rest from work, to save yourself this trouble. You may have respite, and trust in me to bear the rood while you do. No! I shall not steal the rood, do you not trust me? I am of the honest kind. Besides, what other plan do you have in order to survive this journey? You will die here without my assistance. Drop this burden and seek shelter with me.” But Wilfriche remembered the words the wise man told him, and he recited to Jabola, “O Dark is the road I trek, For in it lingers shame and pudency. But in me is Godan, And through Godan I persist, And by faith in Godan, I shall not falter.” The demon fled and Wilfriche continued his quest unrelented. For hours, the Hansetian bore the abuse of weather and wear, and while he soon saw the base of the mountain, a lone rock made him tumble and fall in a brief moment. While he felt he hurt his leg, the wound seemed not serious, and cautiously he rested on a nearby rock. Thirst, hunger, and exhaustion plagued the poor knight, and the only companion to misery was the rood nuzzled on his back. Suddenly, a demon came from the skies, flapping her wings before Wilfriche in almost vainic glorification. Three great antlers came from her forehead, and golden hairs drew down her figure which transmogrified into snakes at its butt-ends. Her torso was that like a bat, with four sets of claws lining up and down her stomach. On the being’s back, long swords and knives were lumbered in a quiver of human skin. The she-demon revealed herself as yet another of the brood of the daemon Ishtar. She called herself Defeat, or Formkaz, and she spoke to Wilfriche, “Heha, heha, look at you! Death now comes in dreaded hunt, and I am the selected patron of his deliverience. Why succumb to the long pangs of thirst when I can end your suffering here and now? You pray to gods and goddesses for salvation. Heha, heha! Moronic humans dancing like fools for divinities who will bring you nothing! Only salvation from your sins and your troubles in my blade, my bloody, bloody blade! Drop that rood now and let me take your head, my sharpest, bloody blade!” But Wilfriche remembered the words of the wise man, and he recited to Formkaz, “O Dark is the road I trek, For in it lingers shame and pudency. But in me is Godan, And through Godan I persist, And by faith in Godan, I shall not falter.” The demon fled and Wilfriche continued his quest unrelented. Though Wilfriche suffered many ailments and issues of health from his long odyssey, he still was able to bear enough strength to carry the rood even further. After some time, what seemed to the Hansetian as days, he came to see the monastery in view. Joyous and in vast elation, he hurried himself with the holy load towards the larva. However, standing in his way before he his desired destination was a woman of kerish nature. The dark elven matron stood some inches above Wilfriche, with silver hair and eyes of crimson. Her gaze sent shivers down the spine of the Hansetian, and he found himself unable to keep any eye-contact with her or her form for any longer than a few seconds. Still, he could feel her visage piercing his persona like knives. The creature was none other than Iblees, residing in one of her many mortal forms. Iblees spoke to Wilfriche, “My, my, a living saint has come to the halls of Sethurland, but what for? You have survived much, I will surrender you that courtesy, though it shall all be in vain. Even if you save these foolish ascetics now, I will still kill them later, whether by hands of men or by hands of disease and decay. But, my dear, I think you are a reasonable man. If you give me that rood, I can show you an existence that our foolish father never wanted you to have. As I told my followers on that fateful day before the Seventh Sky, ‘The Creator of the world he has wrought, But its joys he locks beneath lock and vault! He demands love and obedience for that sought And seeks to plant harvest in fields of salt. Why should we suffer from this assault? Let us make right through conquest hard fought!’ Why do you still suffer when I can give you more than He could ever? Divine power will course through your veins, immortality will be your callsign. Seek me, and I shall deliver. Seek Him, and He shall deliver only pain.” But Wilfriche remembered the words of the wise man, and he recited to Iblees, “O Dark is the road I trek, For in it lingers shame and pudency. But in me is Godan, And through Godan I persist, And by faith in Godan, I shall not falter.” Iblees shrieked, “Foolish mortal!” and Wilfriche continued his quest unrelented. Finally, Wilfriche reached where the monks suffered under the pressures of demons and sinners. The votaries saw the stranded courtier and rejoiced, bringing him to the refuge of the monastery and delivering him food, drink and rest. There, Wilfriche recovered his strength and lifeforce, secure in the safety of the monastics’ custody. The rood was placed within the central shrine, and from there the monastery became defended from all sides, and no demon could ever enter the lands of the larva without bringing destruction upon their very demonic forms. When Wilfriche gathered enough of himself to leave, the monks blessed him and told him of his destined future. The Hansetian journeyed home, and from there he forged a legacy as holy knight and mender of the First Schism, his valiant career ending in martyrdom at the Franciscan Massacre. During his life, many peers would come to ask of how he survived the quest of the Holy Rood unrelented and untempted. Everytime, the knight simply responded to them with the words of the wise man told to him all those years ago, “O Dark is the road I trek, For in it lingers shame and pudency. But in me is Godan, And through Godan I persist, And by faith in Godan, I shall not falter.” --- [1] - See and compare Prayer XX in The Comprehensive Book of Prayer by Humbert the Judite (“The Discernment of Saint Julia”).

Updated on 330 ((7/20)) Added a bunch of a words thanks to @Quinn275 Added many clothing and other associated words thanks to @MikoMonster

Updated on 330 ((7/19)) Added Priveskiy and The Troubles by Dietrich van Jungingen ((Credits to @TH3GHOSTWAFFL3)) Added Persistence: A Parable by John Walker ((Credits to @Birdnerdy)) Added Traditional Haeseni Dress and Attire by Amelya van Bihar ((Credits to @MikoMonster)) Added the Game of Werheg by Laurtiz Christiansen ((Credits to @Gusano)) Added the Diary of Lorina Carrion volumes 3 and 4 by Lorina Carrion ((Credits to @Urara))

Unironically this ^^^ When Oren (Helena + vassals) has nearly 40% of server activity continuously (with that share growing seemingly by the week), maybe the issue isn’t Oren but rather you

i need a gnome skin

“Another fantastic piece from the genius van Jungingen. I sit with anticipation for the coming additions to this work by like-minded poets.” says the Tarcharman.