Gnomemancy

An Equation to Classify Sacred Tradition
Formula ad Traditionem Sacram Classificandam

 

Kraltan teaches 'Holy Mathematics.'

 

The whole of Canon Law must be viewed as a framework of defined rights, obligations, and crimes through which the Church, in her magisterial authority, establishes and maintains order, ensures doctrinal integrity, and guidance to the faithful in their spiritual journey, fostering a just community governed by the vessels of terrestrial authority. In one resonance, what is within the Seven Skies so echoes upon the sacred lands of Descendants, embodying the harmony between celestial realms and terrestrial existence. 

 

It is known that outside of Canon Law, there is an equally extensive corpus of legally undefined sacred matter, which has been inherited through the ages as we have moved in solidarity with the Exalted. Our experience with the miracles and works of GOD, shown through the saints, has crafted a mosaic of Sacred Tradition that enriches the formal structure of Canon Law.

 

At the closing of the Apostolic Council of St. Thomas, by His Holiness Sixtus IV on the 13th of The Deep Cold, 1575, it was solemnly declared that his ecumenical council “[H]as been established to reaffirm the sacred tradition of the Most Holy Church of God, to establish doctrine, and to reform the liturgy in an ever-evolving and arbitrary world. We, the Holy Church of the Canon, profess our belief in the One Most Omnipotent Creator as the source of all power, might, wisdom, and holiness. We proclaim His truths, made known by Divine Revelation, for all nations and all of Creation." In this context, the recognition that Sacred Tradition is designated for reaffirmation, while doctrine is to be established, speaks to the necessity of Sacred Tradition.

 

In the VI Golden Bull of Mount St Humbert and Virtutem Gentium, His Holiness Everard IV declared, "With the mutual cooperation of the divine institution and the temporal estates to which we are all conformed by God, it is the duty for all to serve as cooperators in peace and unity, preserve sacred tradition and the sanctity of life, and protect against the wicked snares of Iblees and his daemonic agents so that we might form and bring to fulfillment the collective virtues of the nations pleasing to God in this life and the next." Similarly, the preservation of Sacred Tradition assumes a central role, emphasized by its priority—placed ahead of life itself and in opposition to the forces of evil.

 

The Canonist Church lacks a formal archive or chronicle documenting Sacred Tradition, considering such an endeavor futile. Divine revelation is bestowed upon believers through the Holy Scrolls and the miraculous works of God. The Church emphasizes that the message of these divine sources remains alive and active in the world, asserting that tradition, far from being stagnant, is vibrant and continually at work.

 

There is an imperative need to establish a definitive framework for classifying Sacred Tradition. This framework, while not seeking to define the ineffable, should categorize elements worthy of reverence if they conform to certain standards. The criteria should extend to those aspects that guide the flock toward faith and illuminate a path out of darkness. In this quest for classification, the equation emerges:

 

Classified  Sacred Tradition =  S

Conformity to Holy Scrolls = C

Historical  Usage = H

Instruction in GOD = I

 

S = (C⋅MC)⋅(H⋅MH)⋅(I⋅MI)

 

This equation encapsulates the essence of the framework, emphasizing Sacred Tradition as a body which does not oppose revealed truth in Sacred Scripture, is conveyed within time yet originating through the fiat of GOD, and teaches believers something of the divine.

S is determined by the conjunction of three conditions: Conformity to Holy Scrolls (C⋅MC), Historical Usage (H⋅MH), and Instruction in GOD (I⋅MI). If each of the binary modifiers (MC, MH, MI) is 1 as per the given justifications, the equation simplifies to S = C⋅H⋅I. This indicates that S is true if and only if all three conditions (C, H, I) are true. However, if any of the binary modifiers is 0, the overall result is 0. For instance, if MH = 0, the entire expression would be 0 regardless of the values of C, MC, I, MI.

 

Exempli gratia

 

 

May this work be in favor of the truths revealed to the Holy Mother Church. It is dedication to His Holiness Sixtus VI on the First Saint's Day of his Pontificate.

Kraltan Ambertoe
 

OOC: 

MC Name: Gnomistry

Discord Tag: Hallow#0322

 

RP:

Name: Kraltan Ambertoe
Age: 33
Gender: Male

Race: Dunnfolk

Reason for joining: Godani and Family.

Past experience (if any): I have sharpened my cap and thrown myself into Godani’s enemies.

I was unable to migrate my pre hiatus MC account (Gnomemancy), I reached out to CT who told me to reach out to Admins- my new account IGN is Gnomistry

 

 

Miraculum Motus Cordis in Unione cum Deo 
Miracle: A Heart’s Movement in Union with GOD
19th Harren’s Folly, 58 S.E

 

       Forty Eight years to the day that I first published my writings on the Celestial Chapel of Divine Ascent, I have seen fit to offer some more commentary on the matter for the betterment of the Canonist Flock. My sons and daughters, it has been fifty whole years since I first began working on this topic. A topic which at the time was met with great jubilation. For, to those who wish solace in mind and soul for their brethren who have fallen asleep in the LORD, redemption is offered mercifully by our GOD. At the time, I believed this to be my last work on eschatology. Indeed, it is. I offered this with a humble forenote that what “I present to all now to pursue is my seminal and most certainly final work on a facet of this branch of theology in union with salvific theology.” I do not wish to bore anyone with my writings on the topic of eschatology or even salvific theology, as I have an inherent fault which makes things quite complex when I get them down by quill. Now, synergistic theology, a phrase I coined through this work will be addressed. My cheating way of combining the two to give more insight is what I offer you today, one simple term which can speak volumes.

 

 

 

       In our Canonist tradition, there have been souls which have given accounts of the Skies above. They have described to us what it was they saw, felt, and heard. These experiences, regardless of their veracity, can offer us a blissful assurance of purpose. We feel our lives have a point far exceeding a climax. We are not an arc of stories or legends, we do not dwell in a realm which presents us for a resolution. In fact, our lives are not meant to be resolved but redeemed. Hark then to my words and consider your faults, for the Cappelam is not a place to hope in second chances. What I speak of is not an experience that one has the power to recall. The Celestial Chapel of Divine Ascent brings with it no touch, no smell, and no sight. What is to be done there is only what I can describe as motus cordis cogitationem (a movement of the heart’s thoughts). There is no sensory feeling that this can be likened to. There is no word in our Common which can take us to a place in our mind where this can be imagined. Indeed, imagination does itself imply visual recollection. What occurs within this Cappelam is solely a spiritual experience, something of a transcendent dimension.

 

       In my years since writing on this topic, I have made it my mission to meditate on this happening. I wonder in awe of our LORD, how transcendent HE must be. I close my eyes and seek to feel faulty feelings, to taste anything which could resemble this period of correction. I hunger and thirst after it, but- to no avail my time had not yet come. Perhaps it may never come, I wondered. Perhaps I will go to the Skies without need of correction. This is something I objected to in doubt, of course. I need correction just as much as any other theologian who has come before me and who will take up my quill. 

 

       My brothers and sisters, I write to you this day urging you to join me in this exercise of the heart. Unite your heart with GOD. Only through this exercise can we come to understand what motus cordis cogitationem really is.  It is only through miracles that our understanding of the Divine is made manifest in an illuminated way on this terra. I report to you that such a miracle happened to me. While in meditation, I found myself at the threshold, encompassed by the liminality which surpasses all liminal states. I experienced what a soul feels like when I wrote of “a state between the mortal death of a descendant and the status of salvation within the Seven Skies… a period of acceptance of [my] fate on terra in which the reality of [my] death [was] made known to [me]. Most importantly, it is the state during which the reality of the Divine [was] made known to [me]. What was once accepted in Faith [was] presented before [me] in divine beauty.”

 

       Many great monastics of ages past I have no doubt experienced such a feeling. Words can not describe it. Feelings can not raise one up to its majesty. Although in correction, the awe of GOD and the beauty of the truth of the Canon surpasses all understanding. Repent all ye who have gone away from GOD. Preach and teach all ye ministers entrusted with the duty to evangelize. There is none greater than the Most High GOD, bring this message to the smallest hut and the highest citadel. 

 

Propterea benedixit te DEUS in aeternum, 

 

Bp. Bram Calistovich, O.W.F 
       Emeritus Abbot of Bl. Wigbrecht’s Abbey 
       Metropolitan Emeritus
       Cardinal Emeritus 
       Bishop Emeritus
 

1 hour ago, Burnsider said:

the authority granted by God not only of the High Pontiff, but the College of Cardinals who, upon prayer and communion with the MOST HIGH, selected him to lead the flock. 

 

“The Canonist Church is a cult of Aengul worshipers whose cabal verbally dance with Aeriel or that Demon Michael to select their Hierarch.” Remarked a portly and sagacious Saulite Preacher

 

 

MC Name:

         Gnomemancy

 

Character's Name:

         Gimmy Ambertoe

 

Character's Age:

         25

 

Character's Race:

         Halfling

 

What magic(s) will you be learning?

         Housemagery

 

Teacher's MC Name:

         Self-taught

 

Teacher's RP Name:

         Self-taught

 

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

         No.

 

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

         Yes.

 

Are you aware that if this magic is shelved, that you may no longer use it in character?

         Yes.

Bishop Bram looks over the note with a faint grin. He'd stow it in his pocket and make plans to attend.

MC Name:

 

        Gnomemancy

 

Character's Name:

 

         Lotho

 

Character's Age:

 

         Old

 

Character's Original Race (N/A if not applicable):

 

         N/A.

 

Transformed form:

 

         Homunculi

 

Creator's MC Name:

 

       Grandfathered App

 

Creator's RP Name:

 

        N/A.

 

 

Briefly explain the lore behind this construct or creature:

 

If this creature has multiple subtypes, don’t forget to mention your character’s particular subtype here!

 

Homunculi are born of the cauldron, not the womb. They are creatures of instinct, lacking the fundamental characteristics one might deem spiritually connected to Descendants, including emotion and soul. While these crutches make them intrinsically dissimilar from their mortal counterparts, Homunculi can be created or molded in such a way as to feign the likeness of those around them by their creators. Furthermore, they can feign their emotion states as well. However, the latter ability comes with practice and is far less believable at first glance than the appearance. 

 

There are some components of Homunculi appearance that are not mastered in their nativity, the easiest being the soulless eyes of these creatures. As they say, the eyes are the portal to the soul, instead of possessing eyes which reflect those of their imitated form, those of Homunculi are deformed in this way. Absent of the spirit, Homunculi are true creations of this plane. They exist in the material form alone and as such they are attuned to this plane of being, being destined for it alone.  This manifests in the heightened ability of these creatures in discerning the capabilities of the material, the reagents around them etc. 

 

 

If this construct or creature has some form of aesthetic choice, can you describe how they look? 

 

 

Lotho was formed after a short and stout Dwarf named Beros, an alchemist by trade. As a copy of this figure, he would appear in a similar fashion as a Dwarven Descendant without a detailed viewing of his person. However, upon closer inspection, the soulless hues of Lotho as well as his inability to appropriately discern the emotion state of others (and feign one for himself) key differences would draw him into question.

 

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

 

         N/A.

 

 

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

 

         N/A.

 

Do you understand that if this creature's lore is undergoing an activity trial and that trial fails, you will no longer be able to play this creature and will be forced to either revert the character back to its normal form (if it was a transformative type) or stop playing the character entirely (if it is an entirely new creature)?:

 

         Yes.

 

Memey RP or using this CA for subpar villain/bandit RP can lead to your app being denied, even after acceptance. Please put "I understand" as your response once you have read this part and understand the consequences.

 

         I understand.

 

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

 

         https://www.lordofthecraft.net/forums/topic/138568-homunculus-agnusdei

 

Abbot Bram rolls his eyes, "I didn't care for James, but this city is anything but Providential."

[!] A small missive is sent around to the various clergy members of the Canonist Church, signed with the seal of Bram Calistovich [!]

 

Apostolic Condemnations,

 

 

§I‘Paladins for God’ you feign piety: Does the straw you sip from not penetrate your soul?

Those who reject you are of a superior mind. You are deceived. Acquire your cult’s highest power- you will perish.

As a distinguished scholar of the Canon you cannot measure to my knees in terms of spiritual power.

 

 

 

§IITo those who pervert the clergy: You hide behind consensus.

What is consensus before the oneness of sacred tradition? GOD is one. Your consensus is false.

Keep talking, the Defiler listens. She anoints you with oil, a Priest is enthroned.

 

 

 

§IIITo our scholars who rule on the sacraments: Are the Canon’s words arranged in error?

What GOD has joined together, let no man put asunder. You are a bride, return to tradition.

Against me there is no antidote because I am both morally and intellectually superior, drink the wine.

 

 

GOD’s Servant,

 

Elder Bram

 

You may reject what I say: All you can do to stop it is kill me.

Then, my grave itself will continue to fight against you.

Hearth and Cap

 

 

An Ethnographic Study of the Dunnfolk of Haense

 

By Stephen Carolus

 

The eldermoot of the Dunnfolk, c. 1798

 

---

I.) Introduction

 

Throughout my extensive travels, from the coast cities of Aeldin, through two continents we have traversed through as we flee our plight, no one group has ever intrigued me as much as the Weefolk of the north. Often called gnomes in common, they refer to themselves as the Dunnfolk. These minute fellows present a rather intricate window into the interracial and intercultural landscape of Anthos and its peoples.

 

I’ve had the pleasure of contacting these folks through my ministry as a Deacon. Shy and recluse, these communities seldom venture out of their deeply forested homes, choosing only to leave for business or spiritual affairs. It was with a request for baptisms that I first came to meet these intriguing groups who inhabit the very edges of human society.

 

During my time with the Dunnfolk I immersed myself in their culture and history as it is my duty, not only as a missionary but as a scholar and historian. I observed their customs, heard their legends and myths, aided their communities and now wish to record their culture for future preservation of this unique sect of Halflings.

 

Thus, after many years after my departure, and after a few more recent visits for their spiritual welfare, I finally put my observations to paper.

II.) Genesis & History

 

The history of the wee-folk is shrouded by layers of rhyme and poetry. Gnomish elders sing to the youths of their tribe’s past, of perils and adventure, of pleasure and woe, however within these mythical retellings are nuggets of truth. A lesser historian would simply dismiss their poems as fanciful legend, but a seasoned historian is able to separate the truth from fiction.

 

By all accounts the gnomish poems speak true when it comes to their genesis. In the late 15th century Adunian communities in Anthos inhabited regions nearby to Lenfarthing, the home of the halflings. It is from the interaction of these two groups, between the sons of Harren and the sons of Knox that the Dunnfolk claim heritage.

 

By Gnomish accounts in the early 15th century a man by the name of Abel or Abelwar, a gnomish rendering of Abelwyth, was born. Abelwar was of Adunian descent, and a man who suffered from dwarfism, a disease of the bones that causes them to grow stunted and minute. This deficiency made him a runt within his own community, however, according to gnomish sources, he would find his home in Lenfarthing as his smaller stature made the halflings more comfortable with housing the foreign-born harrenite. 

 

It appears that this acceptance of Abelwyth into the bosom of the halfling community bore fruit, for the elders claim that he and a halfling woman by the name of Adaltrude came into an union. Despite the close relations between Adunian and Wee-folk it appears that the couple could not marry due to cultural and social taboos. Nevertheless, the couple would sire their tenth child by the year 1431.

 

These ten children would form the base of the ten major gnomish families: Ambertoe, Shodfoot, Geldhair, Plumpgut, Beermellow, Hearthfellow, Treehome, Longheight, Shroomfoot and Redcap. Though not all gnomes bare these last names, all can trace their lineage back to someone who did. All the children of Abelwar and Adaltrude would marry members of both groups, be they Adunian or Halfling, and after some tensions between the proto-dunnfolk and their neighbouring Halflings the seed of Abelwyth became reclusive and moved into the wilderness.

 

The period between the exodus from Anthos to the arrival to Athera is a blank in gnomish history. No written records talk of the Dunnfolk, neither in the Fringe nor in Thales. The re-emergence of these wee-folk in Athera begins with their settlement and dispersal amongst the Raevir. Thinking of the gnomes as lucky, the superstitious folk allowed them to inhabit the great oaks and pines of their villages. Thus began the first gnomish warrens. Gnomish inhabitation of Raevir territories began the process of raevirization of the gnomes; gnomish men began growing beards, women incorporated highlander patterns into their dresses, gnomes began drinking instead of smoking, they began wearing shoes and even adopted and changed the Raevir Botch into their own creole language, Dunnic Botch.

 

With gnomish and raev populations intertwined wherever the men of raev went so did the gnomes. After the fall of Aesterwald in the wake of the Schism War, and the establishment of the Duchy of Haense and the city of Siegrad under St. Karl, the highlander populations, once dispersed, began coalescing in the new realm of the north. Following their raevir neighbours the gnomes went up north, settling in the woods around the new city, digging great warrens and farming for sustenance. And so the sons of Abel and Ada finally found a permanent home and their most famous moniker of ‘Haeseni Gnomes’ was born.

 

It was around this time that the tradition of adventurous members of gnomekind leaving their isolated warrens in the hinterlands and venturing out to the cities began. With the application of Gamin Ambertoe to a Vladovic regiment in 1539 we get our first written record of a gnome.

 

With the integration of gnomes into haeseni rural society the dunnfolk lived in peace, growing their numbers slowly but surely, interacting with their biggun neighbours every so often. They became renowned for their turnips and strong vodka, but after the Courlandic invasions into the north in the continent of Axios the wee-folk became renowned for their fierce nature. 

 

In 1606 the Kingdom of Haense was no more, King Marius was forced to dissolve his nation under coercion of Courlandic hosts. Many of the Haeseni fled to the neighbouring Kingdom of the Westerlands and with them came many gnomes. Dispossessed of their food, their warren and their drink the dunnfolk looked for revenge against the rascal courlanders. In Westerland many began arming themselves with adapted ancient adunian weapon designs. Many aided the Vanders in their fight against the undead. The most notable group of warfaring gnomes were the Wargnomes of Carnatia, a group of gnomes who pledged their allegiance to the Dukes of Carnatia. These Wargnomes were known to throw themselves savagely into combat, daggers in hand. The northern wee-folk might’ve inherited their love for food and drink from their halfling ancestors, but they also inherited their savagery and skill in war from their adunian progenitors.

 

With Haense finally restored after the Greyspine Rebellion the gnomes once again fell into their peacetime activities, settling in the northern hinterlands. The dunnfolk began isolating themselves more and more as they pursued peace and quiet in their frigid homes. The only activity with the outside world of note was their interaction with a revered monk, Elder Vladimir, who lived in a small monastery outside Alban. This man is attributed with furthering the gnome’s ruskan traditions.

 

Until 1788 the gnomes remained mostly within the confines of their Warrens, deep in the forests of Haense, only coming into contact with their human neighbours when needed. This reclusion has been broken as of late, as an entrepreneurial gnome, by the name of Grumpit Ambertoe followed in the steps of his ancestor, Gamin, and set out towards a more cosmopolitan setting. Building a small business in Karosgrad, Grumpit finds his way through the world with gnomish industriousness and good-cheer. He is not alone and now more and more gnomes are seen in the streets of Karosgrad perhaps in the future we shall see these wee-folk walk around in our cities like we see our own people.

 

III.) Culture & Values

 

Housing & Habitat

 

The gnomes are known to inhabit the hinterlands of Haense’s territories, often far away from anything and everything. Even the more sociable groups of dunnfolk prefer to live outside of big cities, building their warrens in rural villages and towns. 

 

A gnomish warren is an engineering wonder. Taking the roots of trees as structural supports and shelter, gnomes hollow out great quantities of dirt, creating cosy yet spacious rooms within the ground. If a tree is big enough they might even hollow some of it out and live inside it, though such a site is rare. Unlike their halfling cousins gnomes rarely create burrows with the exception being for communal storage, residential warrens are always built under trees.

 

Unlike their halfling cousins many gnomes chose to lock their personal belongings in their warrens, however, in most gnomish communities community burrows exist where everyone deposits goods for the use of the wider community.

 

Family

 

For the Dunnfolk, alongside age, family is the most important thing. Gnomes live in multi-generational warrens, often living even with their extended family. This shapes the structure of the warrens, as they’re often divided into various areas for couples and their children and then common areas such as kitchens. 

 

Families form a support network for times of need, where gnomes may rely on their kin before asking for aid from other families and neighbours.

 

Gastronomy

 

Gnomish gastronomy is renowned for its intricate and delicate flavours yet hardy and bold ingredients. Due to their geographical location dunnfolk cookery consists of heavy meals, made of parsnips, turnips, potatoes, cabbages and beats, with meats like smoked sausages and wild game. Meals I would personally recommend would be their borscht, kielbasas and stuffed northern geese.  

 

Their brews are also one of the strongest, possibly rivaling dwed breweries, though I would urge caution in trying homebrews as some brewers aren’t as careful and so their alcohol might prove poisonous. Nevertheless, their parsnip vodka with its slight pepperiness and nutty taste is delectable, their wild berry schnapps and mulled ale are also worth the sip. 

 

Religion & Folklore

 

Dunnic folklore and folk beliefs have been, largely, shaped by outsiders. To understand gnomish beliefs one must understand the three cultural basis of gnomish culture: adunian, halfling and raevir. From their harrenite and halfling ancestors they received their reverence for nature, their habitat fostering said respect and reverence even further.

 

For most gnomes their forest dwellings are sacred and they seek to find some sort of balance between their material needs and ecological health. You’ll often see these wee-folk leave out excess food in special days as offerings, many plant trees, not only for habitation and logging but also to simply preserve what they’ve been given, their agriculture is careful and sustainable, their pastures wooded and built in a way to cooperate with nature rather than oppose it. This is all done to honour the ‘Thuvok’, a personification of their forest homes, and the ‘Hova’ the spirits that reside in it. Thusly any offense against either the forest or her spirits must be rectified in any way possible. The forest pleasure, then, is understood in a very simple way: flowers. Flowers are seen as the prime indicator of their success when it comes to preserving the forest and so many gnomes take great lengths in cultivating them.

 

The more recent introduction into Dunnfolk religion is the worship of God as seen in the Canonist Church. Throughout gnomish society you’ll often see small shrines in groves and within their warrens. With raev influence birds play an important part in their religious rituals as they are seen as capable to directly deliver prayers to the Seventh Skie. Due to their isolation they have no priests and so most religious practices are overseen by the elder, who leads the community in prayer. They have some particularly favoured saints and folk saints like Vladimir, the monk referenced earlier and Ugo Shodfoot, a Matik that the gnomish claim miraculously defeated an orcish raider. Both these individuals are called Saints in dunnic society.

 

The rate of syncretism between their primitive forest cult and their worship of God is quite high. Often canonist feasts line up with their pagan days and it isn’t uncommon to see offerings of food and flowers left in canonist shrines. When asked how they can conciliate the worship of God with their reverence for the forest and her spirits they claim that they worship solely God however they must honour the place where they reside like ‘good neighbours’.

 

One of the Shroomfoot scions wished for me to add that they have a strong reverence from St. Godwein Stafyr which they refer to as ‘Goddy Shroomhead’.

 

Dunnic Cap & Style of Dress

 

The most distinctive apparel of the Haeseni Gnome is their pointed cap which the gnomish men wear. The story behind the use of said cap, which I shall henceforth refer to as the ‘Dunnic Cap’ is unknown, though some elders tell of a deal between Dommer Redcap and a fae sprite, where Dommer would allow the sprite to live in his hair as long as the sprite granted him long life and a full belly. From that day one gnomish men wear a pointed cap to invite similar sprites to do the same, or so the story goes. What is true is that it is considered taboo to not wear one especially if you are a man.

 

When it comes to clothing more generally they wear simple garb. The men tend to prefer simple thin vests, high waisted trousers and sturdy boots, while women tend to wear dresses bearing floral motifs. The fabric and design is simple and the colouring is natural, often green, brown, beige and red are used.

 

Warfare & Fighting

 

Unlike the usual halflings, the dunnfolk are far from pacifist. While it is hard to displease one enough for them to attack if you do manage such a feat do not expect to walk out unharmed. History has shown the dunnfolk to be fierce warriors, using their small stature to their advantage.

 

Dunnic weaponry is simple and hasn’t changed much since the inception of this tribe of people. Their weapon designs are vaguely similar to ancient adunian designs. The most deadly weapon they possess are their ‘Gramankas’ 10 inch long daggers, used in pairs, crafted primarily to stab. The design seems to be a version of the Adunian ‘Angrámë’ knives. Besides their knives, which in their small hands are more skin to swords, the gnomes are known for their slingers, as the wee-folk always preferred guerrilla combat over field battles.

 

A more unique aspect of gnomish warfare is their use of ponies. During the Greyspine Rebellion the Wargnomes of Carnatia were known to send pairs of gnomes on ponies to harass their enemies. One gnome would be positioned at the front of the stead, to steer it and another gnome would ride at the back, either with a sling or, if they were to charge a lance.

 

Hierarchy & Social Structure:

 

Like their Halfling cousins the Dunnfolk are of a more egalitarian bent, any gnome, man or woman, may ascend in the social hierarchy of the remote woodland warrens of the gnomish people, with the determining factor of political power being age. The older you are the more respected and powerful you become. This veneration for age is so great that there are sources that say that when gnomes encountered an elven merchant of 300 years they forced the fellow to attend their Eldermoot.

 

Indeed, it is the Eldermoot, the highest court of power in the gnomish world, that decides the course of all gnomish warrens in a given area. These moots are rather rare however, with only a few being summoned since the inception of the dunnic peoples. These moots are made of the governing elder of individual warrens, who deliberate and come to binding decisions on all of gnomekind.

 

Elder
Popik & Mamik

 

Becoming an Elder is rather easy; you simply have to be the oldest living gnome in a warren. Although, in practice, many of the very oldest gnomes refuse to serve as Elders, as age takes its toll on the body, meaning that very often the position falls upon the 3rd or even 4th oldest gnome of the warren. In practice the Elder has the final say on all matters in the Warren, though such use of power is often seen as an abuse, so most tend to deliberate and act as a meditative force within the warren. In Dunnic Botch the word ‘Elder’ is rendered as ‘Popik’ for men and ‘Mamik’ for women.

 

Sheriff
Matik & Matika

 

The next position in terms of authority (though not necessarily respect depending on the warren) is that of Sheriff. The Sheriff is any man or woman who is at least 50 years old and must beat any opponent or the current Sheriff in an arm wrestling competition. The Sheriff is responsible for maintaining order and punishing wronguns as well as mustering a military force in times of need. In Dunnic Botch the word for Sheriff is ‘Matik’ for men and ‘Matika’ for women.

 

Brewer
Pivovar & Pivana

 

In the middle of the social totem-pole is the Brewer. Something inherited by them from their raev neighbours was the love of drink. While the halflings have pipeweed, gnomes have their alcohol. In practice, however, the brewer is not just the local maker of beer and vodka, rather, as time went on the role widened and brewers became a sort of ‘hedge alchemist’. Figuring their way through concoctions as they attempt to perfect their homebrews they sometimes stumble upon a powerful poison or helpful healing salve. To become the warren’s brewer the gnome must be at least 40 and able to make a drink strong enough to intoxicate the Elder with only one cup. In Dunnic Botch the word for brewer is ‘Pivovar’ for men and ‘Pivana’ for women.

 

Gardener
Grodnik & Groda

 

Below the elders and sheriffs and brewers are what would be called the ‘gardeners’. Unlike the word might imply these wee-folk are not just instructed with caring for plantlife. Instead this title is broader. Those titled as ‘gardners’ are the captains of industry, often not only gardeners but also craftsmen and industrialists. The importance of flowers, warrentrees and berries makes the gardeners quite important, even if they’re the lowest on the totem-pole. To become a ‘gardener’ a gnome must be picked by the Elder and be a renowned craftsman. In Dunnic Botch Gardener is ‘Grodnik’ for men and ‘Groda’ for women.

 

IV.) Physiognomy

 

The dunnfolk are physically quite different from their halfling cousins due to their adunian admixture. Therefore the study of gnomish physio-GNOME-y (ah!) is an important field of study when it comes to understanding the wee-folk of Haense.

 

On the surface the Haeseni Gnomes look very similar to your average halfling. They’re small, big nosed, wide chested and plump. However, as one takes a closer look at them it is possible to see some very significant differences. Like halflings they’re short, however even for halflings they’re very short, averaging at around 2’ feet tall with 2’5” being considered ‘tall’ for gnomes. This means that if a halfling were to visit a gnomish warren even they’d find it a tight squeeze. 

 

Besides their squat nature another genetic quirk of the dunnfolk is the tendency to turn white-haired rather quickly. Often gnomish individuals will begin greying at 40 and often their hair turns fully white by the age of 50 their hair will be almost fully white. Seeing as most gnomes live till the age of 150 gnomes will spend most of their life with pale-hair. 

 

Besides these two more superficial differences I have not been able to detect any other, though I am no natural scientist nor a physician therefore I am no authority on the inner workings of gnomes.

V.) Dunnic Botch

 

As I’ve mentioned before the Haeseni Gnomes have their own dialect which I would classify as a creole or a pidgin, however as I am primarily an historian I cannot classify with certainty the peculiarity of the gnomish tongue. What I can say about it, however, is the presence of vocabulary from several different languages, primarily Raev, New Marian and Thuaidian. Grammatically the pidgin tends to follow the rules of Raevir Botch, mixing common with Raevir grammar, while using certain words borrowed from the languages mentioned above. It is this combination of Raev grammar rules and common mixed with vocabulary from the languages mentioned above that I name ‘Dunnic Botch’.

 

It would be proper to add that the ‘weight’ of a gnome’s accent depends on the amount of contact the individual has with the outside community, some have very light accents other have such heavy accents one would need a translator.

 

Here I shall document some words of the Dunnic speech:

 

I - Ae
You - Tyh/Vyh
He/She/It- Am
We/Us - Mey
They/Them/Their - Mak
Me - Aem
Him/Her/It - Ams
My/Mine - Roh
Yours - Tak/Vak

Yes - Ay
No - Nur

Thanks (informal) - Spasi
Thanks (formal) - Spasida
Sorry - Preza

Hey - Eya
Hello - Priva
Good Day - Bor Hag
Good Afternoon - Bor Emey
Good Night - Bor Not
Bye - Sveya
Goodbye - Bosveya 

Red - Rur
Orange - Naraan
Yellow - Geld
Green - Vrey
Blue - Blau
Brown - Dun

Elf - Malir
Human  - Sehrnik
Dwarf - Bortmaen
Halfling - Vrefolk 

Biggun - Hochen
Rascal - Maltan

Male - Sehrin
Female - Ohrnka
Mother - Mamik
Father - Popik
Brother - Bida
Sister - Sestra
Sibling(s) - Byeda
Cousin(s) - Koda
Uncle - Onah
Aunt - Anah
Nephew - Voda
Niece - Voyta
Husband - Muza
Wife - Zhenka

Warren - Roda
Flower - Tsvetok
Tree - Thuvok
Food - Jeda
Drink - Napo 
Water - Vava
Vodka - Vadva
Bread - Leb

Spirit (Evil) - Nok
Spirit (Good) - Hova
Ghost - Sehova
God - Godani
Saint/Holy - Sveta
Church - Tserva
Priest - Papek

Knight - Mataka
Soldier - Fitak
Sword - Dael
Bow - Emea
Armor - Kuszka
Castle/fortification - Kassik 

Comrade/friend - Hrad
Meeting/Moot - Hrada
Eldermoot - Senrada

1813-1814 Providence Election

14th of the Sun’s Smile, 1814

  

 

 

 

 

BE IT SO PRONOUNCED that, in the Year of Our Lord 1814, by virtue of the Imperial Charter for the City of Providence, the Magistrate of Providence, by virtue of the Imperial Crown, has actualized his invested authority to administer free and fair city elections (Imperial Charter for the City of Providence- Magistrate: IV). 

 

Through GOD’s grace, the Magistrate’s office of Providence has thus rightly ordered the tabulation of the recent Mayoral Municipal AND City Council elections.

 

 

As for the offices of Alderman of Providence: After careful analysis and rightful tabulation it has been determined that Valent de Rosius, Anastasia Rhosyln Komnenos, Akello Baldwin Cenobia, and  Otis de Rosius have been duly elected. Henceforth, from the promulgation of this text, it is so decreed that they shall be Alderman of Providence, filling seats I, II, III, and IV. 

 

 

ISSUED IN THE YEAR OF OUR LORD 1814,

The Magistrate of Providence, Bram Cardinal Providentia

 

 

Providence Alderman Election

11th of the Sun’s Smile, 1813

  

 

 

 

 

**OOC: PLEASE READ**

AFTER SUBMITTING YOUR BALLOT IN PROVIDENCE CITY ASSEMBLY ELECTION PLEASE RESPOND TO THIS THREAD WITH THE FOLLOWING. THE INFORMATION SHOULD BE THE SAME AS YOU SUBMITTED ON THE BALLOT.  YOU ARE NOT SUBMITTING WHO YOU VOTED FOR. JUST YOUR RP NAME, MC NAME, AND AN AFFIRMATION THAT YOU VOTED.

RP Name:

MC Name: 

Voted: Yes 

YOUR VOTE WILL NOT BE COUNTED UNLESS YOU DO THIS.

 

LET ALL BE AWARE that on this day, the 11th of The First Seed in the year of Our Lord GOD 1813, local elections for the city assembly  in Providence  shall commence. All those eligible to vote in Providence  are entitled to cast their ballot to the Magistrate of Providence. All ineligible votes shall be invalidated.

 

(Ballot link right here)

 

 

ISSUED IN THE YEAR OF OUR LORD 1813,

The Magistrate of Providence, Bram Cardinal Providentia

 

((This is a forum roleplay post. Replies should only be players reporting their votes. Forum will close Tomorrow at 6 PM EST))

 

Ninth Ordinance of the Providence Magistrate
11th of the Sun’s Smile, 1812
 

  

 

 

 

BE IT SO PRONOUNCED that, in the Year of Our Lord 1812, by virtue of the Imperial Charter for the City of Providence, the Magistrate of Providence, by virtue of the Imperial Crown, actualizes his invested authority to administer free and fair city elections (Imperial Charter for the City of Providence- Magistrate: IV). 

Through GOD’s grace, the Magistrate’s office of Providence thus calls open the ballot box, accepting submissions for the upcoming City Assembly Election of 1809.
 

Members of the City Assembly are tasked with representing the City of Providence and her residents. Each of the seven members of the City Assembly is a representative known as an Alderman. Each Alderman is charged with the duty to faithfully represent the will of his or her constituents by proposing and voting on City legislation. Aldermen are elected every two years by a simple majority of Providence’s citizens, with a term lasting four years. 
 
For this iteration of the election cycle of Providence, the following seats are thus opened: I, II, III, and IV.
 
A prospective candidate for Alderman must meet these qualifications:

 

• At least 18 years of age
• In good legal standing 
• Live within Providence

 
Should a candidate meet such criterion, the following form must be filled by a prospective candidate:

Full Name of the Alderman Candidate:
Age of the Alderman Candidate:
Street Address of the Alderman Candidate:
Candidacies for City Assembly will close in five Saint Days from today. 

 
 

ISSUED IN THE YEAR OF OUR LORD 1812,

The Magistrate of Providence, Bram Cardinal Providentia

 

((This is a forum roleplay post. Replies should only be players reporting their candidacies for City Assembly. and sign ups will close down Friday at noon EST))

 

 

1810 Providence Election
14th of the Sun’s Smile, 1810
  

  

 

 

 
BE IT SO PRONOUNCED that, in the Year of Our Lord 1810, by virtue of the Imperial Charter for the City of Providence, the Magistrate of Providence, by virtue of the Imperial Crown, has actualized his invested authority to administer free and fair city elections (Imperial Charter for the City of Providence- Magistrate: IV). 

 

Through GOD’s grace, the Magistrate’s office of Providence has thus rightly ordered the tabulation of the recent Mayoral Municipal AND City Council elections.

As for the office of Lord Mayor of Providence: After careful analysis and rightful tabulation it has been determined that the incumbent Alphonse Sylvester Halcourt  (@VonAulus) has thus been duly elected and has retained his office. Henceforth, from the promulgation of this text, it is so decreed that he shall be Lord Mayor of Providence. 

 

As for the offices of Alderman of Providence: After careful analysis and rightful tabulation it has been determined that Olivar Bourbon (@Based1Salmon), Augustus Otto Komnenos (@KamikazeReaper), and  Carter Komnenos-O'rourke (@MailC3p) have been duly elected. Henceforth, from the promulgation of this text, it is so decreed that they shall be Alderman of Providence, filling seats V, VI, and VII. 

 
 

ISSUED IN THE YEAR OF OUR LORD 1810,

The Magistrate of Providence, Bram Cardinal Providentia

Reserved. 
 

Providence Alderman Election
11th of the Sun’s Smile, 1810
  

  

 

 

 

 OOC: PLEASE READ

(YOUR VOTE WILL NOT BE COUNTED UNLESS YOU DO THIS.)

 

 
LET ALL BE AWARE that on this day, the 8h of  Godfrey's Triumph in the year of Our Lord GOD 1810, local elections for the city assembly  in Providence  shall commence. All those eligible to vote in Providence  are entitled to cast their ballot to the Magistrate of Providence. All ineligible votes shall be invalidated.
 

Ballot
 
 

ISSUED IN THE YEAR OF OUR LORD 1810,

The Magistrate of Providence, Bram Cardinal Providentia

 
((This is a forum roleplay post. Replies should only be players reporting their votes. Forum will close Tomorrow at 6 PM EST))

 

Providence Mayoral Election
8th of the Godfrey's Triumph, 1810
  

 

 

 
OOC: PLEASE READ

YOUR VOTE WILL NOT BE COUNTED UNLESS YOU DO THIS.

 

LET ALL BE AWARE that on this day, the 8th of Godfrey's Triumph in the year of Our Lord GOD 1810, the election for Mayor in Providence shall commence. All those eligible to vote in Providence  are entitled to cast their ballot to the Magistrate of Providence. All ineligible votes shall be invalidated.

 

Ballot
 
 

 

ISSUED IN THE YEAR OF OUR LORD 1810,

The Magistrate of Providence, Bram Cardinal Providentia

 

((This is a forum roleplay post. Replies should only be players reporting their votes. Forum will close Tomorrow at 6 PM EST))

"I want one of these..." the Metropolitan would remark, looking over the residents of Providence.

 

 

[!] Letters are sent among the citizens of Providence with the seal of the Metropolitan at their head [!]

 

Free the Fathers

13th of Owyn’s Flame 14 SA

My Saviors,

 

GOD bless you all! Thank you. Thank you. Thank you. 

 

I speak to you not from a prison cell… deep in the bowels of the city. I speak to you from my office within Our Cathedral of Providence. I speak to you as a free man. I thank you for coming to our defense, lifting your voices to exclaim, “Free the Fathers!”

 

I grieve with you that good holy men such as Father Hernando and Father Basil were sent into solitary condiment and arranged as prisoners due to misunderstandings. Thanks to your voices lifted to the Skies, you freed us!

 

Now- let me explain why we were imprisoned.

 

As a faithful Priest it is my duty to tend to the needs of my parish. In that I am a Bishop and even a Metropolitan my humble parish is the entire city and more. After a long day of running around I was told to make my way into the Cathedral. There, I came across a man who was possessed- a Doctor named Adam. Faithful as ever, I looked him over and determined that he needed the Ritual of Abjuration - a sacred ritual used to banish forces of evil from the bodies of True Believers.

 

As such, I gathered a few priests: Basil and Hernando- and led them to the Pontifical Apartments to perform the ritual. Somewhere along the way- a troop of  the Imperial State Army found themselves within the pontifical apartments. For most of the ceremony they moved about and did not intervene, only watching patiently. As I moved about chanting and tossing gold powder about I noticed that the powder did not seem to work so well on the posessed, instead it had a profound effect on a certain Captain Viktoriya within the ISA. Furthermore, as I  moved to place my crozier on her head and sign the cross, she swatted it away- a most curious thing. 

 

As the ritual advanced, the Ghost began to speak, debating me in front of all who gathered there. In the case of possession, there are only two ways to get a ghost to leave one's presence. The first: for that person to die. The second: to convince the ghost to leave. After all, ghosts are oftentimes not demonic entities which are formed through some daemonic processes. Instead, they are souls just as you and I who are able to be reasoned with or even fooled. In a bit of trickery, I made it a point to fool the ghost that the man was dead. To do so, I had first made sure that the spirit had left the room. After a short while of securing this truth, I went over to the possessesed man and whispered to him while Father Basil and Hernando blocked the view of all gathered there. I whispered to Adam and told him that he must cooperate with me in fooling the ghost, in tricking him that he had died in order for him to subside. Before this, I had convinced the ghost that the man would die through his torment- a truth which pained him as he described the Doctor as an "innocent man" and was deeply offended when it was mentioned that he might be put to death.

 

All that aside, Adam cooperated. In his eyes, a look of hope rested as I whispered to him, telling him to fake falling asleep. The Doctor thus played the part and it was believed by the ISA that the Priests and I were murderers. It was our hope that the Ghost would subsite -and- it appeared that he did. I have not heard from him since. Because we were believed to have killed the Doctor we were put in the Prison. I only expected to stay within the cell for an hour at most. Yet, we were sent down there for well over a day. In a strange turn of events... the body of the Doctor was found with his throat slit. Then, shortly after the body disappeared while in ISA custody.

 

While we continue to wonder what exactly transpired to cause a man who only feigned death to have his throat slit and his body disappear- I invite you all to pray with me this solemn supplication for his soul:

 

 

Prayer for the Possessed

 

O Lord, liberator of the captive and the condemned,

Send down Thine Holy Light in the face of one who feels distant from thy loving embrace,

Send down Thy Holy Power of benediction to visit and heal their soul,

Redeem their flesh,

Restore in them a new and right spirit,

Free them o' Lord.

Amen.

 

 

 

Your Servant,

 

Bram  ☨

 

✠MISERICORDES SICUT PATER✠

MERCIFUL LIKE THE FATHER

 

"An insufferable bastardization of the Flexian tongue." A fluent speaker would remark "It is a shame that those who submit themselves before the Aenguls, venerating them in their own preferred script can not themselves speak it. Similarly, it is nothing but a shame that the created worships the created instead of the Creator. How can one justify this obedience to a paragon of purity when purity in Logic can not be found?"

Tenth Ordinance of the Providence Magistrate
11th of the Sun’s Smile, 1809
 

  

 

 

 
BE IT SO PRONOUNCED that, in the Year of Our Lord 1809, by virtue of the Imperial Charter for the City of Providence, the Magistrate of Providence, by virtue of the Imperial Crown, actualizes his invested authority to administer free and fair city elections (Imperial Charter for the City of Providence- Magistrate: IV). 

 

Through GOD’s grace, the Magistrate’s office of Providence thus calls open the ballot box, accepting submissions for the upcoming Mayoral Municipal Election of 1809.

A prospective candidate for Lord Mayor must meet these qualifications:
 

I. At least 18 years of age
II. In good legal standing 
III. Own property within Providence

 

Should a candidate meet such criterion, the following form must be filled by a prospective candidate:

Full Name of the Mayoral Candidate:
Age of the Mayoral Candidate:
Street Address of the Mayoral Candidate:
 

All powers of the Lord Mayor of Providence are outlined within the Imperial Charter. Candidacies for Lord Mayor will close in five saint days from today.
 
 

ISSUED IN THE YEAR OF OUR LORD 1809,

The Magistrate of Providence, Bram Cardinal Providentia

 

 

 

Ninth Ordinance of the Providence Magistrate
11th of the Sun’s Smile, 1809
  

 
BE IT SO PRONOUNCED that, in the Year of Our Lord 1809, by virtue of the Imperial Charter for the City of Providence, the Magistrate of Providence, by virtue of the Imperial Crown, actualizes his invested authority to administer free and fair city elections (Imperial Charter for the City of Providence- Magistrate: IV). 

 

Through GOD’s grace, the Magistrate’s office of Providence thus calls open the ballot box, accepting submissions for the upcoming City Assembly Election of 1809.

Members of the City Assembly are tasked with representing the City of Providence and her residents. Each of the seven members of the City Assembly is a representative known as an Alderman. Each Alderman is charged with the duty to faithfully represent the will of his or her constituents by proposing and voting on City legislation. Aldermen are elected every two years by a simple majority of Providence’s citizens, with a term lasting four years. 
 
For this iteration of the election cycle of Providence, the following seats are thus opened: V, VI, and VII.
 
A prospective candidate for Alderman must meet these qualifications:
 

I. At least 18 years of age

II. In good legal standing 
III. Live within Providence
 
Should a candidate meet such criterion, the following form must be filled by a prospective candidate:

Full Name of the Alderman Candidate:
Age of the Alderman Candidate:
Street Address of the Alderman Candidate:

Candidacies for City Assembly will close in five Saint Days from today. 

 

ISSUED IN THE YEAR OF OUR LORD 1809,

The Magistrate of Providence, Bram Cardinal Providentia

 

 

Metropolitan Bram would read the document over, a smile forming on his face as he welcomes the Acolyte.