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  1. 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
  2. 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.
  3. 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
  4. 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
  5. Bishop Bram looks over the note with a faint grin. He'd stow it in his pocket and make plans to attend.
  6. [!] 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.
  7. 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
  8. "I want one of these..." the Metropolitan would remark, looking over the residents of Providence.
  9. [!] 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
  10. "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?"
  11. Metropolitan Bram would read the document over, a smile forming on his face as he welcomes the Acolyte.
  12. REQUIEM MASS OF CANONIST MEMORY FOR THE SOULS OF THE DEPARTED 13th of Horen’s Calling, 13 NE HIS BEATITUDE BRAM CARDINAL PROVIDENTIA, Metropolitan of Providence Sons and Daughters, I grieve with you in the matter of the recent vile Terrorist Attack perpetrated against our Imperial Capital by agents of the dissembler. I pray with confidence in the Lord, the queller of fires, that the waters of light and life can cleanse the ashen ground where the chambers once stood. We are engaged in a great spiritual battle against those who wish to do our people harm. They wish to impede on the work of the servants of the Empire and on the work of the Church. Just as the commons were burning, vile agents screamed that the Cathedral too was on fire and similarly the Palace itself. These cries were distractions which were yelled to force ISA members out of the early stages of the blaze which ravaged the legislative halls… over to regions where no such fire was present. A distraction which no doubt caused a loss of countless lives. In the tradition of our Faith we are to hold a Requiem Mass for those Faithful who have now departed this Terra and are in transit to the Skies as I pen this missive. Have faith my sons and daughters that Justice will be served. That this incident will not go unpunished. To those who perpetrated this attack- I shall speak at length in my sermon on the demons who we all Know are responsible, those who we know as enemies of our State. Your Servant, Bram ☨ Prayer for the Faithful Departed: O Lord who didst cleanse thine Prophets in the Waters of Gamesh, ordering the liberation of their sin and raising them up to new heights. We beseech you in a time where our leaders have been leveled by fire with a stroke of chaos. Humbly we pray that you might send down Thy Holy Light to visit and heal us. Strengthen us o’ GOD so that we of this Imperial City of Providence will stand with confidence, casting out those who do us harm- annihilating those who think injury upon us. So say we all. ✠MISERICORDES SICUT PATER✠ MERCIFUL LIKE THE FATHER
  13. PRIMA EPISTOLA PASTORALIS PROVIDENTIAM FIRST PASTORAL LETTER OF PROVIDENCE 1st of Harren's Folly, 11 NE HIS BEATITUDE BRAM ☨ CARDINAL PROVIDENTIA, Metropolitan of Providence INDEX SECTION I - A LONG DUE GREETING SECTION II - THE ELEVATION OF PASTORS SECTION III - A SACRED MISSION SECTION IV - A JUBILANT AFFAIR SECTION I - A LONG DUE GREETING May these Apostolic Blessings rain down upon the GOD-preserved land of Providence and those who therein dwell: DEUS MAGNUS. I now address, in my first written pastoral greeting, my sons and daughters within the Metropolitanate of Providence. I am reminded in this letter that the rumors are true, the sun never does set in Providence- for when it does, it goes unnoticed. Truly it is a blessing to live in a city where the days and nights mold themselves into nothing short of an era of jubilance and happenings galore. However, for this old soul at least, the seemingly never-ending affairs of state and cloth alike prolonged the promulgation of this address. Late or early, in the morning or the evening, rain or shine I would now like to reiterate my most sincere blessings on all who happen upon this missive. To those who I serve now in the Metropolitanate: I am His Beatitude, Metropolitan Bram Cardinal Calistovich, Archbishop of Providentia. However, I wish to make it known from here on out that these formal styles fit me rather poorly. I would invite all those within our jurisdiction to address me as they would any other cleric be it Father or by my own name, Bram. It is my intention to serve you all without the magnitude of my office as a hindrance to the connection that I have with each and every one of you for we are not so dissimilar. Contrary to the days of yore it is quite possible that there are many who exist within the modern city of Providence who are better dressed then this old Cardinal, have more coins, or a more bedazzled cane with which they stride. Be that has it may, I hope and have been well-pleased to note that my age seems to be that which distinguishes me most from my flock. I am an old Priest. Good! My hairs speak to my experience then. I have served Holy Mother Church for some Sixty-two years now. Multiple Saints years. In my time I have been an Acolyte, a Vicar, a Parish Priest, a Monk, an Abbot, a Bishop, an Archbishop, a Cardinal, and now a Metropolitan. I was born Seventy-five years back in a grand place known affectionately as Old Reza. I began my ministry in New Reza at the ripe age of 13. Over the years, true to GOD’s good will, I have served many souls. I have written at length about the reality of GOD’s work and exactly how we might aid Him by working with the grain. I have lectured and I have listened to Paupers and Princes, to Kings and Kooks (a fitting name for a new book?). I desire more so than anything to hear now from you, those who I serve from my high office in the white marble tower overlooking our city. Inaccessibility is a trait that I am sure would keep me out of trouble but, unfortunately to some of my more pompous peers, is a virtue that I am lacking in. So, without further supplication, I invite all those within our beloved city to pay me a visit or to look out for the red-robed gentleman frequenting the taverns, picking up a few well-filled mugs of Carrion Black. May the Blessings of our Father who dwells above us in perfect majesty make haste to fill you with an abundance of joy and resound within you a spirit of repentance. Your Servant, Bram ☨ SECTION II - THE ELEVATION OF PASTORS So far, in my short “stint” as Metropolitan, I have had the pleasure of raising up several distinguished, virtuous men and one most-pious woman to the ordained and consecrated life, respectively. Below I have attached the method by which they can be contacted. I invite the Faithful to do so or to use this as a formal roster pertaining to those who I have ordained or empowered since my elevation. The Right Reverend, Basil Moroul - Dean of the Cathedral @Basil Moroul The Reverend Abbess, Sister Liserli - Abbess of the Wigbrechtian Order The Reverend Hieromonk, Vladirck @GhostSHTR The Reverend Father, Varon Draskovic @6xdestroyer The Reverend Father, Tobias Sarkozic @Qizu The Reverend Deacon, Casper Jahan @Viggen92 The Reverend Deacon, Archimedes DeFont SECTION III - A SACRED MISSION As one of the most well-written authors on topics pertaining to theology in our age (regrettable that I be among this list and not you, dear reader) I hereby announce the mission of the Metropolitanate to promote and provide texts of the Church to the Faithful. In the coming Saints days and weeks it is our mission to formally categorize and develop an order to the vast library of tomes the Metropolitanate has inherited. In due time these works will be on display for those Faithful drawn near to read and be blessed by the scholarship of our brethren among the clergy. Furthermore, I announce to you all that the establishment of reliquaries throughout the sacred space of the Cathedral is underway. Once this sacred task is complete, it is the mission of the Church in Providence to form several shrines outside of the confines of our Cathedral walls. Therein relics of our beloved who have passed away from this plane and into the Seven Skies shall be honored for all to see as they toil and labor for the growth and prosperity of our land. SECTION IV - A JUBILANT AFFAIR I have reserved the last few verses of this address to the many for one affair of great importance. First, I wish to communicate my sincere gratitude and thanksgiving at the opportunity to first greet all of my beloved sons and daughters during the last audience with His Imperial Majesty, Joseph II. Delivering a short message and blessing before you all thanks to the benevolence of His Imperial Majesty was an honor. At the close of this Saint’s Week the Metropolitanate will be hosting a Mass of Alms, the first of its kind within the city. Therein, all in attendance will be commemorated during the liturgy and will be given monetary compensation as well as treasures of the spirit in the form of blessed water and books to take to their homes. It is our sincere prayer that all in the city will attend to receive the gifts which the Church desires to deliver to her sons and daughters. More to follow. ✠MISERICORDES SICUT PATER✠ MERCIFUL LIKE THE FATHER
  14. From the Seven Skies above a plump Pontiff known by the name Jude gave a warm smile to his successor.
  15. Capellam Caelestis Divinae Ascensionis The Celestial Chapel of Divine Ascent 19th Harren’s Folly, 10 S.E Eminent brothers and pious-folk who have seen the Flexio inscribed above or who have heard talk of the inscriptions below - GOD make straight your path and bring benediction onto your mind and body. Eschatology is a subject that has always been of great interest to me as a theologian. I must say, however, that my work (while exceedingly extensive on certain topics) is rather lacking on this issue. 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. In that these writings concern both salvation as well as eschatological pronouncements I invite those who study them to use the label of synergistic theology to describe that which is argued. Let it be known that as my many other texts warn, this is a purely academic text and as an emeriti of our Holy Church I make no claims which I believe will cause injury or rebellion in the ecclesia. Instead, I submit the work of synergistic theology before our readers to be used as a clarion of hope for those who we admit will come to pass in this and every age: Those who have never heard recitations of our sacred Canon (as well-published as it may be in this age). Those who have not been graced with the opportunity to speak with one of our devout adherents. Those who have for some reason or other are mentally or physically unable to connect with the dogma. In Morte nos es iunctus cum Vitam Divinam. In Death we are united with the Divine Life. Following one’s expiry from the plane of mortal existence, from terra our home below, we are met with the imminent particular judgement as a swift motion of natural order. However, before the divine can envelope us and escort us into our level of merit within the Skies, we stand as conscious creatures. In continuity with the Divine Plan, that those who have been created by GOD willingly accept His Word and His Law and as such attain salvation through it out of their ability to conform their mortal lives within its strictures (out of love and obedience to GOD), we do not shed the ability to act of our own accord before we have attained salvation. As such, there exists a state between the mortal death of a descendant and the status of salvation within the Seven Skies. This is a period of acceptance of our fate on terra in which the reality of our death is made known to us. Most importantly, it is the state during which the reality of the Divine is made known to us. What was once accepted in Faith is presented before us in divine beauty. Theologians have often grappled with the question: “Why does the Creator allow those who did not know His Church in mortal life merit the Skies?” This question had caused a great many controversies in ages past- prompting the establishment of Vladimirism and other theological explanations which sought to do away with it in certain regards and apply nuance in others. At one time, early in my ministry, this question had troubled me greatly as well. However, as my study of the Canon and our Sacred Tradition improved the assurance of Humanity's right to the Skies was a comforting factor in this battle for the truth. While this right is assured it is not given without a burden, to toil as servants of GOD. This is why when we do hear of righteous pagans entering the Skies the righteous is always stressed. The desire to know GOD is inscribed on the soul of every descendant yet the truth of His presence on this terra is only known in its perfection through shepherds of the Holy Church, the spouse of the Lord. Faithful servants of GOD strive to merit salvation in life using the tools available to them. However, in circumstances where these tools are inadequate, due to means of accessibility or due to many other contributing factors, there exists a path forward. There exists a chance afforded to righteous souls who desire GOD. At the moment of death (tempus mortis) souls prepare for their particular judgement. They are detached from the life they know, the life of the flesh, and work to ascend into the Skies above or the fate given them. At this tempus mortis the reality of their state of death sets in - this is a time further on from the moment that a soul just dies and can be in some way distanced from salvation so as to appear as a ghost or return to terra. These souls accept death and are confronted with the Divine in it, the way is made known to them. So then, they find themselves in a state which we will call the Celestial Chapel of Divine Ascent. The Celestial Chapel of Divine Ascent These souls, having beheld the Divinity above, accept GOD as they had accepted His statues in how they conducted their lives. They are confronted not only with the reality of GOD, they are confronted with a choice to perfect their desire after our Father or to walk away. A life of virtue when detached from the tools of the Church does not an attendant of the Seven Skies make. In order for one to merit the Skies they must accept the True GOD, the Author of Life, the Father of the Scrolls. For those who beheld this truth and desire to seek it, to know it more intimately, they are permitted to spiritually enter into the Chapel. They are afforded the ability to enter in to develop their understanding of the Truth of the Creator and attain enlightenment for the sake of their souls out of love for their author. This choice, this final action is precisely what saves them, virtue onto the very end. For in desiring GOD without full knowledge of Him in mortal life yet attending to a life of virtue nonetheless unto the very end has proved their love at last. We can think of our existence on this terra as in a great celestial orb surrounded by a dense void. As we know, there exist layers of the Skies above us within the Orb of Creation. So too does there exist the Celestial Chapel of Divine Ascent, the place of spirit wherein congregants choose virtue. This spiritual estate is as present as anything and should be treated as such. It is the state of souls desiring GOD and perfecting their vision of Him in a path of transience before a higher destination envelops them. Propterea benedixit te DEUS in aeternum, Bp. Bram Calistovich, O.W.F Emeritus Abbot of Bl. Wigbrecht’s Abbey Cardinal Emeritus Bishop Emeritus
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