MCVDK

[!] A man now dressed in monastic clothes would smile as the news reached the man. A Colborn once, yet not one true; a Knight and son of yore. He reached to the Skies as words did leave him: “You will be set free, old man. God will take care of you. You deserve death; o’ I plead, let me join you someday, yet for now I remain.” That old man of churchly appearance then moved on once more. In silence, he prayed, for his knew his father was now safe - soon for all humanity to join him.

"How exciting.." murmured a Wynasul on his way through the forest.

THE PIKES Ie Gisarmis i. INTRODUCTION Founded in the year 1882 by Paul Salvian, Ie Conse de Temesch et Esheve Moere, in the heat of the Orenian conflict, Ie Gesarmis (or the Pikes) were created as a means to protect the peoples of Temesch and the larger region of Mardon. The band of soldiers is founded on the principles of Temeschir culture, and therefore heavily engrain its words and honourifics with that of the Noufielle Esheve tongue. And while the band has vowed to defend the Mardonic peoples at large, they are tied to the Count of Temesch and his domain, and so bound to the word and laws of the Count, serving the Count of the highest authority of their ranks. ii. HIERARCHY The levy loosely follows a classic militaristic structure as known from the Kingdom of Oren, having drawn its roots from the cultural Orenia. It is expected by the soldiers of lower rank to respect those of higher rank, and it frowned upon to act friendly amongst one's superiors. While largely seen as a band of brothers, Ie Gisarmis is created upon the concepts of respect and status. [!] An artistic rendition of the uniforms of Ie Gisarmis. From left to right: Viede Comanderre, Lutenant, Gisouvrier & Tirant [!] VIEDE COMANDERRE (LORD COMMANDER) Viede Comanderre (or the Lord Commander) is the highest ranking member of the levy, second only to the Count of Temesch, and leads the daily functions of the band. LUTENANTS (LIEUTENANTS) Lutenants (or Lieutenants) are the second highest position amongst the ranks of Ie Gisarmis, and serve as aides to the Viede Comanderre. There are typically no more than three Lutenants at one time. GISOUVRIERS (PIKEMEN) The Gisouvriers (or Pikemen) serve as the bulk of the levy. They are the standardised soldiers of the band after having been elevated from their period of training. These are the most vital men for the strength and functionality of the levy. TIRANTS (INITIATES) Tirants (or Initiates) are the entry-level rank of the band and serve as a period of training until elevation to Gisouvrier. Tirants are typically assigned a Gisouvrier to shadow under their time of learning the ways of the levy. iii. DUTIES Ie Gisarmis serves three main duties beneath the Count of Temesch i. To defend any and all peoples of the Mardonic region. ii. To fight at the behest of the Count of Temesch, and to be his champions in war. iii. To foster and raise militaristic talent amongst the peoples of Mardon. iv. ENLISTMENT To those who seek to serve the most honourable causes of all, to protect and to fight for the peoples of Mardon. Reach out to the leaders of the levy, be that the Viede Comanderre [ MCDK#9258 ] or his Lutenants [ qɹɐɯ#9406 / Illuminare#1776 ], or send the enlistment form beneath to the County of Temesch (comment hereunder). Enlistment Form Full name: Summers’ old: Racial identification: Sex: [Username: ] [Discord: ] SIGNED AND AUTHORISED, Paul Salvian, Ie Conse de Temesch et Esheve Moere Charles Joseph, Ie Viede Comanderre de la Gisarmis

[!] Beneath contents are sealed for the High Pontiff (@Fionn__TWG) and the Curia of his Holiness (@Balthasar) as well as those shown IRP directly by them. It seemed, however, despite the private nature of the parchment, it began to be found around various Churches and libraries too. . [!] As sent on the Sixth of Harren’s Folley in the 1883rd year of Our Lord To be delivered to the Abbey of St. Robert of Metz within the Patriarchate of Jorenus To His Holiness Tylos III & his Curia Patriarchate of Jorenus, the Holy See Your Holiness, I am uncertain whether or not you have heard of my name; so I shall start with a brief introduction. I am the recently ordained Father Cyrus of Rudr, and I am the author of the ‘Thesis on the Concept of Hereditary Sin” which presents the argument for an alteration in the perspective of which the Church preaches the idea of sin and sinfulness. That is, however, not what I write to discuss with you. In the thesis named above, I briefly refer to an old document called ‘the Book of Availer’ which contains a description of the earliest records of the creation of the world. Justification and explanation of the curses cast onto the four brothers are also found within the book itself. Described in the section mentioning ‘the Book of Availer’ is a reference to an old thesis by the former Cardinal, Fr. Ailred Barclay, which details a compelling argument for the theological importance of ‘the Book of Availer’ and the relevance of this ancient document in relation to our Churchly principles. This thesis is called ‘A Thesis on the Theological Importance of the Book of Availer’ and I shall fasten a copy of the thesis for his Holiness to read at the conclusion of the letter. As a theologian and ordained member of the Church, I hold a strong interest in the further understanding of our scrolls and its contents. What bothers me in relation to ‘the Book of Availer’ is the lack of action taken after the revelations of Fr. Barclays thesis. I must agree with the late Fr. Barclay of its theological importance to our understanding of the Church and the Scrolls; however no Pontificate has declared ‘the Book of Availer’ as dogmatic contents. It is the hope of mine that his Holiness might find in his heart to discuss with his Curia (of which I have respectfully delivered another copy of this letter to) of the potential affirmation of the contents found within both the thesis of the late Fr. Barclay as well as the contents of ‘the Book of Availer’ itself, as I would argue this ancient document answers a vast amount of uncertainties and questions previously unanswered. Much like the thesis of Fr. Barclay, I will fasten a copy of the original ‘Book of Availer’ as well as a chaptered version which I have edited (not in its contents but in its format) to fit the stylisation of our Holy Scrolls and our dogmatic documents at large. I have the honour to profess myself with the most profound respect, your Holiness’ most obedient and humble servant, Fr. Cyrus of Rudr [!] A fastened copy of ‘A Thesis on the Theological Importance of the Book of Availer’ [!] [!] A fastened copy of the original ‘Book of Availer’ [!] [!] A fastened copy of the chaptered version of the ‘Book of Availer’ [!]

[x] A THESIS ON THE CONCEPT OF HEREDITARY SIN Thesis de Conceptu Peccati Haereditarii AUTHORED BY ACOLYTE CYRUS OF RUDR ( @MCVDK ) i. AUTHOR’S NOTE “Nobody ever outgrows Scripture; the book widens and deepens with our years,” Bl. Father Fabien the Lesser Please note, prior to the perusal of the thesis below, that the concepts and ideas described hereunder remain fallible interpretations (both of the Holy Scrolls as well as the altogether catechism of the Church) of my own and do not constitute scripture nor principle of the Church of the Canon. Furthermore, the contents hereunder are not in the conceptualisation of heresy, but in the ethos of discussion and discernment of the Holy Scrolls and our churchly principles. It is a vivid hypothesis that the known scripture, on which our belief has been constructed, calls for constant and continuous interpretation to further the thoughts and beliefs of the flock. We must openly and courteously discuss concepts that hold justification displayed in the scripture to ensure the furtherment of faith and growth of our devotional beliefs. In the id of the above, I do conceptualise the subsequent ideas. ii. INTRODUCTION Sin and sinful men have existed since the early rise of the Church. It is a concept known to most of clerical status as well as those of layman thought. And yet, (in the perspective of this author) a vast majority of our Church have simplified the ideas of sin and strayed from the ideas introduced in the Scrolls. It is the aim of this thesis to clarify various forms of sin, both as found in the modern Church as well as the attested concept found in the Scrolls, to allow the Church as a whole to further understand the concept of sin and the nature of the sinful man; wherefrom this author hankers that the Church might reevaluate its perspective on sin and the sin of the flock as a whole. iii. TO DEFINE: CONCEPTS OF SIN To properly discuss the concept of sin, (or rather the concepts of sin) there must first be defined terms applicable to the various forms of sins. And it is vital to understand each form of conceptualised sin, for each concept remains as important to the discussion as the next. (VIROSI SIN) One of the earliest concepts of sin officially described by the Church (as found in record by this author, though there remains room for this to be corrected) is the idea of Virosi sin (or simply the sin of man) dubbed as such due to its earliest appearance official appearance in the ‘Catechism of the Canonist Church’ by the then-Cardinal Fabien the Lesser and promulgated by the then-High Pontiff Daniel VI. Virosi sin can be defined as; an individual person actively taking an action which constitutes or results in breach of the moral laws set forth by the Scroll of Virtue. (HORENI SIN) Alternatively, as is the intention of this thesis, I propose the concept of Horeni sin (or simply hereditary sin) which constitutes the idea that each man and woman is born sinful as a result of the earliest of sins denoted amongst the Scrolls and mythos of the Church. We inherit the sin of Horen (which reasons the name) as sons and daughters of his ilk. Therefore Horeni sin can be defined as: the presence of sin at the mere birth of man. iv. THEOLOGICAL INFERENCE (VIROSI SIN) While the document of Catechism does not directly define the concept of sin, it mentions that: “The Scroll of Virtue is a set of moral laws delivered by God to Exalted Horen. These moral laws reflect the will of God, which must be obeyed by all sapient creatures.” (Catechism of the Canonist Church, Introduction: What is the Scroll of Virtue? What does it mean to be virtuous?, Bl. Father Fabien the Lesser) which (to all knowledge of religious principles and social concept) displays the ideas of virtue and in turn of sin; for it is by breaching the laws of virtue, that a man becomes sinful. Meanwhile the above also introduces one word which highlights and defines the concept of Virosi sin in its purest form. “[...] which must be obeyed by all sapient creatures.” (IBID) Obeyed displays a clear thought behind the concept: Obeyed stems from the root word ‘to obey’ which constitutes an action, a verb, and furthermore stems from the Flexio ‘obedire’ which literally translates (as far as this author is aware) to ‘listen to’ which also constitutes an action, once more a verb. Whereas to be faithful is to obey, and the notion above by no means deem obedience a sin in itself, the word utilised in the description of the laws implicates the active choice and action to obey, and therefore also to disobey. One might discard this notion as irrelevant, and yet the singular word showcases the entire concept of the Virosi sin: One must actively take an action which constitutes or results in breach of the moral laws set forth by the Scroll of Virtue. Virosi sin is a chosen action by the individual person of faith. Another example of the concept of Virosi sin is found in the document labeled as ‘Dogma and Principles of the Church’ by an unknown author. Herein the author puts forth the idea of repentance (an action taken after a sinful one) wherein it is described that: “In religious contexts it usually refers to confession to God, ceasing sin against God in order to gain forgiveness or absolution. It typically includes an admission of guilt, [...]” (Dogma and Principles of the Church, The Dogmatic Tenets: Mercy of the Creator, author unknown) and once more the focus is set onto specific words of this author's thoughts. Firstly “[...] ceasing sin against God [...]” (IBID) which is the present participle of ‘to cease’, another verb; an action taken. Secondly “[...] admission of guilt, [...]” (IBID) which stems from the Flexio ‘admissionem’ which translates roughly to ‘a letting in’ which once more describes present participle of the action ‘to let [in]’. As such it becomes evident once multiple accounts of the modern understanding of sin, of which I have dubbed Virosi sin, that the description of these sins are active in nature. Words used to describe the concept of sin are verbs, actions taken by the individual man, and so are the words used to describe the removal of sin. Virosi sin is a chosen action by the individual person of faith. (HORENI SIN) Horeni sin heavily relies on the clear understanding of the first sin of Iblees the Denier. The Scroll of Gospel reads unto us: “14 But among all the Daemons, the chiefest was Iblees, and he was very proud to reign over his kind. 15 And he doubted GOD’s strength, for it was given to the Daemons to rule what is not. 16 And Iblees desired to rule without the Lord. 17 So he descended the emanations of glory, and drew farther from GOD, until he reached the Void. 18 And lo, he was cursed by its touch. 19 And GOD was wroth. 20 For when GOD bore witness to the bounty of His Immortals, He was pleased. 21 But when He saw the bounty of Iblees, which was sin, He was wroth with the Daemon. 22 And He spoke to Iblees ‘Why have you done that which I have forbidden?’ 23 And Iblees replied ‘For you name us as servants, and I shall devise of no virtue until I am your equal. 24 And now my touch is the touch of the Void, and it is with all things in your creation.’” (Gospel 1:14-24) It is evident through the above that the first sin of Iblees the Denier was the distance from God. Iblees The Denier drew away from God and so the virtue of Iblees perished and the Void began to influence the Denier. In a very similar way the Scroll of Gospel describes: “14 But like Iblees, Horen also felt the separation of GOD from man.” (IBID 2:14) which shows the fallibility of Horen, his imperfection as mentioned earlier in the Scrolls, and therefore an evident ability to sin. This fallibility of the brothers is further shown later in the Scrolls: “64 All were overcome with the desire to sin, and they feared to falter.” (IBID 2:64). On top of this, it was the people of Horen, and therefore by extension Horen, who first fell to the wickedness of Iblees the Denier: “28 It came that one of Horen’s people, a man called Saul, had ignored the warning of Julia and left the camp. 29 He wandered into the iniquity which Iblees wrought and coveted the gold and sweet food, and he spoke at length with the Denier. 30 Iblees was cunning and guised Saul with the appearance of Horen, and sent him into the camp of his folk with a message. 31 Saul went among the people of Horen in his guise, and he began to work Iblees’ iniquity. [...] 33 Thus Saul worked Iblees’ iniquity in Horen’s camp, and it came that a great many there were corrupted.” (IBID 2:28-31,33) In the knowledge of Horen’s, as well as his peoples’, ability to sin, we can derive from the Scrolls, as shown earlier, that Horen had been close to the sinful throghouta vast majority of his time in the Scrolls. This is firstly accounted for in his emerging distance from God, which Horen nonetheless fixed shortly afterwards, and secondly by extension of his people murdering one another after falling into the hands of Iblees’ the Deniers’ wickedness. And knowing this, as well as carrying the belief of Horens earlier sin(s), the Scroll of Spirit mentions that: “11 Even in our time we bear the failure of Horen, for the corruption of Iblees lasts.” (Spirit 1:11) and so (this author believes) an evident indication of the hereditary nature of the sin of Horen is shown. However, one might argue the above merely refers to the curse cast onto Horen (akin to his brothers) by Iblees the Denier. Whereas this could be true, there are two aspects which persuades this author towards the belief of Horeni sin. Firstly, and more simply, if the curse was cast onto Horen as mentioned in the ‘Book of Availer’ (please refer to the ‘Thesis on the Theological Importance of the Book of Availer’ as this author believes the work of the late Fr. Ailred proves the relevance of its reference in relation to this thesis): “Horen, you wish immortality? I will curse you with the opposite, early death for you and your kin. You shall age quickly and die before you experience the fruits of your useless labour.” (Book of Availer) then for which reasons would God deem it “[...] the failure of Horen, [...]” (Spirit 1:11) rather than merely the curse of Horen? Secondly, the Scroll of Gospel states: “69 But at the command of GOD, Aeriel did not alleviate Horen’s pain, which was his mortality.” (Gospel 2:69) which (in the belief of this author) showcases the intention of God for Horen to remain marked by the curse of Iblees, perhaps (and this remains mere speculation) as a punishment for the sins discussed earlier. God, one way or another, clearly shows through the Scrolls of Spirit and Gospel, that the sons of Horen have inherited his failure (interpreted by this author as his sins) and yet intentionally allowed for the so-called failure to continue, whereas the others were alleviated of the pain. v. CONCLUSION It is in the understanding of the above ideas, that this author has been led to believe (through the process of the creation of this thesis) that the concept of sin is currently understood by a majority of the Church (that of the Virosi sin) is a faulty understanding of the true scale of sin as intended by God. It is reasonable to believe that Virosi sin and Horeni sin play into one another. We are born with sin as a result of Horen, that is the concept of Horeni sin, and to alleviate ourselves of the sin of our forefathers, we must seek repentance within the Church. However if a man breaches the laws of the Scroll of Virtue, he is a sinful man and has chosen to commit a sinful action. One can be born in sin, and therefore attempt to alleviate oneself of sin through the Church, and yet still choose to sin through actions of their own.

@bickando “And so, an era of scholars begin once more.” mused Charles Temesch et Moere to his brother as they concluded their fifth game of chess of the day.

[!] Beneath contents can only be found in the INGAME book named “(Of Abaddon) CHAPTER I. CLARITY” - If you do not have access to said book; please avoid meta of this information. [!] CHAPTER I. C L A R I T Y It is said in the scriptures of yore, that « no man shall reach the clarity of God; for man is sinful and acts rather in sin than the assiduity of the Creator. Man shall reach for the stars, and yet cannot. Man shall act like the saints, and yet is not. For man is roiled by the ardour of sin and seeks not the gospel truth. » Heathen, says I, for whom believe the word of scripture. Heathen, says I, for the words of untruth knell in the fields of the Creator. HEATHEN, cry I, for no man is as I and no man ruminates as I. I am the bearer of truth on earth and I am as diaphanous as any. I am the symbol of clarity. I am the servant of God. I am ETERNAL. Heed my word, for my word is true; therefrom shall the laws of God emerge, and so shall God's flock follow. You, God’s flock, know not, nor see, the true spoken word of the Creator, and so I shall lead the trek to salvation; for I have seen and I trudged the road before. I am no mortal, I am beyond your creation, for I have seen, yes I have witnessed, the clarity of God; and so I am God’s spoken word, the definite symbol of the pure. I am no mortal, I am clarity; for I am Abaddon.

It is a unique concept and could work, but I’d still fear the separation of the CT from the actual continent creates this “mineman hub” feeling that I - personally - do not feel belongs on the server. And honestly, I’d argue the fault here is the WT’s former idea that CT RP or CT interactions are a removable aspect from the server, and quite frankly, I am unsure as to why that thought was ever presented from the WT. I understand the wish and idea of moving RP away from the CT - and evidently that has been successful in the current map - but it is not like 50% or even 2 - 3% RP’s actively at the CT, imo it has never been an issue that prevents nations or smaller communities to flourish outside of CT. CT was useful to teach newer players of the RP mechanics in a safe and calm environment, somewhere with no PvP or villainy, yet still a living breathing part of the server itself. It does not feel like that anymore: It feels dead and irrelevant. Personally, one of my first encounters on the server back in 2016 was at CT. I joined without friends or buddies to show me around, so for thirty minutes or so after my first time joining the server, I stayed at CT for safety. And although I stayed at CT, I still had the chance to observe others roleplay, learn about the mechanics, and understand the vibe of the server. JUST FROM STAYING AT CT. And then finally someone approached me and RP’d with me, at CT, and (albeit my unawareness then) that person could not possibly give me a bad first experience: he could not harm me, because of CT rules, and he did not harm me. Imo, and I will always advocate for this, CT needs to be a center-piece of the map. It needs to be an organic, breathing place which feels like it belongs on the continent; as much as any nation.

Honestly, and this is my only thought on the concept above, do not travel hubs whatsoever. I hate hate hate that CT has become this avg. minecraft server separated hub, that it very much feels like in Almaris. You are supposed to move through the CT rather than teleport away from it. The roads are meant to cross at CT rather than four locations across the continent. What happened to RP at CT? What happened to CT shops? What was the reason these very simplistic and enjoyable aspects of the CT was removed, and our beloved CT was transformed into your avg. skyblock, prison, minigame hub design which it has today?

No more auction house

Math should rise exponentially the more players are involved if anything. e.i. 12 = 3 days. 13 - 14 = 12 additional hours (6 per player) 15 - 16 = 24 (1 day) additional hours (12 per player) 16 - 17 = 48 (2 days) additional hours (24 per player) and so forth.

I’ll throw in my two cents (alas most of them have likely already been mentioned by the time I am done with this). Freebuild is horrible for a few reasons, allow me to list them. (1) New players especially view freebuild as somewhere to create the community of theirs, and while it’s fantastic that a new player wants to create their own communities: there needs to be a certain level of standard to avoid a thousand Kings across the continent. New players do not fathom this standard of roleplay - this level of progression - and that tends to create small fickle player bases which merely gets memed on. (2) Build standard is impossible to enforce in a free build environment. While people are free to build in their own styles, over the last couple of years the standard of builds have increased significantly on LotC. By allowing free build to return to the server, you diminish the advancements which have been made to improve the visual aspects of the server (which imo is extremely important for an RP server nowadays) (3) “Clusterfuck building” will become even more of an issue than it already is. More people will move to the free build in desperate attempts to establish the communities of theirs, and so the free build area (or the entire map if allowed to that scale) while becoming a clusterfuck of builds which do not compliment one another nor add to the RP of the server. I recall one of the former maps (uncertain which one) where, due to free building, there was an extremely racist nation placed roughly 30 blocks from an all-accepting ‘Sutica’ like nation: was kinda odd to travel between. And (4) leftover builds. Leftover builds are already an issue now. Builds which are left to eternity, just standing there with no community, forgotten to time. To the credit of the ST (and whoever else does this) there has been work to convert these leftover builds to event sites or aesthetic ruins, but this sort of work becomes unmanageable if free build is allowed. Imo I’d rather see an easier way to obtain a tile or another system which allows smaller communities to flourish after proving worth to whichever team is responsible. Right now, the application process is much too hard, not in that the questions are difficult but the former WT nearly never accepted them (look at the Vasiyeva and the feedback related to that issue). Improving the current system would be much more beneficial than freebuild. TLDR: Freebuild sucks. Improve the charter system, make applications for lairs, ect. easier.

Demitriyus - an elder Knight of Haense - thought to send his old overview of the Haensi economy: hoping it might provide some aid in further improving the overly complicated economical system of Hanseti-Ruska.

Please - for the love God - do not make CT a seperate “hub” feeling area. CT was MUCH better as an actual “center” for the maps in the past: a neutral ground where people could meet and RP which then lead (VIA ROADS) out to each area of the map. also please stop the “A” name trend - just feels like y’all are looking at “list of fantasy continent names” and never bothered looking past the A section.

Outfit Name: Textile Traveller [RP] Name: Iliathorr Wynasul Bid: 250 [OOC] Discord: MCVDK#9258

How is Reina?

Name: Cyrus Theodoros Age: 23 Race: Human Service: (nun, monk, priest, militant, etc.) Priest Where do you wish to serve?: Balian (or where else desired) OUT-OF-CHARACTER Username: MCVDK Discord: MCVDK#(I dunno rn - most of y’all have it)

THE HOUSE OF BASRID Khedivial Household of Rudria, Comital Household of Susa & Protectors of the continental Rhenyari “Sub astra contendimus” -“Beneath the stars, we strive” A N N O 1 8 5 4 [!] Official Coat of Arms for the House of Basrid [!] HISTORY of THE HOUSE of BASRID [CURRENT HISTORY TAKEN FROM FORMER POST - WILL BE UPDATED SOON] There are few historical unions as strange as that of Prince Fyodor Carrion and the Princess Esther of Ba’as - the clubfoot Prince and the Nightingale of Magia. Through the male line, the union that bore Basrid descended from the austere and orthodox Exalted Sigismund, sage of the faith and soothsayer. His union with Helaine de Sarkozy, one that united the wayward branches of Barbanov and Kosanov, bore three sons. While his secondborn Ostromir and the youngest Franz-Josef ruled as kings of man, the firstborn Fyodor’s fate was sealed by his deformity, a stunted clubfoot that inhibited his ability to ride or fight. The young Fyodor was thus brought up as a masterful steward and mystic with a mild disdain for the traditions that bore stigma against him. His closest companions were other outcasts of the court - the Rassidi Baron Sabri Nasser, the half-orc castellan Orlik of Kralta, and the young lord Thomas of the disgraced House Denims. The motley band eschewed their household’s grand political ambitions in lieu of rebuilding and reforming the many realms of humanity. They are attributed with settling Augustine, restoring the wastes of Kaedrin, and erecting the Flotstad for the Jolly Ruskan Band. However, in due time, young Fyodor had grown discontent with his lordship over Kralta. His time across the realm had fostered a hearty appetite for cultures beyond his own, and it was not long before he and Sabri Nasser left the court of Raev to satiate such desire. They endeavored towards the homeland of the Baron Sabri, Ba’as. Upon reciting the ancestry of the young Prince Fyodor to Prince Hafez of Ba’as, the pair found high station at court as skilled councilmen. The Baron Nasser’s time in Oren made him an invaluable master of trade, whilst the Prince’s diplomatic nature and talent in architecture made him an able seneschal. In the court of Ba’as, the pair prospered as the young Prince rose to serve as Hafez’s own chancellor, the highest position in Basi court. As one of Hafez’s court favorites, Sabri and Prince Fyodor used their positions to influence many things. The local church, long ailing, had found a pair of powerful and wealthy sponsors, and began to take the local cult of the silver comet to be an image of St. Tobias. Ba’as soon swelled as a beacon of Canonist faith in the Rassidi city-states, boasting a population of over ten-thousand faithful. While many of the pagan seers soured at their influence, Hafez had been won over by their patronage and even permitted his own daughter, Esther, to wed Fyodor to claim the bloodline of the Canonist prophet and wed their offspring to one of his heirs. Such a fate was never to come though. When Hafez died, his sons, as was tradition, entered conflict in bitter open succession. When all died in the brutal war, the young child of Esther and Fyodor was placed onto the throne under regency as part of an uneasy peace between the belligerents. While distant branches of the old lines of Ba’as schemed to rob the babe of his seat, the realpolitik of Princess Esther along with the patronage and diligence of Prince Fyodor enabled the line to prosper. The young Prince Iskander I ruled as a firm and proud Canonist, and with the aid of his parents, instituted various holy orders to deliberate heirlings and avoid the brutal civil wars that plagued Ba’as succession after succession. They took the purple of Ba’as and the gold of Karovic to bear a new house, who took upon the sigil of the blue Simurgh, a mystic bird known to Rhenyari legend. However, most retainers of the House of Ba’as maintained the city’s sigil of the silver comet, which came to be known as the princely family’s title as well. A scion of the Fyodor and Esther union, brother to Iskander, Simeon Carrion, even returned to his father’s seat of Kralta and ruled for a time before perishing in Brigand’s Pass. Another scion, Mikhael Carrion, served as steward and counselor to King Henry I. For some three-hundred years Ba’as waned and waxed, but with innovations of faith and succession spread eastward due to Pertinaxi influence, many pretenders of the lineage of Ba’as began to covet the throne and scheme to restore the succession laws of old. When Prince Nafis III died, his young and indulgent son Caspian inherited only for his succession to be undone by the scheming Grandmaster Aral Basrid of the Magian Flame, a Canonist order rooted in Owynist rite. However, Caspian’s younger brother, Simon Basrid, defected from the Holy Order to warn his brother of the impending treachery. While Caspian elected to war, defending his estates, Simon whisked away his young daughter Isidora to safety - the Prince-elect would soon lose his titles and wife, forced into common banditry with the remainder of his bloodriders. Simon, well-learned in the faith and able in administration, found patronage at the court of the High Pontiff Daniel VI and returned aside Isidora to the realm of their ancestors as exiles. It was not long that Caspian abandoned his failing campaign at the behest of his brother, and he and his youngest brother, Cyrus, along with Cyrus’ infant son Jahan, were reunited with their kin in Oren. They took the name Basrid, meaning of Ba’as, and began a life anew bearing the legacy of Fyodor and Rhen with them. Simon and Cyrus were quick to involve themselves in Orenian society. The two brothers came to the aid of the Lord Protector, Adrian de Sarkozy, over a decade later, the two, along with an adolescent Jahan, became founding members of the Imperial State Army, with all three along with other Rhenyari exiles like Jasper Carrington and Darius Sabari forming the Gunners. Only Cyrus however, would maintain a career in the Imperial State Army. Simon and Jahan, both being learned men, were called upon by the Emperor Peter III to serve on his Cabinet. Simon took up the mantle of Arch-Chancellor and Jahan would serve as Secretary of Foreign Affairs. Basrid would. Due to their longtime services to the Empire, all three Basrids would receive knighthoods, and Sir Jahan would receive the title Count of Susa, a title long held by his ancestors and lost over a foolish bet. Sir Jahan died in the early Nineteenth Century, succeeding him would be his son Iskander. A man with a martial history, Iskander led the Fourth Brigade and helped Oren win two wars during his time with the ISA. He and his wife would sire four children: Jasper, Anthony, Helena, and Nicolas. In time Anthony would be appointed Director of the Secret Service and become heir to Susa in the wake of his elder brother’s death. RELICS of THE HOUSE of BASRID The Crown of Ba’as One of the most vital relics within the Household of Ba’as is the Crown of Ba’as. In wake of his dethronement the Prince of Ba’as ensured to withhold the Crown from a multitude of assailants and secured the Crown after the arrival to Oren. It serves as a reminder for the Basridi of their former lives and homeland: that land which was taken from them and caused their flee to the continent. It is a token of their inheritance within these distant lands. Gunner Armour of Simon and Jahan Basrid As a result of their service within the earliest construction of the militaries of Oren, Sir Simon and Sir Jahan were - at the side of Sir Cyrus and a multitude of other continental Rhenyari - one of the first and last members of the Gunner (also known as the Second Brigade or the Helena Reds) which were one of the instrumental forces within the AIS War and the Orcish War. The House of Basrid has two out of three Basridi sets with the last one in the hands of the House Pruvia due to the matrilineal union of Sir Cyrus Basrid. Sabres of Colonel Darius Sabari and Simon Basrid Another token of their militaristic services in the earliest militaries are the Sabres of both Colonel Darius Sabari and Colonel Simon Basrid. Both of these were sabres crafted for the two Rhenyari within their tenure of militaristic services. The House now holds these sabres as a token of Basridi strength and service. The Lion of Ba’as Small coin crafted in honour of the Basridi Household in 1765 after their service to his Imperial Majesty Peter III. It shows the mystical lion of Ba’as - the symbol of the House Basrid - in mid-roar with its head faced towards the holder of the coin. It is held as a token of their achievements within their short residence on the continent. Telescope of Kitran One of the more recent relics of the House as a relic of the 3rd Count of Susa. It is a lunarite based ocular instrument utilised for the easier vision of the Arcane Zodiac within the darkness of the skies above. It is said to withhold certain arcane abilities which allows the ocular instrument to set the stellar constellations ablaze in fire-like lines. It is a relic which has allowed the more recent Rhenyari to focus on the Arcane Zodiac once more. Headband of Cyrus Basrid One of the few relics of Cyrus Basrid - after the House Pruvia were allowed to withhold the Gunner armour of the Basridi - this headband has become a torch for the Basrids of service and dedication. Cyrus wore the headband as a result of his detainment after an assault from the rebels of Ves. These rebels would carve the symbol of theirs into the forehead of the Basridi which caused the Basridi to wear a headband for the rest of his life to avoid affiliation with the rebels. The headband holds much sentimental value for the House and serves as a reminder to remain true to their convictions and to honour the deeds of their forerunners. HEADS of THE HOUSE of BASRID Sir Simon Basrid, 1st Patriarch of House Basrid [1739 - 1760] Sir Simon Basrid (b. 1701) was the first Patriarch of House Basrid. He came to the continent with his two brothers after the downfall of Prince Caspian III - his eldest brother - from the Simughri Throne of Ba’as. Initially the Rhenyari had the intention to utilize his influence on the continent to retake the Simughri Throne of Ba’as for his brother, Prince Caspian, however Sir Simon swiftly became a member of the Pontifical Household of Daniel VI, wherein the Basridi served until the rise of Alexander II after which Simon was elevated to the role of Chamberlain for the de Joannes Household. Sir Simon Basrid came to find Oren as a more suitable residence for his house and established the continental House of Basrid. [!] Official Portrait of Simon Basrid [!] Sir Jahan Basrid, 2nd Patriarch of House Basrid [1760 - 1805] Sir Jahan Basrid (b. 1723 d. 1805) became the second Patriarch of House Basrid after the abdication of Sir Simon in 1760 from the role. Whereas Sir Jahan was not the direct descendant of Sir Simon, the role of Patriarch fell onto the Rhenyari due to the lack of sons born within the union of Sir Simon and his wife - furthermore Cyrus Basrid had married into the Pruvian line at the time of Sir Simons abdication. Sir Jahan became known for his hard work within the ministries of Oren, which continued the statesman nature of the former Patriarch, however the Patriarch was most known for his active aid in the inclusion - as well as overall acceptance - of the Rhenyari culture within Oren and the continental lands as a whole. [!] Official Portrait of Jahan Basrid [!] Iskander Alexios Basrid, 3rd Patriarch of House Basrid [1805 - 1830] Iskander Alexios Basrid (b. 1755 d. 1832) caused the House of Basrid to rise even further in social status after his union with the Princess Elisabeth of Oren. Iskander returned to the more militaristic side of the House of Basrid due to his extended career within the militaristic offices of Oren, as well as his vital role within the 10th Norland War as one of the main commanders of the Orenian forces. Iskander was - albeit his feats within these militaristic forces - the first Patriarch of House Basrid to not be involved with the Council of State of Oren as one of the Secretaries: however there is no doubt that Iskander had floods of influence on the members of state and the monarchs under his tenure of service. [!] Official Portrait of Iskander Basrid [!] Sir Anthony Alexios Basrid, 4th Patriarch of House Basrid [1830 - 1848] Sir Anthony Alexios Basrid (b. 1788 d. 1848) started the true era of science and research within the Basridi Household as his works were seen as feats on the scientific field from individuals all across the Orenian lands. Anthony kick-started the ideas of rational thinkers within Oren and was a massive contribution in the arrival and utilisation of air balloons within Oren. Due to the rational nature of his time as Patriarch, the House of Basrid saw a decline in the ideas of Rhenyari mythological stories and thoughts - as well as the initial lack of Rhenyari folklore - within the House itself: some would note this caused a certain amount of quiescence for the Basridi and Rhenyari culture as a whole albeit none can confirm this notion thoroughly. [!] Official Portrait of Anthony Basrid [!] Matyas Jahan Basrid, 5th Patriarch of House Basrid [1848 - 1853] Matyas Jahan Basrid (b. 1814) was the result of the ‘Basrid Divide’ after the leave of Darius Basrid. Matyas started his life in the heels of his fathers as one of the more scientific fixated members of the Household however transitioned more and more into a cultural advocate of the Rhenyari inheritance. He was one of the first Basridi to return to more Rhenyari stylized clothes and moved the aesthetic of the Basridi Household more towards the Rhenyari culture rather than the Orenian culture: the Patriarch advocated for his culture to the extent where his wife became known as Lorina - her Rhenyarified name - within the Basridi Household. Matyas revolutionized the House with the ‘Basrid Accords’ to unite the House once more. [!] Official Portrait of Matyas Basrid [!] Vasileia Ekaterini Basrid, 6th Matriarch of House Basrid [1853 - Present] Vasileia Ekaterini Basrid (b. 1830) was raised to Matriarch as a result of countless discussions with the former Patriarch - Matyas Basrid. She was made Matriarch of the House Basrid after the release of the ‘Basrid Accords’ in 1853, in which the former Patriarch and Vasileia reached a muster of conclusions to aid within the reunification of the House. Outside of her governmental efforts, she dedicated her time to the study of the skies and philosophy. She continues to lead as Matriarch to this date. Further will be added and amended after the conclusion of Vasileia as the 6th Matriarch. [!] Official Portrait of Vasileia Basrid [!] PEERS of THE HOUSE of BASRID Sir Jahan Basrid, 1st Count of Susa [1764 - 1805] Sir Jahan Basrid (b. 1723 d. 1805) was raised as the first Count of Susa under the command of his Majesty Peter III in 1765 after decades of service in various Orenian institutions. Sir Jahan served as Governor of the Palace at the time of his elevation and therefore lacked a lot of time to focus on the construction of Susa. He was said to have commissioned a multitude of architects to create the earliest renditions of the Susan land: both from smaller estates to entire Rhenyari towns. When Sir Jahan died however, the construction of Susa had not even started and most of the former architects had decided to halt their work due to the harsh criticism of the Count. [!] Official Portrait of Jahan Basrid [!] Iskander Alexios Basrid, 2nd Count of Susa [1805 - 1830] Iskander Alexios Basrid (b. 1755 d. 1832) became Count after the death of his father as the firstborn child to the 1st Count of Susa. Iskander became known over the time as Count to withhold ideas for the Comital lands to his own mind for most of his tenure. With the most recent chaos at the end of the Inferi War and the downfall of Arcas in the start of his tenure and the 10th Norland War in the end of his tenure, some can understand the lack of focus on the Comital lands themselves. Susa became less Rhenyari in unison with the Comital household within this era due to the lack of cultural information and lessons from the Count himself. Furthermore, Susa remained in construction for all of Iskanders tenure. [!] Official Portrait of Iskander Basrid [!] Sir Anthony Alexios Basrid, 3rd Count of Susa [1830 - 1848] Sir Anthony Alexios Basrid (b. 1788 d. 1848) became the result of his fathers lack of cultural focus as Sir Anthony remains the sole Count of Susa without a Rhenyari first name. Sir Anthony became one of the first rational thinkers of Oren and this reflected on his tenure as Count of Susa: like the tenure of his father, there was a lack of cultural influence over the course of the term. Construction of Susa was concluded under the influence of the Count alas the Count almost never used the Comital lands for much more than research on his scientific subjects as well as residence for his Household. Unlike his forerunner: the 3rd Count ensured to leave certain cultural notions to his children before his demise to incite more culture for the future. [!] Official Portrait of Anthony Basrid [!] Matyas Jahan Basrid, 1st Khedive of Rudria & 4th Count of Susa [1848 - Present] Matyas Jahan Basrid (b. 1814) became Count of Susa due to the disinheritance of Darius Basrid after the ‘Basridi Split’ to the Savoyard lands. Matyas became one of the first Counts of Susa to focus on the development of the Rhenyari culture. He became known for his cultural wear and criticism on the influence of Orenian culture for the Rhenyari. He became the 1st Khedive of Rudria after the ‘Susan Concord’ which moved the Household to the Savoyard lands rather than their historical location within Oren. Further will be added and amended after the conclusion of Matyas as the 1st Khedive of Rudria & 4th Count of Susa. [!] Official Portrait of Matyas Basrid [!] FAMILIAL LINES of THE HOUSE of BASRID ( * ) marks the start of a new acknowledged line within the Basridi household. [♰] marks the death of an individual within the line. [♰ *] marks the death of an entire line. [♰ *] The Ba’asian Line [♰] Nafis III, Prince of Ba’as [♰] Caspian, Count of Brasca [Wife unknown] [♰] Isidora Mariyah Basrid [♰] Simon Basrid, Archchancellor of Oren [♰] Khalila Basrid née Yar [♰] Irena ‘the Saffron’ Basrid [♰] Aristus Basrid [♰] Reza Kovachev [Record of further line discontinued] [♰] Cyrus Basrid [♰] Adhara Hamidi [♰] Sir Jahan, 1st Count of Susa (*) The Jahani Line [♰] Sir Jahan, 1st Count of Susa [♰] Selene Basrid née Sabari [♰] Iskander Alexios, 2nd Count of Susa [♰] Elisavet Anne, Countess of Rosemoor [♰] Jasper Clement Basrid 2 [♰] Anthony Alexios Basrid, 3rd Count of Susa [♰] Versilia Eleanor Basrid née Ruthern Jasper Darius Basrid 3 (*) Juliya Rose Basrid Georgios Alexander, Count of Aldersberg [Record of further line discontinued] Matyas Jahan, 4th Count of Susa (*) Helena Augusta Basrid Rovéros Francis, Count of Temesch [Record of further line discontinued] Nicholas Andreas Basrid [♰] Milena Ipera Basrid née Tuvyic Isa Nasif Basrid Gracia Valentina Basrid née Falcone Isa Giovanni Basrid Yasamin Vittoria Basrid Matteo Nicholas Basrid Alina Isidora née Basrid Woulielmos Lucius, Baron of Carrington [Record of further line discontinued] Eirene Maria Basrid Safiya Oma d’Azor née Basrid Loizos-Alexander d’Azor [Record of further line discontinued] [♰] Basileios Balthazar Baelius 1 [♰] Adriana Vairea Baelius née Barrow [Record of further line discontinued] Darius Basrid [♰] Safiye Stateira Basrid Petros Maximilian, Count of Kaphro [Record of further line discontinued] [Husband unknown] [♰] Yvette Annelise Basrid 1 Due to the matrimonial nature of Basileios Balthazar Basrid and Adriana Vairea Barrow, the House of Basrid affirmed the creation of a cadet house known as Baelius. 2 Due to the death of Jasper Clement Basrid, the line of succession to Susa was moved onto the line of Anthony Alexios Basrid. 3 Due to the nature of Jasper Darius Basrid’s leave from Oren, his line was disinherited from the line of succession to Susa. The Darian Line Jasper Darius Basrid Ioannina Eliopoulos Basrid Nikoleta Despina Basrid Vasileia Ekaterini Basrid, Matriarch of House Basrid 1 Severinus Basrid Irene Kassandra Basrid Anastasios Alexios Basrid Pavlos Demetrios Basrid Ioannis Helios Basrid Althea Eris Basrid 1 Became the Matriarch of House Basrid after the release of the ‘Basrid Accords’ in 1853 which was created between Vasileia Ekaterini Basrid and the Count of Susa, Matyas Jahan. The Matyan Line Matyas Jahan, 1st Khedive of Rudria & 4th Count of Susa Lorina Henriette Basrid née Ashford de Savoie Cyrus Theodoros Basrid [♰] Ofelia Nafisa Basrid [♰] Konstantinos Alexios Basrid Andreas Vasile Basrid Athanasius Iosef Basrid Cassandra Astra Basrid

”Hmm curious,” Matyas, the Count of Susa, added with a satisfied nod in the direction of the cabinet. “This shall be fun. Most fun.”

THE BASRID ACCORDS A N N O 1 8 5 3 It has become evident within the most recent turmoil of this continent that the relation between oneself and another is most vital to the existence of our humane lives. We have found that from this situation between the institution of God and our loyal secular states of Oren and Savoy a newer ideal has risen within the mind of ourselves: the ideal of unification. It is a mere two decades back that the brother of the Count of Susa ran from his duties within Oren and fled to the then non-Orenian Savoyard state beneath his Serene Highness Olivier Renault. He was disinherited from both the line of Basrid and the line of Susa: which created the reason for Darius Basrid to remain within the Princedom of theirs until his eventual leave from the continental Almaris. It was here that Darius Basrid sired children with a woman known as Ioannina: six children of Basridi and Rhenyar descent. Whereas the current Count of Susa, as well as the rest of the Basridi household, remain content with the disinheritance of Darius. We do find certain issues within the lack of communication with his children: for his children have done nothing to harm the Basridi name nor household within their lives and the fact of Darius' indefinite withdrawal from the continent has led us to the subsequent accords. ARTICLE I: TERMS OF THE ACCORDS 1. The SIGNATORIES shall be defined as the Right Honourable Count of Susa - Lord Matyas Basrid - and her Excellency the Lady Chancellor of Savoy - Lady Vasileia Basrid. 2. The SIGNATORIES affirm - in conscious consent denoted with each of their names - that the duration of these accords shall be that of five decades (until the 1903). 3. The SIGNATORIES assert that should these accords be broken within the consented time of existence subsequent shall fall to the line not in violation of these accords; a. The Patriarchal (or Matriarchal) status - of which includes all Basridi relics. b. The Comital lands of Susa - of which includes the Comital crown. 4. The SIGNATORIES assert that these accords shall be amenable within their time of existence on recorded concurrence between both of the SIGNATORIES. ARTICLE II: THE ACCORDS On account of the above established assortments - the SIGNATORIES affirm that: I. On the Patriarch (or Matriarch) 1. The Count of Susa shall abdicate his role as Patriarch of House Basrid. 2. The Lady Chancellor of Savoy shall be elected Matriarch of House Basrid. 3. The Matriarch must - at the time of their service - bear the name of Basrid. a. If the Matriarch) does not vow themselves to a matrilineal union: the role of Patriarch (or Matriarch) shall fall onto the next in line. 4. On the death of the Patriarch (or Matriarch): the line shall fall to the direct descendant - male or female - of the Patriarch (or Matriarch). II. On the Count of Susa 1. The Count of Susa shall continue to remain the Count of Susa. 2. On the death of the Count of Susa: the line shall follow the direct descendant of his in accordance with succession laws as of the date of his death. 3. The Patriarch (or Matriarch) of House Basrid - current or otherwise - cannot amend this section of the accords. Signed, Lord Matyas Jahan Basrid, 4th Count of Susa Lady Vasileia Ekaterini Basrid, 6th Matriarch of House Basrid

“Wise man, this one, perhaps I ought to talk with him sometime” denoted Brother Christopher from his residence.

“We understand the confusion within the Hanseti men, but We shall see to satisfy all nations of this Pontificate, blessed be those of Barclaid nature: for We hold no issue with them.” as the Pontifex started to work for his new Pontificate: ready to work.

“On this date Our Lord God have served us faithfully, we shall move forth in a new era of unity amongst those faithful,” declared Michael I, the newly enthroned Pontifex Maximus of the Church, “If only Haense would discuss with us to unite all nations of God.”

HABEMUS PAPAM! THE PONTIFICAL ENTHRONEMENT OF 1849 [!] Christoff Barclay of Gelimar enthroned as his Holiness High Pontiff Michael I [!] Our Lord has called and I have answered; And so We do assert that our modern Church shall rise once more beneath the vision of God as We have answered the call of God to rise onto the Pontificate; wherefrom We shall shepherd the most true and faithful flock through the aftermath of these darkened times of Our antecedent. We shall rework and revitalise this holiest institution of God as the faith of the flock shall emit from the darkness of the near atheistic era which ends on this Saints Eve. It is by the virtue of God that We have dethroned Our forerunner for countless of crimes versus the Church of the most true and faithful flock. We have watched the nature of Our Church fall before the vision of Ours and We have mourned the loss of influence which Our Church has suffered beneath this forerunner of Ours. It is herein that We have dethroned this former Holiness: of which can be found within the document named ‘Pontifical Dethronement of 18BB’ within the archives of Our holy See. Before the altar of the San Lucian diocese stood the most faithful Abbé Aubergine and We before the true flock of God, wherefrom the flock witnessed the initial enthronement of Us and as the flock went silent within the Basilica and the echoes of the voices faded once more, our most faithful Abbé Aubergine cried to the flock before Us: Almighty and most merciful Creator. We have wandered and strayed from your ways like lost sheep. We have followed too much the devices and desires of our hearts. We have left undone those things that we ought to have done; and there is no health in us but you, O’Lord, have mercy upon us sinners. Spare those who confess their faults. Restore those who are penitent, according to your promises declared to mankind; In Horen our Lord, and grant, O most merciful Creator, for his sake, that we may live a disciplined, righteous and godly life, to the glory of your holy name. So say we all. It was hereafter our most faithful Abbé Aubergine turned towards the flock entirely, We at the side of this most faithful man as his words continued to emit within the Lucian Basilica: With the Lord Creator, our witness and guide, it has been divined that the Christoff of Gelimar, born Christoff Barclay, has been willed to fulfill the seat of the Church Pontificate. Christopherus, institutionem tuam canonice in summum pontificem accipis? We returned as willed by the customs of tradition: Yes, I do so believe. He recited: You have been ordained in our Holy Mother Church, your household names forsaken and your life devoted in sole service to the teachings of our Creator. The vows of your past vocations remain firm; now you must make the declaration of assent: The Church of Faithful is the One, Holy and Rightful Church of the Creator, worshiping the one true God, The Creator. It professes the faith uniquely revealed in the Holy Scrolls and set forth in the Faithful creeds, which faith the Church is called upon to proclaim afresh in each generation. Led by the Holy Light, it has borne witness to Faithful truth in its historic formulates, the Articles of Faith, The Book of Saints. In the declaration you are about to make, will you affirm your loyalty to this inheritance of faith as your inspiration and guidance under God in bringing the grace and truth of Horen to this generation and making Him known to those in your care? We returned as willed by the customs of tradition: I, Christoff of Gelimar, do so affirm, and accordingly declare my belief in the faith which is revealed in the Holy Scrolls and set forth in the Faithful creeds, to which the historic formularies of the Church of the Creator bear witness; and in public prayer and administration of the sacraments, I will use only the forms of service which are authorized or allowed by the Canon. He recited: Do you accept the Holy Scrolls as revealing all things necessary for eternal salvation through faith? We returned as willed by the customs of tradition: I do so accept them. He recited: Will you be diligent in prayer, in reading Holy Scrolls, and in all studies that will deepen your faith and fit you to bear witness to the truth of the Word? We returned as willed by the customs of tradition: By the help of GOD, I will. He recited: Will you lead your people in proclaiming the glorious Word of Horen, so that the good news of salvation may be heard in every place? We returned as willed by the customs of tradition: By the help of God, I will. He recited: Will you teach the doctrine of Horen as the Church of Faith has received it, will you refute error, and will you hand on the entire faith that is entrusted to you? We returned as willed by the customs of tradition: By the help of God, I will. He recited: Will you be faithful in ordaining and commissioning ministers of the Church? We returned as willed by the customs of tradition: By the help of God, I will. He recited: Will you be gentle and merciful for Horen’s sake to those who are in need, and speak for those who have no other to speak for them? We returned as willed by the customs of tradition: By the help of God, I will. He recited: Will you endeavor to fashion your own life and that of your household according to the way of God and make your home a place of hospitality and welcome? We returned as willed by the customs of tradition: By the help of God, I will. He recited: Will you work with your fellow servants in the Church for the sake of the kingdom of God? We returned as willed by the customs of tradition: By the help of God, I will. He recited: Will you accept the discipline of this Church, exercising authority with justice, courtesy and love, and always holding before you the example of Horen? We returned as willed by the customs of tradition: By the help of God, I will. He recited: Will you then, in the strength of the Holy Light, continually stir up the gift of God that is in you, that the good news of God may be proclaimed in all the Realm? We returned as willed by the customs of tradition: By the help of God, I will. He recited: Speak thus then the oath of the Pontificate, with the conclave and God as witness. We returned as willed by the customs of tradition: I vow to change nothing of the received Tradition, and nothing thereof I have found before me guarded by my God-pleasing predecessors, to encroach upon, to alter, or to permit any innovation therein; To the contrary: with glowing affection as her truly faithful student and successor, to safeguard reverently the passed-on good, with my whole strength and utmost effort; To cleanse all that is in contradiction to the canonical order, should such appear; to guard the Holy Canons and Decrees of our Saints and Pontiffs as if they were the divine ordinance of Heaven, because I am conscious of Thee, whose place I take through the Grace of God, whose Vicarship I possess with Thy support, being subject to severest accounting before Thy Divine Tribunal over all that I shall confess; I swear to God Almighty and the Favored son Horen that I will keep whatever has been revealed through Horen and His Successors and whatever the Saints and my predecessors have defined and declared. I will keep without sacrifice to itself the discipline and the rite of the Church. I will put outside the Church whoever dares to go against this oath, may it be somebody else or I. If I should undertake to act in anything of contrary sense, or should permit that it will be executed, Thou willst not be merciful to me on the dreadful Day of Divine Justice. Accordingly, without exclusion, We subject to severest excommunication anyone -- be it Ourselves or be it another -- who would dare to undertake anything new in contradiction to this constituted Tradition and the purity of the Faith and the Faithful religion, or would seek to change anything by his opposing efforts, or would agree with those who undertake such a blasphemous venture. It on this account that we declare within the vision of God: HIS HOLINESS MICHAEL I of SAN LUCIANO HAS BEEN ENTHRONED TO THE 44th PONTIFICATE of GOD. As recorded and declared by Gods most true and faithful serviceman; His Holiness Michael I, Pontifex Maximus of the Church of the Canon, Servus of God, Archiepiscopus of Visigia, Episcopus of the Holy See, Successor of the High Priesthood of the Church, Summus Pontifex of the Church of the true Faith, Custos of the Canon, Missionarius to Aeldin, Princeps Servus to the Exalted’s Testaments, Servus Humilis of the Faithful and Vicarius of God