MCVDK

[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. 

 

---

10 minutes ago, SquakHawk said:

 

If i recall correctly on the later stages of Almaris, the World Team leadership at the time wanted to move all roleplay out of Cloud Temple and into cities- thus why The Library was removed, and shop stalls hadn't been a thing since Atlas.

 

I think aswell given it's complete inaccessibility in the map, hubs were inevitable, but that's a flaw in the map itself being poorly designed for mechanical movement and distribution.

 

On various threads/discords I see people advising CT be thrown into the sky and off the map, what are your opinions on that?

 

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?

MC Name:

         MCVDK

 

Character's Name:

         Iliathorr

 

Character's Age:

         98

 

Character's Race:

         High Elf

 

What magic(s) will you be learning?

         Housemagery

 

Teacher's MC Name:

         Self-Teach

 

Teacher's RP Name:

         Self-Teach

 

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

         No

 

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

         Yes

 

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

         Yes

 

[!] Beneath contents are sealed for the Cardinal ( @Balthasar ) alone and those shown IRP [!]

 

As sent on the Tenth of Harren’s Folley in the 1863rd year of Our Lord

To be delivered to the Cathedral of St. Thomas within the Archdiocese of Albarosa

 

To His Eminence

Adrian Cardinal Albarosa

Archbishop of Albarosa

 

It warms our heart to receive word from his Eminence of Albarosa as the House of Galbraith stands most firm in their consanguinity with the Lord God and His taught word. Unfortunately, your Eminence, the Lord Father of mine has found his time allocated elsewhere in these recent Saints months and therefore I have been encumbered with a bulk of the tasks of His right honoured Lordship, the Viscount of Rivia. As such one of these tasks has constituted active conduction of his written word and it is in the confidence of the Lord Father of mine that I compose these bulletins and such the words beneath should be, by all means, taken as his own. It is not the intention to avoid or neglect the address of his Eminence and the lack of the Lord Father of mine should not be taken as an insult to his Eminence whatsoever. 

 

It is the notion of his Eminence, that the peoples of Oren have abandoned the Lord God and damned their own souls to the Deceiver willingly. We of Rivia must dissent in the thoughts of his Eminence, for the peoples of Oren does yet worship the Lord God and His taught words: we still yet see the Lord God as the one true Creator, alas there remains one issue within the mind of Orenian faith and that continues to be the faultier methods of the Mother Church. And it is our continued desire to remain truthful before the Lord God, and it is our belief that the House of Galbraith has done such throughout the times of excommunicated Oren. Alas the leftover methods of the Pontifex Everard VI has left the rotten taste of false faith within the mouths of the Orenians as a whole. Both aristocrats and commoners. 

 

Whereas we do not desire to speak ill of the dead, the actions of the Pontifex Everard VI have harmed the faith of Oren. We have not lost our faith, your Eminence, but we have lost our Church. We have lost our system of faith. We have lost our ministers of faith. Not due to the sins of our own but due to the sins of Pontifexs before. 

 

We do stand with Their Majesties and shalt not remove ourselves from them regardless of Their excommunication though we do add in return of the concern of his Eminence, that if his desire to return faith to Oren remains true: He ought to discuss the excommunication of Their Majesties, and the consequences which such most foul action has caused. 

 

Yours in faith,

His Lordship G. Galbraith of Rivia on behalf of

His right honoured Lordship, the Viscount of Rivia  

r

Matyas thinks long and hard (Reserved)

On old legal mind - Demitriyus Aubert - offers to project the Baron in Court @Narthok

The Khedive of Rudria - and Lord Vicechancellor of Savoy - would find his finest attire for the event.

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 Jahan Basrid, 2nd Patriarch of House Basrid [1760 - 1805]

 

Iskander Alexios Basrid, 3rd Patriarch of House Basrid [1805 - 1830]

 

Sir Anthony Alexios Basrid, 4th Patriarch of House Basrid [1830 - 1848]

 

Matyas Jahan Basrid, 5th Patriarch of House Basrid [1848 - 1853]

 

Vasileia Ekaterini Basrid, 6th Matriarch of House Basrid [1853 - Present]

 

PEERS of THE HOUSE of BASRID

Sir Jahan Basrid, 1st Count of Susa [1764 - 1805]

 

Iskander Alexios Basrid, 2nd Count of Susa [1805 - 1830]

 

Sir Anthony Alexios Basrid, 3rd Count of Susa [1830 - 1848]

 

Matyas Jahan Basrid, 1st Khedive of Rudria & 4th Count of Susa [1848 - Present]

 

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.

“Traitors after all,” murmured the Count of Susa as his head shook ever-so slightly, the late night halls of Susa echoed with each of his footsteps, “I recall the days where I was the steward of Dobrov. It seems a lot has changed since the last visit of mine.”

“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.