Nectorist

"To the Lord Chancellor, There are three people who I permit to order me. They are as follows: I) My father II) My cousin, The Queen of Petra III) Now, the King of Aaun Actually, there is also a fourth, whom I forgot: IV) God You have impugned upon my honor by daring to speak to me when I, son of the great Duke of Valfleur and Prince of the Petra, have written seeking their council. Know that if you tread foot upon the lands of Valfluer, I will see you hanged. I am also going to ask my father to personally challenge you to a duel. He is a powerful, honorable man and will dispatch you with ease. Because you do not know my face, I will send my portrait. Whenever you see my fine-trimmed, pale cheeks, the sign of us superiors of the Heartlands, tremble in fear and flee. Adrian Tobias, Lord of Valfleur"

Adrian Tobias is always appreciative of his dear grandmother's cooking. He loves her very much and sends her a fresh copy of his most recent portrait, showing her just how much he has grown!

A Letter to the Reigning Monarchs ☩ ☩ ☩ To Their Royal Majesties, the Queen of Petra and the King of Aaun, By the hand of my servant and whipping boy, Thomas, I, under humble and conscious guidance by our God, request a clarification of the Law of our New Realm. Know that I, your humble and obedient cousin, acts only at the direction of your Law and of the good Instinct of Servitude that reigns over my deeds thirdly, surmounted in Authority by, secondly, Your Royal Majesties, firstly, God. The servants of the Valfleur Estate are in need of that harsh Medicine and Salvation of the inability of work; that is, corporal punishment. Specifically, the kitchen staff, of which I have asked my Father to fire fifteen, which he obliged as a gift to Me, for they have proven their Inadequacies. The portions of food that they have provided for Me are far too little for what I require. For instance: I slew the peacocks on our hunting grounds, but when I requested that all three be served to me, I was given only two and a half. Forced to endure that night through gripping hunger, it was revealed to me that the cook preparing the meal allowed two assistants to thieve and gluttonously gorge from what was rightfully mine. I had Thomas whip all three for their crimes and transgressions. I am twelve years of age; to deprive me of the food that I require to sustain myself and my strength is paramount to efforts to weaken me through poison. Other cases of similar vulgar criminality have occurred, but the weakness of the character of those who reside closest to our Estate reveals itself. We must now hire staff from Aaun. I take no issue with this and have been in prayerful thought, begging our Good Lord to guide them to be superior servants and understand their place as my lessers, and thus obey every order I give to them. I only wish to know if they, as subjects of the King of Aaun, are allowed to be punished by my order as well if they cut short the meals which I need to survive, or if I must seek recourse through the Courts of Justice there, or is there a new law that encompasses my rights that I must submit my actions to? Your Devoted Subject and Family, Adrian Tobias, Lord of Valfleur @Zaerie@Ramon

“I take a good deal when I see it. This looks like a good deal. Hope those others think the same!” Comments one of Malphas’s underlings on the recent missive.

don’t have a dog in the fight, but redlining romance RP is notoriously hard to enforce. I think promoting good rp, of which sensible/lore-abiding romance may or may not be a part of it, is a bit of a better model. people don’t react well when their avenues of rp are closed off, but social reinforcement can often work and if it’s a case where it’s a circle of EVERYONE doing it, neglecting their CA/MA’s core purpose in the process, then that actually does become a staff issue along the lines of de facto inactivity

Results of the Petran Elections, 1969 As elections across the country have been brought to a close, and a final tally of all the votes is being conducted, The Office of the Orateur feels that the present slate of counted votes is sufficient to name the electors for the Fifth Garmont Assembly and the winner of the Mayoral Election. Note that candidates running for the same district will be assigned a seat that corresponds with their share of the vote, giving seniority rights in the Assembly to those who sit on the higher seats. The Garmont Assembly will seat the following Electors: THE SEATS OF VAL DE LAGNE I) The First People’s Seat of Val de Lagne - Theodore Elwood @JudgeTrudy II) The Second People’s seat of Val de Lagne - Konrad von Augusten @mineghost23 III) The Third People’s seat of Val de Lagne - Marcus Antonius @Andustar IV) The Seat of the Bishop of Casica V) The Seat of Stormont THE SEATS OF NORTREBANC I) The First People’s Seat of Nortrebanc - Sarah Artenin @Lord_of_losers II) The Second People’s Seat of Nortrebanc - Arakawa @StingyParrot III) The Third People’s Seat of Nortrebanc - Marinus Calvissiador @Forgefire THE SEATS OF LADYR I) The First People’s Seat of Ladyr - Charles Edward Temesch-Stafyr @Chorale__ II) The Seat of Martiel III) The Seat of Hrenthorne IV) The Seat of Fir’steinn THE SEATS OF SOLLAND I) The First People’s Seat of Solland - Renilde of the Petra @tilly II) The Seat of Azor THE SEATS OF THE MARDONLANDS I) The First People’s Seat of the Mardonlands - Peter-Nicholas Montalt @MRCHENN II) The Seat of Marignan MAYOR OF VALLAGNE Rigoberto de la Cruz @Publius Signed, Father Davide, Orateur of the Garmont Assembly

- Petran Elections, 1969 - With the process of nomination brought to a close, the office of the Orateur has opened elections for both the Fifth Garmont Assembly and the Office of the Mayor of Vallagne. Candidates for both elections will be included on the same ballot and will be available to voters across the realm. In order to encourage voting, the Office of the Oratuer will enter all eligible ballots into a raffle, with a grand prize of four hundred minae. In order for a vote to be counted, it must be cast by; A citizen of the Commonwealth of the Petra, Who is above the age of 18, And who is currently in good standing with the law of Petra. The Citizens will have 40 Saints Hours to send in their vote. (Closes 5pm EST on Sunday the 24th) Vote Here Signed, Father Davide, Orateur of the Assembly of Garmont

Nominations to the Mayoralty of Vallagne, 1968 The moment has arrived for the city to choose a representative from among its populace to assume the esteemed Office of Mayor. The Mayor is entrusted with managing the city government and seeing to the general welfare of the populace of Vallagne in coordination with the national government and any private entities. Requirements for self-nomination: I) Nominees must be at least 16 years of Age. II) Nominees must be in good standing with the law. III) Nominees must be a resident of the Commonwealth. Signed, Father Davide, Orateur of the Garmont Assembly

Nominations to the Garmont Assembly, 1968 AS BY VOTE OF THE GARMONT ASSEMBLY, ballots must be cast to decide a new round of electors to represent the citizenry of the Commonwealth within the legislation. Made up of three bodies now, the Peers of the Realm, the Knights of the Petrine Laurel, and the Electors, the Garmont Assembly may present and vote on legislation, and bring suggestions to the crown with the backing of votes from the Garmont. From there, the bills shall be presented to the Queen and her River Council to give final assent to. The Garmont Assembly will seat the following Electors: THE SEATS OF VAL DE LAGNE I) The First People’s Seat of Val de Lagne (Eligible for nomination) II) The Second People’s seat of Val de Lagne (Eligible for nomination) III) The Third People’s seat of Val de Lagne (Eligible for nomination) IV) The Seat of the Bishop of Casica V) The Seat of Stormont THE SEATS OF NORTREBANC I) The First People’s Seat of Nortrebanc (Eligible for nomination) II) The Second People’s Seat of Nortrebanc (Eligible for nomination) III) The Third People’s Seat of Nortrebanc (Eligible for nomination) THE SEATS OF LADYR I) The First People’s Seat of Ladyr (Eligible for nomination) II) The Seat of Martiel III) The Seat of Hrenthorne IV) The Seat of Fir’steinn THE SEATS OF SOLLAND I) The First People’s Seat of Solland (Eligible for nomination) II) The Seat of Azor THE SEATS OF THE MARDONLANDS I) The First People’s Seat of the Mardonlands (Eligible for nomination) II) The Seat of Marignan Note that candidates are not required to live in the region of the seat they are running for, but they must express interest in that region's development. As well, Citizens are reminded that the following prerequisites have been established in order to both vote and stand for these offices: I) Be at least 18 years of age. II) Be a citizen of the Commonwealth III) Be mentally capable for the office. IV) Be in good standing with the laws of the Commonwealth. Signed, Father Davide, Orateur of the Garmont Assembly

"One of the greatest mysteries of the late Eighth Empire is the existence of the enigmatic will of Philip III and Anastasia, or solely the will of Anastasia. Both rumors have circulated, first from from propaganda issued during the reign of their son, Frederick, who deposed his brother, Peter, and had him slain. From the beginning, Frederick cited this supposed will, one that called for his brother's deposition and the dissolution of the Empire, as his legal groups for usurpation and the formation of the Kingdom of Oren. What is notable is that, despite this will being frequently-referenced at the time and immediately afterwards, a full, unadulterated copy has not been found. References of it remain, but it is difficult to piece together a complete will, edict, or other similar legal document that would have provisioned the disinheritance of Peter and the end of the Empire. Later accounts, from just before the Battle of Providence, that the soldiers of Frederick's army were visited in their dreams by Philip III, seem to be another effort to retroactively enforce Frederick's place as his parent's chosen successor. It may altogether be true that Philip and Anastasia desired to disinherit Peter in favor of Frederick, but as it presently stands, there is hard evidence that they enacted this into policy, and it is just as likely that this was a fabrication by Frederick to justify his uprising and seizure of Providence. Because of this, there is no legal reason why Peter IV would not have been the legitimate Emperor of Oren, even if for only a few months and without being coronated." Adolphus Gloriana, Earl of Suffolk

Orders of Garmont Restructuring Passed in the Assembly of Garmont in the year 1967 Issued and averred by Her Majesty Atstana de Regne Petrère 1967 Purpose and Restructuring Since our nation’s founding, Petra has been a champion of liberty. A champion of institutions that allows it to be run by and for the people, under the guidance of the Crown of St. Emma. Our fair assembly, the Garmont, brings together nobility, gentry, and commoners alike, so that all perspectives of our Commonwealth contributed to its direction. This has been our strength, these Dumacratic principles we have held since the days of Paul-Salvian. Reinforcing these principles, truly pushing for the idea of a nation that moves with its people, will only make us stronger. While the Garmont is already a representative body without comparison across the nations of humanity, we endeavor to make it radically moreso. We seek to have no restrictions on what issues may be raised and discussed therein, and who may present them. We seek to have those assembled come from all parts of our realm, be they in the newly acquired territories of the Midlands, or the age-old holdings in Solland. It is in the following reforms, that these goals will become fully realized. Functions of the Garmont Assembly With the reformation of the Garmont assembly, we aim to open up this body of legislation to the common people, and let it become their tool in shaping the future of the Petra. Rather than a body mostly made of noble peerage, and a limited number of publicly elected seats, the Garmont will now be made of a mix of peers and citizens represented by the nation’s various regions, with a majority for the public. Each geographical region will hold a certain number of seats, determined by their population, as well as the number of noble peers landed in that region. This will create an equal amount of representation between the peerage, gentry, and commonfolk. For those not yet acquainted with the Garmont, those seated on the Garmont assembly- Whether by election or right of vassalage- will convene every two years to vote on any petitions or bills presented during the session. Previously, bills and petitions could only be presented by those seated. Now, the Garmont shall be opened up for any to present their ideas or changes, and to petition for the support of the elected officials. A petition can be many things- A proposal for a new building, a request for funding to fix a bridge or a road, a suggestion for a change to the lawbook, the creation of a committee, or the proposal of a new law or regulation entirely. Anything that YOU, as a member of the Petra, would like to create or change within our community. Even if you are not seated upon the assembly, you can present your ideas before your fellows to be voted on. If your petition is approved, it will be passed onto the relevant member of the River Council, or a relevant committee, that will work with you to see your idea completed. THE NEW SEATS OF THE GARMONT ASSEMBLY ARE DECLARED AS SUCH: THE SEATS OF VAL DE LAGNE I) The First People’s Seat of Val de Lagne II) The Second People’s seat of Val de Lagne III) The Third People’s seat of Val de Lagne IV) The Seat of the Bishop of Casica V) The Seat of Stormont THE SEATS OF NORTREBANC I) The First People’s Seat of Nortrebanc II) The Second People’s Seat of Nortrebanc III) The Third People’s Seat of Nortrebanc THE SEATS OF LADYR I) The First People’s Seat of Ladyr II) The Seat of Martiel III) The Seat of Hrenthorne IV) The Seat of Fir’steinn THE SEATS OF SOLLAND I) The First People’s Seat of Solland II) The Seat of Azor THE SEATS OF THE MARDONLANDS I) The First People’s Seat of the Mardonlands II) The Seat of Marignan The newly-created regional public seats will open up at the start of the next election cycle, upon which anyone who is a citizen of the Petra, 18 years of age, and in good standing with the law may choose to run for an elected seat. Living on the land of the regional seat is not a requirement, but one must express an interest in the development of that region. All candidates will participate in a large electoral debate to express their views and goals to the people of the Commonwealth. Any seat with more than one candidate vying for it will be voted upon, however- If you are the only candidate running for a seat, you will receive it by default, unless the Garmont votes in the majority for a veto of your election. These reforms will go into full effect in two years [OOC DATE: MARCH 24TH] with the coming of the next election cycle. Introduced to the Round Table by Sir Atticus Abraham Reinhold, Rigoberto de la Cruz, Adrian Godfrey Temesch, and Sir Wilford Anton Reinhold in the Year 1967

Resolution I of the Assembly of Garmont Relating to the Retirement of Adrian Temesch from the Office of the Grand Speaker Sponsored by Father Davide in the Year 1967 WHEREAS, Mister Adrian Temesch has served faithfully and in good standing as the Grand Speaker of the Assembly of Garmont for many years; WHEREAS, Mister Adrian Temesch was a key instrument in the officiating and managing of both elections and the regular process of the legislature, fulfilling both in an exemplary capacity; WHEREAS, Mister Adrian Temesch has provided admirable leadership and conduct, to be a model of all future Grand Speakers; RESOLVED, That in view of his dedication to our legislative and electoral institutions, We, the Assembly of Garmont, wish Mister Adrian Temesch a fine retirement and extend our congratulations and appreciations for the legacy that he has built while he has inhabited the office. @Kaii

National Symbols Act Passed in the Assembly of Garmont in the year 1967 Issued and averred by Her Majesty Atstana de Regne Petrère 1967 PREAMBLE In maintaining a nation and cultural identity, symbols drawing upon our history are absolutely necessary to codify and promote. Given the propensity of our people to need to move continents every few generations, the physical history of our past homes are often lost, leaving us only with the written record, collective memory, and scant physical artifacts of the past. In establishing national symbols, we may point to a time and age that may be forgotten by the Petrans of the future, but lives eternally in our art and culture. Section I: On the national symbols of the Commonwealth of the Petra I) The national symbols of the Commonwealth of the Petra are as following; a) Motto - “Petra, Flowing Water! Ave! Ave!” b) Song - Petra, Flowing Water by Arnaud Halcourt c) Seal - Seal of the Commonwealth of the Petra d) Bird - Swan; as the most common inhabitant of the old River Petra e) Mammal - Mule; as the trusty steed of the original knights of the Round Circle as they traversed the Upper Petra f) Flower - Cornflowers; as the flower that bloomed most beautifully and elegantly during the first spring after the Petran Civil War, planted by Archduchess Renilde’s own hand g) Tree - Willow; as the tree which hunches by the banks of the river, providing shade for all those who traverse along it h) Hero - Dame Catherine Novellen of Furnestock; as one of the Republic’s founders and the guarantor of its security, stability, and prosperity through several decades i) Fish - Trout; in accordance with the Trout Vote Her Royal Majesty, Catherine I, By the Grace of GOD, Queen of the Commonwealth of the Petra, Marquise de Val d’Estenou, Countess of Temesch and Moere, Baroness of Garmont, Valfleur, Vallagne-en-Petra, Eagles Peak, Brasca, and of the Phoenixspire, Protector of the Meadows, Defender of Liberty

Public Piety Act Passed in the Assembly of Garmont in the year 1967 Issued and averred by Her Majesty Atstana de Regne Petrère 1967 PREAMBLE Of the pillars of state, none is so important to the health and vitality of the Republic as the faith which guides our every action and intent. The Church has traditionally been a benefactor of learning within the Republic, a beacon of hope in dark times, and stalwart defender against corruptions both innate and unnatural. While Petra’s devotion to the Church and its adherence to God has never wavered, nor could be justly questioned, it is the sign of a healthy society to include aspects of the faith in all public spheres so that all may be reminded of what is of the highest importance in civic life. Section I: On public ceremonies I) All public ceremonies shall open and close with a prayer led by the highest-ranking clergyman present. a) The following are recognized public ceremonies: i) Sessions of court ii) Sessions of the Assembly of Garmont iii) Debates held during election seasons iv) The appointment of state officials, if announced separately from court b) If no clergyman is present, then the highest-ranking secular official may lead the prayers. II) If an officer of the state uses the Lord’s name in vain during a public ceremony, they will be fined five minae, to be given as tithe to the Church. III) All state buildings must contain at least one of the following: a) A cross b) A statue or shrine dedicated to a saint c) An icon of a saint or episode from the Holy Scrolls or another important event in Canonist history Section II: On properties outside of the City of Vallagne I) All palaces, estates, manors, and other properties outside of the City of Vallagne must contain a shrine dedicated to a saint of that property owner’s choosing. a) Any property that does not have a saint’s shrine within four Saint’s Weeks of this bill’s issuance will be taxed an additional 15 minae per annum. b) All saint’s shrines must be cleaned and maintained at the expense of the property owner. II) All forked roads must have a saint’s shrine at the intersection, built at the expense of the state. III) If one desecrates a saint’s shrine, they will be fined twenty minae. Her Royal Majesty, Catherine I, By the Grace of GOD, Queen of the Commonwealth of the Petra, Marquise de Val d’Estenou, Countess of Temesch and Moere, Baroness of Garmont, Valfleur, Vallagne-en-Petra, Eagles Peak, Brasca, and of the Phoenixspire, Protector of the Meadows, Defender of Liberty

The Reinhold Edict Issued and averred by Her Majesty Atstana de Regne Petrère 1967 With the Synod’s conclusion, and the declaration from His Holiness, Caius I, to allow for civil unions between same-gender couples, the Commonwealth will accommodate and follow the decision of the Canonist Church. I began this discussion with the help of Queen Sybille I, Tar-Caraneth, and Viceroy Cesar I, because I saw the love between two of my own knights, one now my Chancellor. Wilford and Atticus Reinhold, in my eyes, uphold every value of the Commonwealth. They act with love on their sleeves, chivalry in their hearts, and dreams in their eyes. You are both true Petrans, and though my actions may not have harvested the results that I yearned they would, they have reaped at least one consolidation. I can declare you together in civil union, and so I shall. From this decision, I hereby unveil The Reinhold Law; Civil Unions. ARTICLE VII, THE REINHOLD LAW; CIVIL UNION I. Definition of Civil Union A relationship between a couple that is legally recognized by the governmental authority of the Commonwealth of the Petra, and holds all the rights and responsibilities within the Catherinian Code that marriage otherwise would. II. Rights and Restrictions of Civil Union a. Civil Unions will be beholden to laws regarding Cross-Breeding, Consanguinity, Age, and Adultery. b. Civil Unions in relation to Noble Titles shall act the same as a married couple, allowing for the joined couple to be Peer and Consort, or Peer and Peer should they declare to share the title. c. Those joined under Civil Union will be considered Partners under the law, and not ‘Husband and Husband’ or ‘Wife and Wife’, though there shall be no restriction on the terms being used casually. III. Inheritance a. Should there be no legally adopted children, the Partner shall be entitled to the assets of the deceased. b. Partners can not inherit titles from the deceased unless granted by the Crown. IV. Ceremony a. The Civil Union Ceremony must be performed and officiated by a government official. b. The Ceremony must take place in a government, crown, or private property, and can not happen on Church land. c. The Ceremony may not use Canonist Rites, vows to God, or include prayers about the Union. d. Queen Catherine I requires that the officiant wear a funny hat. Her Royal Majesty, Catherine I, By the Grace of GOD, Queen of the Commonwealth of the Petra, Marquise de Val d’Estenou, Countess of Temesch and Moere, Baroness of Garmont, Valfleur, Vallagne-en-Petra, Eagles Peak, Brasca, and of the Phoenixspire, Protector of the Meadows, Defender of Liberty

Father Davide purses his lips as he reads his friend’s missive, but he eventually chooses to meet with him at a later date to discuss its contents.

Father Davide, from his office in Hyspia, pens a letter to his good friend Rigoberto. @Publius "My vocation, demanding the soundest of minds and purest of hearts, has forced me to turn away from the girl I have loved since I was a boy. If in the pursuit of duty my heart cannot be wholly repaired, the pain can at least be assuaged to see a common kinship forming again among the Canonist realms. War and the hatred it brought has scarred the Midlands, yet from the ashes there seems to be a consensus forming that a humanity that loves is better than one that does not. I pray to God that I may have some small part to play, so that my choice to deny myself of that greatest good of life was not a choice I made in vain."

An Examination of Matrimony ☩ ☩ ☩ The Sacrament of Holy Union, a most treasured one mirrored in virtually every other faith in the known world, begets far less literature and discussion than is owed for something so necessary for the functions of society. As presently acknowledged by nearly all faithful Canonists, marriage is a union between a man and a woman, bearing the signifiers ‘husband’ and ‘wife’ that correspond with the sex of those within the union. The man is the husband and the woman is the wife. This belief seems to derive from Canon Law, which shall be quoted here: From Article 1, Chapter 2, Book 4 of the Codex Iurius Canonici Danielus Pontifex: §1. The purpose of matrimony is the holy union of a man and a woman, modeling Ex. Horen and St. Julia. Ex. Horen, a man, was the husband, and St. Julia, a woman, was the wife, and so from this we are given a clear guide: as Ex. Horen and St. Julia represented the first Holy Union, we faithful must follow in kind. As has been defined for centuries or more, marriage may only occur between a man and a woman. However, when one examines the Holy Scrolls for all mention of matrimony, and specifically the union of Ex. Horen and St. Julia, it is well-possible to arrive at different conclusions than that found within the Canonist tradition virtually since its inception. Let us examine the first two instances of matrimony being discussed within the Scrolls, predating mention of Ex. Horen and St. Julia. From Verses 4, 5, and 9 of the Canticle of Temperance: §4. I grew the first grapes of the vineyard, and gave unto Horen the first wife. §5. And as I made for you the worldly pleasures, so too have I made the pleasures of the spirit, and the love of the husband and wife. §9. So I am the Most High, and in pursuit of My Virtue, I bid my faithful this: You shall not lie with your kin, nor those of other tribes, and none shall lie together but in holy union. From this we may establish five indisputable truths of the nature of matrimony, as given to us by God: I) The first marriage occurred when Ex. Horen was given a wife. II) It is between a husband and wife. III) It may not be between kin. IV) It may not be between those of different races. V) It is the only relationship in which lying together is acceptable. III-V are generally well-understood by most students of the Holy Scrolls, and are also represented within cultural convention and Canon Law, but it is I-II that remain rather elusive. What is a husband? What is a wife? One may answer that a husband is a man within marriage and a wife is a woman within marriage, as after all, Ex. Horen was a man, and St. Julia was a woman, but the Holy Scrolls do not draw attention to this as a necessary prerequisite. Were the opposing sexes of Ex. Horen and St. Julia necessary to fulfill a proper marriage in the eyes of the Lord, or are there other conditions that define such categories in a more satisfactory manner? To answer these questions, we must study the nature of the relationship of Ex. Horen and St. Julia to see if any patterns emerge that may prove more useful in reaching a conclusion as to the meaning of ‘husband’ and ‘wife’. From Verses 2-4 of the Book of Horen: §2. So the Sons were raised up as kings, and each became more concerned with the World than the Skies. §3. All took concubines, except for Horen, who took only one wife. §4. Her name was Julia, and they kept their union holy. The distinction drawn here is between a concubine, of which there are many, and a wife, of which there is only one. The inherent goodness of marriage, as opposed to other such relations, is that it is between two. What distinguished Ex. Horen from his Brothers is that he had one companion to devote himself to, as they had many. Notably, the sexes of the concubines of the other Brothers are not mentioned. Whether they were men, like the Brothers, women, like St. Julia, or both, is of no great importance. The distinction that matters is that the form of relation of concubinage was unholy, and it was unholy because it was the many bound to the one. The form of relation of marriage was holy, and it was holy because it was the one bound to the one. From Verses 16-23, 32, and 44 of the Book of Horen: §16. The Lord told him to go into the Grotto of Gamesh, which was many leagues’ walk from the land of Horen’s people, and to fast in the waters for three days. §17. So Horen submitted, but was wise first, for he felt the presence of Iblees in the world. §18. He went to his people and described to them the Denier’s aspect, and advised them to cast him out when he appeared. §19. Thus informed, Julia went into her family’s tent, their holy tabernacle, and she gathered their three sons. §20. She bade them to remain in the tabernacle as she walked the camp, looking for Iblees. §21. So Horen went into the east, and followed the path ordained for him. Iblees observed his absence, and went into the camp of Horen’s people, and began to tempt them. §22. But Julia was wise and recalled her husband’s warning. §23. She revealed Iblees, and the Denier was cast out of the camp, and he was very wroth. §32. And Julia, having cast out Iblees, had retired to her tabernacle where she cared for her three sons and awaited the end of her husband’s fast. §44. He went into the tabernacle and spoke with his wife, who advised him of the sin that corrupted the world. With these verses, and in consideration of the wider context of the Book of Horen, the role of ‘husband’ and the role of ‘wife’ becomes far clearer. Within the union, it is Ex. Horen who takes a more commanding presence and is the more powerful of the two. It is he, the husband, who owns property, leads his followers, and acts a direct agent of the Lord while in communion with Him. In instructing his people of the manifestation of Iblees, it is Ex. Horen who provides them with guidance and direction that they would otherwise not have. St. Julia, then, acts as a guarantor of her husband’s estates and people, sees that his instructions are fulfilled, and acts as a leader of his people while he is absent. She is not necessarily deprived of power within this union; Ex. Horen consults her advice and implicitly trusts her during his absence, and she is the one to cast Iblees out of the camp, not her husband. St. Julia, the wife, simply takes a more subordinate role, but is also nearer to the husband than any others beneath him, even their own Children. The role of the husband is that of the leader and the role of the wife is that of the follower, though these broadly seem to be contours and not strict arrangements. St. Julia is not deprived of agency, nor does she express any desire to resist her husband. On the contrary, the two of them have arranged their affairs in a manner that allows them to lead the people of Horen more effectively, manage their shared estate, and govern their family. What is emphasized here, more than anything else, is that their Holy Union enables them to design this arrangement of shared rulership and have the trust in each other needed to fulfill it. Together, in the bed of marriage, is where they die, symbolizing the necessity of their unity for the people of Horen to survive, as after their deaths their Sons are unable to maintain the order. Without wives of their own, they were unable to follow the example of their parents. From Verse 18 of the Book of Scattering: §18. There Krug found that the least of his people had drugged Horen and Julia into deep sleep, and killed the King of Men and his wife in their bed, for they had slain his brother. And so we must question: If matrimony must necessarily be the mantling of the Holy Union of Ex. Horen and St. Julia, what do the Scrolls find most important about their marriage? I) It is between two people of the same race and who are not kin, and these two people are designated husband and wife. II) The husband inhabits an active role, is the owner of their property, and generally acts with greater authority. III) The wife inhabits a supportive role, is the guarantor of the security of their family, and acts with the authority of the husband when the husband is not present. IV) These roles are not strictly codified, but instead suggest an implicit agreement within their union, which permits general equality between the two. V) There is an unbreakable trust between the two, as they are not beholden to any others within the union. If we are to most seriously strive to replicate Ex. Horen and St. Julia, then it is necessarily the case that we distinguish between what is mandated in the Holy Union and what is to be aspired to in marriage. Trust cannot be required by law, it is an impossibility, nor can the specific arrangement of the two partners and the exercising of their shared duties, but both can be aspired to throughout the course of the marriage. It follows from this that placing rules around the sex of those entering into matrimony is not required by God; if it were, then it would follow alongside the prohibitions of kin marriage and cross-racial marriage within the Scrolls. It could be argued that an ideal marriage in the eyes of the Lord is between a man and a woman, just as an ideal marriage involves the joint-death of the spouses, as both are contained in the example of Ex. Horen and St. Julia, but nowhere in the Scrolls are either of these cases required. Instead, both are merely suggested as points of aspiration within the ideal marriage, but are not legislated in the same manner as other such prohibitions, such as the necessity of marriage being between two and not containing many like in concubinage. It is in light of this examination that I come to the conclusion that there is the availability for debate of whether Holy Union must be between a man and a woman, or if the ambiguity within the Holy Scrolls allows for the interpretation, and therefore the practice, of matrimony between man and man or woman and woman. If nothing else, it would be of great use to establish universally-accepted definitions for ‘husband’ and ‘wife’. Father Davide

Johanes knows that he can do or say little to still his nephew's blade. He only hopes that the two men may resolve their conflict without the worst occurring.

"How did you-? We were looking all over for you, you know? It's bit rude to hold out for sixty years over what's normal!" Says Philip Amadeus as he meets his favorite cousin again in the afterlife.

The Sound of the Whip Crack. Crack. Crack. A scream often followed. Man. Woman. Beast. Drogg’s ears, already poor from a beating when he had seen fewer than twenty turns of the moon, eventually could not tell which was which. They bled together. It intermixed in the small drain beneath the whipping pole that he had to clean after every beating. Tongues, Ghanyan, Ghanuwa, Hyspian, and Qalasheen tongues, laughed and jeered as the cries came out. Once, Drogg had seen an uruk woman his age, having taken fifty-and-three lashes, collapse still at the pole. She was left there for hours until she rose again. She was to carry water the next morning or she would die, said one light-skinned Hyspian. Drogg rarely received the whip. Enslaved by these marauders when he was young, he knew what was demanded. He worked in the mines, or in the fields, and sometimes cooked, though mostly for their amusement. He did it all with a nod and silence otherwise. To do anything but that would have brought the whip and the sound it made as it broke the air. Many of the new ones had hope. They prayed to God, or a forest spirit, or even the great planewalkers. "Ghorza- my path is not here. Guide me!” He was guided only to an early grave as a falling rock in the mines crushed his skull. "It was in my dream. I saw him, he had burnt skin. Leyd shall give me strength to break his chains.” Her strength withered as a famine struck the lands of the southwest, and soon she was another body along the side of a ditch. A haze, he drifts, what is that spirit? Can he hear me? Can he save me? NO- Drogg stopped his thought. Whatever he saw in the darkness faded to nothing. The Spirits could not hear his pleas. The Raguks had sinned many times, many years ago, his father had told him when he was a cub. For their crimes, they were cursed for as many generations as needed. So he toiled. His back stooped with the brunt of his labor, his skin aged as the beating sun cracked his knuckles. This was to be life until the end of time. Joy would come with extra scraps from the tables. Victory was another day lived. Drogg told himself this, but he could not disquiet the rage that grew within him. It was less difficult to strike a rock with his pickaxe than it was to not strike it against the head of one of the men. At night, when the slavers had dispersed to their tents, the few uruks in the camps gathered under the stars to speak of the stories and legends of both the earth and the sky. Heroes known by their ancestors, visions they had seen in the swirling dusts or in the haze of dreams, and tales of bravery and triumph that had been passed through their family lines for generations. Whether this group of orcs swelled or waned from week to week, it was the thought of the Spirits, doing and having done things greater than their own meager souls, that sustained them more than food or drink did. One chance. All I ask is one chance. Breaking his discipline, he hoped the Spirits would hear him. The chance came with the war. There had been many, both in stories shared among the slaves and from talk from the men of many tongues. The bandits, mercenaries as their document said, had been hired by kings of cities far away, recalled only by some of the eldest that could describe the splendor, riches, and freedom that these places held. Sometimes, Drogg half-questioned whether they were real, but he knew they were, for it was in these places that the Spirits gave their attention. There was one place, told by some of the new arrivals, that was a home for the uruk-kind. The Black Gate, they said, was that door which defended them. It must have been a large door to hold back all who wanted them dead or captured, Drogg assumed. Drogg was dependable, having served without a problem for many years. He was strong still, even if his knees ached with each step. He could carry the weapons as the slavers, all on horseback, rode to fight in the seas of grass. With a great pack designed to carry a bundle of weapons, Drogg slowly trudged along behind three of the men who rode at a trot, making up the rear of one of the squadrons sent east. Over the sandy hills of the south they reached craggy rocks further north, and soon after the uruk saw his first grassland. It was an ocean, like the stories said, that went as far as the eye could see. Eventually they reached the forest, a place with bushes that were taller, larger, and greener than anything in the desert. Their arms, both in the sky and on the ground, twisted like ropes. The same ropes that bound Drogg’s hands together and tied the weapons he carried to his back. They stretched and tangled, threaded and looped, the ground was so covered in them that even the nimble horses- "¡Joder!” The wail of horses broke the silence of the forest. Drogg looked up and saw, breaking through the rugged earth, these tree-ropes breaking through and coiling themselves around the legs of these horses like snakes around rats that they intended to eat. The Ghanyan fell from his steed and into a hole forming in the breaking ground. The Hyspian struggled to stay atop his and clutched to the reins tightly. The Qadarsi fumbled for the axe at his side to hack away the arms emerging from the ground. Drogg ran. His knees no longer hurt. The heavy pack fell to the forest floor and the weapons flew everywhere. A javelin thrown from the Qadarsi struck Drogg in the breast, and for a moment he fell to his knees, but a gust of wind rose him again and he staggered away. An arrow flew by his head, but struck a tree next to him, and the orc ducked behind it. The sun broke through the leaves of the tree, giving him a moment to orient himself. He needed to go south. To the Black Gates. It was there that he would find his people. Crack. Crack. Crack. The snapping of arms and legs grew louder behind him as the men continued to cry out. Was it the limbs of the trees or of them? The stumbling uruk did not look behind him to see. He continued south. Back to the desert wastes. The Spirits were bringing him there, lifting him on the wings of a thousand calls for help. Even the lowest slave was worthy. Even the lowest slave was never alone.

Forty years of war, both sought after and otherwise, weighed heavily upon Sir Johanes. Defeat was bitter, it always was, but he had fought with some dignity. Three dead sons was too great of a price to pay for failure, but at least now he could spend the rest of his days in whatever peace and comfort he could find at this juncture. It would be little, and the ghosts of all those he had slain for a losing cause would haunt him, but even in defeat there was the hope of a small victory: the old van Aert would not have to raise his sword again.

Father Davide rolls up a couple of scrolls, both far smaller than the giant one he had carried across Aevos for the past year. He delivers them both directly to Rigoberto, the new mayor of Vallagne, a few days before the mayoral celebration. @Publius

Ra'Alz, uninvited to the bonfire, looks down from a mountainside upon the burning wreckage of Hallowcliffe's exterior with a look of rage. It wasn't fair that other factions, who were so nicely waiting their turn, were now unable to claim to be the first ones to strike against the den of villainy. It wasn't right. It made him question if the All-Father was real after all. "And look at that, the coven shooting the boot here to the residents of Hallowcliffe!" Says one of his servants, narrating the events as they go. "And that is a disgusting act by the coven... It's unfortunate that we had to see that live... that is disgusting by the coven..." Screeches Ra'Alz, seething with fury as he witnesses the defiling of the place.

None of this would have happened if Attack on Titan didn't have multiple scenes of people slicing open their hands and shrugging it off, which has served as the inspiration for characters casually doing that without showing any pain. It's happened to me irl! It hurts! You can't close your hand for weeks afterwards!