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A thousand years, A thousand years I spoke to you, that you and yours have not known it, seen it, heard it, felt it, lived it, been with it, danced with it, with Him. Him, I had ought to say, He, as it always was. He who bathed you, and made you, and freed you, and saved you, who kept you pure in the worst of times. I said to you one thousand years, to now, that any from Malin's folk had known Him, but this is a generous estimate. In truth, I do not know the last time, only that it would not be any sooner than that. It could be more, it could be one thousand five hundred, one thousand six hundred, or even more still. That would be a more appropriate estimate. I do not know when the exodus from 'Malinor' began, nor, come the security of the children of Malin from the the Satanail, when the Malinites had left Him again. In my last letter, I had spoken briefly on that daughter of Malin who had known, and had, by His will, led her people, your kin, to the place of their refuge, and it is this that I refer to, which I shall some day reveal to you, in the fullness of the truth. For us, for Horen, it was much shorter a time ago. I would say that it had been five hundred years-- certainly, five hundred years ago, come Siegmund, it had gone. But I know that He was with us, who could bear us, when we had called unto Him. When we had been pure, even seldom pure, and when we had been faithful, even if but with the few. So perhaps it had been sooner, much sooner than Siegmund that we had truly scorned Him. Johannesburg. The Great City. The Holy City. That was the end of it, the great horrible tragedy of it, the manifest, incredible magnificent damage of it, when the Church was so violently accosted by Empire, once again, as it were by Siegmund's kith and kin. Only the torch, only the little flame, waiting, watching, on the outskirts. Passed from one, to the next, to the next, and to the next, down from Horen, through Owyn, through Clement and Evaristus, and unto the body of the True Faith, Horen's Hope, Owyn's Flame, Godfrey's Empire. But I see that I ramble, I digress. It is this Power that is in our charge, this Hope, this Flame. It is this that has seen you, heard you, spoken of and to you, guided you, touched your flesh and healed it. Do you see, now, why I have bid you to rise, as Lector? If I had not asked this of you, I should have, on that day, payed far greater a price for the crimes we had done in His Presence. It is good that you have gone and taken leave for this, good that you have embarked upon your pilgrimage. Only the pure-- of faith, of heart, of body, of all impurities, who may come upon that power and live, that by all accounts should render unto us the swift justice we are due. Except, if this were so, how at all could it be? Would this Flame not wash over all the world, so poor, so rotten, so abominable? I say to you, it is so, but that it has not done so is not at all to us disheartening; you see by this the mercy we are afforded, the hope, that for the love of us, He could permit us our failures. We may NEVER forget the gravity of the charge put to us, if we are to succeed in that which we have set out to do. That which we have been called to do. That which Horen and Harren and Owyn and Godfrey were called forth to do. I write these things to you, and know, these insights that I give you are not put plainly, nor described adequately. They are but glimpses, little glances at a whole truth known well to the both of us, written upon our hearts. But they should suffice you, by way of a serving of hope, by the wonder and the awe our Lord affords us in even knowing a sliver of that which He has planned, and set to be. Write, write write! Write, you call to me. Proclaim it, announce it, explain it! Show to them, to all of them, what I have done, what He has done, what we have seen, you call to me! But so daunting a task; and where to begin at it? With you, perhaps, with Serwa, Daughter of Malin, a hope that, for Malin's, there is a way, a future. That they are not forever condemned. Or, perhaps, with Raguel, who has been a herald; it is known, the Lord sends forth Angels, always, to herald the coming of prophets, and of the coming of His glory. Perhaps, there would be the start-- fore it was he who gave to us the cup, by which we shall one day pour fourth the Spirit upon the heads of you, and yours, and mine. The cup, then, I should write of, perhaps? The cup, so ancient, so old a charge, so steeped in mystery. Of Harren, who had wielded it, of Horen, who had by it done his worship, as it were in the tabernacle of the first days. Of Harren, who rejected it, who neglected it, who did as I had done, and done nothing at all, and said nothing, led nothing, guided nothing, inherited nothing, and permitted rot to be, where a Preserver was promised. There, I should write-- and I have done atleast, with you, what Harren had failed to do with all of us. I have drank. Then, if not Serwa, or Raguel, or the cup, something older still? What aulder could be than a thing from so near to the dawn time, the first days of our days, of the world? I should write, then, of the Flame, Him, the Tabernacle, the Holy Holy Holy, the Ruach HaKodesh, 'O King, the King of Kings, Shekhinah HaOlam. Him-- where it had begun, who had set it to be, who was behind each and every miracle, each and every word. He who was present, again, in the Tabernacle of the temple which had brought forth to us Raguel, and the cup, and this hope-again, his sanctum, and our charge. It need not be about the Kos, then, nor Raguel, nor you, nor who shall come, or any that has yet to be, but the journey, the Fire. It is Brandt I must put to the pen, and that day in the temple, when He had come down to Him, set a Vicar out for Himself, fought with that man. Struggled with him, wrestled with him, battled him; I had seen the wrinkling of his face, as I preached, as I told to them that THE PRESERVER WAS COMING, that he had to be, that God had promised him, that Siegmund were like Saul, an invader, a perverter, a deceiver, atleast, the Siegmund we had known, who was not a man, but the fable of a man, an icon of heresy. It was he who listened first, Brandt, where the rest had condemned, where the Malinites did not listen, where Horen turned his head and feigned deaf. He and I, on that day, were like Clement and Evaristus. Two tools, two blades, to staves, two arms of one mission, one master, one God. Vicars, shepherds, PRIESTS, we were, and prophets, and I had not before that time known that I should ever see one in the flesh. It was he, who, succumbing to the Spirit of the Lord, put forth that prophesy to us, which would take us into the depths of the wilderness, by way of rocky-mountains and cedar forests. It was he, who, in the Temple, restless, seeing that something was BROKEN, that SOMETHING was WRONG, had to DO, had to ACT, as I had called a hundred times-- but even I could do nothing. He took to the problem like a man made mad, a Mad One, shouting, would He want His Children to stand around idle, fools, and do nothing, while He..? It was he, then, who set the Flame. And upon the blade, we took it. Danzen- Arch-Lector. It was always his mission to tend to the Tabernacle. It was his heart sworn duty to tend to Him, wherever he had made his presence known, as Owyn had done. And, like Owyn, he took Him, gently, and placed him upon his blade, ethereal, smokeless, roaring, gentle, holy, ineffable, indescribable but that Man may throw a word at anything and hope it could stick, in his desperation to know anything at all. We walked the Path of Owyn, as Owynists had recited countless times before, since the day Owyn had done it himself. We lived his prophecy, direction by direction, word for word, and all was true, down to the very last. Fore but that it was spoken by a Human tongue, the Word was not of Human make, but God breathed, theopneustos. That man, who was a prophet, who spoke for the Spirit of God, who I have called Brandt Barclay, is today His Holiness Caius the First, and he is the Vicar of God, a prophet alive. He did not himself see what we had seen, where we had gone, where we were drawn. But, then, of course, he had prophesy to us that we would not, but that only I would know the resting, where He had bid us go. It was a stubborn Spirit. Uncanny, in that, it was native, it had felt native, it had felt that it was, but all the world seemed shout that it wasn't, seemed to reach out and fight it, smother it, evict it from where it had made itself incarnate, but had not the power to do it. Wherever the Light of the blade had touched, was set to order, and those little bits of land, of trees, of grass, of dirt beyond us seemed to brace itself to be judged, changed, set right, or burnt away. We had met no resistance on our pilgrimage. You and I have walked that path, some, together, Serwa, in our footsteps. You marked on that route a site that was holy-- that was about the half-way mark, when we had come to see the first of the cedar trees. Brandt had left us, when we neared exhaustion. He had duties at home, and I later found that his son, by the time that I had returned, had passed, and that his leaving had permitted him the time to rejoin his Kingdom in the wake of this. It was spoken by his own lips that he should not see the end, but he had set us on the path. We had reached the end of it. Jurkha, the Arch-Lector and I. The details of the journey, nor the prophecy, have I ever put greatly to the pen. But it was here that we had begun our work in earnest. I could claim that, for myself, it had begun long ago. But to tell a tale from who had begun it, I should have to begin at the time of Godfrey, and chronicle to now. I do not know that I could. What we had found upon that mountain, I could not begin to put to words. The things that I had seen-- the horror I had felt, no, the tragedy. It was pure clarity. So daunting a task, so great an ask it is, Serwa, to command a man to put to pen those things he knows that were not made for pens, nor words. Things that are felt, learnt, seen and heard, spoken of but never really truly verbalized. Ineffable things-- ineffable names. I had learnt a Name, then. I had it burnt into my mind. I had seen patterns, indescribable, but so perfect, so clean, and so right, so true, that the heart could not deny them. To see in every way how every thing had come to be, intertwined, dare I say interlinked, in every conceivable way, held together by a Will, insi-- To detail all that I had seen that day, felt, heard, learnt, and am still learning, I could not so easily do. And in that way, I am like the little Sorvian, stuck in his loop, in the processing of his thoughts, battling to comprehend a thing put to him by a thing orders of magnitude above him. The sort of dilemma begotten by the interaction between Creator and Created thing, bridging the gap of that irreconcilable difference between the two, in wisdom, in being, in understanding. When I do, I shan't write so silly as this, but I know that I shall, and that I must, in as much as I am the son of Horen, and called to do it. Because He had called me to do it, then, when He had showed me. I still will kvetch for the weight of it. A thing like this you do not so easily articulate. Better to sing, better to show, better to feel. It could not bear a moment longer to be with them, in that Temple, among those people. We had to bring it to the shelter of the wilderness, where none had gone before, and where all things were pure, and as they were supposed to be. And for a moment, I think, we had been in perfect, total grace. I remained there for many months. For over a year, I suspect, though the others had left on the day we had arrived, ill-equipped to remain in the middle of nowhere for so long. When I had returned, with me I brought Him, and set Him into the tabernacle of the Cathedral of Saint Arpad. When no longer I could battle for Him in this place, keep holy that nation which battled and wrestled with Him in every way one could conceive-- but honored Him and longed for Him-- I had moved Him again, to the Monastery of Santa Juli'el, where you had this past year encountered the Flames. Never shall I permit it to come to pass that, for the error of Man, He be ever disgraced. I know well that this task is by all accounts an impossible one, but I must, for Him I must, we must, for no other reason than that we are called to do it. And we shall. What Canonius had done, to defile a Holy Place-- to drag a thing dead into the House of Life, this was a crisis. One, for which, we had both dearly paid the price. Not while this Flame burns may we, who are the bearers of the Torch of Hope, ever permit, by our laziness, by the frailty of our bodies, this Presence ever to be defiled. To fail to act is to fail Him, we may not do it. And that it had been nearly done was crime enough, so, we paid the price, to keep it holy. Canonius knows the Law very well, he has himself made sacrifices for the Law, for love of his people. He took upon his own back the scorch of the whip, that was to be afforded Sister Grace. We took upon our bodies the Flame, made living torches of ourselves, to pay, the burn for it, to burn away the iniquity of it. He did not understand, could not understand. Nor could any of them. But we had made a great sacrifice, in that moment, in our duty to the Lord. We kept His House Holy, and we honored His Presence, and we paid the price. This, you must always be prepared to do. This, for this, I have made you Lector, thanks be to God, that you could in this endeavor aid me, split with me the burden of the burns of the sin and folly of Man. The Temple was rendered impure, and so, I had removed the Flame, for love of Him, and doused the tabernacle. Again I say, it is good that you should pilgrimage. May this journey be offered up to Him, that you be rendered pure, able, ready, in spirit and in body, to serve Him, to keep the Flame. These responsibilities, in so dark a world, we shall only come to see grow. What we take upon ourselves very willingly, in the spirit of love, for love of Him, for sacrifice to Him, is in the nature of our duty to carry out without prompt, without a question asked of us, without a command to do it. That is what keeps it at all burning. That is what keeps Him with us, and affords us the Grace to fuel that Flame, make it grow, make it roar. Seize, for the Master, for the King, His Kingdom which has for so long felt better off without Him. These responsibilities, I mean to say, shall only grow, grow more grave the more we hope to do. Love in Sacrifice. I pray this insight satisfies you, and I hope your journey is well. As for your task to me, I shall try. I shall try as always I have ever tried to declare such things. But I know, that, when you return, what I must bid you to do. I shall train you, and raise you up a proper Lector, a proper Priest, and put you in the robes of purity, and keep kosher you who my brothers know is not. Not, I say, for that they are wicked, but, simply, for that they are a flepir, and know not. But you listen, hear, and teach more clearly than the best among my brothers. For you, I have great hope. That you are, I have no doubt. We shall see to your ordination, soon enough. I shall detail to you this last great news. I have found another. Another of our Heavenly kindred, the servants of the Lord. Two for our age, and God willing, many more. More, and more, and more as the Crown is wreathed in Glory, all Glory that we may afford by our purity, by our faith, by our own love. And we grow nearer by the day to the Kingdom in our Presence. To the Preservation, and to the Reconciliation. To the Triumph of the Children of God, and the Pantokrator, their King, in a world-rebellious, over a Heaven at War. All for the Glory and Love of the King, O' King of Kings, 'O Melech, Abba, sweet Father! Pantokrator, King of the Universe, 'O God, of all things Great and Glorious! Preserve us, Your children of Spirit, deliver us, your promised people!

[!] The brothers-in-arms of the Friedrichian band leaving their farm in Lemonhill to fight against the Vale & Norland at “Grubnakh’s Charge” _________________________________________________________________________________________________ Table of Contents Chapter I - The Crimson Genesis Chapter II - The Holy Mission Chapter III - Creed Chapter IV - DEUS VULT _________________________________________________________________________________________________ CHAPTER I FROM SONS OF PAGANS, TO WARRIORS OF GOD The founding members of the Friedrichian band, including Hannes Steelguard, trace their roots back to the continent of Almaris. Their ancestors were soldiers of fortune in “The Red Company”, fighting all over the continent for whoever paid the most such as the Uruks, Rozanians, Sutica and later Savoy as a vassal. The Red Company and its successors made their mark on the history and continent before its fall to the Mori. The members of said Company were not men of Canon yet they were friendly and once Savoy collapsed they began worshiping a false idol who resided in a lake. The successors of the company tried to keep itself afloat yet struggled, wandering from realm to realm in hopes for a home until the continent fell. Many things have changed since yet some things remain the same. The descendants of the Red Company now fight under the name of the Friedrichian Band, named after the father of Hannes Steelguard, as they pursue their martial lifestyle like their ancestors but no longer for personal gain or glory but for the glory of the divine. The founding members of the band were raised within canondom and were subjected to the TRUE FAITH and now worship it with zeal and are ready to defend it with their lives. Abiding by the CANON LAW and the word of the exalted and GOD. Regarding the band, it is not a holy order that is patronized by the HOLY MOTHER CHURCH nor a state but rather it is a knightly order of zealous canonists who wish to defend and fight for their faith. They of course gladly work closely and try to keep good relations with other holy orders of the church to achieve common goals alongside with the HOLY MOTHER CHURCH, yet their methods may differ in some areas. _________________________________________________________________________________________________ CHAPTER II TO BE CANONDOM’S SHIELD, TO BE ITS SPEAR Just as the Exalted Owyn, who went and lived in the den of his enemies to free the faithful and then went to Edel on a lone crusade in penance of the kinslaying of his uncle, so does the Friedrichian Band. They believe in taking after Owyn and living by his example. They believe that instead of waiting for evil to turn good or show itself, it must be sought after, unearthed and purged before it does any harm to the greater world. That is why in the year of 1941 the band called for the faithful to take action against the priest killings in Lurin. That is why they ride out to fight those who make themselves enemies of the HOLY LIGHT OF GOD like they did in 1944 when they rode out to slay Norlanders and wood elves alongside the Uruks. They believe in safeguarding the faith and ensuring the moral wellbeing and safety of those that belong to GOD’s flock, finding themselves offering humanitarian aid whenever they can or when the need rises. Their mission is of such importance that they are ready to lay down their lives for it, serving on the frontlines against evil with honor and prowess. They are protectors, crusaders fighting evil and the pagan in the name of GOD. _________________________________________________________________________________________________ CHAPTER III UPHOLD GOD’S GLORY IN ALL YOUR PARTAKINGS The comrades of the Friedrichian band uphold a creed. The fundamental belief of this creed is to undertake everything with the goal of upholding the WORD and GLORY OF GOD. From accepting a challenge of combat to doing mundane tasks. To living according to the scrolls and the examples of the Exalted. There is though a more solid code of conduct which they abide by. Their actions are based off of this most of the time: I. Knight, you are a warrior serving the GLORY OF GOD with Honour and Loyalty II. Each Knight is your brothers-in-arms whatever his nationality, race or culture may be. You show him the same solidarity that links a family together for we all belong to the family of CANON. III. Respect for GOD and traditions, devotion to GOD, discipline and comradery are your strengths, courage and loyalty are your virtues. IV. You are a warrior of GOD. Show this through your always dignified yet modest behavior and through your diligence. V. The mission is sacred, you carry it out until the end and, if necessary in the field, at the risk of your own life. VI. In combat, act with righteous passion for our LORD GOD, and never abandon your dead, your wounded, or your arms. VII. At all times speak the truth. Only the great deceiver IBLEES and DARKSPAWN deal in lies. VIII. To keep faith. IX. Never turn your back on an equal or inferior foe. You are the sword of GOD and you shall cleanse the mortal plain of SIN & VERMIN. X. Protect the weak and defenseless of CANONDOM. Be their shield and spear by seeking out evil and purging it. _________________________________________________________________________________________________ CHAPTER IV GOD WILLS IT Those that wish for more knowledge of our band, for those that wish to fight for OUR LORD GOD’S WILL, to the forces of evil; you may find us in Lemonhill. _________________________________________________________________________________________________ ✠ AVE HOREN, AVE OWYN, AVE GODFREY ✠

"i Aerlinndath" The Lord's Choir 🟎‡🟎 HARK! Ye faithful of Aevos, The Bastion Temple of Saint King Caius and his Disciples of Laughter and Joy is pleased to announce the formation of the Numendil Children’s Choir, hereby dubbed the Lord’s Choir and the Aran Aerlinndath. This is an open opportunity for all faithful youths of Aevos to intertwine your future as a layman with spreading beauty and song to the world, irrelevant of race, culture, or political affiliation. We seek to create a safe space where the future of the faith may grow their talents among like minded compatriots. Our Vision: The Lord’s Choir aspires to be a beacon of musical excellence, enriching the cultural fabric of our communities and beyond. Through the power of music, we seek to inspire hearts young and old with the fervor of the Lord God while likewise instilling a love for the arts in our children.

OWYNISM or the Owynist Rite of Canonism Transcribed by Lector Dante de Denesle Issued by his Grace, Bishop Guy de Soissons CONTENT Introduction Dogma Lexicon Core Owynist Beliefs On Multiculturalism On Magicks On Heresy On Heathens On Sexuality and Pleasure On Salvation On Civic Duty Important Rituals Baptism Mass Confession Marriage Cremation Litanies SECTION I: INTRODUCTION It has been nearly two millennia since the creation of our realm. It has been nineteen centuries since Horen and his beloved Juli'el bore Humanity from their love. Above, GOD sits on His ethereal throne, surrounded by His most faithful. HE is the master of infinite souls, by virtue of His incomprehensible being. He is omnipotent, He is omniscient. There is not a single being in this realm which can elude His being. And yet, our world is not paradise. It has been tainted with iniquity and the evils which Iblees wrought. The Deceiver’s tendrils corrupt the unassuming and are heralded by his minions. The great period of sin, foretold in the Vision of Portent, inexhaustibly draws near. And yet, Mankind does not shudder. Mankind does not retreat. Mankind does not blink. For greatest among His soldiers are the Owynists, and they shall not sit idle as GOD’s World is made venal. SECTION II: DOGMA Owynism through the millennium has taken the form of many similar yet opposing ideologies. Some ascribe the teachings of the Second Prophet to a burning desire for honesty and justice; others believe it more effective and more holy to engage in a glorious crusade against the iniquitous. Those who perceive themselves as enlightened have claimed that Owynism is a barbaric, outdated philosophy which holds no place in a contemporary setting. Crusaders retort, claiming that their opposition lost the fire which burns in the souls of men in favor of a life of negligence towards sin. Both schools of thought bear their own virtues and, undoubtedly, they possess their fair share of misinterpretations. The Owynists of today derive their philosophy not from the legends of the White Rose nor the Order of Saint Lucien. Instead, they have acquired their beliefs through the study of Owyn’s own actions, and they seek to mantle his deeds so that their soul might be saved from damnation. It was Owyn who, at the command of GOD, slept in the den of his enemies so that he might protect the virtuous among the Harrenites from their disgraced master. Surrounded by sinners, Owyn authored the Scroll of Spirit which admonished the unvirtuous actions of the descendants and his fellow men. Owyn, upon the seventh year of his servitude, demanded that the pure be liberated from their enslavement so that he might lead them on crusade to reclaim the greatest city of Edel. The Court of Harren refused Owyn’s demands and were met by the Holy Light of GOD when Owyn drew his fiery blade. Its divine aura brandished, the Harrenites were forced to bend the knee in both terror and awe. And yet, Owyn was a man and was prone to sin. He struck his repentant Uncle down in wrath, and GOD became furious, for he had spilt the blood of his kin. And so Owyn sought redemption; he crusaded alone in the fallen city of Edel, where for seven days he slew every last servant of Iblees, and GOD witnessed his penance. Owyn was made the light which shone upon the darkness of the world once again, and was welcomed to the Sixth Sky. Owynists believe that it is of the utmost importance to live as virtuously as Owyn. To achieve this, Owynists willfully go to the lands of the profane and shall offer safeguard to those who are virtuous. Owynists shall spread the Epistles so nobly written within the Scroll of Spirit in order to admonish those who have strayed from GOD’s light. Owynists will crusade, and they will seek to eradicate the servants of Iblees, for the sons of Owyn believe there is no greater proclamation of faith than to lay down their life to save the soul of Mankind. Until the dawn of Paradise, Owynists shall not be lax in their efforts to curb the schemes of the impure, for to lay in wait for the Deceiver’s return is to welcome him. SECTION III: LEXICON Lector noun (plural Lectors). 1. a broad term used by Owynists to describe their doctrinal preachers, equivalent to monk or priest. 2. a zealous soldier, enlightened by Owyn’s wisdom, who strives to inspire those around them in their never-ending quest to uproot evil and defend the virtuous. Pyre noun (plural Pyres). 1. a pit designed for the ignition and containment of varying amounts of flame. 2. an Owynist ritualistic symbol designed to mimic the divine flame of Owyn’s sword, used primarily in cremation, baptism and as decoration in Owynist temples. Litany noun (plural Litanies). 1. a series of petitions usually recited by lectors or clergy members which have the desired effect of increasing the religious fervor of those in attendance. 2. a zealous chant or rhyme spoken before the undertaking of an enterprise, be it war or labor. “Verily, brothers, gather and we shall recite litany to our comrades!” The White Flame noun. 1. the term used by Owynists to describe GOD’s divine essence and presence in the world; a reference to the blinding light emitted by Owyn’s blade which wrought terror into the heart of sinners. 2. A metaphor adopted by Owynists to prescribe a tangible model of their spirit. “The White Flame burns furiously in my being.” The Sword/Blade noun. 1. a metaphor adopted by Owynists to describe their righteous militant actions against the forces of iniquity. “They shall see The Sword fell upon them this day!” The Reaffirmation noun. 1. the ritual wherein an Owynist aspirant undertakes the Path of Owyn so that they might be baptised a second time. The Path of Owyn noun. 1. a seven day period of fasting and penance undertaken by Owynists with each day having its own specific ritual mimicking a stage in the Exalted Owyn’s life. SECTION IV: CORE OWYNIST BELIEFS On Multiculturalism It is a misconception that Owynists despise the other descendant races on the basis of wrath. In reality, Owynists maintain a historical feeling of disgust and hold a desire to purge aimed at foreign tribes who have willfully turned their back upon GOD. Referenced from the Scroll of Spirit, the Epistles serve as the main basis for the Owynist critique of the mixing cultures. In the Epistle to the Jorenites, Owyn admonishes his fellow humans for tolerating and adopting the customs of inferior faiths; it is believed that it results in an innovation in faith which causes mankind to stray from GOD’s Virtue. Owynists maintain a stigma against Human governments who turn a blind eye to foreign faiths and unvirtuous customs within their land. This Epistle is the primary source of xenophobia within Owynist belief; it forewarns the deception of the faithless. In the Epistle to the Elves, Owyn admonishes the descendants of Malin for worshipping worldly entities, be they Beast or Aengul. He reminds the Elves that it was GOD who ushered life into which they worshipped. As the centuries have shown, virtuous elves are the exception rather than the norm. Most elves maintain their heathen faiths or choose to remain atheistic; they also desecrate GOD’s Virtue through their tendency to act in incomprehensibly lustful ways. This decay in morality cannot be tolerated, and thus Owynists find those men who lay with the tribe of Malin as having violated their covenant with GOD. In the Epistle to the Orks, Owyn admonishes the sons of Krug for seeking power through their bloodlust instead of through their faith. The Uruks, however, suffer from the affliction of low intelligence and tend to lack comprehension in Owyn’s words. Orks tend to regress into their animalistic state and continue their belief in evil spirits. Through the centuries, Orcs have also acted as bloodthirsty raiders and murderers who sought to pillage Human lands. This has put Owynists at odds with the Uruks many a time due to their belief in defending the virtuous. Thus, the Owynist is suspicious of the Uruk for he knows their ignorance and wrath is likely to bring destruction to GOD’s faithful. This said, it is foretold that Owyn and Krug would strike down Iblees together; the Owynist remains optimistic towards their potential brotherhood with Uruk-kind. In the Epistle to the Dwarves, Owyn admonishes the stouts of Urguan for believing that GOD could be divided into lesser entities, and that worshipping false idols had led them astray and made their peoples vulnerable to Iblees. Yet, despite this lapse in faith, Dwarves have managed to live relatively morally within their mountain mega-structures. Dwed prefer to dwell within the confines of their mighty walls than polluting Humanity with their false beliefs. As a result, Owynists find little reason to be suspicious of the Dwarven traveller since their intentions are usually related to commerce rather than to sermonize their heresies. Owynists, however, will not hesitate to draw their blades should a Dwarf act antagonistically or insult their Faith. On Magicks Magic derived from any source contrary to GOD is an affront to Him. In the Epistle to the Magi, Owyn admonishes those who practiced the dark arts through the assertion that they sought to become equal to GOD by increasing their own power and, in consequence, the Deceiver’s. Owynists believe that those who dabble with the void are inherently prone to evil. The Scroll of Gospel clearly states that the Void was the realm furthest from GOD and that it was the tool which facilitated Iblees’ corruption. Thus, the concept of merging of both the thirst for power and the usage of the void mimics the unholy betrayal enacted by the Deceiver when she sought to dethrone GOD. Should these magi not repent and out themselves as a threat, voidal mages are usually considered to be purge on sight. In contrast, Aengul magicks are considered taboo by virtue of their acquisition. It is well noted within the Church of Canon that the source of “Deity” magic derives from the worship of Aenguls and other false prophets. As was stated in the aforementioned Epistles, GOD cannot be divided and that which He has created is inferior to Him and is thus undeserving of worship. Therefore, although those magi who use deity magic may hold noble intentions, it is believed that they must repent for falling victim to heresy and defying GOD’s Virtue if they must pay reverence. On Heresy Heresy is an injury to GOD because it implies that an individual understands the tenets and beliefs of the Holy Scrolls and then, out of pride, willingly chose to turn their back on Him. Heresy is most usually attributed to the humans who oppose the Canon and engage in perverse beliefs which undermine GOD. Major examples of heresy include the worship of Aenguls or Daemons, Atheism, or service to the Deceiver and his minions. In the Scroll of Spirit and the Scroll of Gospel, Owyn himself implored the return of heretics into GOD’s light should they offer their repentance. As a result, although Owynists might find it absolutely necessary to purge a heretical entity from this world, it is likely that they will show mercy to the truly repentant sinner should they not be an abomination or necrotic. On Heathens Heathenry is perhaps the most widespread problem which Owynists seek to rectify. Seemingly all non-human descendants and beastfolk are either unaware or are uninterested in learning the wisdom which GOD imparted upon Horen and his sons. It is not expected, however, that those other tribes would be interested in accepting this boon of knowledge as their own wretched curse was alleviated in a manner befitting their race. Owynists believe that there are both virtuous and malicious heathens. Virtuous heathens are those who live virtuously with the values GOD set forth to mankind but are misguided in their doctrinal understanding. Malicious heathens are those who deem their barbaric faiths as being superior and are those who seek to tempt men of Virtue into doubting GOD; these are the types of heathen who are most usually cleansed with steel and flame for their words and ideas seek to corrupt. Thus, Owynists believe that it is their duty to adopt the role of missionary to attempt and convert heathens so that they might not fall to the temptations of devilry and the worship of false idols. On Sexuality and Pleasure Though Owynists ascribe most of their rituals and actions to that of the Exalted Owyn, the more zealous variant adopts a lifestyle derived from the teachings of all prophets, particularly from the Scroll of Virtue. It is frowned upon to act in a promiscuous manner, including flirtation, as it seeks to undermine the Canticle of Temperance with regard to premarital coitus. It is believed that those who engage in such brazen sexual activities usually do so out of a lack of self control or other malicious reasoning; thus, Owynists will commonly prescribe non-lethal forms of punishment to harlots and lechers. It is also encouraged that one consumes meal in quantities only required for survival as it prevents waste and the fall to gluttony. Drunkards and those who partake in the consumption of narcotics are also frowned upon as they seek to use substance to gain hollow pleasure instead of devoting their life to diligent labors and the Lord. To an Owynist, order is the greatest weapon against the forces of iniquity, and thus, those who cannot maintain self-discipline are perceived as being liable to the downfall of everyone around them. On Salvation Understanding the admonishment given unto Godfrey by GOD almighty, Owynists do not claim themselves to be perfect men. Owynists instead acknowledge that they are deeply flawed beings who are prone to sin the same as any other - primarily wrath. The Owynist, however, believes that salvation is granted through the living of a virtuous life and that a righteous path to return to GOD’s embrace is to crusade against evil. Owynists will attempt to use their zeal in positive means to spread as much virtue to their communities before they perish, so that they might find solace in the good deeds they performed in life so that they may rest in paradise. On Civic Duty Civic duty is the willful service to one’s community in a positive and constructive manner. Mantling Owyn in his service to his uncles, Owynists believe that they must do everything in their power to aid the local faithful and protect them from the injustice of governments and the corruption of outsiders. Owynists, as a result, will oftentimes preach in hopes of inspiring those around them to remain true to the tenets of Virtue and will publicly protest acts and ideals they deem immoral. In honor of the Canticle of Diligence, Owynists also believe that they must act as role models for their fellow citizens by embarking on difficult yet productive labors; they will seek to complete their work in a careful and meticulous manner as a testament to their devotion. It is noted, however, that Owynists maintain a respect for local authority and its laws provided that the faith is not slandered. SECTION V: IMPORTANT RITUALS Baptism Baptism, for an Owynist, occurs twice in one’s lifetime. At birth, men and women are expected to receive the holy blessing of GOD and be made Canonist so that they may be anointed with the wisdom of GOD’s word and become one of HIS faithful. An Owynist, however, will undertake a second baptism, or the “reaffirmation” when they are of age, or when first adopting the tenets of Owynism, so that they might reaffirm their zeal to the world. Owynists do not think any less of those who do not undertake the reaffirmation as it is a personal endeavour rather than a dogmatic one. The process of the reaffirmation takes the metaphor of a baptism by fire to a literal degree. It is expected that those who wish to partake in the ritual fast for seven saint’s days and partake in the “Path of Owyn”. Upon the First Day, an aspirant shall undertake pilgrimage to all known public temples of the world and offer prayer within each and every single one, symbolizing Owyn’s escape from Edel to the Grotto of Gamesh. Upon the Second Day, an aspirant shall stoke the flames of Owynist pyres for a period of several hours so that they might understand the discomfort Owyn felt when commanded to serve the man who betrayed his uncle. Upon the Third Day, an aspirant shall recite the admonishments set forth in the Scroll of Spirit to a Lector so that they might understand the wisdom transcribed by Owyn. Upon the Fourth Day, an aspirant shall confess their sins wholeheartedly to an ordained cleric as an act of humbling, for an Owynist knows they are not perfect and will always, in some capacity, require reconciliation with the faith. This mimic’s Owyn’s realization that he had committed the sin of slaying his kin, and how he sought GOD’s forgiveness. Upon the Fifth Day, an aspirant shall embark on a quest of penance prescribed by the aforementioned ordained cleric. Though the actual task of penance differs for all aspirants, it is expected that regardless of the expectations that the aspirant should meet them with fervor and diligence. This symbolizes Owyn’s crusade. Upon the Sixth Day, an aspirant shall reconcile with the ordained cleric and confess once more to any sins that they may have committed in their quest of penance. When completed, the aspirant shall seek total and complete isolation until the time of the final ritual. Upon the Seventh Day, an aspirant shall crawl hands and knees through the aisle of an Owynist temple, surrounded on either side by flame, until they kneel before an altar of GOD. There, they shall be baptised by a Lector, and entrusted with the responsibilities and values of an Owynist. They will even be offered a chance to adopt a new name befitting the faithful. It is at this time the aspirant and their comrades celebrate, for they have suffered and emerged a new man. Mass Scheduled mass is a rare occurrence in Owynism as Lectors are expected to be active and inspiring members of the community. It is believed that GOD’s temples are sacred places of prayer, contemplation and dialectics; thus, they are used primarily for ritualistic purposes. Mass instead is conducted outside, in public, so that it might set ablaze latent fervor held within the souls of working men and women. After all, sermon is oftentimes needed in the most dark and decrepit corners of our realm, and the righteous are afforded no comfort in heathen temples. Owynist temples will also often lack pews as it is believed that one should not sit nor kneel as such an honor is given only to GOD while in prayer. It is advocated that the faith become an active, daily force in the lives of GOD’s chosen. Confession Confession for Owynists is not held in private booths. Owynists believe that if one is truly sorry for their sins, that it is best to open your heart to GOD and expel the fear of judgement by one’s peers. Courage to admit one's faults out loud and in public is considered a virtue to the Owynist as it displays one's genuine desire to repent and show their peers that they wish to do better. Lectors, however, do not presume to be the judge of GOD’s mercy, and thus they believe it prudent to impart wisdom on the confessor instead so that they might take an active role in their own redemption. Marriage Marriage is conducted in a manner similar to typical Canonist tradition albeit with minor cultural differences. Owynists, in particular, will set ablaze pyres along the side aisles of the Cathedral to symbolize the fire of GOD and the righteousness of the proposed holy union. Scented oils are lit at both the narthex and the apse, and those in attendance shall be chauffeured to their places of standing. The Groom shall enter first, adorned with the cloak of his family and will be followed by the Bride adorned with her own. The presiding Priest will offer a prayer and enable Bride and Groom to exchange vows. After this, they shall exchange cloaks and have their hands bound together to symbolize their newfound union before GOD. Kissing in these ceremonies is frowned upon as it seeks to publicize promiscuous behavior; such acts are for the private domain of men and not a temple of GOD. Cremation Cremation is perhaps the most important Owynist ritual in which one can partake. Should any being of any relation to GOD perish, Owynists will seek to provide blessings unto the corpse and set it ablaze. It is believed wholeheartedly that Cremation is a necessary act to safeguard the faithful. The Scroll of Auspice warns of the Era of Strife and the legions of undead which the Deceiver will raise. Owynists deem it essential to turn flesh into ash so that necromancers and beings of great malice cannot resurrect cadavers for their own evil purposes. For the virtuous, it is encouraged that one’s ashes be placed within an urn so that their remains might be honored by their families and not scattered by wind. SECTION VI: POPULAR LITANIES Litany of Intercession Crush your foes, holy Owyn, As you did when you led to people And smote them from skull to greaves! Take pity upon me, wretched and lost as I am And rescue your faithful servant. Litany of the Zealous Convert To the darkness I bring fire. To the ignorant I bring faith. Those who welcome these gifts may live, But I will visit naught but death and eternal damnation on those who refuse them. Litany of Damnation I am the hammer I am the sword in HIS hand, I am the point of HIS spear, I am the gauntlet about HIS fist, I am the bane of HIS foes and the woes of the treacherous, I am the end! This is oblivion! Litany of Salvation Lost in darkness, I long to see your light. Remember your covenant, mighty GOD, with the peoples of your son Horen - that the sun might not set upon us while we hold you in our hearts. Litany of Strength I am a man, Prone to weakness, But I am a warrior of GOD, Where weakness is death, I wish crush my weakness, With the weight of my pride. Litany of War GOD almighty, bestow upon me Your righteous fury and Your furious strength. Let me become the storm that strikes the enemy from Your sight. Litany of Diligence To my labors I keep focus. To my trials I persevere. I embrace the enterprise I have begun, And shall see that it is done right in YOUR name.

ON FLAMENISM, OWYNISM & LUCIENISM By, Father Raymond Adhemar de Bar, FSSCT ‘Transfiguration of Peter’ “God’s Law is simple: keep my Flame and scatter the Deceiver’s darkness.” - Lections of Ex. Owyn Prophet Owyn, son of Godwin, pray for me. May God’s Will be done. Know, dear reader, that my hands are calloused hands and my mind is not a Virosi’s mind, I am but a mere brother of the Reformative Monastery in Ulmsbottom. My work is not a scholar’s work but one of a poor brother who toils to aid his fellow Man. Therefore expect neither lyrical prose nor masterful poetry. I am moved by holy providence to write upon a topic that is often misinterpreted even by my brother priests and the public at large. It is not uncommon to hear, see and read polemics targeted against those who might call themselves Flamenist, particularly my Owynist and Lucienist brethren. Lily-livered appeasers and cowardly clerics will often decry our strictness and discipline, “Oh what of the pagan! What of the gentile!” they cry, worried that some imagined gentile might be offended by God’s truth. Hear here and now, oh brethren of mine: the pagan cares not if you preach tolerance and falsehoods, but Iblees will gladly devour your soul! Heed my word, then brothers of mine, read and enlighten your hallowed minds, for the Flamen path is not one of brutality and war, but rather one of diligence, discipline and mortification. I will endeavour to educate my brethren in the ways of Owynism and Lucienism, their history, teachings and disciplines, so that we might not see any more lies being spoken of us by our very own. Then, my dear reader, you may ask yourself: ‘you have spoken of Owynism and Lucienism and Flamenism, what then do you mean?’ In truth, there is little difference. Flamenism, at its core is the worshipful reverence and following of the Exalted Owyn’s example. The great prophet’s journey on this word can be summarized thusly: be pure, vanquish darkness, worship God. What does it mean then, to be pure? Quite simply, it is to follow God’s Law as given to Exalted Horen. What does it mean then, to vanquish darkness? Quite simply, it is to persecute sin, be it internal or external. What does it mean then, to worship God? Quite simply, it is to pray, fast and give right reverence to He-Who-Is according to the prescripts of Owyn’s Church. Flamenism is active, never passive. Flamenism prioritizes action over words. That, dear reader, are the trappings of Flamenism, and all who practice it may be rightly called Flamenists. Then, both Owynism and Lucienism can be rightly called Flamenist sects. The very basis of their ideals are rooted in the main three aspects of Flamenism. What then be their differences? I will at first detail their communalities: Right Belief Both sects hold God to be One and accept His Prophets. Lay Preaching Both sects hold to the primacy of the Believer. Sanctity of Marriage Both sects hold to the saintliness of the married state and it’s gendered roles. Martial Reverence Both sects hold to the high ideals of Just War. Human Purity Both sects hold to the belief that Mankind are God’s chosen people, decrying miscegenation. Regular Worship Both sects hold to the convening of regular ablutions and religious liturgies. These are the aspects held in common by both Owynists and Lucienists. In certain cases particular beliefs take on a larger emphasis; for example, in the Westerlands, Owynist clergy, known as the ‘Lectors’ were overwhelmingly laymen, while Savoyard Owynists in the Blackwald held to a more collegial clericalist position. So while all the aforementioned beliefs are the pillars of both Owynism and Lucienism certain aspects may take on greater or lesser emphasis depending on the needs and customs of the believers. Now, Owynism and Lucienism are not synonymous. There are very distinct differences between the two sects, likely owed to the fact of their differing history. Owynists were mostly of Kaedreni extraction, being loyal to the Chivays, while Lucienists, being members of a Holy Order, favoured the pre-eminence of the Pontiff over any lay-ruler. That is why the main difference betwixt these two sects of Owyn are rooted in ecclesial polity and not dogma. Caesaropapism The Owynist belief that God’s anointed ruler is supreme over the High Pontiff. Pontifical Infallibility & Authority The Lucienist principle that the High Pontiff is God’s chief priest and therefore above secular power. These are the two main points of contention. With the rise of the Chivays to imperial purple, and the end of the cursed Darfeyist Pontificate Caesaropapism rose to prominence. Spearheaded by Basil of Sabris and Simon of Khazav, their ‘Reformed Communion’ instanted Caesaropapism into official doctrine, making the reigning Chivays ‘Vicergents’ of the Church. Caesaropapism, however, proved to be a great failure. The Church stagnated and the Chivays proved themselves incapable of governing both secular and religious affairs. After the end of the Chivay regime and the rise of Canonism in 1471, the Lucienist polity had its chance at pre-eminence within the ecclesial regime. However, the Lucienists in Aesterwald quickly came into conflict with the High Pontiff due to his Raevir heritage, rejecting, in part, both his Infallibility and Authority. This was the first nail. The second came with the Second Diet of Metz in 1534, wherein the Church, under Johannian duress, renounced Pontifical Infallibility. This is to say that both divergent views have failed. Time and time again secular rulers have shown themselves incapable of tackling both divine and profane government. Pontiffs who declare themselves to be the Voice of God on Terra often prove themselves to be madmen, like Daniel III of cursed memory. Today, by God’s providence, both Flamenist branches do not concern themselves with petty questions of government. They exalt their fellow Man in God’s light, through the Prophets, keeping to the flaming covenant of Owyn. This unity is nothing short of the Lord’s divine plan. History has shown us to be petty creatures, capable of squabbling even when more unites us than divides us. Therefore let us cry out: DEUS misericordia est! This, dearest reader, has been the short compendium on Flamenism and the brother sects of Owynism and Lucienism. Their pillars tell us more about the nature of Flamenism. Often we are decried as radicals and zealots. Know that we are nothing if not poor sinners, attempting to craft ourselves in the image of our Prophet. Sometimes we are called to just war, yes, sometimes we are called to purge those who offend God, just as Owyn had, but the core of Flamenist doctrine is not to persecute the wicked, but to persecute our own sin, first and foremost. This is the first law of Flamenism: hate sin! Exhortation: Now I speak to my Flamenist brethren. I look out at the world, through the small window in my cell in Ulmsbottom. The tranquility of the Reformative Monastery is a true shield against the tribulations of the outside world. Prisoners find peace here within these walls, making their penance with God, and I, a free man, find solace in my fellow man within here, aiding the dredges of society to find salvation. Yet, word reaches me every often, when the whaling ships pass by this quiet isle, trading not only in materials but also in gossip. I hear of degenerates, harlots, troublesome priests. Most troublesome news, such as a noble-woman practicing coitus publically and worrisome pontifical elections. This is what spurred me to action, this is why I pen this short essay now. What is needed most is a revival of the Flamenist ideals. What does a man gain by preaching tolerance to libertines? What does a man gain by preaching freedom in sin? Truly, humanity, God’s chosen people, need not a carrot, but a stick. Therefore I beseech you brethren, be you cleric or lay, follow in the steps of the Prophet, follow in the steps of his disciples also: Saints Thomas, Peter, Lucien, Adrian, Michael. My second request, brothers and sisters, is a simple request: unity. Now, more than ever, is no time to bicker and argue, much less amongst the clerics. The Church is the rudder of humanity, how is Man to benefit spiritually when many wish to captain the barque of salvation? Likewise, as Flamenist, it is our duty to bring an united front against the ravages of Iblees. The Archdaemon will wish to sow dissent amongst our ranks, just as he did with Exalted Horen when he sent Saul to our forefather’s camp. Beware, brothers! Beware of the Sauls amongst us! Drive them out and stand a united front against the sins of the age. Fire keep you all. Father Raymond Adhemar, FSSCT