@TheDuncanMorgan Speaking of finishing the RP, I myself am partial to the ending where we all end up dead. But more to the point, I should be able to get my post up next week, but I just had one question regarding time in this RP. My future posts are hinging on events which would realistically take several months to get started. So should I just ignore the time issue?
@Sundered Echo Would you mind if I did a short collab (it would not take up the whole post) with you? I'd like Lycaon and Lanaya to finally meet.
So for my next post I'll have my commissioned brigade gathered up and sent to Uzgob, since that's where the war is at the moment. Lycaon will try to meet with Lanaya and apologize on behalf of the Church. Meanwhile, Johannia's splinter faction will try to win over the nobles, though I don't know if any notable noble houses will be attracted to it.
In all her years Johannia had faithfully served the church, and had served the gods with dutifulness and piety. Yet in all the years of her life, whenever she looked up at the Church above, with its bishops and High Priests and Grand Clerics, she saw nothing but shame and disappointment. Nay, such words were not strong enough to describe what she had seen when she looked into the so-called holy Church. She had always dedicated herself to piety and contemplation of the divine, but when she looked up to the divine seat for inspiration, she only ever saw voluptuaries there. This Johannia found to be quite a shame. It was so much of a shame that Johannia could no longer allow it to go continuing on without a challenge or objection from anyone. And so this was what brought Johannia away from her university study, where she was most comfortable, and brought her into the streets among the people. She disliked being in public, but she took comfort in the fact that it was here, and nowhere else, that genuine piety lay. So she now stood up a tall white platform, walking up the dirtied white steps, in her flowing robe of blue and white, and began to preach, for this was where preachers came. She was not one of the great preachers of her day, but she knew she could express the ideas that was needed in this age better than any other.
“We have come here not to engage in the lascivious and shameful inequities which all men and women city must, in their burden, be forced to witness in any and all days. Indeed, that is not what we are here to witness, but rather we are here to witness in the spirit of God1 that innate goodness which all know to be within us, and through knowledge to bring it out. So, O people, in order for that ineffable but most desirous thing called the Good to be brought out into us we must dedicate ourselves to virtue, that most exalted of words. And so to follow virtue we must follow the great example of the saints, the prophets, and the mightiest of all, the great gods. So follow the advice and the example of Saint Elenor2, Saint Zedaiya3, Saint Augur4, Saint Zacarias5, and all the great men who the gods have smiled upon and have gifted with the ecstasies of Providence.
“Such is the greatness and glories of the Church gifted to man by the God. We are to follow the example of the Church, which follows the example of Those Who Lead Man. Yet there is one Church of the sheep – of those who in service to goodness and virtue follow the true ways – and another Church of the goats – of those who are reprobates. Those who follow the virtues are of the sheep, and shall be rewarded in the hereafter, and those who are of the goat shall be retained in this world in a vicious cycle, returning again and again to this sinful and painful world until they have become sheep. On Earth we see but one Church, for in truth we all hide our wrongdoings from the world in the guise of being good men, but when we stand before the Three Judges the good shall be separated from the bad, as is written by Saint Augur, who says, ‘And verily there are two classes who the Three Judges shall cast their eyes on, and one shall receive the fruit, and another the fire.’
“Yet if indeed there is any such a way of coming to know who are the reprobates among us, then that way shall be looking deep into the actions of these men and women, ones who call themselves holy and just and virtuous, and see whether their words speak true to the actions we know them to commit, or whether their deeds reveal them to be vicious and licentious souls who ought to be reviled. If it is true that their souls are base and that of reprobates, then we ought not to praise and follow them, but to turn away from them, chide them with firm tongues and hot irons alike, and run them out of our churches and into the jailhouse. One must not say that the Church is synonymous with the Grand Cleric, or the Bishops, for, as the prophet Galaius6 said, ‘Heed not the inane voices of the priests who harbor the heart of the sinner.’ For if they were they would not fallen so, for, as Saint Elenor sung, ‘Follow the Church ever incorruptible,’ and what is incorruptible cannot be corrupted, and cannot fall into sin. But indeed we have seen the Bishops and the Grand Clerics and High Priests above fall into sin, for it is in the knowledge of the many that they commit simony, usury, engage in debaucheries too numerous naming, and prefer gold and silver to the gods and to piety. There are three definitions to this word, church. When the faithful gather, that is a church. That great body whom all consider themselves a member of, whom both sheep and goats are shaded by in times of distress, that is a Church, and it is a Church much in need of a cleansing, and there is a third Church, the Church of all virtuous believers, and it ought to be the goal of all to make the second and third definition as close as can be on this earth.”
And the sermon continued, and as it continued more and more flocked to her. They were not attracted, like they were by other preachers, or by Lycaon, by the elegance and luster of her phrasing or of the power of her voice, for which Johannia said. Rather, what attracted them were the words themselves, or rather, it was their meaning. How long had it been since that supposedly Holy Church had led them astray, had committed unholy and lascivious deeds behind closed doors while they preached of purity of both body and soul, and had cared for nothing but the accumulation of gold and riches? None could remember truly a day when they could say with full honesty that everything was alright in the Church, save for when they were young, childlike, and naïve. So to see a preacher speaking out against corruption was attractive indeed.
1. God here is not meant here in the strictly monotheist sense. Rather, it is signifying the general notion of deity and divineness. Nonetheless, such a term does, in the eyes of the Church, imply an uncomfortable tendency towards monotheism.
2. Patron saint of poets, passive virtue, and riddles. She wrote a philosophical work which was filled with difficult, riddle-like aphorisms which allowed varying interpretation. Her religious significance, however, depends on her virtuous life and her outspokenness in favor of the religion, as well as her role in getting the worship of Giphine, Hizreus, and Hystix condemned.
3. The Patron saint of writers, archivists, and librarians. He is the main theologian of the Church, having written numerous tracts, letters, and polemics on the subject. Additionally, he was an ascetic.
4. Patron saints of the persecuted and the poor. He is an important prophet, having written four holy books, which were somewhat vague in the exactness of their content, forcing extensive exegesis.
5. Patron saint of warriors, priests, active virtue, and justice. He was both a wonderworker and hero, who not only slew great monsters with his sword and his strength, but also resurrected the dead and made fire rain from the sky.
6. Semi-legendary prophet, mystic, and saint who has attributed to him 12 speeches, 33 hymns, and 25 poems, widely respected among the faithful as a man chosen by the gods to instruct mankind in theology and morality. He was said to often be in a state of religious ecstasy.
Lycaon was finally at home for the day, at his estate, but that did mean that he was allowed to take a break. Though he was sitting comfortably on a wooden chair cushioned with silk purple cushion, he was sitting across Sir Daeleth, who was standing, and their conversation was strictly business. They were speaking of how to gather up his army, which the King had already agreed to the commission of. They certainly had the resources to inevitably gather it us, but there was the problem of logistics. It would be no long-term problem, but in the short term it resulted in a nightmare of micromanaging. Felise of Dagensbourg, Lycaon’s beloved wife, walked in with a dress, simple yet noble, golden in color, and had her favored servant, Anastasia, at her side. Felise gave a polite curtsy, while Anastasia gave a deeper one, as one only proper for a servant.
“Greetings, Sir Daeleth,” Felise said.
“Oh,” Sir Daeleth said. “Thank you, milady. But there’s no need for you, milady, to boy to someone like me.”
“Nonsense, Sir Daeleth,” Felise said. “You’re my husband’s honored guest, and deserve to be treated as such.”
They would not be able to enjoy civil conversation for long, however. Tydeus came storming into the room, Lycaon’s guards so wary and weary of him that they came trailing behind with him, only a step away from grabbing him by his arms and throwing him out.
“Tydeus!” Lycaon said. “What are you doing here? I mean, Tydeus, what brings you here?”
“I dread to disturb you, my lord,” Tydeus said. “But I must inform you of the terrible outbreak of heresy that has just occurred!”
“Heresy?” Lycaon said. “The local religious authorities can deal with that, wherever it happened.
“This time, my lord, you are the local religious authorities,” Tydeus said. “It is this woman, Johannia of Telmarion. As a scholar of the matters of the holy texts and the prophets and saints there are few better, but she has always had a problem. She is one of those who is always letting their mind get their better of them, always skirting the path between heresy and orthodoxy, and always getting a good proverbial beating from the authorities in return. Those sorts are not bad insofar as they are themselves, for the Church always finds a proper use for their innovations, once steered in the right path, but now Johannia has gone too far. Just an hour ago, she was discovered saying that the Church of the Sheep was the Church of Reprobates, that said Church of Reprobates included most of the sitting clergy, and consequently that they ought not to be followed. Further, she was uttering the heresy that the Church was not the bishops and their head, but the whole of believers. And it easily follows that she shall do away with the whole thing. And that does not even mention the monotheism which she is infecting people throughout the city with. And there are other issues as well.”
Lycaon looked to Felise. This was not the time to time to discuss such things. Felise was a gentle soul, who could not understand what was necessary to do in order for justice to be done. Such were the thoughts of Lycaon.
“You know what must be done,” Lycaon said. “And as long as she has no movement around her, she will no longer be a problem.”
“But, my lord, she may have a movement after all.” Tydeus said. “For she has already started preaching before the multitude, and received like no other preacher has been received in recent time.”
Even himself? If this woman had really already become effectively a heresiarch, that would indeed a problem for the Church. Most knew that in fact the Holy Church was not holy at all, and Lycaon knew many among the masses would gladly follow anyone who based a theology against such corruption. Lycaon knew that though some heresies fizzled out quickly, it was very possible for it to spread rapidly into a wildfire from a single spark. If Lycaon wanted to stop this, he would have to act quickly, decisively, and carefully. Yet whatever the case, Lycaon knew that the Church could not merely ignore this. The Church needed a change, and Lycaon would not stand idly by as it rotted.
“No matter,” Lycaon said. “Tydeus, if I remember correctly, there are three bishops within the city at the moment. I shall have them gathered, and we shall have this theologian’s propositions condemned, and have her summoned before us. Then the trial of a heretic shall begin.”
“I agree with you wholeheartedly,” Tydeus said. “But will not this make her but a martyr in the eyes of the people?”
“Whatever will be may be,” Lycaon said. “And free, a heretic is far more dangerous.”
“You’re leaving, dear?” Felise said.
“I must,” Lycaon said.
“And this woman,” Felise said. “You’ll kill her.”
“If she does not repent,” Lycaon said. “Then that is all I can do for her. Unrepelled and unchained, a heretic is a virus, which spreads from person to person, and summons up the forces of damnation on ever more people.”
“And you’ll kill her,” Felise said. “Even though she is flesh and blood and soul, the same as the two of us.”
“If that is what is necessary in order for the good to be served,” Lycaon said.
Lycaon sat among the fine and tall wooden chairs of the Bishops, in the chambers of the Council of the Synod1, and had the company of several of these bishops, along with a couple of others who were not bishops, but were churchmen who were of high and respected standing in their deeds if not in their ranks. Tydeus was there, and he was a respected theologian to be sure, but it was in ecclesial matters where he was considered to be an authority, though no one doubted his knowledge of systematic theology. The other theologian here certainly was not doubted in his knowledge of systematic theology. Her name was Bernarda Avicebrol of Yannis, a theologian, popular with the highest echelons of the ecclesial authorities for her ability, but hated for her puritanical and pure personality. She never shirked from making clear her outrage when she saw anyone stepping out of line with what she saw as the firmly orthodox, and had gotten not one, but two of the most prominent philosophers of her day to recant some of their doctrines under the threat of excommunication.
Otherwise, there were a mere three bishops here, but that could only be expected. The order to come to the capital had come but recently. These few had come in order to condemn the propositions which Mother Johannia had declared in her recent sermon. Though they were ostensibly supposed to debate the merits and faults of the propositions which could be drawn from it, no one here was debating that what she had said was heretical. Now all they had to figure out was what she had said and officially condemn it in letter. It would not be much of a condemnation with the few that were here, but it would have to do, and if it would not, Lycaon would make it do. Of the three bishops here, one of them was Bishop Irenaeus, the very one Lycaon hoped would become High Priest. Secondly, there was Bishop Karyn, a disheveled, unkempt, and shy woman who despised responsibility, and much preferred writing poems. They always were obscure, opaque, celestial poems which somehow were extraordinarily popular with the burghers. Thirdly was Bishop Marko, a levelheaded man who was just the right amount of corrupt to be both efficient and morally deplorable, who possessed many skills in a moderate degree, one of which was lucid penmanship, which was why he was the one who held the quill against the parchment, and not Karyn, who wrote often but whose handwriting was stylish and messy. This would be a very sober council, free from any silliness or unnecessary strife. And so they talked and talked, discussing in a roundabout way, until at last they were agreed on what was to be said, and Marko wrote it down. After some thirty minutes they were just about finished.
“Do not forget her condemnations of the mages,” Lycaon said. “Johannia says they are of the devil, and sorcerers of wickedness. Yet such utterances are nothing but heresy.”
“Actually, I quite like that proposition,” Bishop Marko said. “And I would this heretic to be orthodox at least on that count.”
“It is from the gods that the mages are bestowed their gifts,” Lycaon said.
“Let it drop, Lycaon,” Bernarda said. “The mages are a troublesome, impious lot, who ought to receive the lash far more than they do. The current propositions will suffice.”
“No, I must disagree,” Lycaon said. “I must be on my way, regrettably, though I am gladdened of our work here. So add that final proposition, honored Bishop Marko, and all will be well.”
1. A place where the Bishops meet to pronounce important decisions.
The Holy Church, with the authority bestowed upon us by the gods, hereby denounce the propositions put forth by Mother Johannia of Telmarion as heretical. Mother Johannia of Telmarion is to be summoned at once to the capital, where she is to defend herself of the charges of heresy, the punishment for such a crime being death by burning at the stake. The propositions put forth are:
1. That there is a One God, above the traditional deities in form and stature.
2. That the gods are merely an abstract Intellect.
3. Denying the practice of Indulgences, which has previously been defending in a Church Bull by High Priest Marus.
4. Denying the authority of the sitting High Priest or Grand Cleric.
5. Denying the authority of the sitting Bishops.
6. Denying the oneness of the Church.
7. Denying the purity of the Church.
8. Condemning magic-users as of the Devil.
Signed,
Marcus Irenaeus, Bishop of North Nyhem
Robertus Marko, Bishop of South Nyhem
Arianna Karyn, Bishop of Fishgrove
Lycaon was actually surprised how little resistance Johannia had actually put up. The Church authorities had called Johannia to the Council of the Synod, where she was to defend herself against the accusation of heresy, and she did not run, as Lycaon had seen some others do. Perhaps she still had some faith in the system she had so strongly condemned. Perhaps she wished to become a martyr. Whatever the case, Johannia arrived in her priestly garments of blue and white, having a somewhat uneasy expression on her face, but nonetheless still brimming with confidence. Lycaon stood in the center, on a tall wooden chair, while the others were, the Bishops Irenaeus, Marko, and Karyn, as well as the theologians Tydeus and Bernarda. Lycaon was to serve as the overseer of this hearing, but it would be the clergy who voted to condemn this Johannia.
“Mother Johannia of Telmarion,” Lycaon said. “This Council currently has condemned the heretical propositions, eight in number, which you have been accused of holding. What say you?” “Lord Lycaon, I know you are a good man,” Johannia said. “And a just and pious follower of the gods. Take a look at what you are doing, and what you are condemning, and ask yourself whether this is what the gods would truly want.”
“This hearing is of no such things,” Lycaon said. “Answer, Mother, of the previous question concerning these heretical propositions.”
“Very well, Lord Lycaon. I have seen propositions of mine that you have condemned as heretical,” Johannia said. “But it is still unclear under what authority they have been condemned. Well, what I mean to say, Lord Lycaon, is that perhaps you should be defending the accusation of heresy against me rather having me defend myself of heresy. The burden of proof, then, would be on the Council.”
“The heresy within your words are palpable, Lycaon,” Bernarda said. “And I cannot react but with disgust at both the sentiment and the literal meaning of the words with equal revulsion. Whereas the Book of the founder states ‘The Church is the way evermore,’ you state unequivocally anticlericalism, which brings about the death of the soul.”
“Mother Bernarda,” Johannia said. “I have always respected you. You have long tired to bring erroring men and women into error, especially those of the philosophers and dialecticians, who favor reason about the supreme matters of faith. And you are truly pious in your convictions, unlike many who claim the title of clergyman.”
“Well, I cannot say the same,” Bernarda said. “In the past I remember how closely you resembled to be a heretic, and it was then that I knew you to have a soul a heretic. And so I am not surprised that you have decided to abandon the Church in favor of the self-aggrandizement of yourself. Such actions disgust me, and I shall gladly partake in your destruction. You condemn sophistically the philosophers and dialectians, yet every one of your doctrines in your vulgar metaphysics you vilely gave in your meager sermon to the impious rabble can be traced back to the worthless speculative meanderings of those sophists who go by the name of ‘philosophers.’”
“Thank you, Mother Bernarda” Lycaon said. “Mother Johannia, the definition of Orthodoxy was defined at the Synod. Would you affirm such?”
“Nay,” Johannia said. “The only orthodoxy which can be affirmed is that which is written in the book of the prophets, not in the encyclicals of lesser men and women. If it were not so, it is not conceivable that those prophets and saints we deem most holy could possibly be orthodox, for the knowledge attained by revelation could be attained independently of revelation.”
Lycaon said. “And would you affirm that the sitting High Priest or Grand Cleric, a currently vacant, is the head and ruling body in the Church.”
“No, I would not affirm such a thing,” Johannia said. “For they are but a single bishop of many among the Church, whose authority is not like that of a King over the Church. Nor is his or her character promised simply by their position. It is clear from ecclesiastical history that there was no superiority in the earliest days. I only ask that the Church once again return to its purest, original state.”
Lycaon said. “And you would agree that you have condemned Indulgences.”
“Yes,” Johannia said. “It is a most vile and unholy practice.”
“Yet it has been defended in the Bulls of a previous High Priest, High Priest Marus,” Lycaon said. “In the Year 448.”
“I have made my opinion clear already of such men,” Johannia said. “And also my reasonings for declining their authority.”
“Very well,” Lycaon said. “I think we here have heard quite enough.”
“What?” Johannia said. “That is all? This is the Church’s rule of law?”
“Yes,” Lycaon said. “We have more than enough information now to accurately discern your guilt or innocence, and so we shall. Now we shall bring it to a vote. Do the sitting authorities hereby declare Mother Johannia is guilty of heresy? Answer yea or nay.”
“Yea,” Bishop Irenaeus said.
“Yea,” Bishop Marko said.
“Yea,” Bishop Karyn said.
“Yea!” Bernarda said.
“Yea,” Tydeus said.
“And by a vote of five to zero, you are henceforth condemned with heresy,” Lycaon said. “Mother Johannia, you now have time repent. You may renounce your heretical doctrines and be given a less severe sentence, and your place in paradise kept, if you so choose.”
“I know what it is that the gods wish for,” Johannia said. “Even if you do not.”
“Very well,” Lycaon said. “Again, we shall bring it to a vote. Who votes to have her burned at the stake? Say yea or nay.”
“Yea,” Bishop Marko said.
“Yea!” Bernarda said.
“Nay,” Tydeus said.
“Nay,” Bishop Karyn said.
“Yea,” Bishop Irenaeus said.
“And so at a vote of three for and two against,” Lycaon said. “Mother Johannia, with the power invested to me by this court, I hereby strip you of your clerical ranks and declare you to be a heretic.”
“No, wait! This is something that should be decided in a few short moments,” Johannia said. “Allow me to put my case before the new High Priest or Grand Cleric. I have only declared what is true.”
“Your request is denied,” Lycaon said.
“Lycaon, I know you are a good man!” Johannia said. “Unlike the others within this Church, you have gone before the people, and you are purer than those bishop whose presence you now share!”
Yet Lycaon was silent. Johannia tried to resist, but the guards behind her leapt on to her, and pushed her down to the ground, and held her down. Then they delivered on to her an ironic crown. It was a burning metal cap, labelled “Heresiarch” in big, bold letters. Ss the guards put it on to her head the heat of it seared her skin, and she screamed. Then the guards began to carry her out, pulling her up, for at the moment she could barely stand, as was barely consciousness. Then the others began to leave, Bishop Karyn being the first to.
Johannia was being drawn by the hand of the guards around her. She knew where they were taking her. She would be given an ignomious death, tied to a stake, or perhaps nailed, and then the fire would be lighted, and she would be burned, and her body would be slowly consumed by flames. It was not the death which she desired, but if this was the will of the gods then Johannia could only accept it with what grace she could.
She saw the stake, as the guards dragged her up, but the next thing she saw was of a very different sort. There men with swords that came from every side, and they assaulted the guards which had held Johannia against her will. Soon Johannia was freed from the grasp of those guards, and the din and clanking and the bloodshed of war unleashed in front of her. Then she felt a grasp over her hand again, but it was not an aggressive, overbearing, chaining grasp like those the guards had done.
“Pleasure to make your acquaintance, Mother Johannia,” said the woman clothed in plate armor. “If you don’t mind, we’ve got to get going.”
“If it leads to me avoiding the stake,” Johannia said. “I’m all for it.”
And so this soldier led Johannia by the hand until the both of they came to a carriage. The soldier opened up the side door, and led both of them inside, and Johannia was glad to take a seat. As soon as they were seated the driver hit the reins and the horses went running at full speed. Johannia was glad that she could again have a safe breath, yet there was also many questions she had. The most pressing of them, however, was as to why Bishop Karyn was there as well.
“You!” Johannia said.
“Is that any way to thank the one who just saved you?” Bishop Karyn said.
“You condemned me as a heretic,” Johannia said.
“You would have been condemned anyway,” Bishop Karyn said. “And I could not very well had the other suspecting me. This way works best. They would never have suspected. They think I am nothing but a second-rate poet, but I am far more than that.”
“You allowed them to burn my head with that damned cap,” Johannia said.
“You’re going to have to get over it,” Bishop Karyn said.
“Let me out here for a moment,” Mother Johannia said.
“What?” Bishop Karyn said. “We can’t. If someone sees you, I can’t imagine it’ll be easy for us to get out. No. We need to get out of Nyhem as quickly as possible.”
Johannia, however, was not listen. She stepped out of the carriage and entered in the center of the two. As people saw her approaching, many recognized her and were shocked.
“Know this!” Johannia said. “Mother Johannia lives, and it is due to the grace of Jykher that it is so. Never, citizens, abandon virtue, and always follow as according to what the gods say, and nothing else!”
Then Johannia quickly returned to the carriage, opening the door and taking her seat once again.
“If you are quite done, Mother Johannia, then now we begin our journey to Ralda,” Bishop Karyn said.
“Ralda?” Johannia said.
“Yes, my home,” Bishop Karyn said. “The place of my birth, and of my treasury. You do know, Mother, that there is no turning back. You will need a movement, and army, if you are live, and not return to that stake you barely escaped from.”
“Indeed,” Johannia said. “I know. And if that is the will of the gods, then so be it. I shall never surrender. Even in death, I shall live on, until the Church has been thoroughly purified.”
It may, though for the moment I can only wait for further developments. On the other hand, something new just came to mind. A while back someone said they wanted to join a create what was tantamount to a heretical uprising, though they've since gone away. That seems to be the way for me to go for the path I have for Lycaon. I should have a relatively short for that soon. Otherwise, I can only wait for further developments from Lanaya and for some battles, as I have things planned regarding Lycaon's Holy Order and the war.
Ruler’s Name: King Tyrgen III Population: 7,000,000
Syros: The capital of the country, as well as the largest settlement in the Kingdom. It is noted for its large, sturdy, and recently built stone walls. This was to keep the city safe from the new technologies that were discovered by the outsiders. It lies inland, behind a thick forest, so generally it is safe from invasion. Its population prospers from trade and goods from the provinces, and it is noted for its many temples that are filled with many riches.
Calipa: A very old city, known for its tall wooden walls and structures, as well as it religious and historical significance. It was the home of both Pithias and Kaergyn. It has a number of military bases situated here, and the venerable Society of Gariniys, a sort of military academy, is situated her.
Synerze: The most westward major city, as well as the main port-town of Attis. Though it is known as a port town and center of trade in Attis, to outsiders it is better known as the center of Attian piracy.
Caesis: A major city of Attis. Though having plenty of power in manufacturing, trade, and manpower, they are best known for their ready supply of talent. Many individuals in Attis who are responsible for innovation in the country come from Caesis.
Valias: The most populated city behind Syros. It is known for being a center of manufacturing and trade.
Zaera: The largest manufacturing center in the country.
Chaos – The most primordial deity. Only the most esoteric of the religious traditions have shrines dedicated to him.
Haia – The first of the gods birthed by chaos. She is Mother Earth, and revered highly by some aspects of the religion.
Calimnaes – Son and Husband of Haia, he is the god of time, and his symbol is the scythe. Fearful of his children, he devoured them, and was torn apart from within. He was not destroyed, however, and was rejuvenated, but was sent hurling down into hell.
Hypgenaes – The primordial god of the air.
Ocea – The primordial goddess of the ocean.
Hestos – The primordial god of fire.
Veryea – the primordial goddess of the heart.
Lyeana – The goddess of love.
Targrys – the goddess of the heavens.
Ivirunys – The god of thunder and counsel, and ruler of the gods. He overthrew his father Calimnaes.
Adrea – Consort of Ivirunys, and goddess of empires and marriage. Her symbol is the peacock. Worship of her is widespread.
Disquirgos – the god of the sea and the ocean, as well as the god of earthquakes.
Fantus – The god of the underworld and hell, and the god of death. He is the ruler of the lower world where all souls go when they are separated from the body.
Kalea – The goddess of the hunt and archery.
Agea – The goddess of the seasons and the weather.
Atargatis – A goddess associated with both the sexual fertility and the fertility of crops. Despite her mysterious origins and the curious rites of her Mysteries she is the most widely worshipped goddess.
Hespaunte – The god of the forge and fire.
Bacchis – The god of wine and celebratory madness, as well as theater. Widely worship in the Mysteries across the country.
Appulia – The goddess of wisdom.
Bavric – The god of warfare, bloodshed, and violence.
Raelin – The god of the arts.
Soris – The god of the sun.
Mourialia – The goddess of the moon.
Syx, Twyx, and Klyix – the three fate sisters.
Lorana – The goddess of the hearth.
The religion of Attis is simply called Attianism. Attians themselves simply call in “religion.” They deny all the doctrines and precepts of the Abandonittes, Strandistants, and Usurpians, and accuse these religions of blasphemy and atheism. Attianism is at its core polytheistic, and they assert that, contrary to the claims of the doctrines of the outsiders, the divine has never left. If pressed to prove this, they would merely point to a tree or a river, and would see that as sufficient proof of the continued providence of the gods. Moreover, there is always the three sister pulling the strings behind everything, making sure everything is going according to (their) plan. Only Ivirunys is powerful enough to defy fate.
The creator deity is none other Chaos. All other beings sprung from the primordial chaos. The mother of the gods was Haia, but the chief deity of the pantheon is Ivirunys. However, among the populace another goddess is highly worshipped, and her number of shrines surely outnumbers that of Iviruna. Her name is Atargatis, and she is a goddess of fertility, as well as the goddess of piety and protection. The famous great temple at Syros is dedicated to Atargatis.
There are aspects of Attianism considered incredible to outsiders. The priestly duties are in general considered to have a womanly aspect to this. This has the result of a creating many female priests, but it also has other results as well. The priestess’ of Atargatis are men who castrated themselves and cross-dress. The priestess’ of the love goddess Lyeana meanwhile engage in sacred prostitution. Attians know outsiders abhore these practices, and this is one of the reasons Attians believe that they and outsiders can never peacefully co-exist. There are many other Mysteries as well. At the Mysteries of Bacchis, people get drunk and engage in sensuous revelries, and women and slaves participate as well, so this Mystery is popular in cities across the country. In the Mysteries of the fate sisters people thoughtfully ponder on the orderliness of the universe and fatalism while they engage in their wine-based ritual. In the Mysteries of Adrea, the ritual is orderly and austere, but pomp and with much feasting.
Meanwhile, worship in the countryside is very different. The worship is simpler there, with there simply being small shrines. The priests are exclusively male in the countryside, for there is no need for the complex Mysteries of the city folk. Worship of Adrea, Agea, Lorana, Kalea, and Soris is strong there, for they are the most relevant to the farmers and hunters of the countryside.
Leaving God Era
According to the Attians, the history of their country extends beyond that which the Outsiders call as the Leaving God Era, and continued passed it without interruption. This is according to their account as told by the rhapsodes and poets. This they offer up as their ultimate refutation to the outsiders of their doctrines, but on the contrary the outsiders consider the “heathenish whispers,” as but silly legends. We shall pass over these legends for the most part, but we ought to note that the Attians claim that the most ancient of the myths, such as the tales of Taergynis and his exploits.
Many Shields Era
Whatever the case of these tales, it is agreed that when the Many Shields era began, the Attians were suffering. The rhapsodes and poets are in agreement when they say that from the far north they migrated to the continent which thereafter they made their home. Drought had struck all the Attians’ lands and brought hunger to many. The people would have perished, but the man named Attis named with deft words persuaded the chieftains to leave all possessions excepting their boats and their sails and take their people on a voyage across the sea. Yet many were not convinced by the words of Attis, and the ninty-nine tribes originally, only thirty-three heeded his words. Of the remaining forty-four, their fate remains unknown. According to the outsiders, there is no land to the far north, but the Attians take no heed of this.
The fleet of Attis arrived stricken with hunger and poverty. Of the thirty-three tribes who had set off with Attis, only eleven survived to see land. Once arriving, they foraged for food, but found little. Many spoke loudly of their disapproval to Attis, so Attis promised that he would soon lift hunger from them. So he took a man out of every eight men from all eleven-tribes, and ventured deep into the mountain, where he found the Cremins (“kindly ones”). They went into their villages and became mad, and slew the men, took away all their food, and took away their women by means of violence, and the most notable of these women was Kaergysa, who was consort of the King of the Cremins.
Then the Cremins moved in retaliation, and moved against the Attians, and slew three tribes and Attis. Attis was succeeded by Daervys, beloved to him above all women, bearing these events in mind, went forth with a hundred men from each tribe and prepared a second violence unto the Cremins. Daervys next met with the King of the Cremins on the battlefield. There it was agreed that Daervys would marry Kaergysa and they would in addition keep all the women which they had carried off, and in return the Attians would give up a fair amount of their own women. This was agreed to, and both parties left satisfied. This was the first period when the sons of Attis were unified. Others say that this is a myth, and a residue of the history of the intermixing of Attians and the island natives.
During the reign of Corgis the descendants of Attis and their Cremin allies were assailed by Daeles, who marched with his great army, and would in time form a great empire. Yet the Attians and the Cremins did not wait to serve within it, and sent a force against it, and when it was vanquished and Daeles destroyed two tribes of the Attians and killed their King Corgis the Atians and Cremin fled south beyond the Mountains of Decaelo and the river of Haliyes.
Thus the Attians settled into the parts which they now inhabit. When the Attians crossed the Mountains of Decaelo and the river of Haliyes they were kingless and disorganized, and scattered into seven. In their division, there was a quarrelling amongst them. Amongst these seven greatest were Fyrganis, Cremin, and Lanis. The Daraenae were content to rule in peace their own lands, and dwell in continuance in their own country without molestation from their southern friends. Yet for the others it was not so in their minds. Petty quarreling and raiding began amongst the southern tribes, yet all tribes continued in existence until 106, when Myr was conquered by Zaganis and its people forthwith enslaved. Fyrganis, under rule of Corgis, was through marriage allied with the Chieftain of Myr, for his son Dordano was married the daughter of the Chieftain of Myr, and so in retaliation retaliated. Yet when his force of arms was brought to Myr, Raersyn II, Chief of Zaganis annihilated his army and demanded a great ransom before Corgis would be allowed again his freedom.
Arathor, Chieftain of Lanis, saw now the opportunity to extend his dominion beyond its current borders, for it seemed that Fyrganis was weak and Cremin was passive. Thus began the rivalry of Fyrganis and Lanis. Arathor came to the tribes of Dalr and Raernys were enslaved, and took the daughter of the Chieftain of Zaganis in marriage. When Arathor came to Fyrganis the two armies met, and Arathor’s was the victor, and he demanded from Corgis and his tribe a fixed tribute taken annually. So Fyrganis suffered while Lanis prospered.
It was in 118 that Corgis died and his son Dordano ascended to the throne of Fyrganis. Skilled in the art of finance, Dordano secured for his people the resources necessary so that they could flourish. Yet only briefly were they content, for with eyes of hate they looked towards Fyrganis, and in this Dordano was sympathetic. On advice of his wife Dordano sent warriors into Myr and liberated the slaves and made them one with Fyrganis. Zaganis took offense and asked for aid from Lanis, but Arathor, concerned mainly with keeping under control his empire of slaves, offered promises, but little which was concrete. So Fyrganis went to war with Zaganis, and Dordano, far the superior in resources and ability, defeated them and demanded from them a tribute.
Arathor, Chieftain of Lanis, was not keen on this turn of events and so took his army to meet Dordano, and both met in a plain among the lands of the tribe of Raernys, and both fought valiantly, but it was Dordano who routed his foe. Arathor then retreated and settled for a reduced empire. Under Dordano were the lands of Fyrganis, Myr, and Zaganis, while under Dordano were the lands of Lanis, Dalr, and Raernys. So under Dordano, Fyrganis prospered, but in 150 Dordano died, and it seemed that the task of rulership was a burden too great for Daevrys, son of Dordano. As he stepped on to his father’s throne, the prestige and luster of Fyrganis began to fade under his weak reign.
So quarreling once again began among the tribes. In both Fyrganis and Lanis the lesser tribes had become one with the greater, and so now there remained only Fyrganis and Lanis, as well as Cremens to the north, who remained passive. There now remained but three tribes. It is recorded that Fyrganis and Lanis once again began to raid one another. According to the words of the poets and rhapsodes, the Lanisians kidnapped Dyrenea, a great beauty among Fyrganis, which began a great war. Yet the historian Kaervyns writes that on the contrary, Dyrenea was but a legend, and the true cause was merely the heightening of the hostilities that already were existent.
Fyrganis and Lanis began to war for years without end, with much death being the result. According to the legends, they built a truce with each other through the mediation of Cremens, with the three of them forming a single nation. Kaervyns instead says that Cremens attacked the other two tribes when they were weak and conquered them. Whatever the case, Cremens subsequently ruled the Attians, first under Daelysn, starting in 167. Cremens rule continued without complication until 234, when outsiders to the east called Xerantes invaded, whose bronze had the advantage over the Attians’ stone and wood. Lead by High Chieftain Daevrys, a descendant of Fyrganis, the Attians retreated south-west to escape from the Xerantes. Daervys established a kingship there, and halted the Xerantes advance when they tried to chase them. The new land that his people established themselves in he dubbed Attis, after their founder, and the people began to call themselves Attians. It was during this period that Hesias lived. In the meantime, Attis focused on recovering and expanding. After Daervys’ death in 250 Attis began to divide once again, separating into independent tribes, though they still all said that they were part of Attis. They were to be united by the next great leader of Attis, Nyvaernys. In 300 the Xerantes attempted to invade Attis. They would have succeeded, but Nyvaernys, Chieftain of the largest and most powerful tribe, served as a unifier, and made the tribes into a united front that he led, and now having bronze weapons as well, Xerentes no longer had the advantage. Together Attis defeated Xerantes, and Xerantes would never truly recover. The tribes, however, were not keen to keep unity, and defied Nyvaernys when he tried to make himself Overking. Nyvaernys fought back, waging a war to make to control the tribes. He succeeded, but the war was long and hard, waged from 304 to 311. Nyvaernys then died in 321, and he was succeeded by his son Dordano. Dordano was assassinated in 323 by those who did not approve of unified rule, and was succeeded by his son Avlys, who was very young (24). Civil war soon began, and Avylys provided ineffective leadership, and was killed by the tribes in battle in 326. The war did not stop, however, and continued amidst factions among the tribes, each faction hoping their contender could become Overking. In 329, Chieftain Leavrys became Overking among Attis. It was during this tumultuous period that Pithis lived, and his teachings offered an escape from it all.
Leavrys did not want his legacy to end up like Nyvaernys and Daervys had. He centralized the state by reducing the power of the tribes, fighting a war between 332 and 337 against tribesmen who resented this, in order to create a stable dynasty. In 340 Leavrys died, but his son Dordano II was able to a have a stable reign. He relaxed tribal restrictions, creating a golden age of art and culture.
Suuban Imperial Era
The Laveryaed reigned over a free, decentralized, and prosperous golden age in Attis. This all came to an end when Suuban Empire came around. In 531, the Suuban Empire sent a fleet to subjugate Attis. Attis of course resisted, but the iron weapons of the Suuban Empire overpowered them. Attis was subjugated by the Suuban legionaries. Some Attians migrated north, away from Suuban, taking their culture and religion with them, and consequently safeguarded much of the original culture and religion of Attis. Attis (Bythia according to the outsider Suubans) was considered a backwards province that was not deserving of much attention.
The Chainmail Era
When Suu sank in 900, the enslaved Attians revolted immediately, and they were aided by the Attians to the north. About three-fourths of the Suuban garrison left immediately in order to meet up with the mainland, and the remaining garrison would receive no reinforcements and were soon overwhelmed by the Attians.
The Attians were led by Qaevrys, whose family had long led the Attians who had lived in exile in the north. As usual, the Attians possessed a fierce independent spirit. When Qaevrys was crowned as overking, there was a fierce controversy over it. A civil broke out between the “Monarchists” and “Tribalists.” The war was waged between 901 and 908. In 908 Qaevrys was betrayed by his close aids and given up to the Tribalists, and was ambushed and killed. By then, however, the war was already over. Qaevrys son-in-law, Daevrys, defeated the remaining of the Tribalists and created a dynasty. The Qaervryiads had to begin a long and arduous rebuilding of their nation. Many things had been lost due to the oppression of the Suubans, and their country was in a desperate state. However, peace allowed the process to be carried out. Daervys was deeply disturbed by any sign of Suubanism among the Attians, so he banned the Suuban language, as well as their culture, literature, arts, and religion. He, however, did favor Suuban technological achievements. Attis traditionally was an oral society, but for the moment simply oral communication would not be sufficient in order to restore Attian culture. Encyclopedias of medicine, religion, history, myth, and even mathematics and science (these were fields almost exclusively known through Suuban knowledge) were written. Poems, hymns, and theogonies were written down. Iron was adopted in favor of bronze, and stone walls were adopted in favor of wooden ones.
While the outsiders to the west were engaged in fierce and bloody struggles, Attis was at peace while they revived and rejuvenated their culture. Nonetheless, a great many of important cultural and religious artifacts were lost during the occupation, to the lament of Attis. Additionally, despite defeating the Tribalists to become King, Daevrys did not infringe too greatly on the rights of the tribes. As a result, Attis remained highly tribalized, with Attians having greater true ties to the tribes of their ancestors than to their king.
Peace continued until 1078. Discontent had been rising with King Arathor III, who had mostly withdrawn from politics, his strings being pulled by his advisors, especially by his top advisor Brysiays of Cremins. It was Arathor’s wife, Caela, who led the rebellion against Brysiays in Arathor’s name. In 1082 Brysiays fled after a bloody civil war, and Caela declared royal power restored, though it was Caela herself who actually was in control.
The Plate and Fire Era
The Plate and Fire Era in Attis began with Caela’s death in 1101. Her crisis began what is called the Crisis of the 11th Century. Caela’s son Arathor IV ascended to the throne, but the tribes unanimously announced that they would not be accepting his reign. Instead, factions among the tribes put forward their own candidate to the throne. Bloody civil war occurred for many years. From 1101 to 1127, there were 16 men who held the throne and 30 men who claimed it. During this period, there was a burgeoning of religious activity and participation in the mysteries, for these activities allowed people to withdraw from the world. This period produced the finest Attian philosopher, Aegyris. There had been previous Attian philosophers, but none had engaged in this practice as deeply and as seriously as Aegyris. Philosophy was mostly a western discipline practiced by outsiders, so Attian philosophy was still in its infancy when Aegyris came along.
In metaphysics, Aegyris was an idealist who believed that there was a higher, immaterial realm. He thought that it could never be fully reached by mortals, but could be approached through religious ecstasy. In cosmology, Aegyris says that existence, both the lower material and the higher immaterial realm, were created by the eternal, transcendent One. The One is not a normal god, and is not knowable because though the One is conscious and sentient, it is only so by a definition incomparable to the definition used to describe humans. In epistemology, Aegyris is a rationalist. In science, Aegyris’ main contributions is in astronomy, where he divides the heavenly bodies into stars and suns. The smaller heavenly bodies are stars, while the larger and brighter ones are suns. He says, additionally, that the heavenly bodies are made up mostly of fire, but also of air. In ethics, he stresses virtue, altruism, and stoicism. In political philosophy, he supports withdrawing from the world and says communal villages are the ideal state. In logic, Aegyris worked with formal or term logic, and though knowledgeable and eager to improve on his western predecessors, is not a revolutionary. In aesthetics, Aegyris was keenly interested, and wrote several works on poetry and literary theory and criticism.
In 1127, Daevrys VI became King, defeating the remainder of his rivals. Peace did not come, however. In the north, the region of Vaels seceded and tried to become its own country, and the rest of the tribes united in their enmity against Vaels. Vaels was defeated by 1130, and Daervys began the process to recovery. However, divisions among the tribes were deep, and it seemed conflict would eventually resume. Daevrys convened a council, and redressed the wrongs of the tribes and addressed their desires. This, however, seemed that it could only provide a temporary solution, because there was no real loyalty. With Daervys’ death in 1136, chaos and civil war once again reigned. Daervys’ own heir was promptly assassinated by his own guards, and war emerged between three factions, the Vaeiliad, the Caeliad, and the Hauliad, each with its own claim to the throne. They warred for a number of years, breaking apart the Kingdom by the seams and stirring deep divisions. However, the army also began to modernize. A truce was signed in 1144, and Valdos, who was of a neutral party, became King. This did not help things. Rather, it allowed divisions to deepen. It looked that the final days of a unite Attis had reached its final days, and the days of divided tribes like the years before the Second Xerantes Invasion would once again return. The situation changed completely in 1152, the year the First Bythian Crusade began. All Attians put aside their differences and united against a common goal, fight against the invading blasphemers. At the Battle of Phielesian Fields, the Attians suffered a great defeat at the hand of the crusaders in 1153. Things seemed to be going well for the Crusaders and bad for the Attians until 1156, when a more organized Attian army crushed the crusaders at the Battle of Syros. After this decisive defeat the crusaders were on the defensive, and held on until 1158 when a full retreat was sounded. Victory was considered to have been ordained by heaven. Attians later called Valdos by the epithet of the Great. In 1160, Valdos officially ended the truce between the tribes and declared a unity in the country. This was the real beginning of a new dynasty.
In 1168, Valdos died at the age of 65. He was succeeded by his son, Dardano V, aged 43. Dardano was ambitious, and aimed to create a great country. One of the first ways he did this was reform. He patronized science, medicine, and the Aegyrian philosophers. He ensured that the army was armed with good steel and had plenty of plate armor and catapults. When the Second Bythian Crusade began in 1192, the Westerners invaded. The war was hard-fought, but many of the crusaders were too disorganized, and the Attians knew the terrain while the outsiders didn’t. In 1199 the Crusaders were completely crushed. Valdos died not long after in 1200.
The Third Bythian Crusade began in 1285. Most of the Crusaders ran into problems on the way, and only one of the Crusading armies actually landed on Attis. Though the Crusaders fought fiercely, they did not have the numbers or knowledge of the land in order to gain victory. In 1289 the crusaders withdrew and the Third Bythian Crusade ended. Meanwhile, Attian seamen were beginning to raid the countryside of the outsiders, gaining loot and resources.
There was a small Fourth Bythian Crusade that was fairly insignificant as far as the Western Lands are concerned. To Attis, however, it is very important because it showed the vulnerability of Attian armies. The Fourth Crusade consisted of a brief Outsider invasion and battle in 1338, and though the Attians were successful they suffered disproportionately large casualties, showcasing certain errors within the Attian army. This would eventually lead to the overthrow of the Valdan Dynasty. The Valdan Dynasty was no as fresh and talented as it once was, and a combination of a refusal to properly modernize and an obstinate clutching to power led them to be ousted by the power of the tribes. Instead, the general and religious leader Faevrys was made King in 1399. He put a focus on reforming the military in general, and ensuring that Attis did not fall behind in technology.
In the Fifth Bythian Crusade, circa 1494, was like fourth one and was crushed quickly. The Westerners were surprised to learn that the Attians had modern weapons alongside them. Today Attis remains on guard for invasions from the westerners. The Westerners are nearly always the original innovators in technology, so Attis is always careful that it does not stagnant too much in military technology. Even so, Attis has remained true to its cultural roots, and many things go on as they have for the last thousand years.
Pagan Culture – Unlike other countries, Attis still holds strong to its roots of paganism. This, of course, has the consequences of attracting a lot of unwanted attention from unsympathetic neighbors, who have declared holy wars on them in the past. This goes hand in hand with their generally more rustic culture. Permeation of Religion – Religion permeates most areas of society. All art, poetry, and the like is of course religious in nature. The Pithian Societies, which all men of political prominence join in order to engage in politics, are religious in nature. Ostensibly devoted to the teachings of the legendary sage Pithis, they are actually quite syncretic in nature, and are more of political councils. Even in mathematics and in the sciences (or what is known of them) things are cast in the veil of religion. All art, poetry, and the like are intensely religious in subject.
A More Magical Society – Magic tends to survive better in places that are relatively isolated from the metropolises of civilizations. Attis has plenty of places like this, so it is little wonder then that there are more witches here than in other lands, and its strange beasts run wild.
Curious Culture – To the few westerners who have seen it, Attian cultural norms are a shocking sight. The Attians still practice paganism, they disbelieve in the “Leaving God” concept, and they scoff at the notion that divinity is not still with humanity. This, however, only scratches the surface of what would shock a westerner. More shocking to westerners is the castrated and cross-dressing Priests of the goddess Atargatis, and the existence of sacred prostitution. Sometimes these two things overlap, though in general they do not, for they apply to different deities. In general there are many women and transgender of the priestly class, for it is considered a womanish task, but there are many men who take up the task as well. An Attian would point out that the two societies are so different only because they went in different directions, but in reality a real Attian would never bother to tell a foreigner so. A real Attian does not believe that a foreigner has any place among them, for the Westerners and the Attians are so incompatible that they may as well be different sorts of animals, though they are both men.
Knowledge of Medicine – Attis has advanced (for the time) medicine. This occurred through a combination of coincidence, necessity, and the veneration of the medical profession. Pithis was a physician as well as a mystic and theologian. Nowadays, the Western countries have (presumably) about equaled Attis in medical technology. Xenophobia – There may have been friendly encounters in the past with outsiders, but that is far in the past now. Now Attians can only recall hostilities when they think of foreigners. In the past Westerners have tried to conquer Attis and convert them to their peculiar and blasphemous religion, though they have so far failed. Currently it is only their shared xenophobia that is keeping the kingdom together as one coherent whole. Laconic – One of the great sages of the distant past, Pithis, valued silence and a quiet demeanor. Many others have fallen suit, and as a result a quiet and reserved demeanor and attitude is noted in many Attians. This does not mean they are shy, however, for they regard directness as a virtue and shyness as a vice. As a result of this, they are not known to be the most talkative of fellows. However, they have turned sarcasm into an art form, and it is the Kingdom’s most popular pastime.
Sea Expertise – Attians know how to build great longboats, and use their expertise at shipbuilding, navigation, and piracy to raid for more guns.
In general, the Attian military prepares mainly for defensive warfare.
Janissaries: The elite of the Attian military. They are recruited generally from the far northern regions of the country and beyond. Many of them are not Attian, but are outsiders who come from the harsher, more northern sections of the continent. The Janissaries are from these harsher regions because it is thought the harsh climate has allowed them greater skill and mobility. Their ranged weapons are muskets, while their close-ranged weapons are swords and axes, forged in the modern style.
Musketeers: Attian soldiers trained in the use of the musket. Though trained in the traditional tactics of muskeets, their speciality is “Attian tactics.” They know how to hide, ambush, and aim within the thick forests of Attis. Even when found, the enemy always has a hard time fighting back.
Pikemen: Infantrymen equipped with a pike, especially useful when defending against cavalry. They are often paired with musketeers and guard them from cavalry attacks. They form the bulk of the infantry alongside the musketeers.
Bowmen: Attian soldiers who do not have the luxury to have a musket. They fight with longbows and can in general aim more accurately than musketeers, but their destructive power is below that of musketeers. Like musketeers, they feel most comfortable when hiding within the forests. They are mostly a reserve force.
Demi-Lancer: Heavily-armored cavalry, who fight with lances. They lead charges.
Light Cavalry Lancers: Lightly-armored cavalry who have quick mobility, allowing them to harass and ambush the enemy.
Falconet: A light cannon commonly used by Attis. Far more mobile than heavier cavalry, it is used far more often by the Attian army.
Saker: A “medium” cannon, it must be dragged and carried to be taken anywhere. As a result, they are mainly used for defense.
Modified Longship: The traditional Attian longship, modified so that they can fit cannons on to their
Name: Galenvys III
Description: The King of Attis. He is ambitious, and aims to create a stronger empire, better capable of resisting against the threat of the western Outsider countries. He does not intend to do this through war, however, for he wishes to continue the policy of relative isolation from the westerners.
Personality: Galenvys is physically strong and of a sound mind, as well as intelligent and decisive as a military commander. However, he is also a drunk, and wrathful, quick-tempered and prone to unnecessary violence.
History: Galenvys is thirty years old. Being royalty and the heir to the throne, he was born into great wealth. In general he enjoyed leisure, especially liking hunting and horse-riding. He was always a faithful follower of the rituals and rites of the temples and Mysteries, but he was never particularly profound in his religious belief. He was always mostly concerned with his future reign, and always harbored a strong ambition for power. He always adored his mother, who lavished him with gifts and praised, but always abhorred his father, King Arathor VII, who was endlessly strict and disciplined with him. In fact, he would later end up marrying a woman who resembled his mother. Galenvys ascended to the throne when his father died. It has always been rumored that his father, who died suddenly, was assassinated by Galenvys. Whatever the case, Galenvys is now King, as has a firm grasp on the throne. He does not yet have any children, but his wife is heavily pregnant.
Dordano, Prince of the Realm
Description: Dordano is physically strong and athletic, but he is also much leaner compared to his brother, King Galenvys. He dresses simply and often wears a solemn expression. In battle he always wear a full suit of plate armor, and has at his side a saber and rifle.
Personality: Dordano is quiet and solemn, and not the most approachable type of man. He is athletic and skilled in combat, and also kind-hearted. However, he has the tendency to be easily-manipulated and weak-willed, and has the tendency to let things spiral out of control.
History: The King’s younger brother, twenty-seven years of age. Like his older brother he was born into royalty. The two of them were always opposites and never got along, despite their shared interests in athleticism. As he grew older he demonstrated his skill in military strategy and tactics, and was named a general at a young age, as is customary for royalty and high nobility who display skill in warfare. Today he is the highest-ranking army commander below Gaelenvys.
Nevearys
Description: Dordano’s wife, twenty-three years of age. She enjoys luxury and often is dressed in expensive clothing. She is seen by others as beautiful.
Personality: Nevearys is intelligent, but she is also prideful and incredibly ambitious. In public she is friendly but distant. Being prideful, she does not react well to slights, and even worse to insults. Nonetheless, she knows how to keep her calm always, and can play her part well.
History: Nevearys was by birth of former royalty, of the Valdan Dynasty, but that dynasty is not what it once was. She was born very poor, and had to work in order to make a living. However, due to the prestige of her family she was taken notice of by the ruling dynasty. She was betrothed to 2nd Prince Dordano, and convinced the authorities to allow her to move in early (that is, before the marriage ceremony). She did this so she could escape poverty. While at the palace of the King, she quickly adopted to her new environment. However, she was not satisfied. Her pride had already been too wounded in her youth, and she wanted greater power.
Marliyna, the King’s Consort
Description: The King’s wife. She is fair to look at, with a gentle appearance. She dislikes her marriage to Galenvys, because he tends to beat her he becomes angry. She is sickly and physically frail. Right now she is heavy with child, and due to deliver very soon.
Personality: Marilyna is very quiet and even at public events tends to not talk very much, though she will give a gentle smile. She resents her powerlessness, something which comes from her frailness. Normally she is genuinely kind-hearted, but if pushed far enough she will react.
History: Marliyna is the daughter of the High Priest of Ivirunys, a very prestigious and important position, and therefore prince, later King, Galevnys took her hand in marriage. Marilyna was at first fine with this, for arranged marriage was the usual, but soon she began to resent it. Galevnys was rough and abusive, and she did not enjoy his company. Right now she is heavily pregnant, and hopes that her life will improve if her child comes into her life.
Prince Landeragon
Description: The King’s youngest brother, twenty-two years of age. He is smaller, both shorter and frailer than his brothers. Despite this, he has been made a general in the army.
Personality: Landeragon has all the obstinacy, naivety, and foolishness of youth. He wants to see the world, and also takes pride in the fact that he is being trusted to be a general in the army. The fact that he knows it is because of his royal birth does not matter. He is friendly, and is not afraid to be bold, having as well a tendency to try and commit heroics.
History: Landeragon was never especially close to his brothers. The two of them always had a connection to the two of them, and although it was a very strange and hostile connection, Landeragon never fit in to it. He did not have many friends growing up, except for a young woman dressed in black whose name he never discovered. Like his brothers his education consisted of a lot of physical activities and military training, but he never fit into it as naturally as his brothers did. He found it grueling and boring, and would have preferred to go on an adventure that was more exciting. Landeragon tried to avoid it as much as he could, and as a result his parents and brothers thought of him as wayward and troublesome. Despite this, he was skilled enough in his duties, and he was recently made a general, for which Landeragon was joyful.
General Vaerys Description: A high-ranking, common-born general, aged fifty-five. He is old and gruff, with a large and long grayed beard. Physically, he is no longer in his prime, but he is still very fit and muscular. He serves as the guide to the still naïve Landeragon.
Personality: Vaerys is naturally boisterous. Vaerys in the past was second-to-none in combat, and to this remains a great fighter and fencer. Additionally, he is the greatest of the commanders among the generals of the Attian army. However, he has a tendency to be tactless and prideful. He has a strong hatred of foreigners.
History: Vaerys was not always an army general. In fact, he originally had been in the navy before that. Not a lot is not known about his childhood, only that he was definitely the son of farmers who lived in the countryside far away from any cities. When he was sixteen he left home after a drought in his village brought about poverty and starvation, and, after a hard journey, went to the city of Zaers. There he became a privateer, engaging in a piracy against the westerners. He was very skilled at it. He eventually became a commander, and infamous among the Westerners for his sinking of ships and looting of towns and villages. He eventually retired from sailing, but the Monarchy afford him a position in the army. He accepted, and in time became a highly respected, high-ranking general.
