End of Empires - N3S III

FROM: Altaro Javan, Halyr
TO: Kargan

It is we who demand an explanation of you. We despatched our men to Astria specifically to ensure that there should be - ah, how was it you put it? Oh yes - a smooth transition, for we did not entirely trust the Farubaidan forces to unilaterally arrange for such. We were entirely justified in this action, as we discovered on our arrival an attempt to ensure the continued domination of the land by an Aitahist cabal in defiance of the wishes of the population and the terms of the Treaty of Reppaba. Do not pretend that you were unaware of such a plan - indeed it would not have been possible without Farubaidan connivance. We are disappointed but unsurprised by this perfidy, and we will not apologize for the actions of our men in assisting the brave Faithful in their attempt to overthrow your puppets. Any further attempt to prevent the reestablishment of an Astrian state where the Faithful can live without fear will not be tolerated. Further, we will consider any attempt to forcibly subject the Maninists of the eastern Peko to Aitahist rule to be a violation of the Farubaida's treaty obligations, and will respond accordingly.

My patience for these machinations grows thin. Do not try me further.

To: Gallat
From: Caroha

We have never placed forces in Astria- we did not depart the Peko basin, in fact. The fact that both Aitahists and Maninists live in the lands of Astria is known to both of us- such is the heritage of this land.

Each member of the Pentapartite Council swears by the light of truth, by the red goddess, and by all that they hold holy that we made no plans whatsoever regarding Astria. We have intended from the start, when you requested Astrian independence, to allow the state to operate independently, without our influence.

Just as each Maninist does not answer to you, each Aitahist or Iralliamite does not answer to us. We too are distressed to see this conflict, but we disavow the actions of any cabal which would seek to establish one faith as dominant over the other in Astria.

Regarding the Peko, we will not subject the Maninists of the eastern Peko to Aitahist rule. They shall be ruled by the authority which has been established in Reppaba, which is neither Aitahist, nor Iralliamite, nor Maninist. It is Farubaidan. It is a republic. If they reject this, then they may freely depart to lands which are less tolerant of those unlike themselves.

FROM: Altaro Javan, Halyr
TO: Kargan

DO NOT LIE TO ME, AITAHIST. You must think me a fool. But you, who have never left your palaces, forget: I was there. I saw your men in Astria - they prevented me from liberating that country a decade ago. I was willing to forget that villainy, to believe in your good intentions and soft words. It seems I was mistaken. I will hear no more denials of what is plainly true, and I will hear no more blasphemy against the Light.

And even if, which I do not for a moment believe, the conspiracy in Astria had nothing to do with you fine and learned gentlemen, then you would still have no grounds for complaint, for such a conspiracy undermines the Treaty I, at least, am honour bound to uphold. Even if I were to believe your protestations of innocence, the very fact that you would condemn us for attempting to uphold the Treaty damns you out of your own mouth.

As to the matter of the Peko, you WILL NOT subject these people to a foreign rule they plainly reject. I was persuaded that many of the Peko would choose allegiance with the Farubaida, and it was on this account alone that I permitted you to maintain a hold on that country. If you now suppress the independent people of Chavi it will be clear that you are, after all, nothing more than Qasaarai wearing a different guise and my course of action will be likewise clear.

OOC:

Update 26 said:

Javan had considered briefly invading Astria or the Peko Valley, but with the peace in the west, these areas swarmed with Carohan troops

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To: Altaro Javan
From: Caroha

Any forces of the Army of Ara'lui who were in Astria were there against the orders of the Sarafaio. Our force existed to defend the Peko basin, and any forces who were elsewhere were acting outside of our command. Should your words be true, and we have no past evidence to suggest that they would be otherwise, then concerns have merit, and the situation must be considered in light of that.

But let us no longer hurl envenomed words at one another, for we do not desire to see war return to these lands. Let us come to an understanding of our mutual hopes for Astria, and then let us determine how we might best allow such things to be realized.

Regarding the Peko, we too were under the belief that many who resided there would accept allegiance to us. Here too, we shall aim to resolve this matter firstly through words.

To: Rebels of the Eastern Peko
From: The Federation of Caroha

You profess alarm that our existence threatens your own, but this need not be the case. Speak and drink with us, and let us determine if a resolution can be made that is acceptable to us both.

North King said:

Right, NPC Diplomacy!

From: Kilar
To: The rightful Grandpatriarch of Opios

As you are well aware, the Vithanama dogs of the west have threatened the holy valley in recent months. We have garrisoned the cities on the River Kiyaj -- excepting, of course, Opios itself -- and would request your leave to continue doing so until the rightful authority of the Ayasi is restored across the south of the Empire.

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To: Kilar
From: The Grand-patriarch of the Church of Iralliam

Our august predecessor called upon the godlikes and the Ayasi to take counsel together in the name of forging a peace and compact between themselves for the good of the Empire and the tranquillity of their people, warning with the voice of the Lord of Light, that the Empires enemies would prey upon their weakness should their petty squabble continue.

Our august predecessors words have been shown for prophesy, a charism of the divinely ordained office of the Grand-Patriarch, much to the woe of the Ayasi and the godlikes who in their hubris ignored the voice of the successor of the prophet and insodoing plunged over the abyss into their own ruination, risking the very empire they were meant to serve.

In light therefore of the Moti's inability to safeguard the Sacred City from sacrilege, we give our leave to Kilar garrisoning the Kiyaj valley, and grant it sanction to do so until such time as the authority of the Empire is restored.

sincerely

Grand-Patriarch Etraxes.

-

To: The Heresiarchs of the Faronun
From: The Grand-Patriarch of the Church of Iralliam

Your heresy is manifest by the unorthodox interpretation of the tenets as referring to a plural council, when it refers to the historical succession of Grand-Patriarchs over the millennia and into the future. This heretical interpretation of the tenet is a reflection furthermore of a lack of divine faith, and of the human interests which rest at the core of your heresy.

For is it not written that the most blessed are those who work diligently to reap the just rewards of their effort? Our predecessor sought to reform the Church, which had grown corrupt, with nepotistic clerics committing abuses amongst the towns and villages and gaining office not through effort or through merit, but through favour and inheritance. He did this by establishing the seminary in Opios that all future priests would be trained and ordained on the merits of their study in the faith, and in insisting on orthodoxy lest the Lord Opporia be blasphemed by being equated to false gods.

Yet amongst the Faronun, where orthodoxy had grown lax and a corrupt clergy had grown entrenched the response to this just reform was and is schism, save amongst the pious of Trovin who remain strong in the true faith and shall receive the just reward for their fidelity in the divine beyond. Seeing this, and desirous of unity, Our predecessor generously offered that the Faronun schismatics need only accept the tenets and the authority of the Grand-Patriarch, and their unorthodox sentiments would be tolerated, and yet you rejected his clemency knowing that in time your cabal of corrupt and unworthy clerics would be replaced by those who had earned the priesthood, and that your circle would be broken by the light of faith and the discipline of work. That you rejected his offer despite the toleration offered for the original grievance, manifest heresy, and despite even the death of our predecessor whom after he offered toleration you dismissed dealing with due to falliability (as if any one man could be infallible, save only that the faith of the Church is known to be certain truth) shows this to be true.

However despite the gravity and the utter depravity of your actions, We as the voice of our God and the successor of the Prophet (for indeed through reason alone one can deduce that the single prophet can only have one living successor at a time, and that the traditional interpretation of the tenet is the true one) in the spirit of Light, and mercy we retain our open hand. Repent of your disobedience and humbly accept the authority of the Grand-Patriarch, and in return your unorthodox teachings shall be tolerated and your souls will be saved the ravages of the god of darkness, who even now is rising in great wrath against the followers of light.

~Etraxes, Grand-Patriarch of the Church of Iralliam.

Comment away. Again, not really my thing, and moreover I glossed over a ton of things I considered dialects rather than "languages" -- and also missed a few bona fide languages, like Trehan, as well.

EDIT: I meant to italicize dead languages. Obviously almost all the ancestor languages should be italicized.

From: Talephas, Redeemer of Man, Ruler of the North of the World
To: The Loyal Chiefs of Krato and Godlikes of Moti
CC: The Council of Kargan, The Prince of the Star, The Prince-Chief of Magha

For years, Sixth-Gaci has sat a prisoner of Sianai. We have not been able to crush the traitorous Wind Prince, in part because our allies among the Uggor refuse to allow the execution of their sovereign lord. His defenses secure, he will seek to become a new Hashaskor if we do not pry him from his hole. But to do so will require decisive action.

As such, I have assumed authority over the Moti Empire until such time as it can be restored. And there is only one way to do so. I will convene a council to appoint a new Ayasi, which will break this hold that Sianai has established over us all.

I hereby summon the loyal Godlikes of Moti and the Kratoan Chiefs of the Yensai to the ruins of Moti-city, there to choose a new Chief-of-Chiefs of the Great Family from amongst them. And this, as well, will end the grievance which began the civil war, that Sixth-Gaci was not masked in authority with the full consent of the chiefs of the land.

Of course, I will not influence this decision. But the time of the Elephant Family has clearly come to an end, if their exatas is not even sufficient to hold the center of their diminishing world. Sixth-Gaci himself remains my friend, and will be welcome in my court until the end of his days. But he is no longer the Ayasi by writ of exatas.

The City of Man under siege: Ilun Serap and the oecumenical trend in Maninist thought

Excerpted with permission from The Crisis of Maninism and the Great Ordeal: Essays in honour of Rudar-ta-Atracta on the occasion of his retirement

That strand of Maninist thought that conceived of the Faith as in some sense a unified, singular whole had – with the exception of a brief time in the early Siran period when a pair of Roshs experimented with characterizing their empire as the Realm of Light – been confined to the fringes of theological discourse for the early centuries of Maninism. The syncretic regionalism that dominated the early Maninist sphere did not naturally lend itself to universalism. As with so much else, the upheaval surrounding the repeated Savirai assaults on the Maninist fringe opened the door for that to change. At the height of the Great Ordeal, Ilun Serap, a hitherto unknown young acolyte at Sirasona, produced over a period of more than a decade a series of writings, culminating in her magisterial City of Man, that thrust oecumenism to the forefront of contemporary Maninist theology.

Serap's considerations were motivated, in her own words, by the 'ruin that has befallen the Faithful on account of their disunity and absence of fraternity', and sought explain both why the previously ascendant Maninists had lost so much, and how they might regain it. The earliest of her writings are now lost, and it is impossible to completely trace the course of her thought, but by the Immolation she had arrived at her preferred metaphor: the world of the Faithful as a great walled City, timeless and perfect. Within, light and truth and happiness reigned thanks to the wisdom of Manin, and without the Wastes, where roamed the Enemy and where the unfaithful enjoyed only chaos, darkness and a slowly dying world. Those trapped without naturally hated and feared those who enjoyed the warmth of the City, and forever clashed against the walls, seeking to overthrow the City into the ruin of the Wastes. Those within might have their differences, as any neighbours would, but they must nevertheless cooperate to a sufficient degree to hold the walls against the Enemy. In the absence of this cooperation, as had prevailed – at least in Serap's mind – since the fall of Sira, the City lacked the strength to hold back the Enemy, who, being consumed by hatred and jealousy for the Faithful, never wavered from its goal of overcoming the City.

By the time of writing of City of Man, Serap had refined the idea further: as immigrants to the cities of Gallat might join in civil society, so might those trapped in the Wastes be, with proper guidance, pulled from the grip of the Enemy and integrated into the City. In that way the City might strengthen and grow and ultimately perhaps the Wastes be entirely depopulated and the lost Golden Age returned. A discussion of Maninist eschatology is outside the scope of the present article, so we must leave it there. Moreover, Serap postulated, that though the mass of the Faithful comprised the inhabitants of the City, specific tasks or callings in the City that must be filled, as there are specialised professions in any mortal city. By following the guidance of those experts who had discovered the proper way of carrying out those tasks, one of the Faithful might attain a greater virtue and importance within the City, and contribute more meaningfully to its preservation. Serap herself did not explicitly make the connection with the rapidly developing Haradyrim orders, but she was clearly aware of them – she could scarcely not have been - andother people immediately made the connection for her. Of more immediate interest to the Gallatene political and religious scene was her extension of this idea to include leadership. In Serap's words: 'as the responsibility for the defense of any mortal city must fall ultimately to one leader – for we have well seen what calamities befall a defense divided among many leaders – so must the ultimate responsibility for defense of the City of Man fall to a single leader. On his shoulders must fall the burden of guiding and organizing the Faithful against the Enemy.' The application of this idea to contemporary Gallatene politics is immediately obvious, and has led some, both then and now, to dismiss Serap as nothing more than a crude Halyral propagandist. That is an inaccurate characterization, but it is true that her view appealed to the new political order, and this played an important, though still murky, role in its dissemination.

It has been conclusively shown that Serap was at least aware of the old Siran Realm of Light. In trying to trace the thread connecting the Realm to the City, scholars have often fallen into mazes of their own devising: fanciful theories concerning mistranslations, the influences of nomad culture, a reaction to the Savirai, and more. There is no doubt something to the viewpoint that Serap, coming as she did from the resolutely urban heartland of the League of Gallasa, would tend to think more naturally in terms of cities than countrysides. However, it is too often forgotten that at the time Serap wrote her first series of essays, the Savirai were capturing one Gallatene city after another and rapidly approaching Sirasona – her characterization of the Faith as confined to a single imperiled city was not entirely metaphorical. Indeed, there is some indication that those very early writings were intended as nothing more than a treatise on the upcoming defense of Sirasona: the repeated references to white shores that have so often puzzled later readers might then be derived from nothing more profound than Sirasona's salt flats. From there the evolution from city of Sirasona to the City of Man is clear.

An obvious question raised by this division was this: who exactly was assaulting the walls and what did it take to be granted access to the City? This proved a difficult question: on this point the only constant in the various interpretations was that the Waste were ruled by the Dalothim, with their ill-defined relation to the ancient Happening. Serap herself was for the most part silent on this point: her attitude has been accurately paraphrased as 'I know the Enemy when I see them'. In the pulpits of Sirasona, they had no such trouble. For them the Enemy was clear: Aitah and Aitahists and Savirai. Out on the frontier, however, things became more complicated. The Acolytes working in areas where Aitah was venerated did not have the luxury of such simple definitions – and besides, neither they nor the High Ward necessarily thought of the veneration of the various Aitahs as antithetical to Maninism. Rapidly the situation became politicized: supporters of the Dual Emperor were Enemies of Man, and supporters of Javan or Rigash were on the inside, almost without regard to their attitude to Aitah and the Light. Reaction upon encountering the Indagahori was similar: with their attitudes towards virtue and light and celebration of humanity – to say nothing of their political opposition to the Savirai – how could they be otherwise than inhabitants of the City? The somewhat peculiar brands of camp religion that developed in the Halyral army over the long campaigns of the Ordeal necessitate their own discussion, but it is enough to mention here that the attitude among the soldiers seems to have been completely pragmatic: the Enemy was whoever the Halyr told them to kill, and they passed into the City when the Halyr decided it was so.

Ilun Serap's writings and influence would have far-reaching implications for the future of the Maninist world. The imagery of a barbarian horde beating against bright walls was no less evocative then than now. Dualism was back at the heart of Maninism – militant imagery proliferated and behind the stunning victories of the Halyr came the idea of a unified Faith on the march. The City of Man proved a potent ideological justification for the power of the new Halyrate.

To: The Redeemer of the Karapeshai, The Chiefs of Krato and Godlikes of the Moti.
From: The Grand-Patriarch of the Church of Iralliam, Successor of the Prophet.
CC: Kothari Exatai, Farubaida o Caroha
-

The particular authority of the Ayasi over any other earthly Lord proceeds from the divine charism of legitimate authority granted to him through the Church of Iralliam, by which he obtains divine, rather than merely human sanction for his rule. This is what makes the Empire "Holy". The Ayasi thus serves as the highest earthly Lord, where the Grand-Patriarch as the successor of the Prophet is the highest authority on Earth on that which pertains to divine things, and acts on earth with the authority of the Prophet and the Lord which sent him.

Proclaiming the truth that the spiritual is superior to the temporal, and observing that the Ayasi is captured and thus unable to fulfil his office and the duties pertaining thereof. Likewise acknowledging the unorthodox nature of his assumption of the throne and his rejection of our predecessors pleas to take counsel with the godlikes on their dispute. We decree that the Holy authority granted unto the Ayasi is henceforth void, and that upon the election of a new Ayasi the sanction granted by the Church to the office is to be granted to his successor.

However the human authority of the Ayasi can only be legitimately divested by the Lords of the Moti, and that only through legally deposing the current Ayasi can his sovereign state be removed as compared to a decree of a foreign and heathen Lord. Until such an instance he is still Sovereign of the Moti in the eyes of the Church. Likewise although the Church supports the appointment of a new Ayasi who can serve in that office and wield its sacred power, in order that the ravager of Gaci and the Vithanama invaders may be cast low and peace restored. We decree that any election would be forfeit and void if undue influence from the Karapeshai Exatai is present therein. For the appointment of a new Ayasi to be legitimate, and thus worthy of the Church's sanction, it must be done by the Uggor Lords without foreign interference. To this end the gates of Opios are open to host the Lords should there be fears to this end, or by some or many of betrayal, foreign attack and plots of a mortal nature aimed at striking down the heads of the Uggor by those foes who stand against them seen and unseen.

Finally, we note that the Church has long supported the rule of the Ayasi and affirms that he remains ruler until legally divested. Thus let no one say that we are on the side of rebels or usurpers. Rather note that the election of a new Ayasi after a legal divestment is clearly legitimate, due to the reason that the incumbent is incapable of fulfilling the duties of that august office due to incarceration by his adversaries.

~Grand-Patriarch Etraxes of the Church of Iralliam.

From: Talephas, Redeemer of Man, Ruler of the North of the World
To: Etraxes

I thank you, tribesman, for your discourse. There is an old saying from your ancestors' princedom: The water is sweet for those who seek sweetness, and bitter for those who seek it not. Seek not then in my words interference, when I say I shall not interfere.

If I sought to destroy your faith and your land, I would simply leave for my home and let Sianai and Satores do their bidding with you. There will be no interference, as I said. I and my troops will not even be present within the city of Moti during the choosing. And I have never done a thing that I said I would not do.

However, the fact remains that Opios is distant from the habitations of the Godlikes and the Kratoan chiefs which remain loyal and unconquered. Their lands are under my control, and protected by my troops. I will not have the surviving leaders of the South trekking across hundreds of miles of chaos, risking their deaths at the hands of bandits and Vithana. Furthermore, the authority of the Moti Empire must be reconstituted at Moti, the ancient birthplace of the Great Family. This is proper by the rights and customs of the Godlikes who I have protected.

And I protect the Uggor from all Satar influences, not simply my own, tribesman. That includes you.

If necessary, the status of the Ayasi may be formalized by your local religious customs after order has been restored and a safe road to Opios reopened. This is no longer a matter for debate. Press the matter further and I will see fit to ignore you, rather than treat you with respect as I have thus far.

Thlayli said:

From: Talephas, Redeemer of Man, Ruler of the North of the World
To: Etraxes

I thank you, tribesman, for your discourse. There is an old saying from your ancestors' princedom. Seek not then in my words interference, when I say I shall not interfere.

If I sought to destroy your faith and your land, I would simply leave for my home and let Sianai and Satores do their bidding with you. There will be no interference, as I said. I and my troops will not even be present within the city of Moti during the choosing. And I have never done a thing that I said I would not do.

However, the fact remains that Opios is distant from the habitations of the Godlikes and the Kratoan chiefs which remain loyal and unconquered. Their lands are under my control, and protected by my troops. I will not have the surviving leaders of the South trekking across hundreds of miles of chaos, risking their deaths at the hands of bandits and Vithana. Furthermore, the authority of the Moti Empire must be reconstituted at Moti, the ancient birthplace of the Great Family. This is proper by the rights and customs of the Godlikes who I have protected.

And I protect the Uggor from all Satar influences, not simply my own, tribesman. That includes you.

If necessary, the status of the Ayasi may be formalized by your local religious customs after order has been restored and a safe road to Opios reopened. This is no longer a matter for debate. Press the matter further and I will see fit to ignore you, rather than treat you with respect as I have thus far.

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To: Talephas, Ruler of the Karapeshai

Perhaps the treason of Sianai has insinuated itself into your mind and driven you to paranaoia, Redeemer of the Karapeshai. For we spoke not of the Karapeshai in our "discourse" but entirely of the Moti and the Uggor.

Do you deny the self-evident, that not long prior to the present there was enmity between the Karapeshai and the Moti, and such an enmity of such deeply held suspicion that many may yet hold concerns and uncharitable suspicion as to your intent? We, acknowledging as such, have sought to ameliorate such concerns, by asserting the legitimacy of electing a new Ayasi, where many might otherwise have rejected it as an imposition by an old enemy who has no legitimate authority over the Moti Empire. We have likewise addressed any concerns that may exist by stating the grounds by which a deposition and appointment of a new Ayasi would be licit and legitimate, and thus to be accepted with obedience by all possessed of right reason and loyal fidelity to Empire. We have likewise offered an alternative location should some yet still, despite our support of the initiative of appointing a new Ayasi, hold fears in their hearts, a location we note that is not merely a stones throw from the lands held by the traitor Sianai or under occupation, which is the sacred footrest of Opporia and the place where the Prophet's sepulchre lies, and which is accessible to the Lords who remain in unoccupied territory and the territories held by yourself both (ooc: The Path to Opios being open both ways as of present).

In short we have done what is possible to ensure that old hatreds do not overwhelm reason, leaving the Empire leaderless. Yet despite this support, it seems that it is as you said, the water is sweet for those who seek sweetness, and bitter for those who seek it not. We can only hope that the bitter water that is your drink, is replaced by the sweetness of truth and light which has long been denied you.

~Grand-Patriarch Etraxes of the Church of Iralliam.

Goahai Doraeda

How can one man

see the light

multifarious

coruscating

scintillant

omniluminescent

through but one pair of eyes

through but one earthly shell?



One lonely pillar failed

the whole house fell

and the light became hazed

and we wandered

blurred and misled

through the black grove

but the light shone on

in spite of our ignorance

'til we drew nigh once more.



Through myriad minds

a thousand pillars

supported a house of faith renewed

contemplating

revering

labouring

loving.



The light grows clear

as the edifice of good

unchanging

unchained

is now perceived from all angles.



The church is lost

but Opporia has decreed

that the church must be

and so shall we

recreate the sword of light

and wage war anew

against the dark one.



And so do we proceed

to perpetrate our struggle

and whet our blade anew

confident as we tread our path

for surely

Kleo's essence

is found more wholly

in the souls of the myriad

than in that of the lone.

Jehoshua said:

To: Talephas, Ruler of the Karapeshai

Perhaps the treason of Sianai has insinuated itself into your mind and driven you to paranaoia [sic], Redeemer of the Karapeshai. For we spoke not of the Karapeshai in our "discourse" but entirely of the Moti and the Uggor.

~Grand-Patriarch Etraxes of the Church of Iralliam.

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IC: The choosing will be held at Moti. If you wish to send an observer to ensure that this choosing is not biased, he is welcome. This discussion is closed.

OOC: Uh, no.

Jehoshua said:

We decree that any election would be forfeit and void if undue influence from the Karapeshai Exatai is present therein. For the appointment of a new Ayasi to be legitimate, and thus worthy of the Church's sanction, it must be done by the Uggor Lords without foreign interference.

~Grand-Patriarch Etraxes of the Church of Iralliam.

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Thlayli said:

IC: The choosing will be held at Moti. If you wish to send an observer to ensure that this choosing is not biased, he is welcome. This discussion is closed.

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If the choosing is held at Moti than an observer will be sent. We thank you for your charitable offer to this end.

OOC: Uh, no.

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OOC: The soul of a biblical literalist... I meant the subject of the "discourse" was about the Moti and their response to the whole proposal. Thus since it was not about the Karapeshai, Etraxes did not "speak of them", this being so even if they got a brief mention.

As to what you quoted and what it means, its basically stating that if Talephas strong-arms a particular result it would lack legitimacy, the choosing has to occur by the free choice of the Moti Lords and no others. If you don't intend to do that than there is nothing pertinent to you whatever in what I wrote, and there is nothing actually to concern you.

Goahai Doraeda

...snip...

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The shadowy dark
contains only ignorance
the wise see this mark
the enemies sign and trance
that blinds mens eyes from the light.

They weep at evil.
that deceives with illusion,
with great upheaval
and rests upon delusion.
They proclaim the truth in light.

For truth and error
are known only through the Church.
The standard bearer
speaks only the Church's faith
Handed down from the Prophet.

The Church perceives that
which no frail mortal can see.
The sweet air it breathes,
the truth as vast as the sea
Is by divine hands preserved.

Its a useless fight
to say the many are the judge
as if wisdoms light
is by numbered vote proclaimed
and seen by a count of hands.

Truth is eternal
coming from Opporia.
Not from internal
thoughts and human made media.
These cannot impart the truth.

Yet such is sorrow.
That on a lie rose error
that on the morrow
and in the shadows terror
the prophet counts for nothing.

For one speaks with light
speaks only that which is revealed
By Him in who's sight
The fullness of truth is sealed.
Eternal Opporia.

The Prophet is one
Thus shall be his successors
until time is done
and the saintly confessors
In Iralliam come to rest.

I, the Redeemer and Prince of the Star, agree that it is a good thing for our ally the King of Kilar to garrison the valley of the Kiyaj until order is restored.

OOC: I really don't think there should be an ET until the crisis is resolved. Quite possibly it will be this coming turn - for instance, quite possibly if we all just go ahead and reconstitute the HME as Talephas proposes, and he and the rest of us manage to make the whole thing go off without a hitch. But I shouldn't say it certainly will be - for instance if the powers that be don't conclude or accept a settlement of some sort. I mean, I don't know yet, but we could potentially half decide to oppose Talephas, and that might quite likely mean the HME would still be split ten years later.

North King said:

Comment away. Again, not really my thing, and moreover I glossed over a ton of things I considered dialects rather than "languages" -- and also missed a few bona fide languages, like Trehan, as well.

EDIT: I meant to italicize dead languages. Obviously almost all the ancestor languages should be italicized.

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Cool!

It seems like there ought to be some other language spoken around the Thala and Abrea estuary. That area was independent of the Amure Empire, and parts were independent of the Tollanaugh as well, and they were never part of the smaller domain centered on Tiagho that existed during the later Amure. I'm not sure what they would speak, but presumably it would be somewhere between the Amure and Tiagha languages on a spectrum (Saigha?). Since Saigh was so important historically (and is still an important city), it seems like their language would actually be pretty widely dispersed as a trade language around the Airendhe and along the rivers and might have considerable influence on Haina as well.

Is there a liturgal language for Machaianism? Sechma itself is too modern/colloquial/living a language, but I guess proto-Peninsular is extinct.

Yeah, Saigh should have a language, not sure what to call it, though. The Machaianist clergy traditionally don't hold to a single liturgical language, though phrases (in Sechma) are passed around.

I personally think the last turn should have been 5 years, but if matters prove to be impossible to solve in one more turn, we could settle on two five year turns and come into the ET with the nice round number of 30.

Yeah, I actually agree re: turn length last turn.

The Redeemer Metexares, with the support the Pentapartite Council, has resolved to support the reinstitution of the Ayasi declared by the Prince Talephas, provided our prerogatives and moderate wishes are acknowledged. Otherwise, we, along with the Pentapartite Council, and we do not doubt but that many in the Holy Moti Empire will concur, shall consider the act of restoring an Ayasi to be unjust, and will not acknowledge him as such, will hold ourselves back from continuing to help in the effort of restoring him to the ancient extent of his territory.

In particular, we intend to restore order to the south of the Empire, with the intention of returning the land to the Ayasi, and in return for this service and in lieu of many promises of bounty made by the Ayasi in return for his support on previous occasions, we would like to obtain Triad and its environs, which were historically our lands in times gone by until wrongly seized by a Lieilb princeling. In return for that, we would be willing to contribute to the relief of the debts still owed by the Empire.

Secondly, we are not in any sense, nor ever have been, a vassal of the Ayasi. It must be acknowledged by the Moti councillors and by the new Ayasi that the South of the World is no longer under the domain, or even the leadership, of the Ayasi, but rather under the leadership of him, of myself and my successors, and of the Council of the Farubaida. In accordance with this, it must be acknowledged that I am in no wise outranked by him, and that I am also an Ayasi, as declared in the Peace of Tavha.