Thlayli
Le Pétit Prince
OOC: The following is posted with the approval of LordofElves and the NPC High Oracle.
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The Great Eastern Formation and the Birth of the Theurges: Eastern Ardavan From 800-815 RM
The so-called "Great Eastern Formation" referred to the period of Ardavani proselytization during the first two decades of the 9th century RM in Parthe and Acaya. While at first it was indistinguishable from Maninist and Aelonist efforts occurring at the same time, the Formation ultimately achieved something greater than either of Ardavan's religious rivals: The wholesale conversion of a nation, or at least, its upper political leadership. What began as an attempt to evangelize the key Satar trading partner of Parthe ultimately grew into something very different, as Ardavani beliefs were co-opted by a native aristocracy in Acaya looking to reinforce their eroding legitimacy and traditional beliefs.
Pseudo-Ardavani cultic activity among the Parthecan "Daludites," a group that emerged from Parthecan royal fascination with the Satar culture, had long attracted Ephic interest. Various factions in both Parthe and the Vellari Exatai supported Ardavani expansion: The Parthecan military, as a means of giving their people the religious background to accept conscription and militarization, the Accan nuccia, who hoped to use the Satar religion to bind Parthe closer to their trading network, and even the Parthecan Archives, who wished to have a nearby source of Oracles to help in translating Sephashim documents. These groups agitated in the Innermost Guild for pro-Ardavani concessions and achieved success by 802 RM, resulting in an official invitation by the First Sibling.
Approved by the High Oracle and funded by High Prince Zakraphetas, the Formation was initially a modest success in Parthe, serving to find many converts among the Zarcacen, a marginalized people who resented Aelonist mercantile influence. But Etadevas-ta-Eshvai noted in his first missives to Siaxis that Ardavan would most likely remain a minority faith in eastern Athis, considering the much closer power bases of Maninism and Aelonism.
But then, everything changed. On what was initially a minor exploratory visit to nearby Acaya, which had just opened its borders to outlanders, Oracle Etadevas managed to convince Majarsuc Santhurjao V, the Great Prince of Iolja and one of its staunchest traditionalists, to engage in an Ardavani ceremony, the Insight. Perhaps under the influence of certain ritual substances, Santhurjao had a vision of the Satar god clothed in the garb of an Acajuren warrior, leading his people to victory. He converted privately to Ardavan, and vowed in the coming years to bring the other Princes of the Republic around to his view. Over the next decade, Etadevas shuttled back and forth between Iolja and Siaxis, attempting to negotiate the reforms necessary to accomodate Acaya's possible conversion. Meanwhile Santhurjao introduced his brethren to the warrior code of Ardavan, which the Acayans found surprisingly similar to their own.
The Acajuren Assembly's previous legalization of Aelonism, Maninism, and Ardavan (the so-called "outlander religions,") was seen as an experiment, and a potentially risky one, by the traditionalist-dominated Assembly. And even when fully approved by the Assembly, the tolerations were resisted by the old guard Acayan princes, who remained loyal to an assortment of polytheistic beliefs and cultural practices that were collectively referred to as the Patrimony. Even as the outlander faiths gained converts, the Acayan heartland stubbornly clung to the Patrimony, which involved the cultic veneration of past warrior-kings of Acaya past.
The collapse of Tarvaen and the invasion of Anhalter by the Maninist orders completely changed the calculus in the Assembly. In neighboring lands, the Maninists had undermined the rule of Princes and ultimately replaced them with Order control, or reduced them to the status of puppets. In an instant, all the fears of outlander domination were proved correct, resulting in a massive upsurge of traditionalist support in the Assembly. Immediately, the impetus for expulsion began to gather at the same time as Ardavani beliefs among the ruling class rapidly spread.
Etadevas' great coup was in convincing the Ioljan traditionalists to align Taleldil with the Patrimony. The warrior gods and polytheistic spirits of the past were reclassified as Aspect Masters, Scions, and good spirits loyal to Taleldil, and traditional Acayan polytheistic prayers and ceremonies were adapted and incorporated into a unique Ardavani rite designed specially for the Acayan people. Taleldil (in his Acayan appearance) became the Protector of the Patrimony: Not a new, outlander god, but an Acayan god for Acayans, defending them from perfidious foreign influences.
After returning home, Etadevas managed to convince Siaxis to approve the creation of a leadership position for the Ardavani in Acaya (soon to be followed with an Ardavani leader in Parthe,) a head Oracle chosen by indigenous Oracles, not distant Satar, who had the ability to re-interpret the doctrines of Ardavan in a way that was friendly to traditionalist local beliefs. This figure came to be known as an Theurge. (ephaiar; Ved. Satar spirit-master) While hierarchically inferior to the High Oracle thousands of miles away, the Theurge would be effectively independent of central control. Also, most importantly, the Theurge (at least in Acaya) was subservient to and required confirmation by the Acajuren Assembly, which appreciated having full control over domestic religious affairs.
Patronized by Santhurjao, the contemporary construction of Iolja's first vedas consciously evoked the architecture and symbolism of Acayan polytheism, and the popular response was significant. Its ceremonies attracted the ruling class of the Acajuren in a way that Maninism or Aelonism, conspicuously foreign faiths long associated with the hated Savirai rivals, never had. By 812 RM, the Acajuren Assembly had agreed to revoke the toleration of Maninism and Aelonism 'for the sake of national unity,' and to patronize Acayan Ardavan alongside traditional polytheism, and it was well on its way to becoming the official state religion by the end of the decade.
With the prospect of a coup in the East, Siaxis considered the risks of doctrinal corruption worth taking, given the prospect of eroding Aitahist and Maninist gains in Athis to such a significant degree, especially in the wake of the contemporary diplomatic crisis and outbreak of war in the Kern.
What, theologically, this new syncretic Acayan Ardavan would ultimately become would be a matter for subsequent generations to decide. But the implications for the future from the Formation were profound.
---
The Great Eastern Formation and the Birth of the Theurges: Eastern Ardavan From 800-815 RM
The so-called "Great Eastern Formation" referred to the period of Ardavani proselytization during the first two decades of the 9th century RM in Parthe and Acaya. While at first it was indistinguishable from Maninist and Aelonist efforts occurring at the same time, the Formation ultimately achieved something greater than either of Ardavan's religious rivals: The wholesale conversion of a nation, or at least, its upper political leadership. What began as an attempt to evangelize the key Satar trading partner of Parthe ultimately grew into something very different, as Ardavani beliefs were co-opted by a native aristocracy in Acaya looking to reinforce their eroding legitimacy and traditional beliefs.
Pseudo-Ardavani cultic activity among the Parthecan "Daludites," a group that emerged from Parthecan royal fascination with the Satar culture, had long attracted Ephic interest. Various factions in both Parthe and the Vellari Exatai supported Ardavani expansion: The Parthecan military, as a means of giving their people the religious background to accept conscription and militarization, the Accan nuccia, who hoped to use the Satar religion to bind Parthe closer to their trading network, and even the Parthecan Archives, who wished to have a nearby source of Oracles to help in translating Sephashim documents. These groups agitated in the Innermost Guild for pro-Ardavani concessions and achieved success by 802 RM, resulting in an official invitation by the First Sibling.
Approved by the High Oracle and funded by High Prince Zakraphetas, the Formation was initially a modest success in Parthe, serving to find many converts among the Zarcacen, a marginalized people who resented Aelonist mercantile influence. But Etadevas-ta-Eshvai noted in his first missives to Siaxis that Ardavan would most likely remain a minority faith in eastern Athis, considering the much closer power bases of Maninism and Aelonism.
But then, everything changed. On what was initially a minor exploratory visit to nearby Acaya, which had just opened its borders to outlanders, Oracle Etadevas managed to convince Majarsuc Santhurjao V, the Great Prince of Iolja and one of its staunchest traditionalists, to engage in an Ardavani ceremony, the Insight. Perhaps under the influence of certain ritual substances, Santhurjao had a vision of the Satar god clothed in the garb of an Acajuren warrior, leading his people to victory. He converted privately to Ardavan, and vowed in the coming years to bring the other Princes of the Republic around to his view. Over the next decade, Etadevas shuttled back and forth between Iolja and Siaxis, attempting to negotiate the reforms necessary to accomodate Acaya's possible conversion. Meanwhile Santhurjao introduced his brethren to the warrior code of Ardavan, which the Acayans found surprisingly similar to their own.
The Acajuren Assembly's previous legalization of Aelonism, Maninism, and Ardavan (the so-called "outlander religions,") was seen as an experiment, and a potentially risky one, by the traditionalist-dominated Assembly. And even when fully approved by the Assembly, the tolerations were resisted by the old guard Acayan princes, who remained loyal to an assortment of polytheistic beliefs and cultural practices that were collectively referred to as the Patrimony. Even as the outlander faiths gained converts, the Acayan heartland stubbornly clung to the Patrimony, which involved the cultic veneration of past warrior-kings of Acaya past.
The collapse of Tarvaen and the invasion of Anhalter by the Maninist orders completely changed the calculus in the Assembly. In neighboring lands, the Maninists had undermined the rule of Princes and ultimately replaced them with Order control, or reduced them to the status of puppets. In an instant, all the fears of outlander domination were proved correct, resulting in a massive upsurge of traditionalist support in the Assembly. Immediately, the impetus for expulsion began to gather at the same time as Ardavani beliefs among the ruling class rapidly spread.
Etadevas' great coup was in convincing the Ioljan traditionalists to align Taleldil with the Patrimony. The warrior gods and polytheistic spirits of the past were reclassified as Aspect Masters, Scions, and good spirits loyal to Taleldil, and traditional Acayan polytheistic prayers and ceremonies were adapted and incorporated into a unique Ardavani rite designed specially for the Acayan people. Taleldil (in his Acayan appearance) became the Protector of the Patrimony: Not a new, outlander god, but an Acayan god for Acayans, defending them from perfidious foreign influences.
After returning home, Etadevas managed to convince Siaxis to approve the creation of a leadership position for the Ardavani in Acaya (soon to be followed with an Ardavani leader in Parthe,) a head Oracle chosen by indigenous Oracles, not distant Satar, who had the ability to re-interpret the doctrines of Ardavan in a way that was friendly to traditionalist local beliefs. This figure came to be known as an Theurge. (ephaiar; Ved. Satar spirit-master) While hierarchically inferior to the High Oracle thousands of miles away, the Theurge would be effectively independent of central control. Also, most importantly, the Theurge (at least in Acaya) was subservient to and required confirmation by the Acajuren Assembly, which appreciated having full control over domestic religious affairs.
Patronized by Santhurjao, the contemporary construction of Iolja's first vedas consciously evoked the architecture and symbolism of Acayan polytheism, and the popular response was significant. Its ceremonies attracted the ruling class of the Acajuren in a way that Maninism or Aelonism, conspicuously foreign faiths long associated with the hated Savirai rivals, never had. By 812 RM, the Acajuren Assembly had agreed to revoke the toleration of Maninism and Aelonism 'for the sake of national unity,' and to patronize Acayan Ardavan alongside traditional polytheism, and it was well on its way to becoming the official state religion by the end of the decade.
With the prospect of a coup in the East, Siaxis considered the risks of doctrinal corruption worth taking, given the prospect of eroding Aitahist and Maninist gains in Athis to such a significant degree, especially in the wake of the contemporary diplomatic crisis and outbreak of war in the Kern.
What, theologically, this new syncretic Acayan Ardavan would ultimately become would be a matter for subsequent generations to decide. But the implications for the future from the Formation were profound.
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