To: The Scroll-bearer Arteras, Veccas-ta-Veccai and all concerned.
From: The Grand-Patriarchate
The weapon being from Neruss does provide some link to the Farubaida o Caroha, although one cannot say the evidence is incontrovertible due to the possibility that the assassin (or his masters) could have obtained the weapon by trade. Regardless, this evidence only provides a link to the Farubaida, not the Kothari Exatai to which no evidence linking them to the assassination beyond a dubious confession under torture exists. Suggestions that the Kothari Exatai was involved thus rest on a very infirm foundation.
The weapon however does provide some greater gravitas behind the Karapeshai's claims with regards to the Farubaida o Caroha, particularly in context. The Church itself previously noted that the Farubaida's stated desire to assess its relationship with Ayasi necessarily is a revocation of the state of allegiance that existed (for how can one assess something with an eye to determination, without rejecting the previous state of things? Albeit we note they have also affirmed that they maintain allegiance to the Ayasi as your vassal even quoted). Likewise recent events between your two powers, which save the Ayasi's wise and prudential council would have certainly led (and even now could still lead) to war, lend an air of comprehensibility and rationality to the potentiality of an assassination attempt from that quarter, particularly considering the historical hatred that exists between the Farubaidan Aitahists and the followers of Taleldil.
Yet still, a cautious eye in pursuit of truth is necessary to establish certainty beyond reasonable doubt (for there is no certain proof that the Farubaida was involved at all, only a possible rationale and a knife that could easily have been acquired by anyone. The lack of incontrovertibility leaves open that another party, perhaps one even within the Karapeshai in the manner of Sianai or previous rebels, was responsible.), and it is still imperative considering the Farubaida is in the domain of the South, for the Karapeshai Exatai to consult with the Ayasi on this matter before committing to any kind of warlike action, in addition to permitting the Sarafaio to give its own account.
I, Metexares, know nothing whatsoever about this assassination attempt, absolutely deny any involvement whatsoever in it, and am willing to swear oaths to that effect to anybody who wishes it. I would never descend to the level of political assassination; it is murderous and sinful, not to mention that it creates an extremely dangerous precedent. Talephas is my brother and compatriot, although we may have had considerable differences, and I could never have wished him anything but a long life, especially as his long and wise rule, when set alongside those of other Karapeshai princes, shines out as the brighestest star in a constellation, glorious and pure.
For that very reason - that Talephas was the wisest and mildest of Karapeshai Princes, especially if we set him alongside Taexi and Sianai - could we possibly have expected to make Karapeshai foreign policy more favourable to us by killing Talephas. We could not have expected to substantially destabilise the Karapeshai Exatai by such a method, if that had been our aim, since on the one hand a low-level civil war has been running for some time which we could surely far more reliably inflame by other methods - and our non-involvement in that in any respect is an indication of our entirely honourable policy; on the other hand, we know how capable Arteras is, and there is surely no likelihood of such a thing as a dishonourable political assassination of their leader having any other effect than causing the Karapeshai Exatai to stand together in unity. Or, then again, even if you suppose that we were intent on causing a war (which is the exact opposite of what we wish), there is surely no need for us to do such a thing as assassinate Talephas, since Talephas was threatening war in any case.
As for the idea that we hope to kill the Ayasi, I equally have no idea why we would do that; the Ayasi is our friend, and we hope he lives and reigns long and prosperously.
Furthermore, we have not hitherto found it even expedient, let alone desirable or defensible, to kill anyone by such cowardly means in order to maintain our freedom; I see no reason why we should start now.
The supposed proof offered by the Nerussian weapon is utterly valueless. Surely it cannot be denied by the government of the Karapeshai Exatai that Nerussian weaponry can be bought and sold anywhere whatsoever?
I must again reiterate the strongest possible denial of the allegations put against us by the Karapeshai government, and ask that it be recognised that they have no sufficient reason to believe that this is the case, and that they receive our declaration in good faith as the unmitigated truth.
Despite the Redeemer's mercy and desire to forgive, it is clear that the conspirators against the Order of the world will stop at nothing to prevent their unholy alliance from being made subject to the Ayasi's paramountcy, one that even their chief priest recognizes.
On another note, the Karapeshai government appears to be of the opinion that the Grandpatriarch's position is in agreement with its own. We also consider ourselves to be in agreement with the Grandpatriarch's position on this particular matter - which includes the Ayasi's paramouncy, which is not objectionable to either us or the Farubaida, while recognising that we are not either of us subject to the Ayasi in the Satar sense.
If the Grandpatriarch's position is considered by the Karapeshai to be sound grounds for a settlement, then we can altogether agree to it by way of a sworn joint declaration between all parties, although there is no oath of submission laid out in the Grandpatriarch's position, and we do not deem such an oath to be appropriate if the Grandpatriarch's stance is taken for the basis of a settlement.
We would ask that the Aya'si be allowed to examine this killer of the Lord of the North so that the truth might be made know and manifest.
*
We also believe that the Grand Patriarch ought to keep his nose out of matters of state which are the exclusive purview of the Aya'si. It is up to our Lord to decide these matters, as it has always been and will always be.
The Church would note that procedurally, it would be politic for the return of the Ayasi's lands to his direct rule (agreed by Talephas, the Sarafaio and Meteraxes all) to continue precisely as it was indicated (the Karapeshai withdrawing beyond the sesh, the Farubaida and Kothari Exatai of the involved powers in this dispute likewise withdrawing to their own lands). Then the council and Bysria can occur, with the Karapeshai Exatai's accusations and grievances being discussed there with the Ayasi and other participants in accordance with treaty obligations the same Ayasi has previously in his wisdom pointed out. From this council a prudential course of action with regards to the matter of Talephas' assassination can be determined on the part of the aggrieved parties in light of the evidence available, with regards to the other matters for discussion, and on the directives of all involved as the intention of said council.
*
The Church likewise notes the hypocrisy of the Apostates in speaking for the Ayasi on matters of state, while accusing the Church of doing the same and crying usurpation simply because the Church responded to the Karapeshai's missive sent "to all within and without" by pointing out the nature of the existing evidence noting the lack of incontrovertibility and calling for caution out of pastoral concern for the faithful and the innocents who would suffer war. Utterances that in no way touch on the Ayasi's diplomatic prerogatives to decide for his own Empire. Since all relevant powers have recognised the importance of the Church, we are perfectly secure that the Ayasi will continue to dismiss those absurd voices which seek to exclude the voice of the faith from all public affairs on spurious grounds and for their own ends.
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ooc note: If the council proceeds at all, it would be best to limit it to Iggy, North King and Spryllino, and as another has noted, if it is possible doing it over irc would save substantial time.
OOC: Its a matter of "The doge is dead, but the Signoria is not", or in our case "The Redeemer is dead, but the Exatai remains". EDIT: Since I have some free time over the Christmas/new year period, I've been trying to flesh out Iralliam a bit more. Since the Grand-Patriarch has said quite a lot lately due to a) apostates b) the Moti situation and c) the threat of renewed war in the cradle I think I will post the latest stuff regarding ritual here below (in spoilers).
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Agnyun (Sacrifice)
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Spoiler:
The Rituals (Sanskyun) of the Iralliamite religion are classified according to type. These are Agnyun (sacrifices) divided into Greater and Lesser, Agireyyam (Ceremonies) and Bhakyun(Devotions). Agnyun and Agireyyun are offered, differing only in the particulars and non-essentials of their practice according to local practice, throughout the entire Church of Iralliam in and out of its temples. Bhaktyun are invariably particular to different communities as expressions of local piety, be it in remembrance of a historic happening or in reverence to a particular saint or any other act of faith. The prescribed essentials of the Greater and Lesser Agnyun and the various Agireyyam are written in the Sanskavastra (The Book of Rites). The main sacrifices, lesser and greater are...
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Great Sacrifices
~ Exseyagnya: the ritual of Exseyagnya (High Sacrifice) is performed at the height of the festival (in which many other celebrations are engaged in) of the new year on New Year s Day. This sacrifice is officiated only by high ranking clerics (Ujayanopyar and above), namely the chief priests of large temples and the high authorities of the Church. It is done, outdoors, usually in the (or a, invariably this sacrifice would occur in the main one) courtyard of the temple or a nearby space of suitable utility, by sacrificing (done by a specially trained priest) a single white bull through slitting its throat over a fire in a prescribed manner (intended to instantly kill the animal), preceded by the reading of passages of scripture, chants, a sermon* from a pulpit in the courtyard, and then the consecration of the bull, with the sacrifice itself finally being conducted in silence. The sacrifice of a bull is intended to expiate for the sins of the past year through the grace of Opporia. It also serves as a reminder of the gravity of sin and corruption, which merits spiritual death. After the sacrifice the bull dismembered and taken away ( its meat being consumed by the temples priests later that day so nothing is wasted).
~ Oporeagnyum: The Oporeagnya ritual (sacrifices for Opor) is performed at sunrise and sunset every day by the chief priest of a temple (the high priest for large temples, the head one for smaller local and village temples with less ceremony) for the purpose of sweeping away the detrimental thoughts and desires and cleansing spiritual corruption, and for making requests to and propitiating blessings from Opporia for the good of the faithful. The ritual is conducted by (after a set of hymns, preparatory prayers and litanies) offering small pieces of lumber (usually pine, sandalwood or some other fragrant wood) on which prayers are written, and libations of consecrated liquid (representing purity), and sweet herbs (representing the joys of Iralliam and the results of hard virtuous work), to a consecrated fire* (symbolising the light and majesty of Opporia) in the main sanctuary of the temple*, or in an appropriate space outdoors where no temple is available. Accompanying the sacrifice itself are sung sacred chants and prayers to the order prescribed for the ritual for that day or purpose (if the case may be), with sacred music* conducted in accompaniment. The chants and music together with the fire can be trance inducing, providing an avenue for Dhalana (sanctification)along the way to Iralliam and making for a profound experience. No sermon is given with this sacrifice, which is purely for spiritual purification and the making of requests to Opporia.
~ Ankiragnyum: The ritual of Ankirangya (heavenly sacrifice) is conducted each day in the morning and afternoon in large temples, or on each day of rest (and at other times the priest and conregations duties allow) in the morning in smaller ones . It is performed by a priest chanting a set of proscribed litanies and prayers offering praise and adoration to Opporia (accompanied by cantors and temple musicians where possible) proceeded by the sacrifice of offerings to the fire, followed by the offering of incense in a burner (placed in the front-centre of the altar and filled with coals from that fire for that purpose). This is all accompanied by chants. Offerings of food* given up by the faithful are then blessed in the incense smoke (which represents prayers rising to Opporia) and distributed amongst the faithful to be consumed for their blessing and good health. After this hymns, chants and prayers of thanks for the manifold blessings of Opporia and the greatness of his prophet are sung, before a sermon is said to the congregants. This is followed by a set of concluding litanies, hymns and prayers to conclude the rite.
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Lesser Sacrifices
~ Lesser sacrifices constitute both the regular giving of offerings to the fire, and specific sacrifices made for specific intentions and occasions separate from the greater sacrifices. Outside of special ceremonies which have their own specific protocols, however regular lesser sacrifices usually take one of two forms
The first form is that of a devotee going to the temple and offering to the priests a sacrifice (be it liquid for libation on the fire, prayer sticks [lumber with prayer written on it] or a package of sweet herbs, flowers and incense) to a priest, who then sacrifices it to the fire while intoning prayers to Opporia asking the god to accept the good intent of the devotee which is symbolised by his offering, and impart his benevolent blessings and light upon said devotee banishing away the darkness of Istria and assisting him on the path to Iralliam.
The second form constitutes the regular tending of the central fire of the temple by the priests or (in the case of smaller temples and churches where a priest has many duties) acolytes.
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notes*
1: preaching in specified court/s of a temple occurs outside of ritual acts, with sermons on the hour in large temples for the benefit of visiting devotees. Sermons invariably, save in monasteries or ceremonies restricted to priests, imparted in the vernacular.
2: White ash from the consecrated fire is considered a purifier, and is used for certain rituals (such as in life/death rituals, and in agricultural rites such where it is sprinkled onto the fields as a fertility rite for a bumper harvest)
2: In the main sanctuary there is the altar which is square and rather large. At the centre of this main altar a fire is always lit (for the Gasrayagnya, and for other offerings ) and tended by priests. The front and sides of the altar have places for the priests to conduct the rituals and make sacrifice (high enough so that a priest is able to cast offerings into the fire) reached by steps. Behind the altar is usually an ornate altar backing, with religious iconography on it along with lit lanterns and candles being placed in appropriate places on it. Large temples usually have other smaller altars, usually rectangular with a vessel in the centre where fire can be lit, where various lesser sacrifices, rituals and the like can be conducted.
3: precise musical accompaniment varies according to particular locality much like the style of chant, although I perceive it in my mind as sort of a harmonised fusion of coptic instrumental music, shamanistic drumming and japanese etenraku music.
4: food offerings distributed to the faithful a sweet mixture of flower, fruit, nuts and spices. Variations exist, although it is always vegetarian (the Exseyagnya being the only animal sacrifice). It represents the goodness of the faith passed down by the prophet, and is considered imbued with purifying divine agency.
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Spoiler:
ooc: Noting Iralliam is an ancient religion, and is dualistic, I concluded that sacrifice was likely ritually essential as a vehicle for purification and sanctification along the Way. Animal sacrifice was an option, but I decided against it as a general trend due to lack of historical reference to such a practice and thus have restricted it to a once-yearly event specifically [more than usual] oriented to the dichotomy between good and evil [fitting at a yearly transition point]. General sacrifice then I decided to go down the most logical route of fire, seeing as idols and nature spirits aren't a thing in Iralliam (and so sacrifices can't reasonably be left at shrines or offered to statues). Fire thus I thought was appropriate, particularly considering the context of Opporia being idealised as a god of light and good at war against a god of darkness and evil, and considering the nature of fire burning away the earthly substance of a sacrifice comes across to me as being symbolically appropriate as a symbol for burning away impurity and the darkness of Istria from the human soul and filling it instead with light and life (fire also being symbolic of life in a sense).
Do note as well that a) there are other non-sacrificial temple rituals. For example a midday service that in my mind is sort of like a Tibetan Buddhist/chant of light/divine office with additional fire attached. I didn't want to lengthen the post too much by putting everything I have vaguely thought about in it though, and b) the general gist of my intention is to, produce an image of a vibrant temple life reflecting the ancient centrality of religion. I see Iralliam as having big temples which are at the centre of things, and which play a big part of life not only socially but economically as well (think shops selling sacrificial offerings, votives, and other religious paraphernalia, along with supporting pilgrims and the like, not to mention temple estates for various temple needs) while also having smaller churches and chapels at a local level
The Grand Patriarch continues to assume the functions of Aya'si with a smile. The Grand Patriarch ought also to note that speakers here also represent the Ayasi's own bureaucrats as has been asserted on multiple occasions. The equation of us with apostates continues to set a dangerous precedent.
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It is also unclear how the proposed council at Bysria can proceed without a Redeemer.
You represent those godlikes and their followers who have apostatised and to Aitahism, and certain notable co-religionists of the same within the Empire, nothing more.
*
The Scroll Bearer Arteras has taken the mantle of High Prince to represent the Exatai in its external affairs. Under his guardianship a meeting could proceed ,although its dictates would necessarily have to be ratified by whoever ascends to the office of Karapeshai Redeemer.
The Grand Patriarch's contempt for the bureaucracy and godlikes has been noted.
*
It is true that the Scroll Bearer has represented himself as having the power of the High Prince in this matter. But it is unclear whether his fellow princes agree with this nor is it certain that the next Redeemer will feel bound to follow the agreements the Scroll Bearer makes now. Negotiation should therefore wait on the ascension of the next Redeemer whose word we can be sure will stand. This is not to cast aspersions on the honor of the Redeemer but is simple recognition that the decisions he might make might be different from the decisions made on his behalf.
Your effrontery in presuming that your bevy of Aitahist representatives speaks the totality of the god-likes and all who serve the Ayasi is likewise noted, as is your contempt for the wise teaching of the ancestors who rightly extol the guidance of priests that one may understand ones actions and walk always along the way to Iralliam, ancestors who likewise proclaim the necessity of supporting the Church lest ignorance and darkness reign. Although the hatred for the Church, and hubris before the Ayasi on the part of your sect is not unexpected, for as they say, converts are the most zealous of men, and your very goddess commands the subjugation of all who do not follow your false faith, and compels her deluded followers to rebel against any who would stand fast against the blasphemy of calling such women divine.
*
The points raised are valid ones for the Ayasi's consideration. The gravity of the matter and the declared state of conflict (for the Exatai has called its subjects to war) however in our assessment would make a council according to the terms of the treaty imperative, unless of course one is a depraved and corrupted soul and desires conflict to proceed for some evil purpose
FROM: Gallat
TO: High Prince Arteras, Ayasi Sixth-Frei, any others concerned
Wait, be cautious, talk, discuss, at all costs do not act: that is all the we hear from the south these days. The Kothari and their Grand-Patriarch we can understand: perhaps they hope to escape judgment by miring us in endless circular conversation until we all die of old age. But the Moti we knew to be better than that. The only explanation advanced for the Lord Redeemer's death other than murder at the hands of southerners is that all his most beloved and trusted servants were in fact vile, traitorous villains all along. This is not remotely credible, and it is frankly insulting to the murdered Talephas to even consider it. Have the Moti forgotten how to act when the right course is clear? Did all the famous courage and conviction of that people die on the field with Lerai?
To: Gallat
CC: The Ayasi
From: The Grand Patriarch
Certainty, necessity and justice compel action. When certainty as to who is the ultimate culprit behind the vile assassination of Talephas is not present than rash haste is ill-advised, for necessity demands that the true culprit be the one that is punished in order that just retribution and satisfaction for the heinous crime may be obtained.
To equate the conviction and decisiveness of the Moti in facing necessity in facing certain threats known with absolute truth, with the question of Talephas' death is most problematic. We are glad as such that the Ayasi is wise, and sees the uncontrolled passions of the Gallatenes and the impertinent haste of their leaders for what it is, for faced with the certain and abominable threat of Aitahist fanaticism though Gallat has been, it seems clear that the aspect of war has clouded the voice of reason and the virtues of serenity of mind and detachment amongst the nations rulers. The Ayasi's rebuke to your liegelord we repeat to you directly now, for you are so deluded you go so far as say we seek to "escape judgement" for a crime of which no one accuses us, and rightly so, not even the Princes of the Karapeshai in the passions of their grief and just outrage at the offence committed against them.
The Sarafaio has nothing to do with the death of Talephas. We are frustrated with the repeated aspersions against our character, but have come to expect such claims from its northern neighbours due to the tone of recent diplomacy.
Do Kothari and their Grand-Patriarch not realize that a confession by the guilty party is proof, in any court from Tago to Parta? Ah, but what am I saying: of course they do not. Should their false god himself appear and condemn them still would the Kargani and Kothari speak of prohibitive uncertainty and counsel inaction.
If the Kothari and Kargani are truly innocent, unlikely as that seems, and truly sincere in their desire to avoid war and determine the truth of things, it seems to we of Gallat that there is an easy solution to the present impasse: Metexares and the members of the Sarafaio and their chief counselors and ministers deliver themselves into the custody of High Prince Arteras to be tried justly and fairly for the murder of Talephas. The truth will thereby out, and if the southerners have indeed nothing to hide they can have nothing to fear from such an arrangement and no reason to refuse.
OOC: Who let you speak for Parta!? That's certainly NOT how the legal system works here.
Spoiler:
EDIT: On a more serious note, world split in half, Arteras not Redeemer ergo not Lord of the North, etc etc etc. By being named High Prince and not Redeemer, the leader of the Karapeshai is no longer equal of the Ayasi. Which is what everyone's been saying for the past page or so. I really don't want to argue this and this is indeed OOC, but I am very very very displeased. I'm all for more war weaking the Cradle and all, but I dislike how it is being done. >=[
EDITEDIT: Thlayli is entirely allowed to kill his own characters freely, as he is to determine most aspects of internal politics and factions. The way he did it, though, is extremely transparent, which is another reason I don't like what's happening here.
EDITEDITEDIT: Also, this entire debate was over mistranslations. Ugh!
What about submitting the matter to an arbitration headed by the Ayasi? If the Northerners were correct, they could have no objection to that. After all, it's the Ayasi's land that the Karapeshai are apparently intent on making suffer.
To: Arteras, Prince of the Scroll
From: The Ayasi Sixth-Frei
You must think me terribly naive, if you think I shall believe this drivel. Talephas was my friend, a great man who has died before his time, and you accuse my friends and allies of killing him? What perfidy! My allies sought to avoid war, to the very last, and you think they would have killed the very man who had agreed to meet with us, who had negotiated the Peace of Magha to begin with?
No. I see through your prevarications, your nimble words, your lies.
Who stood to gain the most from Talephas' fall? Who stood to gain from the resumption of war? From the chaos in the south? Not some southern lord upon whose head will fall this evil. The only ones who stood to gain were those in the north. The only ones who stood to gain were those who are poised to take the golden mask. The one who stood to gain -- the one whose people are a byword for schemes and treachery -- the one whose ancestors committed the most heinous acts known to history -- the one who even as Talephas' body grows cold, seized the command of the largest army in the Exatai?
You.
I shall not suffer my allies to submit to the judgment of one who like as not killed my friend himself. I shall not suffer my kingdom to bleed for your Accan credit slips. I shall not suffer your lies.
I am no fool. I am the Ayasi Frei, Hno-un-hnos of the Uggor, Ruler of the South of the World. And I will not let the name of my friend be dirtied by your warmongering.
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