The Deities of the Warring Nation of Richtcrag

The Beginning

Before beings inhabited the lands of Richtcrag, it was believed an ancient deity lived in the land and often took the shape of a massive bird with feathers of many different colors. It lived in peace with nature and the elements, protecting the wildlife with its power. However, it was startled one day by the passing of another god and took to the skies. In its flight over the land, it left behind six feathers, and each fell on different parts of the land: one in a hallowed mountain, one in deep in the largest swamp, one in the most secret part of the largest forest, one in the largest spring, one on upon a hidden crag in the steeps, and the final and largest upon the highest peak.

On that peak, the wind bellowed, the snow churned, and the rumbles of below shook it. It stayed there for countless years till a tribe of humans settled around the lands near the feather. It was when they spoke their first prayers that the feather began to take shape: winter, death, wisdom, hidden treasure, and those who seek them. From those first five prayers, Tyrl was shaped and began his reign as the eldest of the gods of the land.

However, when he took shape, his shadow also formed and the trickster god Vardel came into being. He instantly fled from Tyrl and went to cause mischief amongst the humans below and thrived in their confusion and chaos.

Tyrl decided to help the humans against Vardel by creating his children. He sent dreams to their shamans and wise folk to send prayers towards the deep swamp, the fiery volcano, the wind-swept steeps, the largest spring, and the secretive forest. They did so and five deities rose to answer their prayers in turn: Yasin the Hunter from the swamps, Ulfkell The Warrior from the Volcano, Bjar the Wild One from the Steeps, Sylv the Life Bringer of the plains, and Grollen the Peacekeeper of the forest. With their creation they provided protection from Vardel, allowing the humans of the lands to thrive and grow in number, knowledge, wisdom, and skill.

 

Bound to the Land

The elder deities of Richtcrag are not like deities of the Syndar and other human nations. These divine beings are tied to the land they woke from upon their creation, with each one holding domain and power over the type of land that is there. The only partial exception to this rule is Ulfkell the Battle-Father, who was still tied to the volcano Veerokeer but took on the traits of the trades that surrounded his lands. Each deity was linked to certain regions:

• Cul’Claimete: Sylv and Ulfkell
• Kupferhugel: Tyrl and Ulfkell
• Marais-Enceinte: Yasin
• Olon Zyjl: Bjar
• Valinate: Vardel
• Pericht: Tyrl

It is even rumored that the regions formed around these deities and began to shape their cultural identities based on each of them.

The Sea Hound

Depictions and Description
The Aldorian god of the seas, and worshipped by any number of sailors across Faedrun – and now, Mardrun – the Sea Hound is a fiercely protective figure in Aldorian myth and legend. He presides over the oceans and – much like the hound who he takes his name from – while his behaviour may seem unpredictable and alien to those unused to his ways, should one take the time to learn the language of his form, he is as loyal and dependable as a close friend. Aldorian depictions of the Sea Hound take many forms – the most common is that of an old, scarred sailor, wearing a heavy cloak and carrying a single lantern, but his most famous incarnation is that of a dog; typically, this is the Aldorian Hound, a shaggy-coated breed well-suited to the coastal cities and ships that make Aldoria known across the world. Many Aldorian sailors thus believe having a dog aboard a ship is good luck, and each ship tends to have an appointed “Ship’s Hound”, many of which earn their keep by keeping the many rats that tend to climb aboard ships at bay.

According to legends, the Sea Hound first appeared in Aldoria during a harsh storm. Hundreds of years before the battle of Grayfield, the sailors aboard a ship – aptly named “The Sea Hound” found themselves trapped near an inhospitable coastal region with a treacherous reef. Suddenly, an older man appeared to take the helm, with a single lantern grasped in his hand while he barked out directions, and a large hound sat waiting on the prow, barking louder than any earthly animal could to warn them of upcoming reefs. The sailors, upon reaching safe harbor, looked for them both, but could find no trace – and thus, the legends of the Sea Hound began.

Worship
As noted above, many ships keep dogs aboard as a way of seeking favor with the Sea Hound. Especially devout worshippers tend to feed and tend to any dog they find, as mistreating one of the Sea Hound’s servants is seen as an offense to him. As befitting a sailor’s god, many of the prayers to him take the form of the work shanties used to coordinate the many actions needed to sail, taking the call-and-response of shanties and applying them to their lives.

Wind may blow down to the bone,
Hey, ho, dog’s at the helm.
Sea Hound guide our ship back home,
Hey, ho, dog’s at the helm.
We’ll break our backs to guide the sail,
Hey, ho, dog’s at the helm,
So help us here and wag your tail.
Hey, ho, dog’s at the helm.

Much less polite are the sheer number of curses associated with the Sea Hound – especially rough seas are caused by “the Hound’s paddlin'”, harsh rains are, “the Hound pissin’ after a night at port”, and an especially idiotic sailor is called, “a rat he’s not found yet.” Of all the gods in Faedrun and Mardrun, the Sea Hound apparently appreciates a good curse more than any other – the sheer variety used by hardened Aldorian sailors has led to them jokingly referring to it as, “a barking prayer”, and most of them are not too shy to use their entire, rather rich vocabulary.

Priests and Priestesses of the Sea Hound tend to be sailors by trade, although a number of them tend to the numerous lighthouses along the coast of Aldoria. Their temples are always situated in coastal regions – it’s considered idiotic to worship the Sea Hound if you’re not close to the oceans he calls home, and so few shrines or temples exist outside of coastal towns and ports. They always pray facing the ocean, and they have a large number of daily prayers related to the actions necessary to guide a sailing ship or keep a lighthouse running, so they are seen as a valuable addition to any crew, even outside of Aldoria.

Ilyara

Ilyara of the West
The wind paints the earth as the breath of Ilyara.”– Traditional Greeting of the Ilyarians

Her Origins and Depictions
Ilyara of the West is a goddess whose worship arose in the early years of the May’kar Dominion, centered around the blended religious-philosophy of the Mahsai. Her worship is one of the appreciation and creation of beauty and art – she is seen as the patron of all artists, musicians, and anyone who prizes aesthetic beauty and harmonious creation. Her temples were places of great beauty – small, carefully designed buildings to catch the sun and stars to create beautiful patterns and changing designs on the walls, all building to a glorious altar for her.
Given the nature of her worship, it is no surprise that there are numerous depictions of the goddess – each of them different, but still hearkening back to their ideals. She has been painted, sculpted, and drawn in all manner of forms and depictions; whether she is a young girl holding her first paintbrush, or an aged performer still clutching her harp, all her depictions stress her nature as a loving goddess of creation and arts. Her followers tend to believe that it is the beauty of a creation, rather than the exact appearance, is the true depiction of her form, and it can even be found in natural forms.
Sites of worship and shrines to her pop up in areas of great aesthetic beauty – pure groves of graceful trees and babbling streams, a wind-carved rock with a feminine form, or even the edge of a great cliff. While her formal temples are often beautiful in their splendor, these tiny shrines were wonderful places as well – jewel-like objects of wonder, nestled in remote locations. As part of her tenants, any wandering artist may stay at a shrine or a temple for as long as they are passing through, so long as they offer the keepers some sort of beautiful work – a short song, a sketch of the land, a poem, or anything like that.
Her holiest of books, The Divine Mimesis, is always richly illustrated – a work of creation fitting for the legends associated with her. It details her follower’s beliefs, their legends, and other words of wisdom to the aesthete seeking beauty and grace. According to their stories of her work, it is her hand which took the newly-created world and made it beautiful – her breath shaped the mountains, her hand planted the trees, and her tears of joy at these new wonders filled the oceans and rivers of the world. Her hand is rarely felt afterwards – a flash of inspiration is seen as her direct guidance.

Various legends number her daughters and sons, who are given domain over other areas of creation and beauty, no matter how distressing they may be. While she has shaped natural beauty, it is understood by her worshippers that sometimes, acts of destruction may be seen as creating something new, and even the play of a blade in combat may be seen as a sort of savage beauty.
Worship of IlyaraHer followers find places of beauty to worship in – whether crafted by the hands of mortals or shaped by Ilyara’s actions at the dawn of the world. The time is immaterial – so long as there is something of aesthetic value to contemplate while praying, then they are allowed to worship and pray. This contemplation always takes place facing to the West – for it is the west wind that is seen as Ilyara’s breath caressing the world.
While meditating, her clerics must always engage in acts of creation and beauty – whether they paint, compose, or otherwise absorb themselves in tasks of material or ephemeral creation is immaterial to their worship. These objects of meditation are accumulated and displayed by her clerics to bring more glory to her name – in time, enough of her followers may find that an especially beautiful place has enough members there that they might construct a shrine or temple there.
Ilyara’s sole tenant is that beauty in every action is to be practiced. Her followers tend to eschew anything which might be seen as crude or ugly – it is their highest goal to find the beauty and grace of the world, which can take many forms.

Typical Prayers
For the healing of wounds:
May the Western wind, the breath of Ilyara, caress and soothe you. What once was dead and broken is again made whole, what once caused suffering and discord is in harmony once again. May the beauty of this light, the beauty of this healing inspire and help you in all creation.”

For the protection of warriors:”Creation and destruction are both acts which are neither beautiful nor ugly – it is the grace with which they are performed that decides the nature of the act. Ilyara, cloak this warrior in your breath and grace, that they might fight beautifully in your name. Arrows, fly past and find your golden arcs. Blades, slide past, tracing silver arcs in the air. Slings and stones, skip and shatter that fine sand may come to cover. Warrior, Ilyara blesses your body that you might bring beauty to this world.”

For the blessing of a blade:”Shining light kisses this edge, a razor-arc to drive out corruption and evil. A warrior’s skill is one of grace and power – Ilyara, recognize the beauty in this act. They fight against the hideous forces which seek to ruin and destroy the art of your creation. With your hand, grip this blade and bring more strength to their arm. With your breath, may it fly straight and true to the heart of evil. All actions have shades – this is of the purest beauty and wonderment, that shines with the light of your creation and the art of those people who have found your inspiration.”

The Council of Newhope


The governance of Newhope on Mardrun evolved out of the need for strong leadership after the mass migration from Faedrun. The initial building of the various human towns and villas surrounding Newhope was a haphazard thing, disorganized and prone to attacks by Mordok. While a few of the trade guilds attempted to set up a parliament, the Colonists were not ready to accept such a radical change in their governing habits – for too long, they had lived under the guidance of nobility.

The first to suggest that the surviving nobles of Faedrun meet to discuss the ruling of the Colonies was Baron Richards of Vandregon. He proposed that the nobility form a council to properly protect and guide the people of the colonies. There were several immediate volunteers – displaced nobles looking to regain the power that they had back on Faedrun, and thus the Council of Newhope was born.

Originally, there were 10 sitting Council members. Baroness Catherine, Baron Montesque de la Aleine, Baron Al-Azarma, Baroness Al-Azarma, Duke Joakim Ventrini, Celestial (Duchess) Arragones, Grand Duke Byron Richards, Duchess Madeline d’Argent, Duke Martingale of Westhaven, and Duchess Mary cul Tricuspis would all meet twice a year to discuss important governance matters. This has been successful so far – few disagreements have marred the reign of the Council, leading to relatively high confidence in the nobility despite their own personal biases and squabbles.

As the year 266 begins, the Council announced its “Great Works”– a series of projects to help improve the infrastructure of their lands and cities. The list of initial projects includes bringing Daven’s Reach back under their control from bandits and a great highway stretching from Starkhaven to Crow’s Landing. Rumors of further Great Works fly, but the Council is tight-lipped, unwilling to announce anything too far ahead.

In August of 266, Grand Duke Byron Richards, known at the time as Lord Baron Richards, made changes to the existing nobility titles structure that is recognized by the City-State of Newhope on Mardrun. These can be found here.

In 267, Newhope was shaken by the sudden demise of Duke Al-Azarma. Well-respected among his peers and well-liked among his subjects, it was truly a tragedy that fell heavily on the hearts of colonists across Mardrun; none more so than the heart of his beloved wife, Councilwoman Duchess Al-Azarma. At the same time, Duchess Catherine’s long-standing feud with Duke Richards came to a head, resulting in her retirement from the Council. Duchess Catherine, Duke Montesque, and Duchess Al-Azarma all left the City-State state and have gone to rule Daven’s Hold, leaving only 6 sitting council members left.

In 271, Celestial Arragones was discovered to be falsifying information that was discovered during her official oversight of Newhope research. This led to Arragones being stripped of her position as head of Newhope Research, and summoned to the Lictor Courts of Newhope to testify on her actions. Arragones refused, raising a small army and hiding out in her estate. The Council called the Banners of Newhope and besieged her estate. During her unsuccessful attempt to escape, she set fire to her collection. Arragones was tried and found guilty of treason and placed in a cell to await her execution where she was later found mysteriously dead by poisoning, leaving only 5 sitting council members.

In 273, Duke Aailmyr was instated to the Council, as the removal of Celestial Arragones left the Council lacking a Syndar advocate–something the City-State of Newhope felt was deeply needed as the previous 5 Council members were entirely human. This raised the number of sitting Council members back to 6.

In February of 275, Duke Joakim Ventrini was arrested on charges of embezzlement, entrapment, conspiracy to commit murder, kidnapping, unlawful imprisonment, and treason. He is currently in the custody of Lictor Mary until he stands trial. For now, it is unclear if his standing on the Council remains until the charges are confirmed, or if he is considered to be removed entirely.

Current Council:

Grand Duke Byron Richards
An opulent and immediately noticeable figure, to many Colonists, Grand Duke Richards is the face of the Colonies. An initial prime supporter of the Order of Arnath’s Fist (which has since turned sour) and a number of other causes, Byron Richards has done what he can to make sure that the Colonies survive the loss of Faedrun and the new life they have set up on Mardrun. He regularly shows interest in investing in smaller communities to foster growth and relationships with Newhope. Despite this, he has been the target of a number of smear campaigns, though none to date have seemed to hold water.

Officially, his position on the Council is that of the Head. He tends to dominate meetings, seemingly looking to benefit his own lands and ideas, although as the years have passed, he has grown much more willing to compromise. It seems the lands of Mardrun are becoming more favorable to the Grand Duke, as he seems to have moderated many of his stances and seems almost younger due to his new outlook.

Duke Aailmyr
Duke Aailmyr is a recent addition to the Council of Newhope. After the removal and subsequent death of Celestial Arragones in 271, The Council found itself lacking a distinctive Syndar voice that could help the Syndar people of the City-state feel that their voices mattered and were heard in this otherwise entirely human government. Prior to his rise to Dukehood, Aailmyr was a lower noble within the Newhope hierarchy. He was well respected amongst the people of the Syndar districts and was known as a person of patience and drive. Since coming onto The Council he has shown a focus in the cultural revitalization of Newhope with a strong focus on bringing Syndar cultural elements to the forefront. He has been actively pushing for a future for the City-state that showcases Syndar culture while blending it with the more human elements of the city. To this end Duke Aailmyr has been an early adopter of the new school of Enchanting that has spread across the continent. He has even set up a trade school in The Syndar District to train up and coming enchanters and arcanists so that their work can help make Newhope look just a little bit more like the fantastical Syndar cities that Aailmyr and his family once called home.

Duchess Madeline d’Argent
The primary military mind of the Colonies, the Duchess d’Argent was known as Mary “Gold” Wainwright when she was born. She served as a bodyguard to the original Marquis d’Argent, protecting his home and body for many years before they were married. As they fled the burning shores of Vandregon under the final assault by the undead, her husband took a grievous wound to the back, and he lingered on for weeks in his cabin. When the wound – delivered, it is said, by an undead assassin – festered, she found herself in the depths of despair. His death shook her to the core – here she was, a new noblewoman who knew nothing of protocol, in charge of an entire house.

The hostile greetings of Mardrun quickly found her place, though. Eschewing the comfortable life of other noblewomen, she personally trains the guards of the Colonies. Her estates – on the border of Nightriver’s territory – are sprawling, half training camp and half manor house. This has caused some tension with Nightriver, as they are uncomfortable sharing a border with such a militant woman, having heard stories of the human’s love of conquest.

More comfortable in her armor than in a noble’s finery, she prefers a shieldmaiden to a handmaiden. The politics of nobility tend to leave her somewhat baffled – she prefers to be direct and forthright – and she distrusts the Ulven to a fault. Still, she has proven a skilled military mind when it comes to the defence of the Colonies from Mordok attack.

Duke Martingale of Westhaven
The quintessential playboy and “supposedly corrupt” political figure on Mardrun, the young Duke Martingale is famous more for his opulent galas rather than his role in the colonies. No one can quite recall whether the youthful Duke Martingale was truly a noble on Faedrun, but when he arrived with his titles and a considerable amount of wealth, no one challenged his claim to them. Still, Duke Martingale remains the very image of a self-absorbed, vain noble – he dresses opulently, throws numerous (and oftentimes scandalous) parties, and seems entirely unconcerned with the people of Mardrun who are unable to dress themselves finely.

Officially, he occupies the Cultural Chair of Mardrun, although few can explain why he might have chosen that title. The young Duke Martingale is seen as a layabout, although the freedom with which he spends his coin suggests that he provides some sort of economic stimulus. “Supplicants” (or beggars, depending on his mood) are advised to flatter the young nobleman as much as possible – if his outlandish attitudes and idleness are to be believed, he has an ego the size of Luna and believes that flattery is the only tool. He tends to vote randomly on matters of state, preferring to return to his parties. Still, he has proven somewhat effective when motivated – which is rarely – and none can deny that he maintains a sharp political sense despite his . . . tendencies.

Duchess Mary cul Tricuspis
Overseer of the judicial branch of Newhope, Duchess Mary cul Tricuspis has flourished under the rule of Grand Duke Byron Richards. Of all the members of the Council, Mary is the least involved in the political struggles, often choosing to sit out of their discussions and schemes. Her honorific title, “Lictor” also signifies her role in the Colonies – she is in charge of enforcing the judicial system and carrying out the judgements of the nobles. Her estates are lacking in creature comforts, reminding guests of her Richtcrag heritage – they resemble barracks more than anything else. She maintains the sole prison on Mardrun, and any bailiff, executioner, or torturer has been personally trained by her. Dark rumors surround her activities in the Colonies – that she was only given the post to keep her trained soldiers out of the struggles for dominance, that dark tortures are carried out in her name – but none of them have been substantiated.

She is a distinguished woman with a scar running down the left side of her face. While her primary concern is that of the fair running of the Colonies and the swift punishment of anyone who breaks the laws laid out by the founders, she has been known to lend aid in the defence of nearby villages and farms with her troops. Their symbol – a trident below a weeping moon – has become the de facto symbol of justice in the Colonies, although some might disagree with her methods.

Past Council Members:

Governess (Baroness) Catherine Grattenberg
Previously:
The counterpoint to Grand Duke Richards, Catherine was the main supporter of the Coalition, whose brave actions led to the destruction of the Lich on Mardrun. She has been one of the main voices crying out for diplomacy with the Ulven, and she believes that she has gotten some trust from them at this stage. She dresses as a noblewoman should – acting as a reminder of the world that they lost and sponsoring a number of important trade bills. Famous for her strong ties to the renewed Vandregonian army, her penchant for fairness, and her former ownership the trading hub of Daven’s Reach, Catherine was the Lord Byron Richards’ most powerful contender in the election for sole rulership of Newhope. Her inability to keep the Reach out of the hands of bandits was the final nail in the coffin for many, and she quickly fell out of favor with a portion of the populace.

The Duchess Catherine officially handles much of the trade on Mardrun – one of her sponsors for her position is the Merchant’s Guild, and she occupies the corresponding seat on the Council.

Now:
Baroness Catherine has been bestowed the honorific title of Governess of Daven’s Hold, being the new leader of the fledgling colony.

Baron Montesque de la Aleine
Previously:
Duke Montesque’s family have been tied to the land their whole life, and the sole surviving son of the family is no different. One of the earliest nobles to leave for the Colonies, the Lord Byron is in charge of the food production of Mardrun’s human population, owning well over half of the farms and land in the Colonies. While this has made him wealthy – more so than any other noble – he has remained down-to-earth, choosing to work the land and dress in a rough approximation of peasant’s clothing – although, to be fair, it is of considerably finer quality, as befits a noble.

One of the loudest voices on the Council – and often opposed to the ideas of Grand Duke Richards – he fights for the common people of Mardrun. His greatest regret is the diminishing of the La Fontaine family on Faedrun – the two families were quite close, sharing neighbouring estates, and the blow struck him quite hard.

Now:
Baron Montesque helps Governess Catherine run the fledgling colony of Daven’s Hold, involved heavily in the tradeskills and agriculture of the colony.

Baroness Sahar Al-Azarma & Baron Samir Al-Azarma
Previously:
As the sole pair of May’Kar nobility on the Council, the Duke and Duchess Al-Azarma are the very picture of what made the May’Kar empire great – their religious freedom. Sponsoring religious functions, temples, and shrines, they have proven to be pious and dedicated to redeeming the view held by the people of Mardrun after the betrayal of the May’Kar in the war against the undead. Their loyalty proved to be to their Vandregonian allies when the Dominion fell. They are champions of religious tolerance and expansion, personally funding the construction of many temples and shrines, as well as training a small army of clerics of a variety of faiths. Though they occupied two seats on the Council, it has always been taken as a given that their votes would align with each other.

They officially occupy two seats on the Council, although they tend to vote the same way on most matters – so long as they are helping foster the temples and religions of the Colonists, they are happy. They have proven to be somewhat uncomfortable around the Ulven – especially Daughters of Gaia – as they are not quite sure what to make of their religious beliefs quite yet. Both of them are skilled in channeling Divine energy, and the sheer number of priests in their temple seems to have been the reason why they survived to make it to Mardrun.

Now:
After Duke Al-Azarma was found dead and his investigation lackluster at best, Duchess Al-Azarma left the Council for good to join Governess Catherine in forming a new life with the people of Daven’s Hold. Baroness Al-Azarma now helps coordinate administrative and spiritual needs within Daven’s Hold.

Duke Joakim Ventrini (Arrested)
Hailing from the northern reaches of Vandregon, Duke Ventrini was one of the first nobles to head over to Mardrun. An aging man, Ventrini still cuts a powerful figure. His family’s title came from their heroic actions at the Battle of Grayfield – however, their actions were far from martial in nature. Rather, they organized some of the first trades with the Syndar, which remains a point of pride in the family. Their status grew greatly over the years, due in part to their connections to a number of Syndar artists and craftsmen, which led them to their true calling – the patronage and trading of art and artifacts.

Duke Ventrini has continued this tradition by transporting and maintaining an impressive collection of art from Faedrun, which now graces his estate on the border of Clan Nightriver territory. His collection of a number of their cultural items has grown substantially over the years, and if it weren’t for his genuine interest in the Ulven, his sprawling estate at the edge of Newhope territory could be considered threatening by Clan Nightriver. This placement is intentional – the Duke is fascinated by Ulven culture, and is reduced to child-like glee when confronted with any examples of their art or culture. He has an open invitation to any Ulven to visit his lands and trade art, songs, stories, and legends for food, drink, and a place to sleep. Few Ulven have taken him up on this offer, however – while he is deeply interested in their culture, his interest can come off as somewhat patronizing and self-absorbed. Despite this, he has made more progress in dealing with the Ulven than any other noble, simply for his eagerness in dealing with them.

Officially, his position within the Council is that of cultural preservation – his collection of art and wealth means that he has sponsored a number of artists and musicians in Newhope. His most recent success is with the anonymously-penned Sir Nevan’s Brother, one of the first plays composed on Newhope, detailing the initial chaos of the migration of the colonists and the fighting that could occur between them.
Update: During the 275 Political Dinner, Lictor Mary cul Tricuspus initiated a warranted raid on Duke Ventrini’s estate. After finding suitable evidence, he was placed under arrest in a very public showing during the dinner with the charges of embezzlement, entrapment, conspiracy to commit murder, kidnapping, unlawful imprisonment, and treason. He is currently in the custody of Lictor Mary until he stands trial.

Celestial (Duchess) Arragones (Now Deceased)
Once the sole Syndar on the Council, Arragones chose to eschew any human titles of nobility in favour of the station she was born to. Although officially holding the title and station of Duchess, she actively made a point to not be recognized by that title and instead insisted on being addressed as Celestial Arragones. Her indifference to human customs had often drawn the ire of the other nobles, specifically her disregard for their schedules. A skilled mage and Weaver, she sought to preserve the way of life that the Syndar had before fleeing to the Colonies. Her estates – located on the southern tip of Mardrun – were still young and half-wild, calling to mind the graceful Syndar architecture of Tielorrian in much-reduced form.

Her sole concern was the life of the Syndar on Mardrun. She often fought to make sure her people were fairly represented.  She saw her people as broken, shattered by the undead who forced them to flee. By virtue of her long life, she believed that everything would work out again – life is a great circle, and the gods of the Syndar will allow them to return to their former glory once they recover from this reduced state they find themselves in.

She dressed herself in fine Syndar garments, followed her own schedule and protocols. This left her at odds with a number of the other nobles, but the knowledge that she managed to bring over from Faedrun – a whole library of preserved Syndar texts – had made her invaluable to their efforts to rebuild and preserve the lives they once had.
Update: In the year 271 it was uncovered that Celestial Arragones had been lying and falsifying information that was uncovered through official Newhope research. This lead to some tensions with the Ulven people. Arragones was stripped of her position as head of Newhope Research. She was then requested to come to the Lictor Courts of Newhope to testify on her actions. Believing this to be a set up to use her as a scapegoat, Arragones instead raised a small army and sequestered herself in her estate. The Council called the Banners of Newhope and marched on Arragones estate. She attempted to escape but was caught, but not before she set fire to her grand collection of preserved Syndar texts. She was tried and found guilty of treason for raising an army against her countrymen. She was placed in a cell to await her execution where she was later found dead by poisoning. No one knows who slipped her the poison or their motivations.

Mahsai

The Mahsai is a philosophical and spiritual framework used by many of the people across the May’Kar Dominion. It is a sort of shared language that people of many different faiths can use to connect with one another and to guide their conduct and their lives. It creates a set of shared cultural values and generally promotes tolerance and harmony between disparate groups. Even beyond the borders of the Dominion itself, followers of the Mahsai have a general reputation for being diplomatic and sensitive when dealing with people of foreign beliefs.

The Mahsai originated as a legal court, one of the oldest institutions in May’Kar, which was originally established to counteract the overreach of the Habbatt church. At the time, the church had a stranglehold on the way of life within May’Kar, using water as a tool to reward loyalty and punish disobedience. The court was used to gradually erode their influence, and eventually eased the tensions the church was causing.

The Mahsai’s fundamental purpose is to resolve interfaith matters. Any legal issue in which members of more than one faith are involved fall under the jurisdiction of the Mahsai. This allowed the court to act as an intermediary between the Habbatt and the many other peoples of the Ukor that they were imposing themselves upon. However, in the centuries since, it’s given them a great amount of leeway to involve themselves in a majority of legal matters within May’Kar.

In contrast with the Habbatt church, a religious institution that became a political one, the Mahsai is a political institution that became a religious one. The Mahsai itself has no gods, no dogma, and no creed, but it’s come to be considered the final authority on matters of faith, and it has the full authority to pass and enforce laws in respect to matters of religion. In order to ensure that these laws were just and equitable, it was filled with pious members of various Dominion faiths, and that has eventually led to its position, in which faith and piety is essential, but no particular faith is favored.

In theory, the Mahsai protects peoples of varying faiths, not only from within May’Kar but also for those visiting it from beyond, by ensuring that no ‘legitimate’ belief system is impinged upon by another. In practice, it is the authority that decides what does and does not count as ‘legitimate’. The politics surrounding this judgement has been the source of a great deal of tension in the Dominion’s history.

Being a member of a legitimized faith, typically referred to simply as a ‘Mahsai faith’, is a requirement for a number of powers and privileges across life in Ma’Kar, not least of which is the ability to find membership within the Mahsai itself. Legitimacy is assessed based on a variety of factors, but the main ones include the number of worshipers of a particular faith, the history of the faith both within and outside of May’Kar, and other subjective factors like the ‘compatibility’ of the faith with the rest of the Mahsai.

While the Mahsai has no proper dogma, it still has three tenets which have emerged from it, which are considered to be essential cultural values central to it and to the Dominion:

  1. All life is sacred. This does not position the Mahsai as an institution of peace, but it does mean that blood must only be spilled when necessary, and that the act of killing is a fundamentally transformative and weighty one.
  2. Corruption fouls the waters. Everyone has a role to play in society, and it is only when everyone cooperates, that May’Kar can survive and thrive. Through this, the Mahsai justifies its own existence.
  3. The Priest-King is the one that lives closest to the gods. They do not have the final say on the divine, nor are they unquestionable, but their bloodline endows them with the wisdom to rule well and justly.

The Mahsai ultimately does categorize itself as a faith, and positions the Priest-King of May’Kar as its head. Its judges and advocates are considered clergy, and entitled to the privileges and protections that that affords. It mandates that heads of provinces construct and maintain temples to the Priest-King in their capitals. This provides a local base of operations for judges and advocates to operate out of far from Saresh, where they must be able to act somewhat autonomously to conduct the law in a timely manner, often coordinating with local paladins.

As an additional consequence of this philosophy, any grievances towards the crown, the Mahsai, or the rest of the state are considered to be interfaith matters that fall under the Mahsai. This has ultimately served to create two tiers of justice, in which May’Kar’s government is largely unaccountable to individuals. Ultimately, the system and the judgements of the Mahsai do generally work to the benefit of the average citizen, but when there is chafing with it, it becomes nearly impossible to resolve. The main force which holds the court in place is the collective will of the people. There have been cycles in which the Mahsai has been more obviously unfair in their rulings, resulting in populist uprisings which effectively pushed back against them.

The Mahsai’s existence as both a legal institution and as a philosophy can often create tensions between the spirit and the letter of what it embodies. The court’s position is that faiths are illegitimate until being decreed otherwise, and that only legitimate faiths are worthy of inclusion and consideration. For those lay people truly ‘devoted’ to the Mahsai, the opposite is true, and open-mindedness and acceptance is the default attitude. At times, the court has been much slower to accept a faith than Mahsai followers. At other times, the court has had to intervene to protect people who have too readily placed their trust in others. The political machinations of the court has also led to it making rulings that are at odds with what it seems like they ought to do according to their own stated values. Some people claim a great deal of devotion to the Mahsai as an idea, while rejecting the court itself, despite their intrinsically linked nature.

Last Hope Larp