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#11

The Epic of the Fíriosoa and Aqulías

Story of the Kareguist faith


This story takes place not long after the humans were banished to the Earth.

One day, Kirima, Goddess of the Climate, discovered that, during the recent war on the Heavens, humans had stolen her favourite gold ring, and decided to impose her revenge on the humans by creating a dragon that would spread a rain of fire on human villages. Condemned to a life of hunter-gathering, humans would be devastated if their homes were burnt to the ground.

The dragon's name was Fíriosoa, a hard-scaled, Western-style dragon, being able to fly. He brought terror into the villages, as his Goddess ordered. However, he had a defect: he was sentimental. The Goddess did not take notice of this, and, as he traveled the lands, he saw the misery of humanity, and took compassion for them. He determined to stop raining fire and instead chose to steal some of Kirima's rainwater, giving the people plentiful quantities of the liquid to grow a successful harvest, and for their thirsts to be quenched, as the heat of his fire evaporated reservoirs.

The people thanked the dragon, but Kirima took notice. Infuriated, she recalled Fíriosoa, ordering him to institute her reign of terror. He refused, and fled instead, living among the people, but not before Kirima injured him enough to strip him of his wings.

Two years passed, and Kirima decides to make another dragon: Aqulías. He has a serpentine, Eastern-style, sleek body, being able to swim and fly. Kirima has decided to use Fíriosoa's rain against him by creating floods. Aqulías is not as sentimental as Fíriosoa, and is more loyal to Kirima, but has a strong sense of justice. Feeling his duty to protect the people from Kirima's wrath, Fíriosoa travels to the mountain Aqulías bases himself on.

It is very difficult to climb, but Fíriosoa's hard scales protects him from the rocky terrain. At the foot of the mountain, however, an old, frail man appears. He berates him on his defiance to Kirima, but he is undaunted, giving a speech. Here is a fragment:

"O, old man, it is not fair. I have been forged by Kirima, and I am supposed to serve Kirima. But thy reasoning is close-minded, for it is fair to punish humanity for its grave sins, but what is not fair is the abuse, the tyranny of Kirima, who has exceeded her realm and the just punishment given to humanity. By creating me, she has imposed a most unwanted cruelty over her subjects, the faithful she is supposed to serve and she is served. By creating Aqulías, she has imposed yet another unwanted cruelty over her subjects. Her work is tyrannical, her punishment has transcended her authority. Thus is why I must fight for the rightful justice for humanity"

The old man turns out to be Darein, God of War, in disguise. Amazed by Fíriosoa's speech, he refuses to fight Kirima's creation, but gives him two items to help him in his quest: a stone sword, and a magical icy necklace, which would activate when Fíriosoa ordered.

As he climbs, Fíriosoa encounters a tiger. Unlike other tigers, this feline is not instantly hostile, can speak, and is light blue. The tiger talks to him, questioning why he must defeat Aquílas. The dragon tells him why, but the tiger asks again. The tiger has no sense of duty, and he only kills to live, so it cannot comprehend why would anyone kill besides survival. The dragon says that he must fight for the community that has adopted him, despite his transgression against them.

The dragon finally reaches the summit. Here, he faces off against Aquílas. Aquílas flies, but his wings are aquatic. Fíriosoa summons the necklace, and freezes the wings, forcing Aquílas to fight on foot like his opponent. Aquílas lets out a torrent of water, so potent, it can be catalouged like a flood. Yet again, Fíriosoa freezes the water.

Aquílas, now angered, presented his sharp claws, so sharp like an iron sword, and charged. This turned to be his undoing. Fíriosoa, knowing that the dragon's body is weak, dodges the attack and stabs him with the stone sword, almost killing his enemy.

Aquílas begs for mercy, and Fíriosoa grants it. Aquílas asks why he would spare the forsaken humans. Fíriosoa responds:

"O, great Aquílas, you might not understand through thy sense of rightful compassion, but you might see it by thy sense of rightful justice. Kirima, the Goddess of Climate and the one who forged me, Fíriosoa, and you, Aquílas, has violated the terms of her agreement on the punishment of humanity. She serves no one, no matter the humans' desperate praises for her. She has called upon you and I, dragons of fire and water, to exact her revenge. She has overstepped her authority as a Goddess, and thy sense of divine lawfulness shall see it"

Aquílas agrees, and, after recovering from his wounds for two years, these dragons, compassionate and righteous, protect humanity from Kirima's worst attacks, although they fail from time to time.

ShowSymbolisms
Scholars believe that this myth originated from the faithful's experience with a drought long ago, and, some time later, excessive rain also ruined the harvest.

Fíriosoa: he represents drought. His compassion and robbery of Kirima's rainwater, however, can be seen as the end of a drought, and the subsequent rain. His hard body represents that heat will always be a part of life, and can never change.

Aquílas: he represents the floods created by excessive rain. His slender and weak body symbolizes the flowing and constant changing of the rivers. The fact that he almost dies by being stabbed with a sword made of stone symbolizes the dams, made of stone in those days, and that they can fail to stop all of the water.

Darein: in the climbing, Darein represents the beginning of a war or a fight, where it is justified and widely approved initially, and the people grant their willingness to fight some threat.

The Blue Tiger: it symbolizes the time war has passed, where the fight now has less approval, and justifications can falter. Despite this, the fight carries on. It also represents being closer to a battle, and the doubts of engaging in conflict, as the tiger is light blue. The fight with Aquílas is ever closer, yet we are evermore more afraid or indecisive to continue on the journey towards the brawl we must deal with.

The Summit: it symbolizes that the war is at a close, and also, it represents that a battle has started. Fíriosoa and Aquílas now must fight to decide the destiny of mankind.

Fíriosoa's and Aquílas's redemptions: despite being beasts that terrorized humanity, these dragons are now beloved for their role against Kirima. This shows that everyone, even your adversaries, can be forgiven and accepted again.

Humans stealing gold from Kirima: it symbolizes that stealing has consequences, deadly even. By angering a Monarch, you incur its wrath, but they might get out of hand with their punishment. And by subverting the Gods, you will surely anger them.

The rebellion of the dragons: when authority is too oppressive, it is alright to revolt, only if the authority has overstepped its grounds and has begun to harm the people it serves.[/spoilers]

#12

[center][big]Valianity[/big][/center][big][/big][big]
Religion in Fornoire[/big]

Valianity (Fornirian: Valianitiem) is one of the largest religions in Fornoire. Practiced across Fornoire, it has ~40-42 million followers, and 25% of the Fornirian populace practice it. Valianists believe in a singular God, with “divine agents” created by this deity to govern the nature of the universe.

Historians put the existence of this religion since the 17th-11th century BC, roughly along with religions like Solgaleo-Lunalaism. Having dominated the capital, Catherine, Fornirian royalty are usually adherents of this faith, although some distant royals and a majority of the nobility are not.

[big]Beliefs[/big]

As stated before, Valianists believe in a singular God, with “divine agents” created by this deity to govern the nature of the universe.

There are seven of these “agents”: Verana (governs life), Inatalia (governs the elements), Korena (governs the Sun), Lunesi (governs the Moon), Saratiya (governs the stars), Feiti (governs the Earth), and Ateina (governs intelligence and emotions). These beings, in Valianist mythology, shape a broad range of areas for their God, but do as instructed by this deity. Apparently, it views these creatures as pawns, so it does not have to work as much. The universe is all, according to this religion, according to its design, and it governs all the things these beings do not.

[big]Rituals[/big]

Valianists have different styles of prayer depending the denomination they belong in. Due to it being an ancient religion, these sects have diverged on rituals quite a bit, although, at their core, they retain general principles.

Temples of Prayer

Most of the sects believe in the prayer to the agents and their God. Some demand quiet prayer, while others chant and praise their deity and its agents loudly and with jubilation. And some believe that prayer must be done with their community only, others think that prayer is a personal matter between their God and yourself, and a majority believe that both forms of prayer, communal and personal, are acceptable.

In any case, the communal form of prayer is done at the Temples of Prayer, where people gather and praise their God and its agents. Here, a Priest of Prayer in many sects leads the prayer, either chosen by the community or by the sect’s leadership.

Temples of Thought

These temples are not on all sects, but most do have them. Here, a Priest of Thought, either elected by the faithful or by the sect, leads the community through the Sacred Texts, the holy texts of Valianity. They contain the stories of the creation of the universe, the mythological history, and their religion’s creeds and rules. These sessions of lecture of the holy texts are held once a month, and these encourage reflection and study of them.

[big]Sects of Valianity[/big]

Valianity is divided into five main sects: Roushian, Katolia, Miina, Protestant, and Reformed. The first three have, more or less, have existed since antiquity, but the latter two are fairly recent from a historical point of view.

The Roushian Church

The Roushian sect is headed by the Roushian Church, a highly centralized organization. It is considered the first centralized form of Valianity, as it was created by bishops in the 4th century BC, claiming that the Bishop of Catherine was the titular descendent of the most important prophet and first leader of Valianity: Vaniatus. Since then, this bishop has commanded the Roushian Church, and his descendents are chosen via a council of all the bishops of the denomination.

Their Priests of Prayer and Thought are chosen by the bishop of the particular region they oversee, and the bishops themselves are chosen by the Bishop of Catherine. They believe in both communal and personal prayer, and hold that quiet prayer is the optimal form of it. Their leadership hold supreme authority over Roushian doctrine, thus directing the canon of the Church. Councils by bishops and decisions by the Bishop of Catherine determine major aspects of their doctrine, and instruct their priests to teach this to their congregations.

The Katolian Church

The Katolian Church originated as a group of dissenting bishops and priests 200 years after the foundation of the Roushian Church. Considered as a heretical organization, it was persecuted by the Roushians, and only until the Divine War of 163 BC was the persecution stopped. At the time, Fornoire was split into various countries, but the conflict went beyond state lines, with war coming to even those who were neutral.

They opposed the centralization of religious authority, wanting to return to the old ways of the community electing priests, and priests electing their regional bishops. However, wishing some centralization, they chose for a Primal Bishop to lead the Katolian Church, elected from the bishops of this institution. He or she has less power than the Roushian Bishop of Catherine, only serving as an administrator for the Church.

Like the Roushians, Bishops gather in councils to determine church doctrine. Like the Roushians, they instruct their priests on Katolian Canon. And, generally, they hold more or less the same beliefs: both a quiet form of communal and personal are the norm, and they praise the agents of their deity (OOC: Think of it as the Catholics as the Roushians, and the Katolians as Orthodox).

Miina Church

The Miina Church is another splinter of Valianity. Created 150 years after the Katolian Church, it was forged by dissenters from both the Roushian and Katolian denominations. First considered as a heresy, it was persecuted in areas dominated by non-Miinan bishops by both the Roushians and Katolians, but their persecution died 65 years after its creation.

It, like the Katolians, allows the local communities to elect their priests, and for priests to elect bishops. However, it disapproves of personal prayer, believing it to be “greedy and selfish”. Instead, the community unites to pray for the “communal good”. Like their Roushian and Katolian counterparts, they praise the divine agents, and decide their doctrinal disputes with councils to determine Miinan canon. It is said to be the most decentralized of the Three Churches (Roushian, Katolian and Miinan), with no central leader. Instead, the administration of the church is the responsibility of the bishops, who meet either at the regional level or at the national level at the various Regional and National Congresses of Bishops of the Miinan Church. They reunite every month or so in sessions, discussing doctrine and church matters.

It is unique for believing that the divine agents are not fully conscious beings, but part of their God, and separate at the same time (kind of like Trinitarianism in Christianity). This is the Septimian principle, and, once seen as a heresy and just a fringe idea in some circles, the Miinan Church was the first to ever adopt it and make it standard of an institution.

Unlike the Roushians and Katolians, they praise the agents and their God by jubilant, communal praise, cheerfully praying loudly to their deity and its agents. In some instances, they dance and sing in adulation to them. For them, praying like this means that you are grateful and devoted to the agents and their God. They believe that quiet prayer is just a formality, something not noticeable and dull. To express your devotion, you must speak and praise “from your heart”.

Protestants

The Protestants emerged in the 16th century, many years after the Three Churches. It was a new movement like no one had seen before, discarding bishops and the traditional authority of the priest.

The Protestants were a varied movement. But they formed churches and denominations (up to 300, many tiny, endangered and/or localized), most of them local. Some did reach some notability, like the Lauterian denomination, but most were unorganized, defined by their denomination and autonomy.

Most believe that prayer is up to the individual or church: quiet or loud, communal or personal. It was up to them. Most also reject the Septimian principle, and do worship the agents. But what sets them apart is that they merged the Temples of Prayer and Thought. Now, only one priest or pastor, either chosen by the community or by their local leadership, headed a temple of both prayer and study. At the time, this was a revolutionary idea, as the Roushian, Katolian and even the Miinan Churches all considered this to be a heresy.

For those whose local leadership chooses their priest or pastor, they either had church ministers, or the priest or pastor chose their successor. In some churches, the community elects these ministers, but in others, the priest or pastor does.

Protestants rejected bishops. They view them as unnecessary, as the community and its priest or pastor, not a regional bishop, must lead. They also usually rejected some formalized canon, instead proposing that priests and pastors should preach how they wished, and that congregants could choose their church according to how much they agreed with their leaders. However, some did form churches like the Three Churches. They are very decentralized, and only united by their canon. Like the Roushians, Katolians and Miinans, their priests called councils to determine their church canon (OOC: Think of them as the Anglican or Episcopalian Churches, but smaller, more decentralized and without bishops). These Protestant churches look like some sort of theological coalition, where temples are united not by a central figure, but by a shared set standard of doctrines.

Reformed

The Reformed movement emerged as an offshoot of the Protestants in the early 17th century. These were even more radical, with many rejecting the idea of priesthood entirely. Due to their history, some consider the Reforned to be a radical branch of Protestantism instead.

Unlike all of their different counterparts, the Reformed do not praise the divine agents. They don’t pray to them, but do acknowledge their existence. They only pray to their God, as they consider their deity the only being worthy of praise. This was a radical concept in those days, practically alien from every other sects that came before them, and thus all of the others considered the Reformed to be heretics, greater than other sects. In some cases, churches collaborated to stamp out this movement due to this, as their hatred for the Reformed was greater than their hatred among themselves.

They also don’t believe in communal prayer either. They see this form of prayer as impeding a personal and religiously deep relationship between you and God. For this, the Miinan Church was the most critical of the Reformed, even praising the killings of the Reformed all the way until the 1960s, when they apologized. All other sects had stopped in the 18th to 19th centuries, but the Miinan Church hated and persecuted the Reformed until the middle of the 20th century. It is noteworthy that the Reformed don’t have Temples of Prayer, just Temples of Thought.

And to the temples they have, there isn’t a leader, or so to speak of. Usually, the Reformed of a community gather and build a Temple of Thought, to which all are welcome to. The founders are not the leaders, and the temple is just there to study the holy scriptures. Of all the sects, the Reformed is by far the most decentralized. Due to this lifestyle, temples are not needed, as people are encouraged to read and interpret the holy texts by themselves, and discuss them if need be at the temples.

In the Reformed sect, Septimian principles are up to the individual. Due to their belief that the agents are not worthy of praise and prayer, some Reformed do accept Septimianism, but others don’t. Even in the same temple there may be Septimians and non-Septimians, although due to the heated discussions this ensues, this not common, but not unheard of either.

They also hate idols, as in the holy texts it warns against worshiping "false idols". Most Valianists believe that it referenced the non-Valianist religions, but the Reformed believe that it also warns against idolizing the agents or their God. Thus, in the early stages of the Reformed movement, some radicals of this sect attacked other churches for their idols.

The warnings against greed in the holy texts, the same that drove the Miinan Church to ban personal prayer, lead some of the Reformed to view even ambition to be rich or powerful as immoral. This branch of the Reformed is called the Austere, due to the humble living styles of those who practice this style of Reformism. Often, in an ironic fashion, the first of the Austere came from the Reformed converts originally belonging to the Miinan Church, who agreed with the Miinans on the evil of greed and agreed with the Reformed too. Some call the Austere their own sect, but due to their shared philosophy with other Reformed, they are not catalogued as such by many theologians and researchers.

The Reformed have no churches like the Three Churches. No Reformed church has ever sprang up, and those who did never flourished and just died. The theologically near-anarchist way of thinking has prevented any to be forged successfully. Thus, the Reformed have no formal canon. They are just defined by their practices and if they agree with Reformed theologians and writers.

#13

[center][big]Firineire[/big][/center][big]
Religion in Fornoire[/big]

Firineire (Fornirian: Firineireim) is one of the largest religions in Fornoire. Practiced across Fornoire, it has ~32-33 million followers, and 20% of the Fornirian populace practice it. The Firineire believe that there are two worlds, or dimensions: the Spiritual and the Earthly, and that both are permeated by spirits. The good or bad you do in this life, they say, reflects on the fate of your soul.

Historians put this religion originating in the 10th to 7th Centuries BCE, very old, but not as old as religions such as Valianity. It is believed that communities where Firineire grew were struck by devastating natural disasters, and, upon their local gods failing them time and time again, they stopped believing in them and forged a new faith.

[big]Beliefs[/big]

The Firineire, as stated before, believe that there are two worlds, or dimensions: the Spiritual and the Earthly, and that both are permeated by spirits. The good or bad you do in this life, they say, reflects on the fate of your soul.

This fate can vary: if you lead a moral and honest life, you can be rewarded by finally being transported to the Spiritual World upon your death, and your soul will be eternal and conscious. If you have been evil and have lived a bad life, you are also transferred to the Spiritual World, but, due to your attraction for darkness, your soul will be corrupted by the Dark Lands of this theoretical realm, and will eventually cease to exist. Those who have lived neither a good nor bad life will be reincarnated, and will continue to be so until they live a truly pure or corrupted life.

Due to their belief in spirits, many Firineire honour their dead relatives, and, if they have truly lived exceptional and honest lives, you can pray to them so they can protect you from darkness. It is believed that family spirits who are believed to be on the Spiritual World and conscious can voluntarily come out and help their kin, sort of like a guardian of sorts from corruption and evil.

For a person to be transported into the spiritual realms, one must be:
- A moral person (texts on morality help those who seek to live honest lives)
- An honest perso
- A fair person (texts on fairness help those who seek to live honest lives)
- A peaceful and polite person
- Live a humble and don’t be greedy of your fellow man’s property (this has caused a rift in the faith, as some believe that even wishing money is greedy and not humble, while others believe that ambition is not bad)
- Don’t commit any crimes (crimes that go against the texts of fairness and morality can be exempted)

[big]Rituals[/big]

The Firineire do not have a lot of rituals. Instead, they pray to ancestors, loved ones and friends who have passed away and are believed to be in the spiritual lands. Their religious activity is focused on living a good, honest and moral life.

Prayer customs vary from region to region. For example, some just plainly pray, others light up fragrances that are believed to have attracted them in their stay on Earth, thus allegedly attracting the spirit more, and some pray at the tombstones, believing that the spirits have a deep connection to their burial sites. Thus, any whom practice the tombstone form of prayer believe that cremation will damage the link between you and the spirit that is trying to be contacted to.

[big]Sects of Firineire[/big]

Unlike other religions, Firineire sects are not that notable. They just differ on the form of prayer, and if having ambition is a corrupting force. Thus, there are two types of sects: Prayer-related and Ambition-related. Any person can belong to any of two different types (for example, you may practice the fragrance style of prayer and believe ambition is evil, or might also believe in the fragrance form and believe that ambition is not inherently a corrupting force).

Due to how minor their roles are, sects are not viewed as an identifying character of the person. They just have a different way of prayer and thought, but nothing like Valianity (OOC: Or Christianity, Islam, etc.)

#14

[center][big]Kareguism[/big][/center][big]
Religion in Fornoire[/big]

Kareguism (Fornirian: Kareguiem) is one of the largest religions in Fornoire. Practiced across Fornoire, it has ~25-27 million followers, and 16% of the Fornirian populace practice it. Kareguists believe in a plethora of Gods, but worship either only one or those who are relevant to their profession or situation.

Historians believe Kareguism, in some way or form, to be the oldest major religion in Fornoire, but are not exactly sure when it began. However, what can be guessed is that the religion has evolved over time. What we call Kareguism today could’ve been a primitive, forming religion at its inception.

It is hard on whether to classify Kareguism as Monolatrist, Polylatrist or Henotheist. Sects are individually categorized as such, but not the religion in its entirety. It is, more vaguely, a polytheistic religion.

[big]Beliefs[/big]

As stated before, Kareguists believe in a plethora of Gods, but worship either only one or those who are relevant to their profession or situation.

There are two categories: Professional and Situational. Professional Gods aid those who pray to them in their work, whilst Situational Gods are not meant to be worshipped all the time, as situations like love or fertility might be temporary.

The Professional Gods are: Aginia (Food Gathering, worshipped by farmers, fishermen, hunters and foragers, but also worshipped by beekeepers, and more recently by animal breeders, tamers or trainers), Tureima (Craftsmanship, Metalurgy and Artisans, has been used in the modern era by factory workers), Vairui (Administration, often worshipped by government officials and employees, plus administrators of any kind, like managers), Finanisia (Finance, worshipped by businessmen, investors, bankers, shop owners, accountants and the like), Darein (War, worshipped by military personnel, but recently by those who work in violent sports, like boxing), Gaiyua (Law, worshipped by police, judges, legislators, and any other creators or enforcers of the law), Yawi (Construction and Design, worshipped by architects, builders, engineers, etc.), Tirioshue (Knowledge, worshipped by teachers, philosophers, scientists, etc., and, in antiquity, sages and magicians), Chukua (Cooking, sometimes considered a Situational God. Recently worshipped by fast food employees and restaurant staff, even waiters), Paigi (Slavery and Prisoners, in antiquity worshipped by slaves, and still prisoners. Theologians still argue if it is a Situational God instead), Eluivope (Entertainment and Art, worshipped by musicians, artists, performers, actors, athletes, etc. Sometimes worshipped by prostitutes, but their prayer is considered heresy by many Kareguists), Iruius (Irregular Work, worshipped by freelancers, but recently worshipped by retail, hotel, office, etc. staff, along with taxi drivers, oil refining, secretaries, housecleaning, you get the idea), among more minor, local Gods.

The Situational Gods are: Levetia (Love, used to advance romantic relationships, including marriages), Luinayo (Loyalty, used for when you wish loyalty of someone or something), Rifisien (Fertility, for when you want a child or can’t have one), Sialu (Health, when you or someone you know is ill or injured), Saisus (Security, when you or someone you know is threatened by someone or by the crime rate), Kuishi (Integration, for when you want to fit in a new environment like a school, work or town), Alevetia (Friendship, used to advance friendships or hope for a friend), Malugus (Evil, when you wish harm on someone or something), Kirima (Climate, used against droughts, storms, floods, or any natural disasters. Recently used against pollution and radiation), Uritae (Good, used to wish good on someone or something), Ataikiyo (Strength, used if you want to be a better fighter or stronger), Taiyou (Growth, used when you want for you or someone else to grow in stature, hair, nails; if you want plants to grow taller; or if you want animals to grow optimally), Koroshe (Luck, used if you want good luck), Mainui (Intelligence, used if you want to study better and/or ace that upcoming test, or if you want to be mentally sane or more agile), among other minor Gods, mostly local.

[big]Rituals[/big]

Kareguists worship their Gods by pleasing them: dance, kowtow to them, offer them food or materials as a symbolic gesture, praise them, sing, etc. In antiquity they used to offer money and burn it, but, as Fornoire banned and severely punished destroying currency to the extent of removing it out of circulation, this practice has ceased. A simple prayer won’t help, you must praise them first.

Often, they praise their professional deities once a week, but situational deities can be worshipped even multiple times a day. This is due that some of the faithful are desperate in their cases, and wish the blessing of their Gods as fast as possible.

In Kareguism, there are three classes of priests: Professional, Situational, and Spiritual. It is not just pleasure that gets to the Gods, but also spiritual purity. In Kareguism, this spiritual purity is to be as sinless as you can, and in this religion, no matter how much you repent, sins expire over some time, although repentance can affect the waiting period (for example, insulting someone can be considered a sin, but its effects generally tend to go away from a few hours to a few days. Sins like murder, however, take years, if not decades to disappear while repentant, and forever if not). In Kareguist mythology, sins create dark energy, and these can take time to be dispelled. If you die with enough dark energy, your soul will crumble and be destroyed. Thus, not only are there Priests of Professionalism and Situationalism, which help you connect with the targeted God, but also Spiritual Priests, whose job is to help you on spiritual matters.

The most spiritually pure, says Kareguist mythology, attract the Gods the most. This has been used as an excuse by some leaders to indicate that their reign is ordained by the Gods, but further theological research shows that Malugus, the Situational God of Evil, can be the cause of their power, as this God is the only one to be attracted by spiritual corruption. Malugus often occupies the role of a satanic creature in Kareguism, but there are other deities that can cause this, such as the local God Satiyus. Not worshipped by the wider faith, it is praised by some municipalities in Hokuto. This God, to this form of Kareguism, is the cause of all actual evil, as Malugus, while also capable of doing this, is just for inflicting bad luck to others in their view, and is not the primary figure to commit evil. It is theorized that this local God came to be as a result of a corrupt regional ruler, but the villagers apparently loved to use Malugus to wish evil to others, so they invented Satiyus to act as their all-around bad guy and Satan. There are more examples like this scattered throughout Fornoire, and these local Gods often have specific rites, such as cutting your finger to bleed for Satiyus, perform certain musical instruments, recite certain poems or legends, or offering certain amounts of food at specific times (for example, Satiyus can only accept pig meat as a food offering, and this only can be done in a Winter night).

[big]Sects of Kareguism[/big]

There are four main sects in Kareguism: Monotheists, Dualists, New Era, and Syncretists.

Monotheists

Monotheists believe that you can only worship one God, and only one God, even if it is professional or situational. No compromise between you and a God must be broken, and worshipping another (for example, you worship the professional God of Food Gathering, but you want to make friends with someone. Either drop the existing God of Food Gathering or don’t praise the situational Friendship God) is interrupting this connection and corrupting it, converting it into just another relationship. Thus, Monotheists believe you can dedicate your time to only one God at a time.

Dualists

Dualists are estimated to be the second oldest sect, right after the Monotheists. Due to the restriction of worshipping one and only one God, historians believe that some began to praise only one professional God and only one situational God, in order to suit their needs. Back then you only had one simple profession, and people still believed in the compromise to one God. They just allowed two Gods, one of each kind, to be worshipped, thus their namesake.

New Era

The New Era sect has emerged quite historically recently, taking off in the Industrial Revolution. Feeling that their traditional Gods could no longer fulfill the roles of modern jobs and situations, urbanites began to create new Gods based on this new reality. At first everyone was creating their own individual deities, but, with the help of time and New Era priests, this list of new Gods has largely stabilized. New Gods include those in factories (as New Era considers traditional craftsmanship to be incompatible with modern manufacturing), retail, janitorial tasks, electricity-related staff, plumbing, among many modern other areas.

Syncretists

Syncretists are a recent phenomenon. Unlike the New Era, the solution of the Syncretists is to not worship just one or two Gods, but to worship as much as needed or possible.

There are three branches of Syncretists: Traditional (worship as many Gods as you need), Liberal (worship whatever Gods you want, even if it may not be important. For example, even if you are a retail worker, you can worship the God of Food, the God of War, or any deity you want), and New Era (with two sub-branches: Traditional and Liberal, but the two say that you can also worship New Era Gods).

#15

[center]Un díclaration di bíla
Intré
La Republicá di Merídia
E
L'Régno di Canárto
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Coúm les déus Senátus di la Republicá e les Delegatúres di la Nationé votátron en la afrimazá, la initativá di unificér nóstra inotú nationé iniziará. Les déus cámbres afrimáron ke ostilitás intré La Republicá di Meridia e L'Régno di Canárto présentment es en afezío, e aitorizé le Président di la Republicá e túsi forviés armátos a utilizér armáto, milítum forvié contré L'Régno di Canárto en túsi formá ke sóa necesá.

Nóstra obhetívo es finálment tráxer a Canárto soué la baniáner di Merídia, coúm diviría. Nóstros finálment avrémos un Republicá ke kanóns túsi di nóstra citoyéns, e nóstros iliminarémos túsi ipóloios di la fídual, monarkisté pareltós.

Tespizádo pur est Congrésus di la Republicá di Merídia en est díe, Augústo le Trexéro, en le éto 1873 di nóstro Signór.



[center]A declaration of war
Between
The Republic of Meridia
And
The Kingdom of Canarto
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As both the Senate of the Republic and the Delegates of the Nation have voted in the affirmative, the initiative of unifying our entire nation shall commence. Both chambers affirm that hostilities between the Republic of Meridia and the Kingdom of Canarto are hereby in effect, and authorize the President of the Republic and all armed forces to utilize armed, military force against the Kingdom of Canarto in any form that is necessary.

Our aim is to finally bring Canarto under the banner of Meridia, as it should. We shall finally have a Republic that rules all of our citizens, and we shall eliminate all remnants of the feudal, monarchical past.

Enacted by this Congress of the Republic of Meridia in this day, August the 3rd, in the year 1873 of our Lord.

#16

L’Rochellé, Canarto
Canarto Royal Army


”May the Gods protect me…”

“Darein, oh divine Lord, help me in this battle. Look favourably upon this poor soul…”

That was Private Mariáno Costánera, a common soldier in the Canarto Royal Army.

Demoralized and unmotivated, the entire force at L’Rochellé wasn’t ready for a fight.

Yet, there they were. Their brothers.

“MARCH!”

Grudgingly, the soldiers began to march. The Meridian forces outnumbered them 1.5 to 1. And they were highly-trained and in high spirits. Canarto’s army knew that the entirety of this war was already lost.

How fragile is humanity…

The Meridians, after hitting Canarto’s forces with artillery and a barrage of infantry fire, began to charge. More so, the left flank of the Canartese army was dangerously exposed.

That is where they broke.

One of the soldiers, in desperation, chanted “retreat!” to his fellow men. A losing army, the Canartese heeded the call and ran for their lives, even as their commanders ordered them to stand and fight. It was pure instinct, however, that won the day. Royal forces quickly broke and scattered.

Then, the cavalry came. A mob of blades, prepared to slash their enemy in pieces. They and the infantry cut the retreat of some of the Canartese short, and their lives as well.

A white cloth flew high at the next target of the Meridians: L’Rochellé itself. The soldiers gathered at the town, and their commander attempted to fortify this place, but the soldiers mutinied, wishing an honourable surrender than sheer slaughter. Thus, escorted by his own soldiers, the Count of Trastamaré was taken prisoner, along with his entire force of 2,500.

500 Canartese and 88 Meridians had died that day. And so did any spirit of resistance for nearby forces in the region.

Traváletro D’Maié took pleasure on being the leader of the first victory in the conflict.




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