"Commentarii de Casus" By Publius Dudius Dives

I.

The Dudius gentes have served Lentria for generations; the family being rich and popular among the patricians and plebeians alike. It was a great blow to Lentria when five of the six Dudius children, the exception being Publius Dudius Dives, all fell in battle. Tacitus Dudius Valerianus , the last princeps senatus who was the last elected princeps senatus, died suddenly after his eldest son, Crispinus Dudius Cnaeus fell in battle. Many Lentrian’s suspect the honorable Tacitus Duduis Valerianus died of a broken heart; for five of his six sons have died on the battlefield. After the senior Duduis died, he left his middle child Publius Dudius Dives his estate. Publius was born into a military family, the deeds of Tactius known throughout all of Lentria, and Publius had a somewhat successful career in the military, and served as part of the Military tribune. Publius studied many of the ancient battles and tactics, and even suggested to his cousin General Dudius Tatius Cato different tactics to help in the war effort. His ideas fell on deaf ears and the legion he was attached to was all but destroyed in combat. This combat also saw the death of his eldest brother, who also served as part of the Military tribune. After inheriting the Dudius estate, Publius spent his time trying to become active in politics; Publius also saw the ineptitude of many of his counterparts, but his age and politics prevented him from moving any further in rank. Many in the senate felt as if Publius was a nothing but a child, one who was inexperienced and arrogant.

II.

After losing many elections, and not being able to progress in rank Publius became depressed and his hope of success dwindled greatly. Because of his love of knowledge, Publius acquired a large library with tales from around the world. His heart yearned to explore the various places on the planet, places he could not even fathom. It was around this time that Publius began reading different excerpts and tales from well known adventures and heroes from around the world. Having money and little power in Lentria was great, but he soon realized there were hardly any true Lentrian heroes. Wanting to bring glory and honor to Lentria, Publius sold most of his estate, freed his slaves, and began travelling alone. He rides his father’s horse white horse, Decima across the continent looking for adventure. Recently he and his guide were ambushed by barbaric thieves, wanting to steal Publius’ gold and armor. Unfortunately Publius’ guide was killed in the attack, but Publius easily killed the sixteen attacking barbarians. Mea anima est cum te. Nostra animae sunt cum vobis.

III.

Without a guide, Publius wondered the foreign countryside, looking for shelter for the coming night. Packing what he could onto his horse, he began exploring on his own. Without fear, and with the glory of Lentria at heart, Publius was guided by Shemac to some sort of an old bandit hideout so that he could rest and recuperate. As he was resting, he noticed other horses in the area, and began to wonder if he was actually alone. Showing unmatched bravery, Publius quickly ventured further into the bandits hideout. On his way through the bandit’s lair, he found the bodies of what appeared to be human mutated with crows. Finding this odd, Publius ventured further into the lair, eventually hearing the sounds of combat. He entered the area after a fierce battle between the Crow People and four unique adventures. Among them, was a battle hardened plebian Lentrian, a mystical Chiatze and a barbaric Nadiri and a fourth was a famous warrior whose nationality is still unknown. It was not obvious how these three met, but upon careful skill and perception, it was soon apparent that the Lentrian and the Nadiri have known each other for some time. It is still a mystery as to how the other two joined the group. At the time of Publius’ arrival, it seems a fifth member, a Ventrian died a horrible death at the hands of monsters that are made of nothing but what appears to be a thick, clear oily substance. Upon hearing those in the adventuring group discuss this matter, these “Oil Cube” creatures are invisible to human perception, and the Lentrian even charged into one of these hidden beasts becoming stuck and slowly dissolving as he stayed inside. The unlucky Venrian met a similar fate, but was unable to be saved. When Publius saw the deceased body, he was nothing but bones covered in what is assumed to be acidic oil slime. The Nadiri performed a religious ritual over the body and placed his bones into a mystical bag that has no end. It seems, aside from the Ventrian that was killed in battle, there was another Lentrian that was killed in a separate battle outside of the bandit hideout.

IV.

After speaking with the adventuring group, Publius decided to aid their quest by offering his services, which consisted of years of military training by the magnificent Lentrian army, to their quest. Soon, he learned they were on a quest to get some sort of a gem for a client. This gem had been lost years ago, and they were tasked at retrieving it. This job, to one not as observant as Publius, seems as if it was busy work. But seeing the strange monsters and Crow Men littering the ground around him, Publius knew in his heart that there was more to this seemingly simple quest. Shemac lead Publius to this location, which indicates that this quest is for the betterment of the entire Lentrian Empire. After a short rest, the party found themselves in a rather large burial chamber, with the mummified remains of a giant dragon half in a cave wall. This seemed to be where the strange Crow Men had their barracks. The Crow Men, however, were not alone in their fight; they had somehow gained control of the spirits of the dead. Ghosts began to attack his party, and it seemed as if there was no hope in defeating the magnificent monsters. Through supreme courage, however, the party eventually persevered, Publius using his cunning intellect and tactics to win the battle. After the fall of many of the ghouls and many of the Crow Men’s brethren, three Crow Men surrendered to the mighty Lentrian, Publius. His soldiers, especially that of his fellow Lentrian, who he learned was named Vorenus from overhearing a conversation between Vorenus and the Nadir, proved to be most useful on the battlefield. On behalf of Publius, and the Lentrian Empire, Vorenus questioned the Crow Men. It seems, if these Crow Men are to be believed, that they were once normal men who were transformed into Crow Men. This information made some of the group uneasy, but it was decided that the quest was more important than the safety of the party members. After the battle, and a quick rest, Publius instructed his party to explore the catacombs, in which Vorenus discovered a key made completely out of Platinum. The Crow Men were then tied up and forced into a corner. Night passed, and the rest was good on Publius’ soul.

V.

The next day saw strange devices that Publius and his comrades have not seen before. There seemed to be a great door made of magical energy, which was defused by the Platinum key found earlier. After moving through the barrier, the party stumbled upon a door leading into a hallway that was rigged to shoot arrows at all who passed through. Being quite the athlete, Publius was able to jump across the trap, and help aide in turning off the trap. The trap, which was meant to kill any who tampered with the area, led to another area with massive lightning shooting from a large metallic object in the center of the room. Publius was able to help the exotic Chiatze defuse the strange magical lightning, and the party ventured through into the next area of the long forgotten halls. Behind the doors stood a magnificent brazier; on all four corners of the room, there were sickly green colored mystical sigils carved into the floor. Quickly, and with deep knowledge, the mystical Chiatze informed her counterparts and Publius that the room was a magical trap, and that creatures would be summoned if the trap was tripped. Bravely standing watch, along with the Crow Men, Publius watched as strange rock creatures engulfed in flame began to appear on the green sigils. These were obviously hostile, and began attacking the party. Even though Publius was severely injured due to defusing the lightning trap in the previous room, Publius rushed inside to aid his comrades. Charging toward the giant brazier, Publius sent nightmares into the minds of his enemies, and killed two creatures with one stroke. He also destroyed the brazier, which turned the trap off, meaning that there would be no more creatures that would appear on the sigils anymore. Defeating one more of the strange fire creatures, the battle was over. Only a Lentrian Patrician could have killed three of the six creatures, and defuse the trap in a matter of minutes. His party members performed with great vigor and courage, and the other Lentrian, Lucious, fought like a true Lentrian. Exhausted from battle, the group began to rest for the night; when a strange sound was heard; the sounds of a person coming from the inner halls, echoing into the room the party decided to camp for the night. Publius commanded the Lentrian and the Hero to accompany him to intercept the possibly dangerous person or monster that decided to prowl the secret halls. Upon interception, Publius learned that it was nothing but a large barbaric, and extremely simple, Nadir by the name of Mongo. Because this pitiful creature had no Lentrian’s to educate him, he was stupid and had poor hygiene; but Publius accepted him into the party regardless, for the brutes strength could come in handy in the future. Perhaps with some Lentrian culture, the brute could become like the other Nadir that was currently in their party. If a Nadir that had befriended a plebian could become cultured and civil, there was no reason why it would not work again on the brute known as Mongo.

Tengri funeral rites

Tengri Funeral Rites

Use a copper cup filled with milk or another white food, such as watery flour paste, but milk is the preference. Using an aspergillus made with horse hair, the white food/liquid is sprinkled to the four directions: east, north, south and finally west around the deceased while the body rests in repose to the west of a campfire. The participants in the funeral rite stand with their backs to the flames, their attention on the shadows on the walls. As the four directions are fed by the offering, a single person, usually the shaman, sets incense on the fire before intoning praises and extolling the virtues and achievements of the deceased. Spirits are called with drums or rhythmic beatings of stones, clapping or something along those lines, much in the way of the fiery beatings of the human heart. This beating rhythm is done to call the attention of the spirits in the area, asking them to bear witness of the achievements of the deceased and to guide him to Bataar in the underworld. If the deceased fell in battle, it is always best to have the eyes of those who the deceased warrior slaughtered or fought against to provide evidence for Minai, Bataar’s crow. If the eyes are available, they are placed on the fire after an hour or more of the spirit drumming.

Once the eyes of the warrior’s combatants are burned, the body is placed in the fire and burned. If the smoke rises to the west, it is a good omen that the warrior will be looked upon favorably, guided swiftly by the spirits who bore witness. If the smoke is born to the east, it is considered an ill omen, that spirits actively seek to waylay the warrior’s spirit. The warrior’s skull and a single coal is removed from the fire. On the second night, a fire is lit with the single coal remaining from the funeral fire and spirit drumming is performed again while burning incense. Before dawn, the skull is then buried facing the East to see the rising sun and the rising entrance to the heavens. The burial of the skull may be delayed for one or two days if the original funeral pyre’s smoke rose to the north/south or the East respectively. If the skull burial is delayed, a coal is kept from each night’s fire following the spirit drumming, which is used to repeat the spirit drumming each night until the skull is buried. The extended periods of funeral fires and spirit drumming prior to burying the skull is performed to give the spirit time to reach Bataar in the Underworld and undergo judgment.

It is important that the funeral fire is not used for warmth or cooking for a camp and must remain separate. It is generally considered a good omen to keep the fire to the west of the camp.

It is considered a good omen if a crow is seen during the spirit drumming, a sign that Minai has taken a personal interest in guiding the warrior’s soul to the underworld. It is commonly held that such an omen is a portent of a great warrior that will be drawn to the heavens to await a rebirth.

Possessions of the deceased may divided among the remaining family, or if no family is available, among friends. Tokens of finger bones or preserved hair are considered a way of respecting the fallen and asking for their protection and guidance from the after life.

Drenai World Map

World map jpg here:

Mujir Fadyeka (Fadya) - Background

Mujir Fadyeka (Fadya)

Father: Mujir Badser

Mother: Zarya

Fadya was the second son of a second son. Badser, his father, was only of the second generation in his family to have lived in a settlement rather than following the nomadic lifestyle of the Tengri tribe. Badser took Zarya, a Vagrian, to be his wife in his 30s, quickly giving birth to his first son, Tsahim. Three years later, Fadya was born, and being a second son and of lower worth, Badser allowed him to be named in the traditions of his wife’s people.

Fadya was an apprentice to a Vagrian alchemist in the growing village. The apprenticeship proved to be a good matching, and Fadya learned a great deal, blossoming into his own. When Fadya turned 13, following the ways of the Tengri, he was taken into the wild by his father who began to tell him of the stories of the tribe and the ways. His education into both the cultural and religious stories continued in the evenings and weekends, straining his relationship with the alchemist. When Fadya later learned that some supplies were being provided by grave robbers who refused to rebury the dead, uncertain, wanting to find a balance, he spoke of the matter to others. Once he had revealed what he knew things quickly got out of hand and the Tengri took offense, making it nearly impossible for the supplies to work in the area.

Fadya sought to keep the alchemist in the village, even going so far as to take a position with the alchemist’s supplier, ensuring the dead were properly buried, but things had gone too far and the alchemist eventually left when the protests expanded to include the alchemist.

The Tengri curati took him under his wing, seeing someone who found and brought to bear injustices, even if secretly it had not been Fadya’s intent. His education as a protector took root, learning the art of the blade and the songs and oral beliefs of the Lentrian Church.

With the settlement on the Vagrian border with the Nadir, raids were a frequent occurrence. Despite these constant raids, the village grew in size with the expansion of trade routes between Gothir, Vagria and Drenai, being on a line from Lamess in Gothir to Dros Cortswain in Drenai. The influx of growth brought a richer diversity in ethnic groups, as well as a strong influx of believers in the Source. Where the Lentrian faithful had once held a seat of authority in the community, their position dwindled as the populace changed.

While the new immigrants took a proactive stance, enlisting militia, in keeping with the Lentrian faith, the Tengri villagers did little proactive beyond the building up of the feeble walls. Tengri citizens would readily take positions as defenders along the wall, and participated willingly in assaults by raiders, but they took a stand against active participation in counter assaults tht did little to endear the Tengri to the new populace. When the inevitable occurred after Nadir raids, Fadya buried the dead with proper respect. It was in one of these raids that Badser was severely wounded, losing the strength to hold a blade in his sword arm.

Fadya was apprenticed in his late teens to a physician, his knowledge and skills while an alchemist’s apprentice serving him well in his new position. Fadya hoped to better turn his skill and talents from burying the dead, to saving the wounded. Like all males in the village, he was called to defend the walls however during the seasonal raids on the village from Nadir, and his skill with a blade remained a constant.

Fadya met Larissa, the elder daughter of Gothir merchants in Vagria. They quickly fell in love and married. By time he had become a physician, now in his later 20s, subtle questions and inquires were made over the course of months, a small group of influential Tengri elders eventually speaking to Fadya of the Hadirin sect. Fadya remained uncertain and sought to turn them down, but Larissa pushed him. Fadya accepted and he joined his father in the secretive sect. Within the Hadirin sect, where once he had felt hesitant and uncertain in combat before, for fear of disavowing himself of the peaceful teachings of the Lentrian faith, he soon grew to let go. Megujin, one of the members of the Hadirin sect, took Fadya under his wing, and helped him find that release and sense of inner calm he hadn’t felt before, helping Fadya mature and grow.

Tshaim had grown to become a prominent member of the growing city, having made many contacts with the new immigrants, allowing him to bridge the ethnic and religious divide within the community. Tshaim became a popular figure among both his people and the newer inhabitants and a source of much pride in the family. Rumors soon rose that he might become a member of the city council at the rate things continued.

Lead by a new warlord, Anar, the next year proved to be a violent season and the deaths toll grew during each new raid. Even with secretive raids on the Nadir by Fadya and others in the Hardirin sect, the Nadir raiders seemed limitless and their ferocity unaffected. Rumors arose that Anar carried a demonic blade, while other rumors circulated that he had made a pact with demons, his power rising with each death. When Larissa mentioned having met a small Lentrian sect dedicated to the eradication of demons while on her father’s trade route, it seemed too good to pass up. The Hadirin sect met with the Lentrian splinter sect to see what was needed. The soon learned that a weapon could be forged to banish demons, ward the village from their influence, but it would require the izlek, free soul, of someone, given freely.

There was much debate but eventually the leaders of the Hadirin agreed it was necessary for the good of the village. Unable to fight, Badser offered himself up to forge the weapon to protect the village against the wishes of both his sons.

The ritual took place on the next full moon, ostensibly as a way to master Ishnai’s influence over the demons, and Badser’s izlek was drawn from his body and into a gemstone. Once the ritual was over, Badser’s body still warm on the floor, it became all too clear that the alleged Lentrian splinter sect was in fact a Ishnai cult as they used their magic and fell upon the Hadirin sect. As the melee ensued, Anar’s Nadirii raiders attacked the village, quickly gaining entrance as the Lentrian sect used sorcery to drop the village gate. Heavily wounded, Fadya saw Larissa being dragged by the Lentrian sect out of the wall to horses waiting with a small group of Nadirii raiders. As the sect member carrying the stone with his father’s trapped izlek was felled by an arrow, his stomach clenched as he saw Larissa freely turn and grab the stone before mounting up on the back of Anar’s horse.

Hours later, the battle was over and a significant portion of the village had been slaughtered. Rumors circulated that Larissa had been involved and the growing anger in the wake of the attack fell fully on Fadya. Fearing that the backlash would extend to his brother and beyond to the rest of the Tengri populace, he convinced his brother to distance himself from Fadya and denounce him publically. The act helped secure Tshaim’s position in the community, showing he put the needs of the community over that of his personal interest, and earned his brother’s support and favor. Privately and publically however, his mother, stricken with grief, proclaimed her second son was dead to her, blaming him for her husband’s death (though she has no idea about the ritual) and the misery that fell on the city by both him and his wife’s hand.

In privacy, Fadya proclaimed his oath to the Hadirin sect members to find and recover his father’s izlek and destroy the Ishani cult members, with a special oath of vengeance directed at Larissa.

Fadya soon travelled east, following Larissa’s cult after the split off of Anar’s raiders. He had some luck, finding and slaughtering one of the members of the cult, but with the arrival of Nadir raiders he was forced to flee for his life. When he came across a Lentrian mercenary outfit, he quickly took advantage of the added protection and signed on as a physician. While acting as a physician, he took efforts to try and better understand the rituals involved, and sought out a hypnotist with which to learn from within the mercenaries, hoping to better understand how to free his father’s izlek upon retrieving it.

It was with the mercenary outfit that he came across Gaius Vorenus in the physican’s tent. Fadya was supportive of Gaius while he was unconscious, however, when he awoke blind, fadya quickly took the loss of sight as an ill omen of Ishnai’s influence and forcefully called for Gaius’ death. It was only through reassignment, as well as the vigilance of those Gaius saved, that Fadya did not bring death to Gaius. Fadya’s opinion of Gaius quickly changed a week later after Gaius’ sight returned. Where Fadya had seen an ill omen of Ishnai he now saw the return of Gaius’ sight as a blessing of Shemac and a sign he was important in his own quest. This could only be further solidified in Fadya’s eyes when he learned that Gaius was blessed with psionic talents and even more so by his past position within the Lentrian faith he had grown up with. He did feel Gaius had fallen astray with his forsaking of his faith, something which he plainly linked to the less than perfect vision Gaius was left with, telling the older soldier that his sight would return when in his heart and soul he was at peace and whole in his faith.

When Gaius left the mercenary unit, Fadya left with him, travelling with Gaius for the past year. He is torn in his relationship with Gaius. Gaius is a capable soldier, a solid individual who knows what to do and when and can be trust to take actions as necessary, earning the Tengri’s trust and respect. However Gaius’ doubting of the faith and his blunt, criticizing manner of others in uncivilized tones makes it difficult for Fadya at times. He rides along silently, looking on the more “civilized” Gaius (as he proclaims himself to be frequently) as ill-mannered and barbaric in his own ways. Not that he would ever speak such. He also finds the few stories of the central Lentrian Church’s ways to be almost alien.

He has told Gaius of his personal oath to find and reclaim his father’s izlek before it is used to bring a demon, or a weapon for demons, into the world. He has mentioned Larissa many times, though has neglected to mention that she is his wife to him. Following the trail of the Ishnai cult west, they have recently arrived in Gothir. He hops to find his father’s izlek, learn how to free it, and perhaps shepherd Gaius back to the faith with which he will have his sight returned.

Random notes:

• Fadya is a strong follower of Tengri culture and believes in serving his community, be it a small group or a larger settlement, without calling attention to his acts or seeking fanfare.
• Believes that people should be strong and capable, but never brag of their acts or prowess.
• Believes one should do what is right at all times one can, even at cost to yourself.
• Never speak ill of others, which includes instructing/ordering others to do things. A capable individual knows what must be done for the group, to instruct others to act implies they do not know and are lesser, an offensive comment that might bring on the Fair Ladies. One can discuss what to do, how to share tasks, but never order or imply lack of knowledge. If others do not know what must be done, do for them and hope they will observe and learn. If they ask for assistance, then share and help.
• Share the faith, be true to the faith, but never preach or seek to convert actively. That would imply the other is wrong and call into question their honor.
• Unusual pet: a crow/raven. Soon after making his oath and leaving his home after the Ishnai cult, a crow began to ravel with him and has never left his side. Fadya claims it is a crow, a symbol of Baatar, the God of the Underworld. Others might believe it is in fact a raven, the symbol of Ishnai. It is difficult to determine exactly whether it is a raven or crow, as it is somewhere between the two in size and its feather have both green and purple hints. He calls the crow Nakhu.
• For fear of being ill spoken of by those he kills, following combat he removes the eyes and tongues of those he fought. This is not meant maliciously but done to prevent the dead from telling Baatar of his actions. He burns the tongues and feeds the eyes to his crow.
• As a member of the Hadirin sect, Fadya feels he is serving the community as a whole, sacrificing his own self (both physically, mentally, emotionally and spiritually) by acting proactively to slaughter those who would do evil in the world so the greater whole of the community (his tribe, home city, faith, country, world) may take the true road of peace. While he accepts this act for the good, it does leave him melancholy and unsettled, wishing he did not have to do what he does.
• Fadya will bury the dead, having them face east in the way of his people. He will also pray for them afterwards. He sees this as a honorable thing to do. Those who follow Ishnai do not deserve this however, and will be buried face down and to the west.
• Fadya is superstitious and will occasionally read entrails, leave small objects and entreat spirits for protection while travelling.
• Fadya will especially watch for the menstruation of any women he travels, seeking to burn any bloody clothes afterwards. He may go so far as to mix protective herbs into food to be eaten during meals, to help ward against demons for women.
• Fadya does not like travelling at night on the full moon, an especially ill time for travel.
• Sunset, the passing of light into the protection of the shadows and Atai’s protection (and a representation of Shemac’s blinding of Ishnai) is an especially important time, and Fadya would stop to give prayers.

Shemac Faith: Lentrian Church, Tengri nomadic beliefs, Hadirin sect

Lentrian Church

Comparative Deity Table

Lentrian Church and its position in Lentria, Vagria and Nadir

Root aspects of the Shemac faith originate in Ventria with the creator diety of Ishnu and Shemac. The faith spread, names changing during some early migration to the Drenai/Lentrian region. Expansion and migration brought the Lentrian Church north into Drenai, Vagria and the Nadir steppes.

The Lentrian Church is mix of strict dogma and open acceptance. In the further reaches of the lentrian Church where the Church has little influence and few members, the Lentrian Church is very open and loose, drawing in influences from other regional beliefs. While the inclusive and changing nature of the church does occur as you leave the outlying regions towards the central presence of the Church in Lentria, the process becomes more rigid and dogmatic. The seat of the Lentrian Church resides within the Lentrian capital. The Lentrian Church has occupied a role of power and influence second to the monarchy and senate in Lentria. The Lentrian Church has wielded a great deal of influence, directing the will of the people as well as amassing wealth within the temples. The Church hierarchy is as bloated as the Lentrian government, with multiple honorary titles and councils being formed to serve as ecclesiastical bribes and tender within the Church. Above the Centi (priest) level, political maneuverings are an everyday and primary occurrence.

A great deal of the back and forth between the Lentrian Church and government revolves around the centrification of secular power in the monarchy and senate as well as the need for finances to achieve political and military goals as the Lentria government spends what it gains from the people and saves little. Some of this back and forth can occur with the shifting of military forces away from protecting temples in troubled areas “to shore up other weak locations”. In such circumstances, the Church might respond by providing wealth, as an offering for the betterment of the government which would happen to correspond to the arrival of new military units in the area. The Church has also been known to provide funds, to bring out favorable influence from political figures, but finding new religious texts identify sanctified ground for new saints on lands controlled by the political figure, who is offered Church funds to build and maintain a proper shrine to the saint. Of course, the political figure would obtain a portion of the proceeds of any commerce on the lands near the shrine, such as tavern fees, merchants, and the associated taxes as well.

In addition to the found text methodology, the Church has also been known to find contradicting texts as well as identify previously found texts as fakes. With the gaining of desired concessions, the culprit behind such fraudulent texts would of course be identified as someone other than the political figure, usually someone whom opposing the specific political figure as a win-win for all involved.

The Lentrian Church, based on the notion of protection, does not take direct military action nor employ mercenaries, at least directly. Instead the Church frequently requests the aid of the devout members of the Church (who just happen to be mercenary bands) to protect certain areas at risk of infidels, and to reap whatever benefits Shemac leaves for them as payment for their faith. Beyond the simple loot that can be gained, invariably mercenaries will find an all too easily found cache of treasure “inadvertently” left behind.

As the Lentrian government and monarchy begins to wane in power, the Lentrian Church has been rising in strength to fill the void. Where the monarchy and government usually was on the upper hand in the political maneuverings, of late the Church has won certain concessions it would usually not have.

In the Lentrian Church, specifically within Lentria and its capital, the use of psionics is looked on with distrust. The use of the mind as a weapon to subvert the will of others is looked upon as a tactic of Ishtius who seeks to subvert others to do his bidding.

Lentrian Church at the Vagrian border with Nadir and the Tengri influences

60 years prior to the game’s start, Lucius Falcuvis Genti Secunda, a Vagrian by birth, was “promoted” to expand the Church in northwestern Vagria near the Nadir border after failing to maneuver himself into Genti (bishop) position in the Vagrian capital. Lucius Falcuvis Genti Secunda moved further north, and took an active role in converting any Sathuli and Nadir he could, intending to build a large enough group to warrant the creation of a diocese to which he would succeed to the position of Genti over. He achieved a great deal of success with the Tengri, a tribe of nomadic Nadir of which some had settled in actual settlements after the intermarriage between Vagrians and Tengri.

The Tengri faith was similarly polytheistic and animistic with shamanic religious figures. The inclusion of new gods was quick, seen as a means of deriving greater favor and protection from the gods. To the Tengri, the acceptance of the Lentrian Church was less a conversion than an expansion of their own faith. While some Lentrian gods were accepted without modification, some were replaced with Gods that had existed in the Tengri faith already. In most cases, these replacements were seen as the same God with a different name to the Tengri and the original names were maintained.

Lentrian Creation Myth and Dieties:

The first god, Ishtius, alone in the universe, desired company and created Shemac, his second and son. Over time, Shemac grew lonely, and entreating Ishtius for the existence of others, Ishtius created the world. Soon Ishtius created the other Gods after sleeping with Artumia. Shemac is said to be one of the more prolific of the Gods, with many children, though many of them are not named, some being minor house gods or saints. The mother of his offspring is hardly mentioned, as it is hardly important. Shemac’s proclivities are used as the source of the many saints created by the Lentrian Church as they find need for them.

Over time, Ishtius grew sullen, and found the world to be boring and a failure. He felt the creation f mankind was a blight and he looked on them with disfavor. When Shemac learned of Ishtius’ desire to destroy all of creation, he brought wine to Ishtius so the two might drink before the work of ending the universe. When Ishtius feel asleep, Shemac blinded Ishtius, removing his eyes.

Ishtius, unable to see to vent his rage on the Gods or the world, took hold of Bastius as he came too close, forcing him to give up a ring of the underworld to do his bidding. Those souls trapped within the lowest realm of the underworld were perverted and manipulated, becoming demons with which he could he enact his bidding even while blind.

Shemac is revered as a protector and guardian. The Lentrian Church is a strong advocate of protection of and defense, revering non-violence, though it has been used in Lentria as the spokesman to rally the nation to war at the behest of the government, usually for obscure reasons within the Church texts. In following Shemac, the Lentrian Church seems to protect the souls, community, government and nation.

The realms of heaven and the underworld:

1. Spirit watchers (Lose their identity and become blank slates that watch and observe the world).
2. Givers of life (souls are disassociated and remolded with those of others to give new souls to the unborn)
3. Ancestral protectors/wardens (identity retained, become family wardens and guardians).
4. Lower Heaven
5. Middle Heaven
6. Upper Reaches

1. Compestus (A combative netherworld, where the souls of the dead are constantly challenged. The challenges are not tormenting in any way).
2. Limbo (endless nothing)
3. Forced to wander as ghosts
4. Tortured/Tormented
5. Given to Ishtius (become a demon, lose self)
6. Destroyed.

Seven heavens/underworlds: The six heavens are represented by a rainbow (red, orange, yellow, green, blue, purple), while the seven underworlds are represented by an inverted rainbow without any colors.

Lunar Eclipse

Considered a good omen. Aeronius working to subvert Ishtius' sight so humanity might be safe a bit longer.

Solar Eclipse
Seeking to once again gain favor with Ishtius during his anger with humanity (insert random reasons here depending on whom is speaking and their personal grievances being expressed as the opinion of Hostius), Hostius and Ishtius merge, both blinded and sighted as an Ishtius- Hostius composite, Ishtius is once more able to see, if but dimly. Ishtius seeks to make it permanent, perhaps there is even a prophecy among Ishtius cults to try and make such a merging permanent, returning Ishtius' sight but betraying Hostius and entrapping him in the fifth realm of the underworld after stealing Hostius's eyes for his own. This upset to the natural order disrupts the worlds and the paths to the six heavens are sealed during an eclipse. With the paths to the heavens closed, the paths to the six realms of the underworld open wider to compensate. Ishtius takes advantage of this open gates to the underworld by entreating Bastius to direct those souls who would normally go to the heavens to be sent to him, stealing the souls of the dead to add to his legions of demons. Worse, with the paths to the underworld open wider, more demons can enter the middle world (land of the living) to do Ishtius' will.

Spirits grow angry and upset at the disruption of the natural order, making them lash out in their anger. Plague demons rise in strength in the chaos and seek to increase their influence. It would be seen as a holy time for those in Ishtius cults, obviously.

With the gates to the heavens closed, the powers of the other gods are diminished. Prayers and sacrifices are offers to help bolster the powers of those gods who would stand against Hostius and Ishtius. Specifically Aeronius seeks to prevent this, seeing Hostius ' attempt to merge light and darkness in a world of twilight as an attempt to steal his authority over darkness and night. Of course, Shemac seeks to stand up and defend the world against Ishnai.

Might be further implications on the completeness of the solar eclipse and the duration. The fuller the eclipse, the greater Ishtius' success and the corruption of the order and the more ominous omen. The longer the duration is seen as the same, with implications regarding the wickedness of man, which subverts their prayers and sacrifices to the Gods, or worse, perhaps fewer people stand on the side of Shemac and more work to assist Ishnai.

Solar eclipses are heavily seen as a time of higher risk for demonic possession, and many people consider it an ill omen to stay outdoors during an eclipse. Worse, it is considered an ill omen to be born during the period of a solar eclipse. Prayers, protective rites and such are given to Serinia to protect the newborn until such a time as the eclipse ends and the gates to the six heavens, specifically the second heaven, once more open again.

There are a few mixed stories on the effects such a birth would have on those who do get through the solar eclipse birth safely, receiving the soul afterwards. The conflicting stories, which vary based on the particular prophet or religious fable, proclaim such individuals are either blessed, cursed or in a few cases both. It is said that the souls that arrive in the tail end of the eclipse are slightly touched/tainted by Ishtius and may be focal points for ill luck or even bringers of darkness to the world. Especially wicked individuals/enemies of the church/state have been proclaimed to have been touched in such a manner perhaps, providing evidence of nursemaids that such a birth did occur at the time of an eclipse, whether true or not. Conversely, those who receive the souls after the eclipse has ended, who suffered the greatest risk of possession/death by their lack of a soul, have souls that grew in size while waiting in the second heaven while waiting on the blessing of Shemac before coming to the world and their body. These people would be spoken of as harbringers of peace/godd in the world, very lucky souls, etc.

Tengri Shemac Beliefs:

Much of the creation myth is the same with a few exceptions. Ishtius was born in the wind blowing in the emptiness of Nothing. Shemac was either created by Ishtius or was a younger brother of Ishtius.

Compestus: In the realms of the Underworld, Compestus is known as Erlic as the competitive challenges range from recitation of ancestors, to the testimony of one’s ancestors on your actions and worthiness and even violent combat and strenuous tasks of endurance. It is possible for those in Erlic to achieve a pardon and be released from the Underworld. In most cases, such a release will result in the second or fourth level of heaven.

The first realm of heaven, that of spirit watchers, primarily involves one’s soul be placed in other animals or objects, giving animistic birth to objects in the world. In some cases, souls given to this realm are sent off and become free spirits that may be entreated by shamans for aid. In both cases, the sense of past life is lost in the rebirth.

Spirits play a powerful role in the Tengri faith. Where the Lentrian Church is hardly animistic, the Tengri very much are. Additionally, many spirits and ghosts roam the earth whom must be appeased or avoided. Many are listed below.

• Elemental Spirits:
• Water spirits are the souls of forgotten ancestors. In the presence of rivers and bodies of water, care must be taken not to speak of one’s family or ancestors for fear of invoking their anger at having been forgotten. They are seen as fickle.
• Fire spirits are the souls of warriors who did not die in battle, but through disease, accident or old age. While they can still serve to defend and assist the Tengri, their anger can arise suddenly, taking out their dishonorable deaths on those around them, forcing others to fight them and either die beating the blaze or finally slaughter the fire spirit.
• Metal spirits are seen as a late addition to the world and are the offspring of Abai. They whisper in the hearts of those who hold them. Those spirits in precious metals incite jealousy and greed for more, while those in iron and steel incite violence.
• Air/Wood/Stone spirits are usually portrayed as animistic spirits given rise by Shemac’s seed and few stories refer to them.
• Plague spirits: can be demons or spirits depending on the stories, though a common reference is that plague spirits are the lingering spirits of illegitimate babies killed by their mothers. Plague spirits seek out the hosts of the unclean and seep into their bodies. They corrupt and splinter one’s second soul, allowing the spirit to procreate and infect others. While some effort is made to assist a person to feel well and recover from an illness, even some Tengri physicians will place the blood of a patient within sweet meats soaked in a bowl of fresh milk and offer it to another plague spirits. The second plague spirit who, having the taste of the blood on their lips and yearning for more, will come and devour the first plague demon and infection from the host.
• Fair Ladies are the offspring of Neraan and Rusinia. They seek out those who brag about their abilities or speak ill of others, drawing violent storms and ill luck to them, ruining their name.
• Forest girls are elusive spirits in the forest, frequently seen as nude, seeking out and seducing shepherds, dragging them into the woods and draining their strength. Devoid of strength, the shepherds are devours by wild beasts while the forest girls free the herd. Some may be caught by placing an empty boot on the ground by a camp, who must shift the shoe back and forth onto each foot until dawn when they disappear.

Moon:

The moon is seen as the eye given Ishnai by Ulaan so he can look upon the world and have his vengeance. Atai stepped in and blinded Ishnai again, if not fully. Now Ishnai’s influence is only strongest on nights of the full moon, which is said to be when madness and ill omen take hold. The new moon is a holy day in the Tengri faith, as it embodies Shemac’s blinding of Ishnai.

It is said that Ishnai, in the early days, sought to subvert the will of men to his efforts, and had the greatest influence on women, corrupting their blood. Ulgri, unwilling to relinquish her role, forced women to bleed when the poison of Ishnai’s will grew great enough to subvert them to his will, easing his influence on them. It is explained that the anger and irrationality of women are Ishnai’s influence. Menstrual blood is considered an unclean poison and letting it linger near people may corrupt others. Tengri women will frequently burn their cloth rather than clean it, though it can be cleaned in water in which acacia and/or some herbs are allowed to steep in, to dilute Ishnai’s influence.

Dual Souls:

The Tengri believe that all people have two souls, the one imbedded in the flesh (lek) needed to allow the body to function and a free soul (izlek) that may leave the body. The free soul is the part that leaves the body to seek the heavens during shamanic rites. When the shaman’s free soul leaves, he asks a guardian spirit to watch over his body while the free soul is away, to keep out other spirits and demons. Shadow souls (iz), the roaming souls of the dead, seek empty bodies. Those with psionic abilities are seen as no different than shamans for the most part.

Lunar Eclipse

Considered a good omen. Atai working to subvert Ishnai's sight so humanity might be safe a bit longer.

Solar Eclipse
Seeking to once again gain favor with Ishnai during his anger with humanity (insert random reasons here depending on whom is speaking and their personal grievances being expressed as the opinion of Ulaan), Ulaan and Ishnai merge, both blinded and sighted as an Ishnai-Ulaan composite, Ishnai is once more able to see, if but dimly. Ishnai seeks to make it permanent, perhaps there is even a prophecy among Ishnai cults to try and make such a merging permanent, returning Ishnai's sight but betraying Ulaan and entrapping him in the fifth realm of the underworld after stealing Ulaan's eyes for his own. This upset to the natural order disrupts the worlds and the paths to the six heavens are sealed during an eclipse, preventing the placement of souls in newborns (which ties in to some things mentioned under Ulger, the Goddess of Souls, as the middle realm of heaven is closed and cut off from her). With the paths to the heavens closed, the paths to the six realms of the underworld open wider to compensate. Ishnai takes advantage of this open gates to the underworld by entreating Baatar to direct those souls who would normally go to the heavens to be sent to him, stealing the souls of the dead to add to his legions of demons. Worse, with the paths to the underworld open wider, more demons can enter the middle world (land of the living) to do Ishnai's will.

Spirits grow angry and upset at the disruption of the natural order, making them lash out in their anger. Plague demons rise in strength in the chaos and seek to increase their influence. It would be seen as a holy time for those in Ishnai cults, obviously.

With the gates to the heavens closed, the powers of the other gods are diminished. Prayers and sacrifices are offers to help bolster the powers of those gods who would stand against Ulaan and Ishnai. Specifically Atai seeks to prevent this, seeing Ulaan's attempt to merge light and darkness in a world of twilight as an attempt to steal his authority over darkness and night. Of course, Shemac seeks to stand up and defend the world against Ishnai.

Might be further implications on the completeness of the solar eclipse and the duration. The fuller the eclipse, the greater Ishnai's success and the corruption of the order and the more ominous omen. The longer the duration is seen as the same, with implications regarding the wickedness of man, which subverts their prayers and sacrifices to the Gods, or worse, perhaps fewer people stand on the side of Shemac and more work to assist Ishnai.

It is an ill omen to die or be injured during a solar eclipse. Prayers and sacrifices would need to be offered. As the spirits are angry, traveling by water, speaking ill of others, the use of fire and hunting/killing/cooking/eating of food would be considered a bad thing, as one cannot placate the already angered spirits to seek their blessings.

Soulless Born During Eclipse

The Tengri have very similar beliefs with that of the Lentrian Church regarding the birth of children during a solar eclipse. Unlike the Lentrian Church, the Tengri see greater risks relating to births during the solar eclipse due to the dual soul nature of all humans, and there is a risk of missing one or both portions of the soul if born during a solar eclipse.

Infant mortality is frequently associated with a newborn failing to receive the lek (flesh soul) or for those children who die soon after birth, the lek may have been weakened/harmed during their journey through Ishnai’s negative influences during the solar eclipse.

Tiahn-ne are those who receive their lek but lack their izlek (separable soul). Tiahn-ne are individuals who are seen as being lost or constantly searching for something, unable to be at peace with themselves or the world at large, always looking to the horizon for something missing they can’t define (their own izlek). Tiahn-ne are seen as cursed and pitiable, as well as having great promise for change and chaos as their actions, without the guidance of their dual souls, is more erratic and not always decided upon with a balanced world view. This chaotic nature is not necessarily seen as a negative thing as such an erratic nature may result in jumps forward in the world for good as well as bad. Tiahn-ne are considered at a higher risk for possession by demons, spirits and wandering ghosts.

Tiahn-bai are a second group who obtained third lek however their izlek was prevented form entering their body as a second spirit, wandering ghost (Tiahn-bayi) or demon (Tiahn-biez) took its place while the izlek was delayed. As a whole, the Tiahn-bai are looked on with greater concern and disfavor than the Tiahn-ne with the Tiahn-biez seen as the most damning and cursed of individuals, fully under the influence of Ishnai, an agent of darkness and woe on the world enacting Ishnai’s will. The izlek of Tiahn-bai is left to wander the world in all case as a wandering spirit.

Views on the Tiahn-bayi vary depending on the nature of the spirit that has taken residence in the person. Like the Tiahn-ne, Tiahn-bayi are agents of change and chaos in the world, forces that may serve good or ill on the world depending on the motivations of the residing spirit, be it revenge, rectification of wrongs and slights against one’s clans and families or even to return past heroes and ancestors to the memories of survivors. There is yet another subclass of the Tiahn-bayi, the Tiahn-ba. Tiahn-ba are spoken of with great reverence, the return of great spirits from the six heavens (specifically the lower, middle or higher levels of heaven, the fourth through six levels), great warriors and asara (priests) sent from Shemac or the other gods to act as a foci for good to balance the ills of Ishnai. The Tiahn-ba are seen as the counter-points to Ishnai’s Tiahn-biez and many stories speak of how at intervals, when a Tiahn-biez is created in the world, a Tiahn-ba appears as well, and eventually the two will come to oppose each other until a final epic fight is made, deciding the tone of decades or more in the world by influencing the balance of the universe.

There are varying stories for all the soulless above for finding and reintegrating one's izlek, which would vary depending on if the residing spirit/ghost achieved its desired goal or not, whether it is a demon or heavenly spirit returned, etc. Frequently such stories do not result in reintegration, however there are a few that due result in reintegration. Many of these stories, successful or otherwise, revolve around a descent into the Underworld to seek out one’s soul and seek to release it, expel the hijacking spirit and reintegrating. In at leas one story involving a Tiahn-ba, the izlek was integrated at the final moments of a battle with the opposing Tiahn-biez who was stronger and more powerful. The Tiahn-ba achieved a superior harmony, incorporating three souls into the body at once, tilting the fight in the favor of good and allowing the herald of Shemac to vanquish the Tiahn-biez. While successful, the moment of bliss was short lived as the Tiahn-ba fell as well, the integrated trinary soul merging before evaporating, giving life to the war torn valley, renewing it with greater fertility and healing the wounded and sick animals and people before evaporating into nothing, sacrificing their place in the heavens for their rebirth to the world. There has been few particulars relating to where this war occurred, but some speculation revolves around fertile valleys in the Gothir mountains and even the northern steppes of the Nadir.

Hadirin Sect of the Lentrian Chruch:

In every way, the Hadirin sect is like the Tengri version of the Lentrian Church. The sole exception is the focus on Shemac’s role in blinding Ishnai and Hadir’s place in it. In the Hadirin sect, after learning of Ishnai’s plans to destroy the world, Shemac confides in Hadir of his conflict. Shemac wishes to save mankind, but is resolved to not take a life. Hadir argues that Shemac must take Ishnai’s life to protect countless others. Shemac is painted as a bit more weak-willed than in the primary Tengri faith, and eventually decides to blind Ishnai. While Shemac’s plan does save the world, it is seen as a temporary solution, as Ishnai still works to destroy all of creation. Unable to oppose the greater Gods above him Hadir decides to take a stance, to serve his community and sacrifice Shemac’s ideals of peace for the greater good. Where Shemac represents the notion of protection and peace, Hadir represents vigilance and proactive action to preserve peace. Hadir is seen as an unwilling warrior who must forsake the tenets of the community, existing on the borers and fringe so that the community might persevere.

Additional notes regarding Hadirin beliefs relating eclipses:

• Solar Eclipses: In the Hadirin sect, there is a prophecy that at the time of the final eclipse, the sect will rise and take their place at Shemac and Hadir's side in preparation for the final war with Ishnai. There is an additional beief if Ulaan is entrapped in the Underworld the forces of Hadir must descend into the Realms of the Underworld to free Ulaan and find a way to return Ulaan's eyes to him so Ishnai is once more blinded as is Shemac's will.
• Lunar Eclipse: Atai is providing darkness to favor the Hadir in their fight against Ishnai. It is considered a favorable time to go into battle, under the blessing of Atai, and even more so when confronting those who serve Ishnai (demons, cultists, etc).

Tengri Cultural Beliefs:

• There is a strong belief in serving the community as a whole, and the tribe is greater than the individual.
• Bragging or the calling of attention to one’s prowess in anything is looked on poorly (see Fair Ladies).
• Speaking ill of the abilities of others is bad (see Fair Ladies).
• While compliments are given, expansive compliments are typically polite means of expressing concern regarding the subject of the compliment. It is not meant as a slight to the individual/object, but a polite means of imparting the concern in a positive manner. Examples
• This knot is exemplary, alas by own father had not tought me this and left me lesser for it. Though, bless his soul to the heavens and Shemac’s court, he did show me this one… (used to impart concern about a poor knot and then teach a better version, without slighting the individual).
• Reverence for one’s ancestors and family is tantamount.
• Naming structure is typically Clan/Tribe name followed by first name.
• Tengri tribesmen believe fully in contact with the earth and life. They will travel on foot or via horse, etc. The use of carts/wagons/boats are all considered highly suspect and courting a disconnect with the world. This has changed to some degree with those Tengri who have lived for generations in a more sedentary environment as they have changed to a less nomadic existence and become farmers and merchants.
• Tengri tribesmen, at least those who are have not taken to permanent settlements, do not place much value in the accumulation of material possessions. Nomadic Tengri fully believe in maintaining only what is necessary to live and still travel freely. Greater value is placed in good horses, and more portable forms of wealth, such as gems, rather than the weight of gold and the like.
• Tengri tribesmen still give praise before meals to those animals they must feast on, both following their death while hunting and prior to feasting on them. Sickness caused by food is said to be brought on my disrespecting the spirits of the animal and grains one eats on. It is considered an honor to give another the chance to give respect to the animal’s spirit prior to a meal. The one who gives blessing at a meal offers the first taste to another sharing the meal, which is considered an honor and sign of respect, if lesser compared to the one who gave the meal’s blessing. It is bad form for the meal’s blesser to take the first taste and risks the wrath of the spirits.

Ishnai Cult (Unnamed)

There is a cult that worships the Destroyer. They view the Destroyer’s intent as less to destroy the universe and everything in it rather than a desire to remake it better. They are known to consort with demons and ill spirits to bring chaos and destruction down on the world in Ishnai’s name. They believe by helping Ishnai, they will be seen as perfect creations and be brought into the new world created by Ishnai following the destruction of this one. They place emphasis on secrecy, manipulation and corruption of others. They place an exceptional importance on the ability to change and adjust, stasis in anything is bad. Can work alone or in groups. May infuse themselves with demonic essence maybe (warlocks?). They seek out gates to the Fifth Realm of the Underworld through which they can draw more demons to the world to impart Ishnai’s will. They have a belief that it is possible to return Ishnai’s vision to him so he might carry out his will to remake the universe. How this would be done is unknown (a Rob thing if he’d like to use it). I’ve kind of taken some of the images of this group from the chaos cults from Warhammer Fantasy, but without the over the top “I’m evil” and hideous B-movie cackling.