An account written in retrospective consideration of Witches.
From the Reconstruction Archive, 533 Sela
Documented by Magister Tyrus, The Archive
As we slowly move ourselves from the long-cast shadow of the Blood War, we enter a time of introspection on our place as Mortals and Devout. Prior to the Blood War, our generation had not experienced such widespread violence nor constant danger. We, of course, know of the Great Wars of the past, where both Mortal and God alike fell, sometimes at one another’s hands. But it is quite a different matter when one experiences a War directly rather than from a dusty sheaf of parchment. The Falling of a God is not something most Mortals see in a lifetime, let alone the Falling of several.
Violence was the currency of the Blood War. But the violence of the Gods and their followers was relegated to (mostly) agreed upon places far outside the largest centers of habitation. While those living at any and all Godscross sites were ordered to evacuate, many found their hometowns and cities largely untouched by the physical warfare. (Interrupted trade routes and supplies notwithstanding.)
Incidental violence, however, was quite a different matter. Indeed, the Blood War provided ample chance for opportunists to make themselves known. Chief among these are the Witches which remain perplexing to even the most astute of scholars.
The Witches at Blackbird Hill
Obviously, witches have been in the world as long as any other type of Mortal. Despite their long term habitation, however, comparatively little is known about them–little outside, of course, their application of “magic.”
Witchcraft remains hotly contested. Leading theorists continue to posit it as a siphon, wherein witches siphon divine magic that has manifested in the Mortal Realm. This process significantly weakens magic, but, through unknown communal processes, witches are able to amplify their gathered power.
Superficially, there seems to be little wrong with this. As historian of Circadian magic Aljera Rodrasma once wrote, “on the surface, witchcraft seems no different than the work of opportunistic scavengers feasting on an available corpse.” However, at both the processual level and the personal one, witchcraft seems, at best, dangerous and, at worst, immoral.
Various theorists of witchcraft and other magics generally see witchcraft as a corrupting magic. Arcanical ethicist Colm Vaspid claimed, in his seminal text The Environmental Ethics of Witchcraft, “it is not simply that Witches are diligent scavengers. While some may operate within this limited scope, greater witchcraft is inherently corrupting. Witches pull from the very fabric of the land and use its threads to stitch their own forms of magic. You may ask, how is this any different than divine magic? Systematic study of areas devastated by witchcraft indicate their withering and general declining environmental health. This is not a coincidence.”
Beyond the (debated) environmental effects of witchcraft, witches themselves have a predisposition towards violence. For reasons still unknown, large incidences of death often attract Witches who seemingly siphon expelled arcanical energy from the land. In ancient history, this gave Witches the moniker “carrion birds,” as they would descend upon sites of massive death.
This was particularly apparent during the Blood War. One group of Witches, called The Witches at Blackbird Hill, became notorious for their continual appearance during the Blood War. After a great battle, they would arrive. They are documented as an unusual site: a hoard of a dozen of so witches, wearing white gowns and flower garlands, armed with bronze sickles. They would float across the battle field, seemingly “harvesting” the air as they, laughing and singing, claimed to draw forth the very souls of the dead.
While this may be unseemly, to all but the most vigilant follower of Kasamei it is questionable if it is immoral (assuming their claims of reaping are even true). However, a known and significant contingent of Witches create violence and death to harvest their own powers: rather than waiting to scavenge a place of touch by death, they instead commit heinous crimes in the name of attaining power. The Hyrnedhnai, Mynaira, and Toto have been particularly victimized by such atrocious strategies.
All of this aside, a Witch on their own is no great threat to even a newly minted Devout. Their power is weakened through its process necessitated dilution. However, Dagna Lionhardt has warned against underestimating Witches. In a statement before the High Council, the Paladin stated, “A Devout is like a Lion, and a Witch is like a hyena. On their own, they are easily torn asunder by the lion. But, as their numbers mount, the lion must consider its nearest escape.”
But what of newer dangers?
These are themes explored in the following accounts:
The Strange Pursuits of Rodney McQuinn
An account of Magicians and the Philosopher’s Stone.
The First Excursion
An account of the first descent into the Abyss.
Glossary:
The Blood War– The upheaval in the pantheon started with Hyrnedhna’s murder of Mynair, resulting in the fall of T’rer, and the ascension of Behoden and T’zyri.
Dagna Lionhardt– A well-respected Paladin of Beodhen who has long fought against Witches
Kasamei– A celestial goddess associated with the natural cycle of life and death
Lionhardt– A longstanding Great Family in service to Beodhen.
Witches– magic users who seemingly channel magic by siphoning it from the landscape; the specific nature of their powers is unclear
Some are busy worshipping the Gods. We are busy writing about them.
– Magister Pyrvain, The Cloisters at T’Gyr
The Cloisters at T’Gyr
The world of Circadia is an old one, and the histories span thousands of years of interaction between the Mortals and the Gods. Luckily, an order of archivists, The Magisters, has committed to assembling important accounts in The Cloisters at T’gyr. While often imperfect and frequently biased, these accounts are the most comprehensive histories of Circadia.
In Zealot, much of the in-game information, particularly teasers and background lore, will come in the form of these accounts. All players should assume ready access to these history books but should know that the writers may have had their own biases in the writing of the accounts.
An account of how Myr’naianesa of na’Malriel became the High Priestess of Nepheris. Mention of the Red Spring family.
From the Reconstruction Archive, 532 Sela
Documented by Magister Tyrus, TheCloistersat T’gyr.
As is known, the Blood War shifted Mortal and Godly allegiances considerably, though much of this shifting was done under the consequences of the war itself. Afterall, pressure from victorious forces hardly aligns with genuine disavowal of a long-held faith and much more closely parallels the necessities of failure. The reorganization of The Pantheon, of course, expedited declarations of “new” faith, and even Fallen Gods generally understood the defection of followers.
Nonetheless, there were Devout who genuinely found new faith during and after the Blood War. These accounts are held as testament to the Power of the Devout and, in matters of faith, the helplessness of Gods.
One account involves the controversial Red Spring family.
Hyrnedhna’s Red Spring
Prior to the Blood War, the Red Spring clan were ardent followers of Hyrnedhna. Oral traditions generally claim they had followed the Goddess since her ascension some 200 years ago. Indeed, the historical Red Spring matriarch, Deirdre Red Spring of Connath, is said to be the first Devout of Hyrnedhna who grew claws and antlers, marking her considerable place in the Goddess’s esteem.
While not all Devout of Hyrnedhna have been warlike, certainly, the Red Spring clan set the gold standard for warriors of the Goddess. Nearly every Red Spring (of note) has been a Paladin, and, during early skirmishes with The Corruption of the Abyss, they were among the most fearsome.
All to say, it was unsurprising that, on the advent of The Blood War, they mounted mighty force in support of Hyrnedhna. When the Goddess raised up arms against Mynair, they were certainly among the number making move against the Sea Maiden and her creatures. While it is unknown if they were present for the slaughter of Mynair, it is certain they were on the regular field of battle. And, indeed, when Beodhen declared singular war against Hyrnedhna, they marched at her side. Most impressive given that some of the Red Spring were but mere teenagers during the Blood War.
However, the Red Spring clan underwent a true change of Faith during the war. The specific event precipitating this is unclear, however it coincided with the incidental Mortal casualties caused by Hyrnedhna’s campaign. While Beodhen, then the Prince of Beasts, may not have spared too much thought for such losses (it cannot truly be said), the protection of his (self-proclaimed neutral) loyalists–Nepheris, Kasamei, and Steramestei–offered protection to those civilians in contested territories. Seeing the casual bloodshed caused by Hyrnedhna, who has only ever allied herself with the natural world, the Red Spring family in its entirety denounced the Goddess and defected to Beodhen’s side.
The Red Springs’ Choice & Hrynedhna’s Wrath
While this defection came as a surprise to many engulfed in the heat of the violence, those aware of the Red Spring leaders were sympathetic: the Red Springs had long served as the intermediaries between Hyrnedhna and the common folk. Their role, historically, had been to empathize with Mortals and, as Hyrnedhna’s Devout, ask the Goddess to consider how her actions might impact them. This was especially important when Hyrnedhna’s creatures–the Hyrnedhnai–threatened the livelihood of Mortals.
As the Blood War raged, Hyrnedhna spared the defectors no mercy: of the thirty or so Red Spring family members involved in the war, at least a dozen were killed by Hyrnedhna personally. However, the Red Springs fought ferociously for Beodhen and were the key combatants in a number of decisive battles. When the war ended and Beodhen emerged victorious, he offered the Red Spring family his highest Blessing and immediately welcomed them into his Court.
The Red Springs remain powerful today, and it is widely supposed that Vanya Red Spring, a daughter of the patriarch Alexei, would have been promoted as Beodhen’s High Priestess and Mortal Consort, but her ascension was blocked by the Lionhardt family in favor of their own (and decidedly platonic) line.
Such is a story of genuine change of Faith catalyzed by the Blood War and, more specifically, the actions of a God failing the Devotion of a Mortal. In this case, the change resulted in considerable new power given to Beodhen by Mortal Devout.
The case of Myr’naianesa, High Priestess of Nepheris and Mynair, is a bit stranger.
Myr’naianesa, Beloved of Mynair
Myrna, as she is commonly called, is a well-known and well-regarded lifetime follower of Mynair. In fact, prior to the goddess’s death, Mynair, the Sea Goddess, favored no Mortal more than she did Myrna–Myrna’s formal name, Myr’naianesa, is an old Circadian name, bestowed to her by Mynair, that means “beloved of the seas.” While Mynair lived, Myrna served as her constant companion, and it is said that she was told secrets kept from even Beodhen himself.
For this reason, after Mynair was slain, it was assumed that Myrna would announce her allegiance to Beodhen. As Mynair’s attendant, Myrna had long been a presence in Beodhen’s court and was roundly liked by followers of Mynair, Beodhen, and their allies. After Mynair’s death, and during the war itself, Myrna went into hiding with many of the surviving Mynaira. Myrna was not even present when Kasamei presented Mynair’s corpse to Beodhen. It is unknown what Myrna did during the war, but generally assumed that she was secreting away precious artifacts Mynair had left behind.
However, when the Blood War ended Myrna was invited warmly to Beodhen’s hall. A lavish but solemn feast was held in Mynair’s memory, and Myrna and some ranking Mynaira were the guests of honor. At this point, Beodhen had already claimed and offered Blessing to most Mynair Devout and Mynaira. They had, in turn, thankfully accepted his Blessing. Towards the end of the formal toasts, Beodhen made a grand announcement: he asked Myrna, as the former High Priestess of Mynair, to accept his Blessing and join him as High Priestess of Beodhen. He assured her that, as High Priestess of Beodhen, he would allow her to serve as High Priestess of Mynair simultaneously–a ranking High Priestess of a former God was something no Pantheon leader had ever formally condoned, and the offer marked Beodhen as more ecumenical than his predecessors. Most of the banquet guests looked on eagerly and applauded Beodhen.
One guest, Beodhen’s brother, the God Nepheris, maintained a neutral expression. Nepheris had in fact suggested the match to his brother: Myrna as High Priestess, allowed to serve both the Pantheon and a Fallen God, would set a precedent that might cool the tempers of Devout whose Gods had been displaced during the Blood War. Set on the romantic backdrop of Beodhen and Mynair’s relationship, it seemed, Nepheris mused, ideal.
Myr’naianesa’s Startling Reply
Myrna, however, shocked the feast’s attendees. Politely, she refused the Blessing of Beodhen: she stated that, even if Beodhen’s wartime passions were true, she doubted the integrity of his ascension to the head of the Pantheon. It is said that even mild-mannered Kasamei gasped (while Steramestei laughed), as Myrna explained that her Devotion would always be primarily to Mynair and the Mortals Mynair so loved.
As Beodhen started to fly into a rage, Myrna then turned to the Prince of Contracts and publicly committed herself to Nepheris. She announced that, while she would maintain her Devotion to Mynair, she would commit herself to a God on the Pantheon as, she concluded, all those still worshiping a Fallen God ought do. It is hard to tell if Nepheris was surprised or merely pleased, but he immediately designated Myrna as his High Priestess (simultaneously, and generously, retiring the ancient Odipos Rakes). Even Steramestei and Verine, enjoying the show, were speechless.
Of course, Nepheris and High Priestess Myr’naianesa set an important precedent for worship in the Reconstruction: their union is one that has certainly normalized not only worship of Fallen Gods (though it remains mild heresy) but also the political power of High Priests of these Gods. Even Beodhen, who has remained adversarial towards Myrna and her public embarrassment of him, begrudgingly admits that they are to credit with the post-war conversion of many Devout.
Along with the defection of the Red Spring family, Myrna’s story remains a significant bit of Blood War history. It has, of course, inspired many artists, and there are more images and poems of Myrna than any other current High Priest. While romantics claim her action was done out of a long hidden love for the God Nepheris, shrewder Devout suspect that her allegiance was hewn from a standing scheme concocted with Nepheris–the impetus behind such a strategy remains a mystery.
Myr’naianesa’s exact role in Nepheris’s life is now subject to much speculation, but, when he alights, she lives in residence with him, and they have been openly affectionate with one another. She has taken no Mortal companions.
Glossary:
Alexei Red Spring– Patriarch of the Red Spring family, Alexei died during the Blood War, by Hyrnedhna’s hand.
Beodhen– the King of Beasts who deposed the former King of the Gods, T’rer, and defeated Hyrnedhna during The Blood War.
The Blood War– The major war of the current age. The Blood War resulted in the upheaval of The Pantheon: Hyrnedhna’s murder of Mynair resulted in the start of the War and the eventual ascension of Behoden and T’zyri.
Deirdre Red Spring of Connath– The first Matriarch of the Red Springs, Deirdre is a near legendary figure who popularized worship of Hyrnedhna. Connath, her birth place, maintains a memorial to her.
The Fallen Gods– Gods who once were on The Pantheon and, for whatever reason, were removed from it. There are many Fallen Gods, but very few are still recognized by worshippers. Currently, only Hyrnedhna, Mynair, Gu’labir, Opix, Verine, and T’rer are recognized Fallen Gods.
High Priest– A God’s most stalwart advisor and leader of their Mortal assembly of Devout and layfolk alike. There is only one High Priest per God.
Hyrnedhna– Wild Goddess of Nature’s untamed aspects. A Fallen God.
Hyrnedhnai– Hyrnedhna’s creatures and beastfolk that blur the boundaries of human and non-human. They live outside of Mortal civilization.
Lionhardt– A longstanding Great Family in service to Beodhen.
Mortal Consort–Closest ally to a God, oftentimes a lover or lefthand chosen from the ranks of Mortals. A Mortal Consort may or may not be a High Priest.
Mynair– The Goddess of the Waters, slain by Hyrnedhna in a bloody campaign that ravaged Circadia.
Myr’naianesa– the High Priestess of Mynair that now also serves as Nepheris’s High Priestess after she spurned Beodhen.
Nepheris- The God of Contracts, bound to facilitate both the Pantheon and the Mortal World, brother to Beodhen and nephew of Verine.
The Pantheon– The ranking Gods whom Mortals worship, The Pantheon controls Divine Power. The structure of the Pantheon shifts every few hundred years or so.
Red Spring– A longstanding family of Devout formerly in service to Hyrnedhna, now among the foremost followers of Beodhen.
Vanya Red Spring– High ranking Devout of Beodhen and daughter of the Red Spring Patriarch, Alexei.
As you plunge into the world of Zealot, we thought we’d offer you some (mostly just for fun) things to play around with. You can find a whole bunch of different things on our new links page.
First, we’d like to talk costuming.
Costuming at Zealot
If you’ve read through some of the world, you may have a sense of the garb that people wear. Players play as Devout, an elite class. The Devout of Circadia live in a world of abundance and magic and, in their costuming, reflect the power and wealth of their respective God’s.
As gamerunners, we don’t expect our players to have this same sort of abundance. Moreover, we recognize that one of the biggest barriers to larping is money, and costuming is a major component of that. The costume suggestions written are exactly that–suggestions that help orient players to the aesthetics and economy of the game.
All players are able to play exactly what they want, however. Expensive costuming is not required or expected, regardless of suggestions. We want our players to feel comfortable and, beyond cost barriers, understand the need for practical shoes, warm gloves, and so on. No player should ever critique another player’s costuming.
Costuming suggestions should be understood as inspiration, not dogma. We believe in a minimalist Black Box approach to larp, and the simplest costuming can communicate just as much as the most extravagant. So, enjoy getting creative. Be in touch with us, particularly if you’re new to larp, for ideas on effective affordable costuming.
Blessings and Magical Appearance
As you’ll notice, at Zealot all players are “Mortal.” In high fantasy terms, this means “human.” We don’t have elves, orcs, or other common fantasy categories. However, Circadia is a highly magical world, and the Devout are among the most magical within it.
In order to allow people to play around with high fantasy inspired makeup and costuming, we have included “Blessing” of individual Gods in costume suggestions. These are there to free you up to do costuming that looks “more than human.” The most expansive are Beodhen, Hyrnedhna, Opix, Mynair, and Verine, but you have a lot of flexibility within each God. If you have a cool immersive costuming idea, we want to support it.
This board maintained by staff and will be periodically updated. This is to help get you a flavor for how different things in the world might look, though it’s more to help with inspiration more than anything else.
Zealot Larp 