A new entry in the Circadian Hymnal: the Hymn of T’Rer. Text of the accompanying prayer is below, as is the video.
A note that the recording is not the best quality, but done is sometimes superior.The video is set-up so that, on a phone, you may zoom in on individual parts of the score as the audio plays. This usually works best in the YouTube app itself.
T’zyrus’yurim’i, ava’bor’o’i. You, Esteemed God who teaches us, bathe us in your light.
T’zyrus’parim’i, kasa’na’tor’i. You, Esteemed God who guidesus, protect us from the dark.
T’zyrus ena’eba, murir’eba’i. If I were without you, Esteemed God, I would lose my way.
T’zyrus ena’eba, murir’eba’i. If I were without you, I would lose my way.
Kyr’akor’ena’i, basim’ena’i. I pray that I will never doubt you, and I pray will never stray.
T’Zyrus’skorim’i, ava’bor’o’i. You, Esteemed God who shields us, bathe us in your light.
T’Zyrus’parim’i, kasa’na’tor’i. You, Esteemed God who guides us, protect us from the dark.
Kyr’wyn’synor’o’i, ava’bor’oi Please call on me to serve you, bathe me in your light.
Basim’dra’da’wyn eba, i’o’yurim’i If I witness Mortals who have lost their way, I myself will teach them.
Kyr’akor’ena’i, basim’enai. If pray that I will never doubt you, and I pray that I will never stray.
T’Zyrus’yurim’i, ava’bor’o’i. You, Esteemed God who teaches us, bathe us in your light.
*A reminder that all in-game translations, while the best available translations in-game, are open to re-interpretation and may reflect biases and preferences of translators!
A brief treatise on Dragons in the Reconstruction Era.
From the Reconstruction Archive, 532 Sela
Documented by Magister Tyrus, The Archive
From the reclusive Toto to the wild Hyrnedhnai, many an impressive Beast calls Circadia home. Such creatures (seemingly) have mortal lives and, through their use of Mana, intersect with the Divine intention of the Gods; however, they nevertheless live separately from what we call ourselves–“Mortals.” These creatures speak their own languages, have their own cultures, and move throughout the world in a way fundamentally different from our own Mortal worlds. Indeed, anyone who has interacted with one of the Mynaira, even one assimilated into Mortal society, can attest to the fundamental differences between a Circadian Mortal and a Circadian Mynaira.
There are different academic terms for this category of creatures.
“Creatures of Mana” has a level of popularity, but many have correctly indicated that this would include Mortals.
Magister Natasza Zmeyanov has proposed “Divine Beasts” to differentiate these creatures from not only Mortals but also from the elusive “Strange Beasts” found in the annals of Steramestei’s historical lore.
Some have argued that “Divine” assumes a connection that may not exist and have, instead, proffered “Magical Beasts.” Many have criticized this as semantical hair-splitting, and some have raised an eyebrow at the implied heresy, but some nonetheless favor “Magical” above “Divine.”
The diversity of such creatures cannot be overstated, particularly since it is estimated that Circadian Mortals have only encountered roughly half of the extant population. Indeed, romanticism surrounding the “undiscovered” has given way to many fantastical stories of any number of Divine Beasts, and, among all of these Beasts, one has most strongly captured imaginations since time immemorial: the Dragon.
Be they called wyvern, drake, or wyrm, images of Dragons inhabit the margins of codices, the buttresses of ornate temples, and even ruins dated to as early as the First Pantheon. Homespun folklore and archaic hymnals alike make mention of Dragons, particularly insofar as Dragons are associated with the Gods Beodhen, Nepheris, and their forebears. Across texts, there is a general agreement that Dragons are large, long-lived, and highly magical. In depictions, they are almost universally scaled creatures, reptilian in presentation, and possessing ferocious claws and fangs–from these generalities, they range as diversely as artists’ imaginations might.
To a great number of people, particularly the layfolk divested from such notions, the Dragon is little more than fiction: a misappropriation of some other Divine Beast, some believe the Dragon is a sprawling fantasy borne of Mortal creativity and desire for the unknown. This is largely because there are few–if any–substantiated accounts of interactions with Dragons that could not be better explained by encounters with other Divine Beasts. (Magister Piers Yuna, for example, writes on a well-documented incident when seven Toto, hoping to scare away approaching Mortals, created an illusory Dragon. The illusory Dragon, believed by the Mortals to be real, looked almost exactly like the Red Dragon seen on Beodhen’s Dynastic seal, but was in fact a product of Toto ingenuity.)
To many, however, Dragons are not only real but integral to the Reign of the Gods. Such believers suggest that Dragons do not interact with Mortals because that is simply not their purview–to assume that absence indicates non-existence is little more than Mortal arrogance.
A small number of Mortals, of course, claim to have personally encountered Dragons. Such accounts are few, far between, and poorly regarded but nevertheless remain remarkably consistent. They include:
Sightings of a colossal serpent, swimming some hundred miles south of Port Naia.
Rumbling earthquakes in the southeast precipitated by a humongous Black drake taking flight into the air.
Tremendous footprints, fresh, deep, and suggesting a gargantuan lizard, on the coast across from the Gray Isles.
And, of course, there are those few who have journeyed through Shadow when granted an audience with T’Zyri and, on their way to meet the Goddess, encountered an ominous presence, draconic in bearing but best described as “terrible” and “wicked.”
Who can say what is fact and what is fantastical memory?
From true cynic to generous skeptic, even those unsure of the reality of Dragons must admit that their hold on the Circadian imagination is substantial.
In any event, it is perhaps no small wonder that, to this day, places uncharted on maps are still marked “here be Dragons.”
We had some good questions from PCs that came up in PELs that we thought we’d answer for everyone!
Question 1: Is there a set total number of times you can die at Zealot before you Permanently Die?
Do not read this if you want Death to be a complete mystery!
No, there is no set number, and it’s very fluid.
Now that some of you have experienced how it functions in game, we wanted to offer a little more insight on both the in-game and out-of-game mechanics of Death.
Importantly, players are brought back by a Blessing or Favor from a God. Blessings indicate that the God looks favorably upon the fallen and appreciate their service to the world. Favors indicate that the God may eventually expect some sort of repayment or service–generally, a simple consecration of a strand of beads or something similar is enough.
However, individuals or towns who repeatedly incur Favors from the same God may find themselves tasked with larger services to the God.
Out of game, this process is mostly randomized. This is partially because randomization is fun for staff, because we have to adapt the story to fit the PC’s narrative. There will be times when it will not be randomized which you can explore in-game. (But you can imagine, for instance, that if the town angered Steramestei or T’Zyri, the Goddesses might remove their own Blessings from the Deck, making it only possibly to draw Favors.)
What is not randomized is Permanent Death. By design, PCs are the superheroes of the Mortal World: they are supposed to die again and again because they are there to be in constant danger and in service to the Realm. If your character’s actions have brought you closer to Permanent Death, we’ll let you know so that you can attempt to move off of that path or jump full throttle into it.
(There are times, such as when using the Chesterfield Vanity, where you encounter the chance to Permanently Die. We let you know about these instances in advance.)
Generally, Permanent Death is achieved through repeated narrative action your character takes over the course of multiple events. However, if your character dies many times and incurs multiple Favors from the same God, they may drift towards Permanent Death if they fail to compensate their Favoring Deity or seek out some other sort of reconciliation.
This isn’t a survival horror game, and we really do encourage a high risk playstyle. We want you to make the dangerous gamble and the unexpected power play without worrying about if your character will perm. While your character will absolutely face consequence for actions, you won’t need to worry about them perming without warning.
Question 2: Can I worship a Minor God such as Ca’ri’kara?
Yes, but it must be pursued in-game. Prior to next event, a Minor God header will be available for Ca’ri’kara (with CP expenditures) so that you know the mechanics of it.
However, you must have the pathway opened and clarified for you in-game.
Minor Gods are not the same as Fallen Gods. Minor Gods have never been on the Pantheon, and it should be assumed they are less powerful than both the Pantheon and the Fallen Gods.
Remember: worshiping Minor Gods is risky. Why? That’s a great question to pursue in-game during the spring season!
One of the lesser known tales in Circadia is the birth of Opix. This is a curious thing given Opix’s longstanding popularity among Devout and layfolk alike. Many assume that the tale remains obscure due to the dubiousness of the “facts” surrounding it. Those more astute, however, surmise that any number of Opix’s detractors suppressed the rather miraculous creation of the God of Change and Chaos. The most commonly accepted story follows.
The New Deities
In the later Age of the Old Gods, sometimes called the Age of Creation, many new deities came into being. From the union of Pel’pyri and Le’neris were born Faeris’lyr, Beo’lyr, Vaer’ine, Pel’yra, and Myris’lyr. Even more joyously celebrated were the twins of Zyr’Zane and T’Myrim, T’Zyri and T’Rer.
Strangest among such new deities, however, were Hyrnedhna and Mynair. Rather than being birthed as children from deific parents, these two Goddesses were instead hewn like artistry from the flesh and bones of the earth and its creatures. Me’me’sul, the creator of Hyrnedhna, and Gu’labir, the creator of Mynair, were called visionaries, and almost all celebrated the Gods’ innovation. (All except, of course, for Le’neris. But a story for another time.)
The wellspring of so many new Deities ushered in a time of wonder and revelry: it was as if Circadia had exploded in new power, and Mortals found themselves drawn to aspects of Faith they had never before considered. The Old Gods, united by the elders Zyr’zane and T’Myrim, enjoyed the pleasures that such young Gods invited.
Save one Goddess.
The Lonely Flame
Pel’pyri, Goddess of Fire and Creation, found herself wanting for connection. Though her union with Le’neris had produced five children–the children that would eventually be thought of as the first Dynasty–Pel’pyri found herself an ill-suited mother to such beings. Le’neris, as the God of Waters and Life, had always more easily found peace with Mortal worship. Pel’pyri felt herself more aligned in temperament with Gu’labir and Me’me’sul: a force of unforgiving nature and ever-twisting transformation. As Pel’pyri’s Creation was best expressed by the fearsome, sweeping power of Fire, she found herself often misunderstood, by Mortals, as mere Chaos.
And so, as Mortals flocked to worship the children of Le’neris and Pel’pyri, the Goddess became more and more isolated from the other Gods. She grew lonely and withdrawn, spurning the attention of even those who held her in awe.
Steramestei’s Intervention
By the Age of Creation, Steramestei was well-beloved by Mortals and well-known by the Gods. Steramestei had watched the rise of Le’neris and the Dynasty, as well as the quiet fall of Pel’pyri. Not one to usually interfere in such earthly matters, the Star Lady found herself annoyed with Le’neris’s growing arrogance: afterall, as she was a God of endless Inspiration, the God of Life held little interest. Beyond this, Steramestei had grown bored with this new Dynasty: as she had complained to her sister Kasamei and the Gods Zyr’zane and T’Myrim, she felt Mortals knew the Gods too well. There was no longer the enigmatic distance that allowed the separation of the Deity and the Mortal.
These thoughts guiding her actions, Steramestei bided her time, and, carefully watching the world around her, waited for the right moment.
A Dream of Storms
One day, Steramestei spied Pel’pyri asleep in a forest razed by the Goddess’s wildfires. This was commonplace: when Pel’pyri brought forth flame to burn away a landscape, she then rested. Her body, heavy with the weight of Creation itself, would empower the land around her with new life.
This time, as Pel’pyri slept, Steramestei crept into her dreams. She whispered to Pel’pyri of catastrophic fire storms and explosions of life. She whispered of chaotic thunderstorms that shifted into blinding rainbows. Finally, Steramestei placed in Pel’pyri’s dreams a gust of golden butterflies, fervent and rushing. The butterflies’ furious wings carried upon them winds of change and transformation.
As Steramestei stole away, Pel’pyri awoke suddenly from her dreams. Pel’pyri’s mind was spinning with thoughts of tumult and rejuvenation. Disoriented, she looked at the blasted trees around her. To her surprise, a strange thing, despite the earlier devastation, remained: a chrysalis, charred and ashy, dangled from a broken branch.
As if sleepwalking, Pel’pyri wandered towards the chrysalis. Slowly, she grasped it in her left hand and, clutching with all her strength, set it alight. To the Goddess’s shock, the chrysalis did not erupt in flames but, instead, began to glow brilliant orange.
Pel’pyri removed her hand and watched. The skin of the chrysalis began to fall away, and a beautiful being emerged from its husk.
Their name was Opix. Deity most beloved by their Creator, Pel’pyri. Opix, God of Change, Transformation, and Chaos. Opix, eventual Fallen God, disgraced by treachery.
Excerpt from “An Introduction to Circadian Civics in the Reconstruction Age” by Odipos Rakes
While the world of Circadia orbits around the Gods and their doings, the everyday lives of Mortals–from the growing of crops to the repairing of roadways to the education of civilians–is of importance to even the most cerebral Devout. After all, while the Gods offer their Blessing, the day-to-day tasks that sustain Mortal life are equally shared among the people of Circadia.
The political organization of Circadia reflects this. As one might assume, in recorded Circadian history, there have never been Mortal sovereign rulers such as Kings and Queens. Instead, the Pantheon has always served as the supreme ruling body; the God who heads the Pantheon serves as the ruler of Circadia.
During the first Pantheon, Faeris’lyr was founder and leader of the Pantheon and, therefore, sovereign of the realm. In the age following Faeris’lyr’s reign, T’rer stood as the King of the Gods and, therefore, the King of Circadia. After the Blood War, Beodhen unseated T’rer and took his place as leader of both Gods and Mortals. During Beodhen’s reign, of course, the Pantheon Gods share democratic control of Circadia and assure a system of checks and balances.
But where does this leave Mortals? Surely, while the Gods may provide us with the magical foundation for our lives, they are not out and about collecting taxes, determining our children’s curriculum, or asking the fishmonger the latest trends in civilian cuisine. Such tasks fall to us Mortals and, to help guide them, we rely on our Mortal leaders: the High Clergy.
The High Clergy
The High Clergy, described in more personal detail below, are the handful of Devout individuals who serve as the chosen High Priest to a God. They are personally chosen by the God and act as a mediator and conduit between the Gods and their Worshippers. While Gods can and do communicate with Mortals who are not High Clergy, they share close relationships with their High Clergy and rely on their counsel. For most in Circadia, a relationship with a High Clergy representative is just as strategically important as a relationship with a God.
The High Clergy live at Gods Road, where they act as a democratic High Council who oversee Mortal affairs. Superficially, the only ranking High Clergy are those in service to the immediate Pantheon–in practice, however, and particularly after the Blood War, High Priests of Fallen Gods are generally given a seat at the proverbial table. Importantly, High Clergy tend to age much more slowly than even other Devout–due to their connection to the Gods, they are offered somewhat more robust vitality and will often appear younger than they are. Such aging returns to normal once they retire from their positions.
The Devout
Immediately below the High Clergy are the Ranking Devout: somewhat more numerous than the High Clergy, they are individuals who have been appointed by the Clergy or the Gods themselves to serve as mediators between regions and households. Beneath these Ranking Devout are the Devout–the backbone of Circadia that best walk the line between the layfolk, the High Clergy, and the Gods. Devout perform many tasks, from answering the personal call of a God to advocating for an underrepresented township. They are provided the ear of the High Clergy whenever asked and, like the High Clergy, reside for at least part of the year at the barracks outside Gods Road. While the High Clergy may hold the highest power of all Mortals, the Devout beneath them are truly upon what the realm relies.
But, as we all know, very few people are Devout. So what of the Folk Civil–sometimes called layfolk–that make up the vast majority of Mortal demographics?
The Layfolk/Folk Civil
As the proud father of 6 Devout and 1 Folk Civil, I can assure you that the pathways for the Folk Civil are more numerous than those provided for the Devout.
(I will add. Many use the term “layfolk” when referring to those non-Devout. I prefer Folk Civil as it accounts for those non-believers who nonetheless pay their taxes. This, of course, says nothing of Witches who have only ever funded our public works in thoroughly ironic ways.)
Folk Civil are not so much “mundane” Mortals as they are Mortals who, however pious they may be, have not been called to direct service of the Gods. They tend to be more concerned with the daily affairs that make Circadia what it is and, therefore, even the Gods rely on them. What is, afterall, a God without a populace?
Which leads us to popular governments falling outside the High Council.
Popular Governments
Circadia is estimated to be home to some 4 to 6 million Mortals, not including the 100, 000 or so Mynaira and some 300, 000 Hyrnedhnai. While these numbers are nothing compared to the estimated 10 to 12 million prior to the Blood War, they are nevertheless made up of diverse people who–after all this time–have discrete governing bodies, interests, and geographical cultures unique to them.
Generally speaking, Circadian towns and cities organize themselves around a popularly elected Mayor and representative town or city council. Term limits and election processes vary from region to region, but it is uncommon for governmental processes to differ wildly between areas. The High Clergy more or less supports different regional leaders assuming that such leaders affirm the Pantheon.
There are exceptions to the rules, as one might expect.
The Hyrnedhnai have appointed The Speaker who, when the Hyrnedhnai deign to speak with the High Council, will serve as representative for the Hyrnedhnai. The Mynaira used to have a Speaker but now rely on the former High Priestess of Mynair. Witches are excepted from High Clergy proceedings as one would guess and hope. (To quote one of my sons, “They do their own thing.” Thank our Lord Nepheris for that!)
Additionally, it is common in areas with established Devout dynastic clans–such as the Lionhardt or Beausejour families–for supported towns to pay fealty to noble houses; in such cases, the dynastic families often appoint a head of town or city and conduct business through them. Assuming that such business fulfills the needs of the Pantheon, the High Priests allow it.
Dynastic Clans
Dynastic clans are an important consideration in all of this. Generally speaking, the Dynastic clans are families who have long served a particular God or Gods. Most famous among these are the Lionhardts and my own family, the Rakeses. These families have unswervingly followed Beodhen and Nepheris respectively and rank among some of the most respected Devout. Other families exist, of course. Though of increasingly lesser import during the Reconstruction, the Aspera family has long followed the sisters Kasamei and Steramestei. Similarly, the Redsprings are former followers of Hyrnedhna who renounced her during the Blood War and now follow Beodhen. Lesser known are the curious Albright and Beausejour clans. While the Albrights nominally follow Beodhen, they are one of the few Dynastic clans who maintain worship of not only Gu’labir but even older Gods. The Beausejour are notorious in their commitment to Verine and have maintained their loyalty across the Dynastic ages.
And what would a lesson in Civics be without a list of the current High Priests? Below is the High Clergy as of the writing of this tome, 534 Sela.
Petra Lionhardt, High Priestess of Beodhen since 502 Sela
Myr’naianesa, High Priestess of Nepheris since 502 Sela, Speaker and High Priestess of Mynair since 475 Sela
Duncan of Fairchild, High Priest of Steramestei since 502 Sela
Cyrus and Milot Aspera, High Priests of Kasamei since 496 and 500 Sela respectively
Sympathy called Sincerity, High Priest of T’Zyri since 504 Sela
Cyriaque Beausejour, High Priest of Verine since 510 Sela
Amik Westward, High Priest of Hyrnedhna since 488 Sela
Samson Trent, High Priest of T’rer since 503 Sela
Currently, both Cyrus and Milo Aspera serve as High Priests of Kasamei. This is somewhat unusual but was granted to Kasamei during the Blood War: the amount of Death that occurred during the War necessitated that she offer seats for two High Priests. The tradition has maintained over the reconstruction.
There are, undoubtedly, High Clergy of both Opix and Gu’labir but, for now, they have kept their names to themselves.
Would that I had died only once. I think my life might have been swifter, but also much easier.
– Cyriaque, Follower of Nepheris and High Priest of Verine
Would that I might die a thousand times more. Each time is better than the last.
– Mona Albright, Follower of Beodhen and Worship Leader of Gu’labir
Mechanics of Death at Zealot
At Zealot, Death is an extraordinary event that helps shape the relationship between the Devout and their Gods. In this section, please find how Death works at Zealot. (The complete rulebook will be updated with this information at its next release.)
There are several ways to die in Zealot. The most common is when you are reduced to 0 Vitality and do not receive any sort of Healing skill.
You also die if you receive a “Death” attack or receive a killing blow (the verbal call “Mandate Death 1, 2, 3, Death” or a variation therein). Occasionally, there will be plots or roleplay interactions that may carry the risk of Death.
Once you have died, you take the Lasting Effect “Death.” As it is a Lasting Effect it cannot be rested off and must be removed (most commonly through a “Cure Death” effect).
Once you are Dead, you may stay as a corpse for up to 5 minutes. If you are not revived with a Cure Death ability, you must turn to Spirit. You may also choose to turn to a Spirit before the 5 minutes has passed.
Once you are a Spirit, you should return to the nearest Shrine as if you are pulled to it. Sometimes Shrines will be clarified within encounter spaces, but there will always be a Shrine in central PC areas. You may move to these Shrines freely. If, while you are walking as a Spirit, someone uses a skill “to Spirit” you should interact with it as is appropriate. For instance, if you are hit with an “Anguish to Spirit,” you must take the effect. You should not stay as a Spirit for more than 5 minutes and should roleplay a consistent pull to the nearest Shrine.
Once at a Shrine, you should focus for 1 minute. You may then call “Cure Death to Self and Purge Spirit.” You immediately gain the Permanent Trait, “Fated.” If you found a Shrine during an encounter, you may return to the encounter; it will be as though you have taken a Short Rest. If you had to leave the encounter to find a Shrine, you may not return to the Encounter, though it will be as if you have taken a Short Rest.
The Fated Trait While you have the trait “Fated” all of your attributes are reduced by 1. Your Vitality is also reduced by 1. Additionally, you take 1 extra damage from any attack with an Ethereal Carrier Trait.
Within 24 hours of receiving the Fated Trait, you should seek the Deck of Fate and Book of Deeds. These prop items will always be located in a PC common space that will be clarified at game opening. Instructions for engaging will be tagged on the prop items.
If you received the Fated Trait and did not remove it within 24 hours, you should inform staff in your PEL. Every time you receive the Fated Trait on top of an unremoved Fated Trait, your Vitality and every Attribute go down another 1 point to a minimum of 1 point. (You cannot be reduced to 0.) If you have received the Fated Trait multiple times, there will be specifications within the Book of Deeds and the Deck of Fate. If you do not reconcile the Fated Trait in 24 hours, inform staff.
(The only exception to the 24 hour rule is an Out of Game one. If you were not able to access the Deck of Fate or Book of Deeds for out-of-game reasons–such as leaving game early or receiving the Trait at the end of game–your 24 hours starts at the beginning of the next event you attend.)
Some Notes on the Fated Trait First and foremost, while Zealot is a difficult game in terms of challenge, it is not a punitive game. We want our PCs to enjoy their time, and we want you to explore various aspects of the world.
The Fated Trait, the Book of Deeds, and the Deck of Fate are major plot elements. Out of game, you should expect to die at Zealot and should see it as an opportunity for plot. In game, your character can have whatever perspective that is fun for you and appropriate to your character. However, don’t get discouraged if you have the Fated trait. It’s a chance to explore a part of the world.
Below are the in-game explanations for Death and the associated props. These are things your character might know in-game and may not be completely correct. You can choose to know any amount of this as is appropriate to your character.
Death, Fate, the Book, and the Deck
For as long as anyone can remember, Death has been a strange thing in Circadia. For the vast majority of citizenry, Death is quite mundane, if frightening: most people live out a life of normal age (generally in the range of 70-100 years), fall ill, and/or fall unlucky, and then die. Once dead, there is no resurrection unless the fallen are attended by a very powerful Devout healer.
However, for some, resurrection is (almost) always possible. The Devout, due to their special connection to the Gods, are able to draw upon the Book of Deeds and the Deck of Fate in order to restore themselves to life after what should have been certain death.
The Book of Deeds and the Deck of Fate have been supplied to Mortals since the reign of Zyr’Zane and T’Myrim, more than a thousand years ago. Initially, the Old Gods, when they first alighted to Circadia, provided the two items to Mortals. Zyr’Zane, presenting the Book of Deeds, instructed that Mortals write into it the Deeds which most honestly represent their Devotion. T’Myrim, offering the Deck of Fate, suggested that, by drawing upon the Deck, the Mortals enter into a sustained relationship with the Gods.
Over time, and as the formal Pantheon was established, the Book and Deck became inherently tied to the Devout’s ability to return from certain Death. The histories of this trajectory are unknown. What is known, however, is the general function of the artifacts.
Devout who have called upon the Book and Deck mostly agree upon the following experience, though some have reported strange occurrences deviating from the norm:
Into the Book, those who have become Fated scribe a single deed that represents their Devotion to a God, Gods, or the Pantheon itself. This is an offering to show that they are worthy, in the context of their Devotion, of return. After this, they then draw a card from the Deck of Fate–this card shows them the God that has agreed to resurrect them. After this, they feel their Fated nature fall off of them, as if a great burden has been lifted.
Of course, the relationship between the Gods and Mortals is rarely simple. The Deck represents the Gods who actively offer power to Mortals–currently, there are 22 cards in total, representing the dual aspects of the various Gods. All Gods, in returning Mortals to life, offer either a Blessing or a Favor. To receive a Blessing is to be looked upon kindly; to receive a Favor is to be held in often contemptuous debt by the God offering it. While such things can be reconciled, the Deck of Fate is nevertheless an artifact that causes many Devout trepidation.
There is a story, for instance, of a small city swept by famine after a failed harvest. The Devout who were lucky enough to return from the Death that claimed their kin found themselves frequently drawing the Blessing of Nepheris and the Favor of Kasamei. They decided to offer their services to the Gods: they thanked Nepheris heartily and, as a city, committed themselves to assembling a granary from which the starving citizenry could freely draw. As soon as the granary was erected, the Devout found it full of hearty grain and, moreover, attended by a vigilant black cat (a sign of good luck for followers of Nepheris). So too did the Devout make an offering to Kasamei–they built a Shrine to the Goddess that, specifically, served as a memorial for those departed in the famine. The small city found that, within a few months, the remaining sufferers passed peacefully, and prosperity returned.
Another story is not so pleasant. There was an outpost of Devout who were engaged in battle against Abyssal Corruption. Frequently falling to the Abyssal spawn, they called upon the Deck, in short order, 36 times. Of the 36 times, 26 times Verine’s Favor was drawn. Consumed by the fighting, The Devout thought nothing of it and ignored the minority who wanted to make an offering to the Jealous God. When no such offering was made, the outpost of Devout fell strangely and suddenly ill–the few who survived remain to tell the tale. They warn that the power and patience of the Gods are distributed among the entirety of Circadia. It is wise, when the Gods offer their Blessing or Favor, to assume gratitude and service.
Currently, the Book and Deck are housed at the God Road Shrine. They are available for use by all Devout.
The aspects of the Gods, and their appearance in the Deck, is below.
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.
Zealot Larp 