#Hraeth Ethile
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The Set of Composite Elements of the Soul (Persian: مجموعه عناصر مرکب روح) is a collected work of religious and theological materials and literature that, at first, explains the various experiences and adventures of pagan heroes, myths, and legends, going on to list a total collection of each sapient species' chief cultural deities and a thorough description of them all.
The volume was written and compiled by Lady Mehr Darzi in 1899 before being brought to Western readers in 1908 by noted travelling English historian Nigel Howe. A tremendous, lifelong effort by a disgraced former Islamic mystic priestess, her final work received, at first, little notoriety until it was examined in greater detail in Isfahan by a cultural museum's high curator - who became obsessed with it and even offered to pay her for a visit to the museum in exchange for an interview.
Lady Darzi accepts the offer, but perishes, along with many others, in a catastrophic train derailing within the Abr Forest. Her death is a tremendous blow to the city of Isfahan, which had, up to that point, begun to attract a cult following thanks to her high curator admirer, Ben Alam, spending a great deal of his own time and money advertising her work. He exhibited her personal history, as well as her personality, from things he'd learned about her in the series of letters they exchanged with each other before her departure from Mashhad.
She is brought to Isfahan and given a very small but lavish and formal funeral, where a great feast and candle-lit dance begins a lasting city tradition so popular with its attendees that word of her work and its influence eventually reaches the ears of nomadic Englishman Nigel Howe in the autumn of 1904 after he'd been staying there since the start of the year. Fascinated by conversations about a 'ghostly, white-clad feline woman' who had managed to study and explore so much of mortal spirituality, he eventually meets with the high curator of Isfahan's Imperial Museum of Culture and the Lost Histories and Sciences of the Earth - who he learns had been the source of the city's own fascination with her.
After weeks of deliberation and intimate discussion, Nigel Howe is gifted the original copy of Lady Darzi's The Set of Composite Elements of the Soul to study, alongside the Persian language, to then translate into English so that future copies can be made for English-speaking readers. After four years of dedicated research, Nigel Howe, now fluent in Persian and successful in his task, takes his translated copies with him on his return to London, where the first edition release of the English version of Lady Darzi's life work is brought to the West.
The initial response was tepid, but soon drew fanatical interest from the Temporae Calendarium Project - a civilian London collective who were united towards researching and cataloguing the various cultural differences of sapient species. They promised to sponsor and support the translated works of Lady Darzi, namely through advertising and gimmicks, in exchange for 30% of all sales in perpetuity. Howe agrees, and from 1908 until the beginning of the Great War, the Temporae Calendarium and its supporters made The Set of Composite Elements of the Soul their sole focus.
It is only in 1920 when the book becomes a popular interest in the city of London, but when it does, its popularity then explodes across the entire West - though especially in Paris, which begins translating the volume into French.
As of 2020, The Set of Composite Elements of the Soul has been translated into 52 languages, and the Tomb of Lady Mehr Darzi of the River Fronds in Isfahan has become a popular tourist destination. A permanent exhibit of her, her literature, and their influence remains in the former Imperial Museum of Culture and the Lost Histories and Sciences of the Earth - which has since been renamed to the Mohammad Mosaddegh Museum of World Culture.
While the first half of the book postulates and explains the complexities, similarities, and histories of many cultural and non-cultural pagan faiths in the world, it goes on to list and describe, in fairly substantial depth, each deity to each species' cultures, which Lady Darzi was able to express after many years of travel and hundreds of interviews with many different kinds of pagan priests and leaders - all of whom were credited in the glossary section.
This comprehensive list features such articles as the HosÌgɜganÌ, and begins thusly with:
• Apea, or just Cest, is described as the very sky itself, but much more than this, too. It is all things, it is everywhere, and, yet, it is also something real and physical. It is said to be too blinding to see, too hot to touch, and too beautiful to describe. It is both heaven and saviour, god and friend, teacher and companion.
In the earliest zerda sapiens litanies, the fennec foxes of extremely ancient Libya and Algeria once describes Cest as being an oddly-shaped 'ovaloid' - an oval-shaped being, with oval-shaped appendages - that, in its very centre, shined an incredibly bright star-like light. Its arms were large and rounded, and when things were touched by Cest, they would turn to pure crystals known in the fennec language as Afezeria oz Apea, or 'blessed by the most-blessed' - as Cest Apea itself means 'blessed reality'. These crystals would only last for thirty minutes before disappearing in the literal blink of an eye.
It is widely believed by Apeaen fennecs that Lot's wife, in the biblical accounting of Sodom and Gomorrah, was actually blessed by Cest in this way.
Cest has no singular purpose or celestial need other than for life to persist. Threats to existence are seen as the only sin to it, as it is existence, and, thus, threats to existence are threats to itself. It rewards those fennecs who provide for the land and sky most fondly, making many Apeaen fennecs environmentally careful if not very proactive in the preservation of the earth and its elements. As of this year, 1899, an Apeaen priest in upper India has been trying especially hard at purifying a lake that he believes is a mirror into the 'beauty of Cest Apea', owing to the current fennec name for the lake: Celetille der du Dje, or 'clear and beautiful to the body [of Cest]'. The Persian translation for this would be 'mirror lake'.
Because Cest has no want or fear, beyond the protection of reality, the Apeaen fennec believes that to lead a pleasured and happy life is how one may please Cest most and, on the day of that fennec's death, they may become part of Cest. In this way, a fennec who perishes in life is absorbed into the body and consciousness of all things, which, to that fennec, means that they will become a god in death. Instead of this enticing Apeaen fennec foxes to become a cult of death, they tend to live extremely sexual or flamboyant lives, where the pleasures of the flesh and mind are seen as holy exaltations. This has led many Apeaens to imbibe of alcohol and drugs, and to often partake in sex rituals, or to have sex gladly, easily, and often with each other and those willing but not of their faith.
• Doólelasholan and Emethá are the chief deities of pagan cervidae sapiens, or The Háalemamid.
Doólelasholan, which comes from their language, and means 'alone at last after a tiresome experience', is described by ancient deer peoples in China and Europe as a very large and naked white buck with red stripes on his antlers who hunts his many evil offspring in the day before resting in caves at night.
The sun, an invention of their primordial mother Rumi-Loláad Lhohoth, was poisoned in secret by Doólelasholan's sinister sister-wife Emethá. Eternally cursed by this poison, it would fall from the sky at night to let her and her wicked children know that Doólelasholan is asleep and, thus, that they were safe to commit terrible crimes upon the earth and its people.
Emethá, which means 'clown', was resentful of her fate and existence. She is deeply spiteful of her godly and all-powerful family, which she believes forced her to wed her own brother, to whom she has always despised from the beginning of time. She betrayed her brother-husband Doólelasholan, severing their relationship and, thus, casting her down from divinity. Moments before her fall, she stabs him with a white oak stake that she had whittled in private. The wood is derived from the first tree of the earth, which is also the most sacred object of all sacred objects and the source of all antlers on every mortal deer. This was a sacrilegious act, perhaps the most sacrilegious act in the Háalemamid faith.
Now mortal and forever weakened from the attack, Doólelasholan is tasked by his mother to find and destroy Emethá. But they did not know her to be pregnant at the time of her exile to the mortal realm, and, so, through strange and dark sorcery, Emethá turned her future offspring into terrifying mockeries of deer that she planned to take the realm over with; to turn all living things against their creators by assaulting and destroying heaven and ending mortal reliance on gods and divinity.
Many culturally pagan deer worship and revere Emethá, who is described as having a white skull-painted face, whose entire body is covered in a gruesome crimson red paint except for her pelvis, forearms, wrists, and hands. They see her as the custodian and protector of mortality, a warrior and protector worthy of being worshipped as both god and equal.
To honour her, these deer, who call themselves lhebehizh, or 'her shamed', will paint or tattoo their bodies, which they will wear every day for the rest of their lives. In addition, they will partake in evening rituals where much smoke is produced and many fires are made. They will also have ritualistic orgies, and readily partake in the common or copious use of drugs and alcohol, as most earthly pleasures are seen as connecting with the most meaningful and true of all divine things, which, according to the lhebehizh, is wohothulewoth wíi, or 'living for/through the wisdom of the mother'.
Along with these things, the lhebehizh are ancestor worshipers and greatly venerate the recently deceased, who they assemble and commit to very large and extravagant funerals, for, in the month of December, they act out a kind of 'social fasting' where many will isolate themselves from their friends, their family, and/or their communities; their attempt to strengthen their understanding of Emethá by putting themselves in similar conditions, or search for familiar feelings, for what she, as a banished once-god, has experienced.
Most culturally pagan deer, of a significant living portion, even, worship and revere, instead, Doólelasholan, his mother Rumi-Loláad Lhohoth, his many fathers, and the various animistic spirits and incarnations of divinity that are assembled in their heavenly, infinite halls. These are the Háalemamid, or: 'the children'.
They live lives almost a complete opposite of the lhebehizh, where they revile all forms of body art; they will never wear body paint of any kind, or brandish tattoos. Instead, they paint, adorn, or otherwise decorate their antlers and foreheads in beautiful arrangements of geometric patterns, crystal displays, wood charms, or cloth ribbons.
Instead of the veneration of familial ancestors, past heroes, and the recent dead, the Háalemamid honour greatly the living best of their order, who they uplift to great status within their communities or societies.
Instead of honouring divinity through the flesh and with mortal needs, they abstain from any and all intoxicants, and live exceedingly sober lives.
Instead of ritual isolation, they tend to congregate in large communities, where many have come to stay, and where some have long been even for several, or dozens, of generations.
The Háalemamid vehemently oppose lhebehizh. Most believe them to be no worse than the twisted abominations which have come from Emethá's evil womb, and these two religious factions have, throughout history and into the present day, fought, battled, and murdered one-another in a unceasing holy war that neither side believes will win without the complete and total destruction of the other. Even as far west as the United States, and as far south as Australia, there are Háalemamid leaders and speakers who, if they do not at least publicly spurn the lhebehizh, will actively promote harmful actions to come to them.
In the reverse of this, there are lhebehizh warriors and spiritualists who, like the dervishes and the janissary of the past, commit themselves to tasks of careful sabotage and intelligencing against the businesses and political efforts of the Háalemamid in cities so wide and towns so small.
• nYbi-kEos rU-nUm Ub sYbU Yt-as, or, in Persian, Wise Raven of a Lack of Mortal Thought or Origin. It can also be translated much more literally as Wise-Qualified Big Black Bird of Thing-without-Concept From-Place. This is the highest deity, above a pantheon of many much weaker deities, worshipped by the Ôzvom - which, in their very unusual and difficult language, simply means 'feline'.
The Ôzvom are distinctly, and quietly, the culturally pagan felines of the world. While they number in what is understood to be merely the thousands, there is at least one Ôzvom feline in every nation in the world, and each of them are unusually powerful and wise priests of their order. Their power does not lie in mysticism, or magical roots, but rather in what they seem to always be aware of. This almost unheard-of ability to predict harm and distress from agencies, governments, and most people has preserved what little remains of an extremely ancient and virtually unknown unified religious body that seems to always be in contact with each other despite extreme distance from each other.
nYbi-kEos rU-nUm Ub sYbU Yt-as is known much more commonly by their simplified name Tap-Daivru, which means 'leads well', but is also known, especially by Lepee rabbits and the West, as Leads Well. Leads Well's earliest description is well-explained and documented by a Hellenized sapient Persian white tabby cat from this very nation, who resided in what was once known as Hekatompylos, near the current city of Šahr-e Qumis. This cat, a religious scholar not unlike myself, calls the city of his birth to be that of the ancient city of Magnesia on the Maeander, in what is now known as the Turkish village of Tekin.
His description, which he obtained through many conversations with many ancient Ôzvom, who were also widely Hellenized like himself, explains that Leads Well is a sapient raven. There are no sapient birds; there have never been any sapient avians. This makes Leads Well a very peculiar religious mystery that, if any living Ôzvom have the ability to solve, have long-since refused to do so and very likely never will.
Leads Well is described as an obsidian-black raven that lives genderless, and responds only to they and them. They wear a large and flowing white shawl, which drapes in two long tassels, and covers entirely their broad shoulders. Their wings are attached to their arms, which are said to be bizarrely long, just as their legs are also held to be unusually long. They have five talons, which act as their fingers, and have three talons which act as the toes on their feet. Their long arms and legs are adorned in white gold loops, chains, trinkets, charms, and chains, which all shift into each other to create a very noticeable sound wherever they move.
Their well-established physical description exists because they are believed to have once been a god whose divine plane was the same as the mortal one, and that many descriptions of them come from their personal experiences in meeting them. They believe that Leads Well thrived with all Ôzvom felines on what would eventually become the mortal realm - until they suddenly went into hiding, deep beneath an ancient temple that is deep within the world. This location, which can somehow be accessed by mortals, was nonetheless made nigh-impossible to find except by only those with the purest of hearts and intentions.
Ôzvom today believe that, if any one such Ôzvom feline is able to find and enter the cave which leads to this deep and far-away temple, and then successfully enter the temple themselves, that they become part of Leads Well's personal secret pantheon, who then shares with them all their great knowledge and power.
Remarkably little else is known about Leads Well, except that, in the long-ago religious lore of the Ôzvom, it is told that Leads Well created existence by a spark that came from them clashing their white gold staff with a sword after battling some unknown dark power or force, and that, when wounded in this battle, their blood fell to temper the heat of the new stars, which then came to bring and create life on the worlds that surrounded these stars. Thus, all life is divine and has the potential to become gods and creators.
• Catmh is the only deity, or, rather, the only deity left, in the culturally pagan sapient marsupial's pantheon. The meaning of its name is a mystery, like many words and names from their mostly-dead language. This culturally pagan religion was known as Cioth, with each individual known as an Usarh, and has long since gone extinct. Sapient pagan marsupials, when they have been pagan, have overwhelmingly supported and become pagans of already existing religious orders like Graeco-Romanism, Semitic paganism, Celtic mythology, and etc.
By the time of the Pope Pelagius II, there were only a few hundred Usarh marsupials left, with most living in the then-undiscovered United States, Canada, and Alaska. Today, the only thing left that remains of their faith is the description of their great god Catmh and how it came to become the only god out of what was supposedly a very large pantheon. None of the names or descriptions of these other gods remain now, having been entirely lost to history.
Catmh only appears, now, in intricate bas reliefs found in cave walls, and in the catalogued testimonies and traditions of the very few surviving Usarh marsupials. It is physically described as being a large floating brain with tendril-like appendages that transmits and absorbs thoughts through touch. Its limbs are said to glow when it touches living things, which seems to include trees and flowers. While its depiction may be extremely frightening, Catmh, whose wisdom and power were so beyond mortal comprehension as to defy any attempt to give a name or title to it, had no clear desire whatsoever to either destroy or create.
Instead, Catmh, after becoming the only remaining god to the Cioth, wandered the earth for thousands of years, collecting mortal knowledge and experiences, and observing mortal beings in secret, before mysteriously vanishing from the world to return to the empty palace from which it first came, where it is believed by the last of the living Usarh that Catmh ascends beyond godhood to become something too great to even begin to safely fathom.
• Wawa Ma Mama Mije Mi, or just Mama, is the enigmatic and all-powerful deity of the culturally pagan rodent. These pagan rodents, known collectively as the Kulupu Ona and individually as Mi, worship, still, this divine creature who, depending on the time of day, the very day, the month of the year, the season in these months, and the actual year itself, could become a king or queen, mouse or rat or other kind of rodent, change personalities, change sizes, become particularly more powerful or substantially weaker, or even die - only to be reborn again at the start of the new year. This single but ever-changing godly being, who sits atop a throne of golden rat skulls and wields a rod made of pure flaming pink energy, is said to have given orders to the first of the European and Asian rodents to assemble into covens, and, with their rod, blessed the first feral rodents with becoming sapient.
Mama is never given a specific description, because they are always changing their shape, their fur, or even their species, and their personality, too, is elusive, for even this changes always and seemingly so at random that only the very devout Kulupu Ona would truly know.
• Maya Sempra is the only remaining deity to whom the sapient lupines of western Europe once worshipped before unanimously absorbing into Graeco-Romanism. Like the sapient marsupials of Europe, wolves preferred to become part of other paganhoods in their region, at least in theory. The rise of the Roman pantheon is seen to be synonymous with the rise of lupine paganism, for it is the wolf who fostered the Roman gods into the lives of non-wolves. Today, lupine pagans are overwhelmingly Graeco-Romans, just as almost all European wolves - which have been the most numerous species in Europe for many centuries - were, too, in the times of the SPQR.
This absorption was so complete that it's postulated whether it ever happened to begin with. There are theories, in the time of this writing even, that Graeco-Romanism is tied to the sapience of all wolves, with some believing that Jupiter blessed the wolf with sapience before any and all other species because Jupiter and all the gods were wolves themselves.
But there is evidence, though scarce and rare, and in the lost-but-not-forgotten Proto-Romance language of Fenestro, that ancient wolves, far removed from the era of Tarquinius Superbus, once worshipped a wide pantheon. Their origins and the cause of their being cast away in favour of Saturn and Jupiter are completely unknown and will likely stay this way for all time, but it is known, even now, and mostly thanks to one surviving statue in a lost Croatian cave, that Maya Sempra once held great sway once with the sapiens lupini species.
Maya Sempra, Fenestro for 'never always'. According to cave writings found in the Cave of Prometheus in East Croatia and on a statue of her likeness in the very same cave, she is thoroughly depicted to be an extremely tall wolf. Said to be three meters standing, with very long arms, very long fingers, and a very long snout, she strode the world hunting, killing, and eating the evil and the weak - which to many ancient wolves was one-and-the-same. Her appearance was said to only frighten villages who knew she would cause harm to them and, thus, would be deserving of harm and death.
Only the greatest and strongest of lupine towns and villages would be gifted three boons from her.
The first boon was a tooth. She has many teeth, because her snout is so long, and her teeth are very long and sharp because of how tall she is. It is said that the chief of these honoured wolves would hone and shape the great wolf's tooth offering into a sacrificial dagger.
The second boon would be a child. The strongest of the tribe's men would be chosen by her and they would mate together in the open while this chosen wolf would be praised and honoured by his entire tribe until his eventual orgasm. Afterwards, his spilled seed would be used to bless the bodies of three women and one man of his own choosing. These women would become his wives, and the man would become his lifelong bodyguard.
The third boon would be that this chosen man would be made chief of the tribe of his birth, which means that the active chief would be killed. Those chiefs who would run from Maya Sempra would doom their village to slaughter, so the honoured tribe would watch as Maya Sempra tears the chief, who becomes an unsteady but willing sacrifice, apart. The blood-soaked bones of the tribe's former chief would then be fashioned into a crown which the new, blessed chief would wear for the rest of his life and pass down to his children, which he would be guaranteed to have many of with his three wives.
Then Maya Sempra, the great white wolf, departs, to kill and eat the unworthy wolves of the world, and to bless the tribes and people most worthy of her boons, which was said to shape the fate of the people's futures as being blessed by her was widely considered to be the ultimate of all possible divine honours.
• Mari, Tari, and nInlé are three extremely powerful creator-gods worshipped by the ever-devout and dedicated Lepee rabbits. A dualist faith with an outlier, Lapia, which praises and uplifts Mari above nearly anything and everything, nonetheless has those among them who greatly revere Tari - but who all live to be terrified of nInlé.
Mari, who created the earth and willed herself into existence, willed, too, her teacher and companion Tari in a frantic cry of loneliness. Later on, centuries or more, a third all-powerful being reveals itself to these two sorcerous creatures of space, who Mari herself names as nInlé.
Mari, after taking a rabbit form, leaves the earth to Tari to nourish and observe while she pursues nInlé to the edges of reality. All the while, she is creating and seeding more worlds to bring them to equal or greater levels of greatness to that of the earth - though it's stressed with intent by the culturally pagan rabbits, who call themselves Lepee, that the earth, or Hraeth Ethile, has, is, and will always be her magnum opus; her most-favoured, most-cherished creation in all creation.
Mari, Tari, and nInlé are each explained in great detail, in large part due to legendary Lepee rabbit bookkeeping and archive work, work which has always been widely respected and renowned for being some of the best, most thorough, and widely unbiased in the world and in all history. Even the most insignificant details of sapient rabbit past and present have been recorded and kept, with copies made to ensure a permanent place in the world. This has made this part of my work the easiest, and, in that way, I thank the Lepee rabbits with all my heart.
Mari is known to be a kind of celestial shapeshifter who has two forms, the first of which she only shows in formal encounters. This form, which is regarded as her 'true form', is a metallic or smooth stone-like and highly-reflective obsidian-black triangle structure that floats upside-down. Her mortal form, which she took for herself in honour of her 'most-honoured creation', that of the sapiens leporidii species, is one where she looks like "a young and naked freckled white-furred adult rabbit woman" who is often wielding a very strange spear and "has a black cloth blindfold over her eyes and tied to the back of her head where two very long ribbon trails are always shifting to a wind that is not there". What makes her spear strange has been left up to debate, but most believe it is because of the material of the spear itself, which is, in some descriptions, "as white as the sun's light", or "as dark as the deepest evening".
Mari has had only a few personal experiences with the species to whom she has both created and gifted the earth to, and in each of these experiences, she has given kindness, counsel, food, wisdom, or protection. In not one of these experiences has she ever shown any emotion more negative than sheer, weeping disappointment. This has earned her a reputation for being a loving and perfect being, on the same level of unconditional adoration towards her mortal subjects as the Christian god. Unlike the Christian god, however, there are no sins in Lapia whatsoever, but there is no understanding of what heaven is, either. The Lepee afterlife is one that has been debated as long as the faith has existed, which, if it is as true as it is believed to be, is older than history itself.
Tari's description is less prophetic and poetic and more blunt and obvious. He is the sun. He has always looked like the sun, he has always been the sun, and he will remain the sun. A silent, constant observer and steward, whose light and base power is so utterly incredible that all mortal life is overwhelmingly dependent on it. But even this, as it has been implied, is only there until mortals devise a way to no longer be dependent on it. It is then, according to the Lepee bible, that rabbits can begin to finally seek after the mother who birthed them. To get the answers they've long sought after all these passing aeons.
Finally, it is nInlé who defies and exhausts understanding and description. First noted to be the literal void of space, it is in the tale of the Legend of Unknown Son where she took the shape of a crimson-eyed black rabbit with large angelic wings as dark black as her fur. Her ability to perform miracles and sorcery is so great as to be considered instantaneous and easy. She has killed mortals without any regard for their suffering, but seems to always have a specific, singular goal in mind. Without hesitation, she will torture and destroy anyone who stands between her and her goals - whatever they could possibly be. She does not seem to care about bystanders, however, unless it is in cases where they have directly or indirectly wronged someone she has been searching for or was needing something from.
Despite her seemingly unlimited power, in the only legend, and in all the rumoured mythical encounters with her, she always seems to be relying on one or more mortal rabbits on giving her something specific, or helping her understand or explore something unknown to even her. In this way, she is anathematic to Mari. Mari, who seems to have no need for mortals at all, to the point of leaving earth forever, and nInlé, who seems confused and fascinated by mortals, and requires at least one's aid at any given time. From having intercourse, to acquiring a kind of rare item, or just simply having very long and compounded conversations, the supposed infinite void of space and time and mystery given mortal form appears to be much more interested in Mari's creations than Mari herself, though is certainly quick to kill any who believe that this complacency of hers is something equal to weakness.
• HosÌgɜganÌ is a council of five divine beings whose name in the cultural language of sapiens mustelidae means 'experimenters.' Unlike most cultural pagan deities, except for perhaps the incredible literary and artistic popularity of the Lepee goddesses Mari and nInlé, HosÌgɜganÌ, and their powers and experiences, are featured in plays and novels because of the violence and mystery that is part of their existence.
The mustelid cultural religion is alive and well, though perhaps just as stagnant in growth as Lapia, and, just like the Lepee rabbit, the culturally pagan mustelid - known in their language of Fáre as MṓjÌ, or 'village' - holds their council of five gods to be supreme, to be highly intelligent, and to be profoundly dangerous.
While the individual names of HosÌgɜganÌ have never been disclosed - which has always been a purposeful decision, for only the role of the MṓjÌ's religious 'banker' in the Canadian town of Tofino is allowed to know their true identities - their individual descriptions are indeed rich, as is the throne room from which they rule over their many cruelly-taken realms.
HosÌgɜganÌ are killers and galactic conquerors, save, perhaps, for the badger among them. They each hail from a different, taken world, none of which have a name in Fáre, and were risen to the 'rank of god' through a unanimous and diplomatic process between the existing council members. It is believed by most MṓjÌ that the first member brought into divinity was a robed weasel, who then uplifted an otter and made her the second-oldest member of HosÌgɜganÌ. Some argue, however, that a badger was first to inducted into the council. Whatever the truth is, their exploits are many, and were covered in greater detail earlier on in this book.
Suffice it to say, these divine beings are very real to the MṓjÌ, who also believe that they continue to conquer world after world. All mustelids are supposedly the descendants of teenagers and young adults that were brought to Earth as trophies, or perhaps just as proof, of HosÌgɜganÌ's conquests across the stars.
HosÌgɜganÌ share their profound power and influence between their five members (in no particular order):
The first member is a feminine weasel who wears a starry black-cobalt robe where dozens of jewels hang from all corners of. She is seen by many to be the most powerful and important member of HosÌgɜganÌ, perhaps the leader and founder of the divine council.
The second member is a masculine badger who wears a bright orange shawl or poncho with striking white stripes. He wields a long wooden staff with a slanted top where stars hang from tethers of pure light. He is said to be the wisest being, and the only member of his council who is pacifistic by nature. This has supposedly put him at odds with them.
The third member is a feminine marten wearing long-sleeved white gloves and very long white leggings, with equally very long red ribbons tied near the ends. At the end of these ribbons are attached many white gold chains that drag along the ground along with the ribbons themselves. She wields a large wand, with a tip made of prismatic crystal, where a red ribbon is tied between the crystal and the wooden handle to bond them both together.
The fourth member is a feminine otter wearing a full suit of exceptionally regal gold-black armour that is adorned and tied with orange, white, and red sash and ribbon cloths. She wields a single sword, which is tied to her hip with a sash made of all three of these colours. This sword is a kind of battle sabre, or perhaps a broadsword, with a bright red handle, a prismatic crystal pommel, and a dark black blade that sparkles at all times. This sword is legendary to the MṓjÌ, and is featured prominently in MṓjÌ history. It is said that the sword is able to cleave holes in space, and is so sharp and blessed by such deep and divine power that it is considered the only thing in the universe able to kill gods. This includes her fellow HosÌgɜganÌ council members.
The fifth and final member is a masculine ermine, who wears black cloth and leather armour, and wields a ceremonial dagger that has powers known only to him. Even the others of his council are not privy to what it - or he - is truly capable of. He is seen as the most violent and bloodthirsty of his fellows, always the first to help plan a campaign of war and conquest. A tactical genius and martial warrior without equal, except perhaps the otter in the council, he is and has been favoured by many MṓjÌ generals and soldiers throughout history - as well as by MṓjÌ murderers and assassins.
• ɳʊt̪aɲa Raɭʊ, or 'bloody ghost' in the cultural language of the lemurs, remains, today, the highest and most powerful god in the spirit-focused pantheon of the culturally pagan lemur. Lemurs, or The Highest Three, are the only primates to have been gifted sapience in all the whole history of the world. Sapient true lemurs, ring-tailed lemurs, and lepilemurs are all unified by two things: their highly sophisticated and successful communal societies, and their faith.
The culturally pagan lemur religion is an anomaly, even to other pagan faiths, for they worship dead gods instead of living ones. These gods, which are, in truth, not gods but rather many divine spirits, act as batteries and avatars that sometimes inhabit trees and ferals. Sometimes, too, they will even go as far as to possess lemurs and other sapient species of mortal person. Possession in this religion, unlike in Catholicism, is an extremely positive thing, and when someone is suspected of being possessed by one of these undead beings, celebrations are made and gifts are given.
This and more has turned the culturally pagan lemurs into a death-worshipping peoples who decorate themselves with eerie white paints and powders to appear skeletal. Only the leaders of these communities will wear face paint, however, and often in the style of a skeletal face plate, but sometimes will shave the fur from their heads to reveal a complete skull tattoo. The recently deceased are seen as mortals ascending to a kind of godhood, where their spirit will be weighed by none other than ɳʊt̪aɲa Raɭʊ itself - to either be granted a position of divine and eternal prominence, or to be destroyed for all time by the glowing 'redder-than-red' spirit-god.
ɳʊt̪aɲa Raɭʊ is described by past and present culturally pagan lemurs, in texts, art, and dramatic tribal plays. They are are the bright, illuminated, 'redder-than-red' being which has the features of all three lemurs raised to to sapience. They are unique in many ways, to these lemurs and to the outside observer, but most notably because they are the only spirit in their pantheon to be called a creature - despite their name partially translating to 'ghost' or 'living spirit'.
ɳʊt̪aɲa Raɭʊ is an odd entity, one who has never possessed anyone or anything, who reveals themselves only very rarely and often for unknown reasons, and has never spoken a single word to, or demanded a single thing from, any mortal. Regardless, it is explained in several myths in legends, many of which even come from other pagans and non-pagans of various sapient species, that they are so horrifying to behold and so chilling to encounter that it is said the very air becomes hard to breathe - as if to exist in their presence causes the body to seize and cower.
In the Lepee Legend of Whiskers and Teeth, the Lepee rabbit Whiskers and Teeth supposedly meets some kind of red, bloodied, glowing spirit entity that lemurs believe to be their powerful and most-important dead god. Part of this Lepee legend states that Whiskers and Teeth witnesses them floating across a stagnant lake deep, deep beneath the earth, where, after being seen by them, flees and is chased for upwards of an hour. While Whiskers and Teeth felt as though his life was in danger, the lemurs of today seek the explanation that their god merely wished to speak to him, or even to bless him.
But in some cases, being blessed by ɳʊt̪aɲa Raɭʊ, at least to these specific culturalist lemur pagans, was to be killed. Nothing is certain, especially in the case of Whiskers and Teeth, for it is said that he lived in a time long before true recorded history.
• The last divine being that is still widely worshipped by any known culturally pagan sapient species belongs to that of the European fox. This is a misnomer, however, as many foxes, from all over the world, have worshipped this being before - if they do not still already do.
This being, in their uniquely vulpine romance language, is known as Maiz Bizarmol Kalizinz, or Mother of the Ash Tree of the Evening Prayer. She is a skeleton who wears a special kind of ceremonial dress or ritual shawl, also uniquely vulpine, called a scilia lizo or 'dancer's cowl.' The scilia lizo is three wide and very long drapes. Two of these drapes come down at the back, on either side of the spine, while the third drape covers the chest, stomach, and pelvis. Each of these drapes can have patterns or emblems on them, but in the case of the culturally pagan vulpines' skeletal goddess, hers is said to be all-white and radiant.
Although vulpine peoples have been part of what is the 'predator caste' in many societies all o'er the world, they are, at their very core, tree and nature-worshippers, and the only known deity being a complete skeleton makes little outside sense. Regardless, though, many culturally pagan vulpines still worship and adore her, as they have since pre-historical times - at least according to them, and the Lepee, as sapient rabbits and foxes vie and compete to be regarded as the oldest sapient culture.
Maiz Bizarmol Kalizinz, simplified to be called Maiz or Mother Maiz (which is technically nonsense, as Maiz is the vulpine word for 'mother' to begin with), has never touched the earth. Instead, her avatar is chosen seemingly at random to speak for her. Sometimes this is a spiritual leader, old and wise. Other times, it can even be a small and very young child. To prove that this is their matron goddess speaking to them, a specific word is uttered. What this word is, it is a well-kept secret, to prevent other sapient foxes - or even other sapient species - from abusing something that could potentially bring great ruin or unnecessary change.
Mother Maiz is regarded as being incredibly gentle, kind, and wise, who seems to prefer being there for specific individuals and groups. So intimate is her relationship with mortals that it is considered rude or even obscene to give offerings to her, as doing so would make that fox look self-serving and overly ambitious. Instead, these pagan foxes will simply wait for her to give them signs of love or approval in ways which are both small and large, and can be anything from their favourite flower being left on their bed one day, to the community in which they live being granted sudden but complete safety from a natural disaster moments before total demise, and much more else.
Many foxes have said to have been visited by her in the past through a friend or family member, have explained their experience with being chosen as her avatar, or have told of their encounters with things she has done or left for them or someone else in their life. Each time, she has been motherly and affectionate, or wise and sincere, but never violent, or interested in mortal affairs beyond the personal concerns of someone or the safety of a person or group.
This has ironically led to a detached kind of worship, where she has become a beloved figurehead more than someone to aspire for, pray to, or act in favour of, and because she has never had any demands, sin has been handled in a case-by-case basis, where each culturally pagan vulpine community handles both sin and punishment according to that community and their elders rather than what might be considered wrong or evil by their skeletal goddess or by the faith in whole.
#HEW#Hraeth Ethile#History#Culture#Religion#Language#Lepee#MṓjÌ#Persia#Usahr#Kulupu Ona#Ôzvom#Háalemamid#Hymmnos#Baronh#Láadan#Toki Pona#Ebisedi#Lingua Ignota#aUI#Lapine
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I was bored, so I translated a passage from Watership Down into Lapine/Naylte. I used the site Bits’n’Bob-stones (http://bitsnbobstones.watershipdown.org/lapine/overview.html).
Lapine/ Naylte: Hraeth u hraeth layth lay mi elil El—ahrairah, a blaeth ai hlal i, ai layth zyhl i. An ethile ai drao hlal i, skuf-naylte, uthow-naylte, hray-naylte, rah asith u hraray paf. Lay kasrahalt a vatal ol kasrah a mi naylte layth nahl-nyt lay zorn.
English: All the world will be your enemy, Prince with a Thousand Enemies, and whenever they catch you, they will kill you. But first they must catch you, digger, listener, runner, prince with the swift warning. Be cunning and full of tricks and your people shall never be destroyed.
#watership down#my post#wsd#hazel#fiver#bigwig#hyzenthlay#holly#captain holly#pipkin#Hrairoo#thlayli#blackberry#dandelion#Hlao-roo#silver#buckthorn#hawkbit#speedwell#acorn#strawberry#bluebell#scabious#threar#threarah#toadflax#pimpernel#willow#celadine#pine needles
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Apea, or Cestia Apea Dominus, is the first and largest branch of Cestian worship. The fennec fox folk religion, its origins are shrouded in mystery and has, for many thousands of years, been the subject of theological debate, dozens of conspiracy theories, and one of the largest battles in the history of the world: The Battle of Paestum.
Known sometimes as Cestia, the Apeaens or Cestians believe in a 'sky power' that is often referred to as the Sky God Cest. Similar to Tengriism, Apeaen fennecs will practice their rites beneath the open sky and often with large, single cloth ribbons that are always tied to pillars, trees, stones, or themselves. The ribbon symbolises a connection to the divine, because the wind is seen as the Cest's touch, and a ribbon in the breeze is akin to being touched or even favoured by Cest.
While most other species' cultural folk religions are seeing a constantly declining body of worshippers, with the special exception of the stagnancy of the Lepee folk religion, Apea manages to convert more fennec foxes every year and at an ever-increasing rate. Apea, as a pagan faith, has seen greater growth than even the more inclusive pagan faiths and nonreligious orders, like Wicca and Satanism.
Cest is believed to be not a single deific entity but, rather, the entire sky. She, or it, is considered the body of an infinitely-large anomaly, and that all life exists not beneath or below her but inside her body. The wind is her breath and words, the heat of the day and the cold of night are her emotions made manifest; the universe isn't so much a creation of Cest as it is, entirely, Cest herself, and that life is merely a symbiotic parasitic order that clings to her body to survive. The Apeaen belief, then, holds that to thank her for what she's willing to provide is to also help encourage her to want to continue providing for life itself.
The Cest faith, like the Lepee rabbit folk religion, has a hierarchy. Unlike the Lepee faith, however, the hierarchy is not so lax nor so simple. There are two orders, with one order serving all Cestian fennecs, which is called the Conversation Clergy, and the other order commanding the principles of both the laity - or the average fennec fox folk pagan - and the Conversation Clergy. This second order is called the Conversation See. The Clergy is run by a confederacy of fennec pagan bishops and priests called Conversation Reverends and a single religious site is called a Reverency.
These Reverencies report to the Conversation See, which is a single office ruled by the Pontiff of Cest - effectively acting as the pope for the entire world's population of Apaean fennecs. The power of the Apeaen pontiff is far greater and more autocratic than the Catholic pope's, with no voting of cardinals or prior discussions necessary for the pontiff to change anything about Apea's rites, religious laws, or ceremonial practices. This amount of absolute power has helped to further the ever-widening divide between Apeaen fennecs and Dazuan fennecs.
Apeaen ceremonies are rare but very large, sometimes including upwards of 10,000 Apeaen fennecs in a single, open area. A single, rotating ceremony serves as the largest gathering of Apeaen fennecs in the world and services their religious needs. It is widely televised, held, coordinated, and operated by a religious organisation called Idesy that is Apeaen-owned. Every year, from May 1st to May 20th, a wide-open location somewhere in the world is chosen by Idesy for the annual religious celebration. The initial rites take so long to begin that, for the first few days, the event is little more than an enormous meet-and-greet between the various fennec pagans that have come from around the world to partake. When the rites and ceremonies begin, usually five days after the start of the event, there is constant celebration, dancing, drinking, feasting, and storytelling.
Water and alcohol play a large part in all Apeaen ceremonies, as do personal, presentational speeches. Faces, paws, and feet are washed and dried before the imbibing of beer, then washed again after the finishing of it. At the end of a ceremony, everyone is splashed with warm water and guided by smoke censers and torchlight back to their vehicles where every fennec, whether they're alone or with their family, are blessed one-by-one by Apeaen conversation reverends.
Every ceremony, whether local and informal or large and organised, reports their successes and their failures in large letter statements called 'levies' which are then sent to the office of the Pontiff of Cest on the remote, southern Italian island of Lampedusa, along with a tithe, held then in escrow, that accounts for 50% of what's earned in donations. The 50% of dues is returned in one week if the pontiff is satisfied with the results, along with a financial commission due that can sometimes be very large. The lure of this commission, as well as the pontiff's favour, causes most Apeaen celebrations, even those with small turnouts, to be extravagant with large light displays, expensive beers, and eye-catching artistic decorations.
The current position of the Pontiff of Cest is held by Tienar, whose Latinised name is Thea, and whose English name is Without Ever Stopping.
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Ponos is an extrasolar pulsar world in the constellation Ursa Minor known for its unusual qualities. It is the only world that its star, the pulsar Thanatos, has not destroyed with its extremely intense rotations. This is, in large part, due to Ponos' having atmospheric conditions strong enough to resist the blasts of immense heat and radiation that nearby Thanatos strikes it with. These atmospheric conditions are not found on any other exoplanet, and for the protective layer on the distant world Ponos to be powerful enough to resist total annihilation, it would need to have a reflective power equal to or greater than the gravity well on Jupiter.
Named for the Hellenic god of hardship and strife, Ponos witnesses an apocalypse every five days when the 'lighthouse effect' of Thanatos strikes the world with supermassive doses of neutron radiation. The planet's many fields of snow and ice turn red, melt, boil, then freeze again, only to become seas of radioactive water again five days later. These seas crash into the mountains and desolate landscapes, tearing apart rock and stone, and turning the aeries and cracked causeways into rapidly-freezing fjords.
What isn't demolished by gigantic tidal waves of superhot or brutally freezing radioactive water is eventually blasted away by the most powerful atmospheric storms ever recorded in the visible galaxy. The storm currents produce bolts of electricity powerful enough to cause shockwaves that, if they happened on Earth, would rupture the ear drums of everyone alive. One, single bolt from Ponos is equal to 1.9 trillion Earth lightning bolts. These shockwaves pass through and over each other as they circumnavigate the entire planet of Ponos eighteen times before finally fully dissipating.
"All-in-all," says cheetah Harvard physicist Dr. Felix Rathbone, "a most unpleasant place."
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The A-Hyrrhai is the name given to an ancient, subterranean culture or society that thrived sometime during the Greek Dark Ages. Their role in the world, and the causes of their disappearance, have drawn a great deal of academic deliberation since the ferret American scholar and college lecturer, Peter Marlborough, first discussed it during his historic 1899 cultural exhibition in Paris where he makes the very first claims of its existence.
To a crowd of several hundred interested and affluent people, Peter Marlborough held a confronting speech about having discovered a lost city in a very isolated section within Turkey's Cappadocian region. The discovery was made entirely by accident, with he and his team planning to explore an already extent Hittite village ruin when one of their trail horses fell into a sandy ravine. The ravine, steep and hidden behind thick primeval olive trees and arid foliage, was revealed to Peter and his caravan of researchers at the sudden expense of the horse's life.
The caravan was about to leave, having written the experience off as unfortunate but not at all remarkable, until Peter noticed a huge sandstone beam lying at an angle against an embankment wall which was now visible due to the horse's fall.
Subsequently, the large ferret-led joint American-Ottoman team returns to the region's then-largest settlement of Alan. The stark shift in objective led the entire science expedition to change their plans at Peter's 'desperate' behest.
Over the next year, the ravine is excavated and explored, but the efforts reveal very little until New Year's 1898 when a causeway, once thought to be natural limestone, breaks away to reveal the interior of an underground structure. The location is later revealed to be a large habitation area, which brings up questions about a possible lost settlement that has been stolen away by both time and nature.
Over the next few months, the environments surrounding the home see the constantly repeating efforts of Peter and his field crews to excavate, only for each sapiological attempt to secure data to catastrophically fail due to the limitations of the technology and equipment at the time. The rocks and stones in the ravine sediment that traps 3/4ths of the ancient underground home's exterior turns out to be far too dense and heavy to break with tools, or move with animals, or even blast with explosives.
It's only on the next New Year's that significant progress is finally made. Peter, incensed at the lack of sufficient progress, attempts to dig beneath the home's foundations by himself late at night. His foot catches in weaker sediment and he falls dozens of metres down into a dark chamber far below the main digsite. The excavation crews do not realise he is missing until the next morning, and after hours of careful searching, find a large hole that was not there the previous night. Attempting a blind rescue, unsure of the exact nature of Peter's fate or location, they inadvertently cause a horrible rock fall and trap him inside. He remains missing for three more days, during which time the entire joint expedition comes to a sharp and frustrating halt.
Peter returns on his own, during a blisteringly-hot afternoon, and on the side of a distant, opposing ravine nowhere near the camp or the hole where he first fell. He finds the search teams, also on his own, nearly dead from dehydration and shock. Despite these severe conditions, his overall health appears nominal.
It takes another day of rest before Professor Marlborough conveys his experiences down below, where he writes his first reports down while convalescing in a Lebanese hospital. In those reports, he explains that he had found a large room, like an atrium, with strange humming, orange-white crystals that reacted to his mere presence by illuminating a dim amber glow in response to his proximity to them. In this room were several skeletons, feline in appearance and strewn about the floor. Each of the remains, he claimed, we wearing ornate clothes that had silver and gold stitching. The atrium itself, its skeletons, and the clothes on their remains, had all been damaged from some long-ago subterranean fire.
In the last of his hospital reports, Marlborough details his remarkable discovery of a well-hidden and adjacent room that he 'accidentally' locates by pressing some kind of hidden button in the surrounding wall. He'd been trying to use his sense of touch to find a way out in the total darkness. The door that opens reveals the room in question, wherein a long light shaft with sunlight coming down from high ceiling slits illuminates a massive, circular stone table with over a dozen more skeletal remains sitting in a slouched position over the table.
He finishes with the shocking claim of a huge, paper map unfurled on the table that looks to him like the layout of an enormous underground complex complete with roads, stations, settlements, and resource deposits. He does his best to make a small, mock map in the shape of the map he found, the table it sat atop of, and the placements of each skeleton which surrounded the table itself. He notes, as well, that every skeleton he found was feline except for one that he calls 'the King' because of the tall crown on his head.
The details in this final section of these papers, which are now called The Marlborough Ledger, describes 'the King' with specifics, along with the table and what he can remember of the map itself:
"...I beheld, with fascination, his crown: four corners, tall and sharp but wide like the tips of Roman daggers. His features, even in death and even as a skeleton, were regal and most certainly lapinous. Did these felines worship him? But, if they were slaves or adepts, why share a seat at this table with him? Was he special in some way, or chosen for his merits? Possibly even elected in some way?
It is the map, though, that draws the brunt of my fascination. It is enormous, the size of a warship's banner at least. I saw roads, marked with important points and stations. The roads seemed so large, larger than even the lanes in Paris, and built entirely underground. There were settlements, too; towns, and maybe even cities, as large or larger than ones we'd find in current Europe or America. Everything was marked with brilliant, orange ink, or described with vibrant white chalk, and the language they used was both far too familiar for my comfort and far too alien to decipher. It was Ancient Greek, for certain, but... not at all, either."
Marlborough does not return to the expedition after his departure from Lebanon, which causes the excavation of the unusual underground site to cease entirely. Without him, or any additional funding from his French and English patrons, the teams all retreat and return to Ankara.
Marlborough's story begins to circumnavigate the globe, reaching the front pages of nearly every major newspaper publication in nearly every major city on earth. It spurs a rush of creativity and adventure in people throughout the Middle East, who feel emboldened by the thought of a previously-unknown 'claim to Empire'.
In the summer of the following year, as intense debates between prospective sapiology teams from around the world rage to the question of returning to excavate the region or not, a small group of 'vigilante scientists' - mostly young adults from Persia and Armenia - meet in secret to excavate on their own. They're found dead the next day from some catastrophe that buried most of them alive after they'd attempted to remove the rubble from the original cave-in.
There was only one known survivor from the cave-in: the tiger youth Mahin "Maria" Rostami, who succumbed to blood loss while crawling towards the horses her and her friends hitched up the previous night. She'd managed to free the horses before drawing her final breath, discovered in the morning dead and clutching a huge piece of thin, artisanally-shaped stone.
The stone was later brought to Peter Marlborough in his home in Maidenhead - a small market town outside of London where he resided while not at work. He was able to confirm that the stone, which was actually a large section of bas relief, had the same language as the language on the map he found.
The figures and designs on the relief are painstakingly-painted, and carefully and keenly etched, and has an Ancient Greek inscription alongside the previously-unknown language presented in the relief. This discovery shook the whole world, adding tremendous interest to a mystery that everyone was already overeager to understand.
The Ancient Greek inscription, going down the length of the relief's shape, reads: "...the long heat. The Kings A-Hyrrhai prepare."
Despite over thirty attempts by dozens of universities, and with over one-hundred years of technological advancements, the stone to this site, and the cave-in during Peter John Marlborough's time, has proven to be too expensive and too dangerous to fully excavate or explore without destroying either the structures below or the only remaining passages inside.
Yearly public and private polls, coordinated by the United Nations and its research satellites, attempt to gain enough votes to help fund and give oversight to civilian excavation efforts - with the explicit warning that doing so may lead to financial ruin and the loss of life.
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Enochian aliens are the preeminent group of extraterrestrial beings observed mostly in conspiracy theories, but feature greatly in media, literature, and science-fiction. Known also as Boeotians and Dippers, they are most commonly referred to as Greys, or The Greys, and are often described as being very tall, without fur, tails, mouths, or ears, with bright white or light grey skin, and three long fingers. Their heads are teardrop-shaped, with large, totally-black almond-shaped eyes.
Their name is derived from an encounter with 1604 English fox philosopher and natural scientist Morris Hyde. Morris, while walking home with bread and wine after visiting a friend late at night, observed strange but very small red lights in the sky that were moving slowly and erratically. In his writings, he tells the story of how one of the lights broke away from the others and followed him home, where he said he was visited in his bedchamber by an angel from heaven. This angel, according to Morris, did nothing but touch his chest and leave back into the sky through a tunnel of painfully-bright red illumination.
In 1860, in the Boeotian town of Petra, a plea was made to the royal government in Athens to assist with a possible murderer or dangerous animal after four women and two children go missing within a two week period. On August 7th, a representative of the king, the lion Ioanna Rallis, comes to Petra to investigate, only to disappear herself on August 9th. On August 11th, she's found naked, confused, but unharmed, by sheepherders atop Koufospíthari - a large nearby hill.
She tells the townspeople that "ancient Boeotians" stole her from her bedroom and took her to a strange and terrifying city deep within Koufospíthari, but because she could not communicate with them, she was ousted by these people. When she returns to Athens the next day to bring her report to the king and his court, she can no longer remember what she had to say. The disappearances in Petra coincide with her departure, and while no one has been reported missing in Petra since that early August, the four missing women and two missing children were never found.
In 1950, war veteran Jonathan James Arbuckle, a calico cat from Los Angeles, observes a red light in the sky that seems to fall in a steady pattern towards the coastline during his drive up from Santa Barbara to see his sister's family in Big Sur. He watches it disappear into the mountainside. Compelled by a strong desire to investigate, he takes a long detour into the mountains to see if it might have been some kind of falling aircraft or discharged weapons system.
As soon as he parks along a steep, old, forgotten dirt road, he steps outside to look around for any debris or signs of fire, only to watch in horror as he's taken up into the sky. In his written account of the event, Jon Arbuckle says that he was taken by an alien race from somewhere in the Big Dipper constellation of stars and returned to Earth with no memory of how he was taken, where he was taken to, or how long he was gone - just that the first thing he remembers after being taken was sitting in the driver's seat of his car after parking in his sister's seaside Big Sur home, where she came to greet him as if he'd just arrived at her house.
His sister Adrienne and her husband Chance said that they observed nothing out-of-the-ordinary at all about his arrival, only that he appeared to be "… in a confused and shaken state," and was stricken with an intense hunger that took three portions of a large dinner to finally sate.
The Enochians have been named by each of these individuals, either at the time or many years later, as the beings responsible for their visitations. Since the Arbuckle Abduction in 1950, Enochians, fuelled by the Morris Hyde Visitation, the Boeotia Disappearances, and several other historic eye-witness accounts (such as during the Battle of Orleans in 1356, the Nod prairie incident of 1975, and the Abduction of Arturo Salvacion in 1977), have become an immensely popular subject in media fiction and as a key subject in conspiracy theories.
The theories vary greatly, and have become intricately woven into the fabric of modern society, with the town of Roswell, New Mexico even putting the image of an Enochian on their city seal after the infamous Roswell Crash was blamed on an Enochian vessel. The descriptions of the vessel's occupants match the common appearance of the Enochian.
UFO sightings are often attributed to Enochians, with most UFOs suspected to be designed either by Enochians themselves or as a joint effort between them and the United States government.
A fringe theory that nonetheless remains popular in certain circles, especially those in fox, rabbit, and feline cultures, hold that the Enochians are evil and extremely dangerous, with very religious foxes, rabbits, and felines even comparing them to cultural monsters or part of Lucifer's fallen angels. The event these fringe theorists often cite is the Järvenpää Event, which happened in 2008, where a hybridae man and his entire family were allegedly murdered and meticulously dismembered by Enochians. The Finnish town of Järvenpää, however, says that no such event ever took place, with the mayor of Järvenpää, in 2010, even holding a public press release on the internet rumour, which he believed was bringing distress to the residents of his town. In the release, he says that "… the last noteworthy thing to happen to this town was an orgy, and even that was cited as being 'boring' by the people involved."
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Syriénnion, known historically as Taste of Strawberry, is a form of warfare and intimidation primarily against 'prey caste' species, but with sapient rabbits and mice as the majority of those historically affected. Partially outlawed as early as 640 CE, by 1700 CE nearly all of the world's nations had completely abolished the act, with extremely severe judicial repercussions against individuals or states who attempted to commit what is now known as the Red Crime.
The act is believed to be as old as sapience itself, if not older. Syriénnion (Lapine for strawberry) is when a 'predator caste' species (sapient wolves, foxes, cats, etc.) inflicts bodily harm with their teeth, fangs, and claws, with the intention of killing and eating their victim. While 'predator caste' species may commit this crime against their own, it is not considered syriénnion unless the victim is of the 'prey caste'. The international law against syriénnion nonetheless includes all 'castes' in its legal writ.
Throughout history, syriénnion is mentioned as having been varied kinds of fatal action against persons or groups: as a form of murder against individuals, a form of societal suppression (in the cases of the Roman Empire and Nazi Germany), a form of national propaganda (in the case of Fascist Italy), or as a form of genocide (in the case of the Japanese invasion of the Ryukyu Islands). However, examples of this crime having actually taken place are few and far between outside of these specific cases. A popular but disputed explanation for this is that while it was seen as a show of strength in certain 'predator caste' persons, or as a chilling but compelling form of deterrence against the violence of neighbouring 'prey dominant' states or 'prey caste' citisens within a state, it may be too traumatic of an experience for any perpetrator of syriénnion themselves to attempt against another.
A noteworthy example of this is the attempted murder of the heir to the title of Margrave of Baden, in 1685, when the margrave's mouse son Wiegand was brutally attacked by a lupine man who was jealous of him for winning the heart of a beautiful and highly intelligent young noblewoman from the Palatinate. His hate for him was enough that he intended to eat him alive. Enraged, this man later cornered Wiegand in his private study loft, where it was said that the "desperate and woeful screams of terror" from the young heir to the Margraviate "upset him [the attacker] greatly, enough to cause him to retch and void his bile, and left there the Lord Wiegand in a state of near-death and intense dismay."
This man, who remains anonymous still, came forth to Baden-Baden authorities early in the morning of the next day and turned himself in, where a friend was with him to vouchsafe his arrival, and to tell the authorities that "… he felt, in himself, the guilt of lifetimes, and goes willfully towards any righteous punishment set beside for him by the stadtvolken [the townspeople] and by God."
Initially, the Margrave of Baden set him to be executed by firing squad, but the noblewoman to whom his son was to be wed arrived to the margrave's house with a request to spare the wolf's life in exchange for lifetime servitude. The margrave accepted his son's request, and the man was made into a family servant after being publicly humiliated for one week in the town square of Baden-Baden. Unverified, it's said that he went on to, years later, become the future margrave's closest friend and confidant, and then his children's steward.
Another example, and the far more commonly cited one by modern and living historians, is the Murder of Lucille du Cros in 1941, in New York City. Lucille, a lop rabbit aged twenty-one, was followed back to her apartment by forty-three-year-old wolverine David Humboldt, who had planned to rob her of her dresses and jewelry. After a brief argument, where David stood outside her highrise apartment door and pretended to be a repairman, he busts through her door while she was holding her body firmly against it.
Her nose was observed to be broken and bleeding, with the blow strong enough to badly disorient her initially. Thinking that she was incapacitated, he attempts to strip her of her jewels and clothing, but has his left eye torn open for trying.
Furious and in immense pain, the wolverine with a history of anger issues commits syriénnion against her, where, in the intense struggle, he begins eating her alive until she is too weak from blood loss to fight back. Lucille dies quickly, but David is too angry to notice, and it's only when the entire left side of her neck is missing, and that of her left arm, that David stops and becomes aware that she has stopped making any noise, then sees that the expression on her dead face is one of extreme sadness and fright. He moves away from her and makes a call to the operator with her telephone, and, when he reaches the police, tells them everything he's done and all that happened before lunging through a window in her living room. He falls to his death, colliding with a fire hydrant where he is killed instantly. He tells the police this, too, that, before his suicide, he intends to leap from the window.
His stated reason being: "I cannot rightly live with myself for many reasons, over many years, but most of all, I cannot allow myself to live for this. Not for this. God, what an evil man I've become. I'm so sorry."
Other forms of factual cases of syriénnion were in the Roman Empire, and similarly in Nazi Germany, where the 'meek' and 'weak' of society had to show that they were committed to the cause of the state, in proper service to the state, or else. This often meant those of the 'prey caste' and 'slave caste' species, which mostly included sapient mice, rabbits, and rats, where, in order to escape being eaten alive in a forced public execution, had to perform (though very often outperform) against the uplifted species. In Ancient Rome, this usually meant volunteer slave labour and housework. In Nazi Germany, this mean factory and field work, as willing medical and scientific test subjects, and, for the women of these species, as handmaidens in the Lebensborn e.V. program or as school or care assistants in the Hitlerjugend.
In Fascist Italy, where lupine Italians became first-class citisens and were uplifted to extremely high positions in government, posters and flyers with wolves eating strawberries with the phrase mangiare fragole were posted throughout the country in a propaganda campaign to expel any and all 'slave caste' species from Italy or risk being eaten alive. To add weight to the threat in this propaganda campaign, the Duce signed an order that would make it so any lupine or vulpine Italian citisen had "carte blanche to protect their neighbourhoods from unseemly or foreign influence" and, on the day that the order was signed, tens-of-thousands of copies of this same order were printed out for shops and businesses to put up in their windows. Each of these copies had a pink strawberry in the bottom-right corner, with several small black arrows surrounding and pointing directly at it.
And in 1609, during the Invasion of Ryukyu by Japan, after meeting constant, profound resistance on the side of the Ryukyuan Military, the invading daimyos, their samurai, their retainers, and even the wako pirates hired to participate on the side of Japan, began eating Ryukyuan civilians and the families of Ryukyuan soldiers.
The Ryukyu Kingdom was almost overwhelmingly rabbit and hare in population, and, before the Japanese invasion, had never heard of someone eating another living, sapient person. Once news reached the palace of the "abominable evil" of Japan's samurai invaders, the civilian populace was on the verge of rioting, but even this did not dissuade the shogun's freshly unified military from killing and eating scores of Ryukyuan people.
After the surrender, and the succession of state authority to the Satsuma Domain, only half of the nation's non-Japanese population remained. Word reached China quickly, but Li Rong, a consort for the emperor and the high diplomat for the imperial court, told the emperor that it was "lies and rumours" from an "ungrateful" tributary state. Years later, when the news was verified as accurate, she wrote her shame and regrets to a Catholic priest in Beijing, telling him that she "couldn't believe such an evil thing was possible in the hearts of intelligent life." She soon takes up a fiercely anti-Japanese sentiment, and, for the rest of her entire life, she urges the Chinese emperor to do the same.
Syriénnion is now considered so rare as to be obsolete, with the closest thing being 'attempted tastes of strawberries' where a victim is mauled but not eaten, but even then, the last reported case was an unverified one in New Hampshire, USA, in 2019.
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The Nod prairie incident of 1975, which happened outside of the town of Nod in Cheyenne County, Kansas, was an event where an alleged extraterrestrial visitation occurred between an Enochian and Teresa Baker, the mouse daughter of a Nod construction worker.
Teresa, fifteen-years-old at the time, claims that, while she was lying on the roof of her house and watching the stars, she observed an alien ship soundlessly touching down in the nearby wheat fields.
She states that she had climbed down from the roof and ran into the field to search for the craft. She was successful in finding it.
When she arrived, she adds that one of the craft's operators, who was outside the craft and inspecting the wheat, approached her and used a kind of sign language to attempt to communicate with her. When it was clear she could not understand them, this creature, which she described as being lithe and gaunt, with grey skin and no fur, began to walk towards her.
Teresa notes that, when it did, she could feel a strange, sharp pain in her head, and that her heart was beating so fast from fear that she could not hear anything past the sound of it. After this, she loses consciousness and awakes onboard the alien craft, where she observed that she was floating in the air. She could see only darkness surrounding her, but could see the ground far below her through a strange window that was close beneath her feet. Her description depicts her as being at or around the same altitude of a commercial aircraft.
After several minutes, she mentions that one of the Enochians enterered the room, but that she could not see them enter. She could only hear them, their soft feet stepping on metal. She feels another sudden, stinging pain in her brain, then more pain in her ears, in her fingers, her breasts, her toes, her stomach, and, finally, in the base of her tail. She describes the pain as being uncomfortable, but not overwhelming in any way, and that there was no residual discomfort or pain after the sensations left. She loses consciousness again shortly after, waking up naked in the soil of the clearing in the wheat field where the ship first landed.
While naked and confused, Teresa claims that one of the Enochians continued to try and speak to her with their hands, which she noted as being slender, with two very long fingers and one slightly-shorter thumb. She learned a few words from them, including this Enochian's supposed name, which she says was Tau. Tau then entered the ship through a glowing door of bright red light, and she watched the ship take off and ascend slowly towards the sky, where it seemed to disappear completely after rising to 20 metres.
Teresa returned to her home and woke her father up in a fright, telling him everything she remembered about the experience. She went to bed shortly after and, when she awoke the next day, claimed that she remembered nothing. Her father Jordan, who was deeply moved and convinced, catalogued every detail he remembered her mentioning to him the night prior and took the written and artistic descriptions with him to Denver to publish them. Teresa went with him, where she was subjected to numerous tests and procedures which were all set-up by both a skeptics group, Artemis Inquiries, and a paranormal society, The Galilee Society of Paranormal Research, who her father had made contact with before their Colorado visit.
Teresa, now a sixty-two-year-old school teacher in San Antonio, Texas, continues to claim that she does not remember what occurred in 1975 in her hometown of Nod, but that she trusted her father Jordan to "make those kinds of claims for her" and that he "wasn't the kind of man" to ever lie or bend the truth. Jordan Baker, who passed in 2010, defended her experience, even on his death bed, where he was interviewed one last time by Wichita's KFTI two weeks before his passing.
The town of Nod, now a ghost town with no permanent residents, has a marker at the site of the alleged landing site of the alien spacecraft. The clearing in the wheat field, which is arid and sandy unlike the lush soil that surrounds it, continues to see tourists, investigators, documentary and television crews, and volunteer state analysts coming to test the site and conduct paranormal research in the now-abandoned former home of the Baker family.
The clearing and the nearby wheat field are said to alter Polaroid photographs in strange or even disturbing ways, but only in the hours between 5:00 PM and 7:00 PM. A bar in nearby Colby, Kansas, the Tapper Revolution, has thousands of these Polaroid photographs pinned to the walls with thumbtacks. A twenty-dollar reward is posted for any legitimate photograph from Nod. Colby has, since the 1980s, become 'Kansas' Roswell', with the quiet prairie-set college town becoming the last place to get food and gas for people seeking to explore Nod and the Arikaree Breaks just north of it.
The marker outside the Baker home, which was anonymously constructed with metal purchased in Bird City, stands with an inscription that faces where the alien Tau supposedly communicated with Teresa. The inscription, carefully etched into the metal, tells some of Teresa's story, but includes the words Tau allegedly taught her, which, aside from their name, included where it arrived from, which was from a planet with a yellow-white star somewhere in the constellation Ursa Major.
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Mayford, Massachussetts is a city in Suffolk, County, just forty-five-minutes southeast of Quincy. It is situated inside of a deep, depressed marshland, and flanked by steep embankments as well as dark primeval forests. Mayford and its tall colonial architecture are, however, easily missed by the highway despite its densely-populated area. A very large sign with the city's seal and flag, atop the highway embankment that straddles the northern edge of the city, helps to bring attention to the historic but hidden location.
Originally an English artillery fort, it became an information post for the United Kingdom during the Revolutionary War, where couriers and military attaches could be hidden away in the highly-defensible and tucked-away marshy place. After a short but complex espionage and deception campaign led to colonial American forces acquiring the fort, it was quickly decided that the families of the military would be safest in the quiet and secret area, and barracks and houses were built to introduce them to a secure and private life.
After the war, the fort and its surrounding development were unified under a single township. The town was named Mayford, after the village in Surrey, England. Charles Babington Ridgewell, Mayford's then-newly elected mayor, chose the name to honour his wife's mother's family, who were all from Surrey.
Between 1785 and 1801, the town enjoyed rapid growth, prosperity, and development. This is owed to its many and varied taverns and coaching inns, all of which brought in a large and constant travelling population of visitors and temporary residents. Some of these coaching inns were so successful, and became so large, that they had made more money on their own every month than the entire commonwealth did in the year 1810.
Leading up to just before the Civil War, Mayford intermittently competed with the prosperities of nearby Furnace Mill and Monmouthshire, but would, even after being sacked by religious zealots in 1871, always remain the busier and more prosperous of the three.
Today, Mayford is known as a time capsule for colonial American architecture. Only 3% of its original buildings have been lost, with most being lost during raids and looting in 1871. This is largely in part because the thick and wet marshland, and because the demands for stable and clean surroundings to meet the needs of constant tourism, has become the core focus of every campaigning mayor since Charles Ridgewell.
In the city's attempts to maintain its buildings in the swampish and humid environment, it has preserved much of its entirety, and now the city retains a standing constitution that demands that each building be serviced and kept in premium condition. Costs for private homes and business are covered by the city of Mayford's municipal budget. Now, and since 1985, Mayford has been voted Cleanest City in the Nation, drawing in many seeking property and land in a city that guarantees all maintenance needs and costs be covered.
Mayford is considered to be a college town and residential resort, with many luxury homes and apartments always being constructed for Boston's wealthy and elite to hide quietly away. Many of the younger, more permanent residents go to the nearby Mill University, an extremely popular and widely-well-regarded accredited university that teaches many niche or rare career interests, such as undersea welding and experimental applied physics courses.
One of the city's original coaching inn's, Winn's Authority, has become one of the most successful bars in the world, bringing in $2,000,000 annually thanks to its original décor, rotating burlesque shows, and the massive central bar hosting its One-Hundred-and-One spirits menu.
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Mari, or the Highest Mother or First-Mother, is the principle deity of the rabbit folk religion Lapia. She, or it, is often described as a shapeshifting celestial being who has two forms: her 'true' form, which is a very shiny and reflective black upside-down triangle, and her 'semblance' form where she takes the shape of a young and naked freckled white-furred adult rabbit woman wielding a strange spear who has a black cloth blindfold over her eyes and tied to the back of her head where two very long ribbon trails are always shifting to a wind that is not there. The Book of nInlé, the religious volume where most of her physical descriptions and abilities are derived, explains that Mari was the first creation in the universe that was brought into being by a thought she has in the future. The modern Lepee explanation to this is that the observer effect of quantum mechanics was applied, where, as soon as Mari observed herself, she created herself.
Instilled with tremendous power from unknown sources, where the Book of nInlé says that she, herself, never learned where her powers came from, she uses them to create the first planet in the universe. Along with her companion, Tari, who she accidentally willed into being with her anxiety, she begins to seed the world - which she calls Hraeth Ethile, or First World - with life. According to the Lapian faith, Mari begins to use Hraeth Ethile, which is also the Earth, as a test garden for her millions-upon-millions of creations. Each test she conducted from this garden was to further her towards a single goal where, once she found the creature she was most happy with, physically and aesthetically, she would leave to begin creating other planets and, eventually, star systems, with that creature left in-charge of that world, where they could honour her vision by creating life of their own.
This creature, also according to Lapia, would be the lagomorpha sapiens - or the modern, sapient rabbit.
After millions of years testing and creating, Mari, who turns herself into a rabbit to both honour her finest work and to be honoured most by them, gives Hraeth Ethile to her teacher Tari to oversee the safety of. Tari, or Sol, wishes her farewell and begins his duty of silently observing Hraeth Ethile and its sapient life and giving them the heat from his body that they need to continue to survive until they were no longer dependent on him to do so. Mari, now a lost figure, seen as a cosmic being on a constant and never-ending journey to create worlds and fill them with teeming life, nonetheless appears many times in the Book of nInlé as a powerful voice or presence that comes during trying and difficult times. Two examples of this are in the Legend of Song Thrush and the Legend of Bitter Rivers, who are figures from a long list of important individuals that make up most of what the Book of nInlé is.
In the Legend of Song Thrush, Song Thrush - a brown-white rabbit woman who lived in modern-day Schleswig-Holstein - described a fated encounter with Mari, who she met while communing with a strange stone pillar in a clearing within the Barker Heide. She explains, in her recounting to the mystic of her tribe, that an avatar of the First-Mother appeared before her after she touched the pillar with her palms and asked her many different kinds of personal questions before leaving her with a basket of rare and edible mushrooms. She adds that, on her way back to the tribe, that her waterskin, which was nearly empty at the time she found the pillar, had been completely and mysteriously refilled. In her recounting, she tells the mystic that Mari appeared as: "... a very beautiful young woman, whose apparent age was like my own (19) and had many freckles on her face like little stars. She carried with her a spear, which was dark and strangely shaped, that she used to walk around. Where she walked and would sit, the grass changed colours, and at times her eyes, too."
In the Legend of Bitter Rivers, Controller Bitter Rivers, a feudal lord in-charge of three entire tribes of ancient rabbits in modern-day Belmullet, Ireland, puts to death thousands of his fellow rabbits after a series of rumours persist about a Byraz living among them. A moral and spiritual panic led to a revolt and, not perceiving there to be any innocents, Bitter Rivers expunged a majority of those living under his care in the hopes that, even should the Byraz live, that Mari would see his deep commitment to the faith and reward him for punishing and killing nonbelievers.
According to the wife of Bitter Rivers, a huntress-priestess named Easy Rain, Mari, in her true form, appeared above the ridge they were standing on and addressed them directly. She explains, as it appears in the Book of nInlé's Legend of Bitter Rivers, that Mari: "... came before us not in hate but in sorrow. She wept, though we could see no tears, we could hear it in her voice, which was odd and yet familiar to us. Her sorrow undid me, and I fell to my knees and cried loudly in regret, while Bitter Rivers could only stare in confusion. He saw this evening as a glory moment, something that would bring lush rains and happy births for many hundreds of years, for Mari's love would be great towards the one who kept danger from reaching more of her creation. But, as our Highest Mother levitated over our heads, in the dark of her mystery and the infinity of her power, she would do nothing else than just to state this:
The greatest of my ordering comes not from those who are most sure, but those who doubt most, for they are the ones who will find meaning in Me, instead of assume it.
Then she would vanish, fading from our vision not all-at-once but slowly, like the fade of the ocean's mist from Ceann Iorrais after a strong wind."
This library and religious centre is now a very large facility called Flow Hral (EN: Chamber of Clouds) that has the world's only altar dedicated to Mari, which has both of her forms as large interactive statues with digital information stored within them.
Mari's rabbit statue holds The Tear of Night, one of the most important pagan religious artefacts in the entire world, in-between both her palms. The facility brings thousands of Lepee to visit every year, most of whom come simply to see the artefact which is believed to be Mari's only physical proof and the head of her legendary and mysterious spear. Amahiko's daughter, who has been in-charge of the facility since his passing in 1990, has refused any attempts to scientifically study and identify the material in the spearhead.
How Amahiko, a raccoon dog from Japan, was able to acquire the artefact is just another mystery regarding Mari that has stumped and delighted many the world over.
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King's Cross Fellowship, or the K.C.F., is a Christian nonprofit organisation and religious movement with a long history of violent and extreme radicalism. Founded in 1830 by Father Eugene Abraham Smythe, the core belief structure of the King's Cross Fellowship holds that Jesus died in vain and that the roots of sapient evil is much more terrible than the Devil and far more powerful than even God. Equally, sapient good is far more benevolent and strong than God's and for more coveted by the Devil than God's own strength. Thus, mortal life is more than heaven or hell in all ways, and that it is the mortal's duty to destroy hell and kill God so that the distinction between mortal and immortal, good and evil, are erased and remade entirely.
Father Eugene used this to great effect. Giving his followers a belief in themselves that they had an unlocked power inside them that was ultimate and much greater than the universe itself, he was able to amass a dedicated and, eventually, enormous following that he was able to pit against the United States government. While he ultimately failed in all his endeavours, the idea of mortal life being the greater of all sums between heaven and hell remained deeply alluring to many. Although the number of converted K.C.F. remained very small after the destruction of its headquarters in Furnace, Massachusetts and the death of Father Eugene, the Fellowship remained steady in its commitment to exist and isolated itself in southwest New England.
In the 1980s, K.C.F.'s membership sharply rose. The Satanic Panic combined with a rejuvenated powerbase thanks to the efforts of Father Eugene's descendent Edna Smythe, and, in the city of Springfield, Massachusetts, the K.C.F. was reformed and reborn as more than just a small congregation of tight-knit Christian radicals but as a burgeoning religious organisation with the inner strength necessary to combat the Devil's influence on the youth of America.
Unlike the evangelist movements in Colorado and Georgia which saw a much greater rise in interest and membership, and for the same reasons, the K.C.F. believed it could do more than just hold meetings and youth sermons on live television. Boldened and zealous, Edna began to offer families in New England large cash stipends to send their children to the church to live for a week in exchange for 'spiritual training' that would protect them from the Devil and from immoral attractions. Many families agreed, some sending every teen or young child in them to stay at their Springfield compound. This began the first, and briefest, phase of Edna's plans as K.C.F.'s head minister.
Once there, the children were sworn to secrecy. Edna, a wildly successful former lawyer, used her experience and past successes to assemble nondisclosure agreements that had extreme financial consequences if they were ever broken. The children were informed of this and, fearing for the financial destruction and the ruin of the lives of their family, submitted themselves to the tests involved, which were believed to have been extremely emotionally punishing.
All of the children, when they were returned to their families, were found to be docile and obedient and far more spiritually involved than even their parents. They were also emotionally distant, and described as 'zombified' by some of the families. Despite this, all but one family said that this change in personality was beneficial.
Edna used this trial as the proof she needed to convince larger and more urban New English communities, like in Providence and in Württemberg, that the K.C.F. was the only thing standing between the destruction of American moralism and Christian life because, unlike the evangelist movements at the same time, the Fellowship was actually "doing something" about what was happening.
Edna, believing herself to be as intelligent and capable as Father Eugene, nonetheless had an internal struggle that Father Eugene did not. Pastor August Hart of the K.C.F., who was in the organisation's board, was beginning to see dangerous similarities between her and Father Eugene himself. When confronted on this, she did not deny the comparison, and stated that Father Eugene was something to aspire to be like. Pastor August, who had more financial stake in the organisation and more influence with the board, disagreed.
Edna was pushed out of the organisation by a vote, and Pastor August became the new head minister of the Fellowship in 1992. Edna took those most loyal to her and her aims with her to the old, original K.C.F. compound outside of the city of Springfield and let Pastor August keep what was inside the city. She founded Heaven's Wrath, which continues to become more violent and extreme every year, while the Fellowship has begun to push towards a similar style of public and community outreach as Southern Baptism albeit with its core beliefs still intact.
Despite the internal schism, the American public either did not seem to care or did not notice at all. When the results of what Edna had done with the trial children began to bear fruit, and K.C.F.'s membership continued to sharply rise for it, and changes were made to include more of Edna's extreme views as both a way to encourage more of Heaven's Wrath to return to the fold and to bring more families in who believed in the Fellowship's ability to act in God's name in real and physical ways.
The trend in the K.C.F.'s rapidly rising membership rates halted, however, when Heaven's Wrath members attacked a camping lodge in Woodford, Vermont, and killed nine college-aged visitors while visiting the area to relax during their Thanksgiving vacation. The public was unable to differentiate the two extremist groups. When the K.C.F. condemned the attack, the Fellowship was condemned in return.
In 2021, Mill University, which inhabits the former grounds of former Furnace, was visited by Pastor August and other members of the K.C.F. to hold a speech about the religious importance of the location. The college tentatively approved. Despite restrictions in-place, Pastor August publicly shamed and outed several students and their person lives. In an outrage, students stormed the stage and Pastor August had to be escorted out for his own safety by security guards provided by the school.
After a short investigation, the K.C.F. was banned from visiting campus grounds, and the families of two of the students sued the school, which had finally added a blemish to the school's long and illustrious history as being the university with the highest student approval rating in the world. The damage to the university's reputation was short-lived, however, when an addition was added to its museum in the way of a plaque that discussed religious trauma. A religious trauma support group, made up entirely of students, several of whom former members of the K.C.F., held an open conference on the steps of the university's enormous library building.
A feline freshman's speech, by Narcissa Childress, replaced the plaque at the exit of the university's museum on Furnace. The short speech, as televised on the local news and as etched on the plaque, stated:
"There is no difference between the King's Cross Fellowship and Heaven's Wrath, and I'm not sure I believe there's any difference at all between an angry God and the barrel of a rifle. When it's pointed at you, do you really care about their reason why? Or are you just going to be afraid to die?"
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Flourish, originally German Mark, was a riverside Kentuckian city near the Tennessee border, northwest of modern Pruden, Tennessee. Founded as a trade post in 1829 by two wealthy German immigrant hunters and bone traders, Helmond Bach and Matthäus Mose Glas, it eventually prospered as an important hub of postal communication and lumber processing. Settled in a remote valley, and promising plentiful game and opportunity, Helmond and Matthäus spent much of their acquired wealth advertising the distant location and sponsored hunting and logging visits between themselves and then-influential tycoons and magnates. While their work was successful, it was only partly-so, after the two men - both exemptus possums - failed to entice longterm financial investment interest.
In 1850, they left the town they founded to retire in Beantown, Maryland (modern Waldorf) and lived in relative obscurity and isolation despite numerous attempts at contact by German Mark residents asking for their return. By autumn of the same year, the town had a large central street, complete with a bank, saloon, two general stores, and jail. The saloon owner, operator, and bartender, a half-possum known only as Charlie, was a mixologist of some renown. So impressive was his skill, and so well-stocked was his bar, that the saloon by itself had begun to draw in many interested travellers and visitors to the town.
Much of the town's money came from people visiting to hunt and trade for strong lumber and, upon returning home, would tell tales about Charlie, his curious physical features, his gentle and friendly demeanour, his immaculate talent at barkeeping, and the beautiful and well-kept German-styled interior of his saloon. Among those curious who came to visit the half-possum and to witness the remote Kentuckian landscape was a rabbit woman, a wandering doctor, from southern Indiana.
The rabbit, an exemptus who called herself Margot, came to be known by many names by the people of German Mark. Described as frail and quiet and shy, the tall, white rabbit with the bright and young voice soon set up a small health and tonics stall beside the jail where she sold embrocation.
The first month of her operation saw very little interest from the skittish locals, who were wary of the effects of medicine and professed little trust in doctors, especially one who was a rabbit and a doctor. Things only changed from the outside, after a different wandering tonics salesman, a lynx from Tennessee named Martin Martins, found believed her failure to be an opportunity for him to upsale his wares using his long and rich history in public sales pitching. He intended to make a great deal of money and fame by pitting his tonics and salves against hers, where he could both discredit her and raise trust with a wary population.
Margot, or Marie as the locals came to address her as, agreed to his proposal of a sales-off. The town sheriff, who had become frustrated with the idea of miracle sellers taking residence in his town, agreed to rally the town's attention in the hopes that they might both be discredited and ousted by the community.
The end result was as much a shock to Martin as it was to the townspeople: the rabbit's tonics were genuine. Martin, who believed her to be a charlatan just like himself, albeit a beginner in the art of clever lying, was astonished to see that her 'herbal water' embrocation rapidly healed a recent wound on a woman's husband who had tripped over horseshoes. Impressed and humbled, Martin politely bowed out of his own challenge against her and declared that Margot was "the real deal" and that the town would do well to let her conduct business.
Martin Martins left German Mark, and the town immediately bought the rabbit's healing remedies until there were one left for her to sell. With the money she received, she built an actual store beside the jail and would begin producing larger quantities of her medication and more kinds, as well as gauzes and bandages for triage.
Charlie, having been one of the faces in the crowd, found himself enthralled by the quiet rabbit and how honourable she appeared. In the coming weeks, he visited her and her shop many times to spend time speaking and learning more about her. She began visiting him, too, and became a regular sight at his bar.
Charlie and the bar patrons began seeing her as a dependable and unusually intelligent and brave woman, and began offering paid tasks for her to do. These tasks, which the town called 'quests' - in reference to the times of knight-errants - sent Marie all over the town and involving her in many different kinds of personal affairs, all of which she was successful in pursuing to the fullest possible extent, earning her a very positive reputation.
The health of the town, in very large part to her accomplishments and her healing salves, eventually brought massive change to the city. Tourists from many places, with some even being state legislators, came to visit the town that was growing so fast as to become the county seat for Bell County. In only two-and-a-half years, the town reached city status, and its wealth and influence became immense. Its location no longer seemed remote, with new trade routes being hewn and formed in every effort to connect the city to every other nearby settlement, which were then attempting to connect themselves to farther-off cities like Nashville and Knoxville.
The name of the city was changed from German Mark to Flourish. The city rapidly became one of the largest in the southern United States, and "Flourish, Kentucky!" was adopted as the state's tourism slogan - which it retains to this day.
On 1 June, 1855, Marie was allegedly struck in the head with a heavy bottle of whiskey and then raped in the street by the town sheriff's son Marcus. Long-suspected, but then finally confirmed, Marie's outed as a lesbian when her black, blue-eyed lupine wife-in-secret Vivienne, a local celebrity seamstress and fashion designer, cries out for justice for Marie. The tremendous appreciation and respect that Flourish and its mayor has for both of their efforts in uplifting the town of German Mark to the enormity of its time as the city of Flourish spares them from punishment and repercussion, but the justice they seek against Deputy Marcus Vander is denied to them.
On 19 June, Marie, after weeks of being bedridden, is taken out by Vivienne and Charlie as a gift to her in a desperate effort to lift her spirits and restore her health. In their time out in the city, on a particularly hot and sunny afternoon with pure blue skies, Deputy Marcus approaches the three to goad and to gloat. Without hesitation, Marie takes her revolver out and empties every round in its chambers into Marcus' chest. She's eventually chased into a small and empty nearby bar, where an hours-long stand-off ensues between Marie and the entire city of Flourish which sides with the sheriff against her.
This is the beginning of the Siege of Flourish, or more commonly known as the Fall of Flourish, Kentucky.
The sheriff of the city, Sloan Vander, confronts her after failed negotiations. Against immense and impossible odds, Marie kills him and escapes the mob. Every attempt to attack or capture her fails, and everyone in the attempt is killed. Hundreds are dead in an hour, and several thousand are dead in three, after a massive fire - the largest city fire since the times of the Roman Empire - begins to rapidly facilitate the total destruction of Flourish, Kentucky.
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The Natura Vite Corpis, or The Nature of the Life of the Body: A Treatise on Sapient Life, published semi-anonymously in 1780, is the founding compendium on sapient birth, growth, life, and death as studied between the various intelligent species of the world. The author, whose name is listed in the volume as Thaddaeus, Esq., who was described by witnesses part of his study as a "handsome, strange grey wolf with eerie cobalt eyes which seemed to glow in the dark as well as in the light of the day" and as a well-dressed, "official" gentleman, nonetheless remains a mystery at large, even by those who claimed to have known him in-person.
Thaddaeus, who would perish in the war against Napoleon on the side of Britain, left behind a legacy that continues to honour and regale him as his work continues to be documented, disseminated, studied, and improved-upon, but the core of his research remains the foundation of most modern biology, especially on the complexities of infant life and the striking comparisons and differences between sapient and feral life. One subject, an eighteen-year-old rabbit woman listed within the book by the name of Julia, would give such detailed accounts of pregnancy and birth and illness that it set the standard for the field of medicine in the coming years.
An examinatory inquiry by a team of Victorian doctors in Central London attempted live recreations of the volume to compare information and validate some of the claims found in Thaddaeus' biological treatise by enlisting a rabbit woman who, by coincidence, besides having the same age and body-type of the same woman in the treatise, also shared her name. Ms. Julia Sumner, aged eighteen, gave birth to her son Hadrian in a live examination. Hadrian was then compared to a newborn feral rabbit while Ms. Sumner was examined separately.
The process and its results verified everything that Thaddaeus' own tests claimed, that he was there for at-least most of his own tests, that he had used actual willing volunteers, and that he was able to compile his research accurately - so accurately that it took a large team of doctors nearly 100 years after Thaddaeus' publishing of the Natura Vite Corpis to produce the same results of one man with none of the same training and with absolutely none of the equipment available to him that was available to the doctors involved in the recreations.
This led to a minor mystery, where the lead of this team of doctors, Professor Henry Welsh Tennyson, soon became more fascinated with Thaddaeus, Esq. than with the culmination of his research. Henry led a personal investigation into his life and, while he uncovered much of what's still known about those involved in his research, never learned more about the man himself.
Hadrian, the rabbit born during the test, would serve as a willing, lifelong medical and science experiment, where his growth would be compared, at all times, to what was published in the Natura Vite Corpis. It was discovered, through him and with the help of Thaddaeus' findings, that sapient infants behave and act exactly like ferals of the same species until they've aged two years. Until two years, a child shows only a slightly higher stratum of comprehension and memory retention than a feral. After age three, those same levels of comprehension and retention triple, and at age six they've sextupled. This drastic and rapid change in intelligence and the retaining of information, catalogued for the first time by Thaddaeus and then verified by Henry Tennyson, brought with it many questions about the ratification of intelligent thought between the ages of 1-6 in the development of an infant. These questions, formed by the Natura Vite Corpis, were comprehensively evaluated in the later Vilhjálmsdóttir Method of Intelligence in 1948.
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Kirchewasser Deletia, Church Water Deleting, or just Deletia, is an extremely rare genetic condition inherited by the offspring of a union between a sapient and feral of the same species. While a 1-in-1,000,000 chance keeps most from becoming pregnant after such a union, those that survive pregnancy are always stricken with deletia. The effects of deletia often come with leukodystrophy, most commonly VWM disease. On their own already considered extraordinarily rare, the diagnosis of deletia always pairs with a kind of leukodystrophy. In addition to the effects of VWM disease, deletia includes dysnomia, extreme confusion with more pronounced effects, and a much more rapid degeneration by leukodystrophy. Only 3 historic cases exist of an infant born with deletia surviving into childhood until deletia and its related conditions ended their lives, and only one of those cases could be confirmed with the life and death of Deuzą. Deuzą was a victim of the Battle of Berlin, and was discovered only after a post-battle casualty intake.
The history of the condition is mired in contention and misinformation, which has led to religious disputes, murders, and even a minor war, but first appears in a paper notice from the Cathedral Church of Saint Peter of Köln, dated 1355 CE, about healing waters discovered in its basement. According to the notice and the legends that came from it, the waters of the church had the ability to restore eyesight. Three locals and one traveller were reported of having the capacity to see with their eyes where they could not before.
The traveller, a merchant from Norfolk County, England, had only impartial vision before the miraculous cure that was applied to his eyes with a wash. He reported that, when his vision was perfectly restored, that he had a vision of God warning him of a threat that someone was intending to befoul the holy pools within Saint Peter's cellar, and that this person would have the Antichrist within their belly.
Terrified and incensed, the religious population of Köln, which was most of its residents at the time, began an inquisition, and a letter to the Vatican was sent requesting ecclesial support. Support came in the form of an apostolic visitor by the name of Vicar Ecclesiastes, a ruthless and unpopular man who had great favour with the pope. Upon arriving in Germany, the vicar, rather than investigating the rumours and stories, initiated a moral panic that started with an immediate roundup of every pregnant woman in the city. They would be put through a series of intense questions in public and then either let go or burned at the stake. While most left exhausted and distressed but unharmed, several women and their unborn children were murdered by the vicar.
The last of these women, who was also to be put to death, was Astrid die Nette - a widely respected vixen and adored young baker who had just recently been wed to a French chevalier. A crowd threatened to revolt against the vicar until Astrid's water broke messily and everywhere, and she soon gave birth to an unusual child. The infant fox, stillborn at birth, was observed to have an unusually narrow and small shape, much closer to that of a feral fox and not a sapient one.
Vicar Ecclesiastes declared that the unusually large water break was a satanic mockery of the pure healing waters of the church, and that the infant was indeed the Antichrist that was foretold in the traveller's warnings. The large crowd, which nearly revolted on behalf of Astrid, quickly turned on her and murdered her, and her and her stillborn were put to fire together. Their ashes were summarily buried in an undisclosed location in the nearby German countryside. Thinking the matter put to rest, the vicar returned to Rome.
On the following morning, the healing pools of Saint Peter's were discovered to be dried-up and missing when an altar boy went down to open it for the needs of more of Köln's blind.
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Furnace, originally Furnace Mill, was a forested settlement at the base of Seven Mountain where parts of the town of modern Mayford are, and existed entirely where Mill University now is. It is known for its storied events, such as its cult worship, rapid growth and influence, immense wealth, political and religious gainplays, early anti-speciesism, and The Siege of Furnace. The siege, which remains the largest on American soil, ended with catastrophic loss of life and a short-lived federal ban on cult practices.
Once, it was a trade post called Cotuit where Massachusett peoples operated trade between themselves and colonial Americans. Cotuit blossomed as one of the few, and later only, free-cooperation settlement that was both owned and operated by native peoples. The local American populations, most notably that of burgeoning Mayford, Massachusetts, adopted a firm 'live and let live' policy that led to Cotuit becoming a large and extremely wealthy native town. Eventually, Cotuit built a town hall, and was renamed Cooperation. Natives peoples and Americans lived and traded in Cooperation for many years and, because of magistrate practices at the time, found loopholes to secure its safety from the increasingly hostile and anti-native United States government and any possible military eviction or intervention.
Cooperation, nonetheless, drew the ire from the local religious bodies, especially those travelling from Quincy, and eventually lobbied Boston for assistance in expelling the native population of Cooperation. They brought to light the loopholes in magistration policy, and quiet changes were made. A week later on 2 April 1827, after nearly 100 years of peaceful growth and trade, the United States Army arrived with a legal notice to remove its native populations out of 'a fear and concern for the safety of Christian women, their children and their families' and that a refusal to do so would be met with severe judicial punishment.
The town of Cooperation, Massachusetts agreed - though not in the way that the United States Army expected they would.
Much of the town's Americans took up and left with its native population. After only two days of preparation, which was all that the Army gave them, an exodus began, emptying 77% of Cooperation's residents out where, in the following days, they would scatter to the winds. The remaining population of Cooperation, in that time, began to move across the valley into Mayford. It would be two years until people began to return to it, most notably that of Edgar Felix Wyman, a hybridae (half-fox/half-brown bear) smelter and metalworker from New London, Connecticut. Edgar, seeking a heavily forested location with good trade routes, settled in former Cooperation and quickly became a new community leader where he, with the help of the few residents there were left to help, built a large furnace where the market had at one point been.
The furnace was a huge, shielded dome, with a dozen open port 'doors' to work with. Its unique appearance, and the quality of Edgar's goods, brought renewed trade and attention to the small forest village. Over next year, a mill was constructed to house his timber and metal supplies. He was elected the town's new mayor, and the town was renamed Furnace Mill. In the next ten years, a post office was constructed, the town hall was renovated, new markets were introduced, and trade once more flourished.
The population increased 800%, bringing in many different species. Instead of an exodus leading out of Furnace Mill, there was now an exodus that had come to it: 'slave' species, and the people seeking to help hide them. Edgar, who was isolated and dying of phthisis, was sympathetic to the plight of these people and, on the night of his death, requested that they be cared for. The weight of his influence compelled the community he built and cared for to honour his last wish.
And, so, one of the first anti-speciesism colonies was born.
As 'slave' species and other sympathetic people came to live there, a cult had snuck in with the refugees and those seeking a peaceful and wealthy life with them in prosperous Furnace Mill. Father Eugene Abraham Smythe and his entire cult, the Fellowship of the King's Cross, infiltrated the town with a specific goal in mind: to convert everyone there to the cult. This process started very slow and very small, with the cult's official timetable placing its initial efforts on the night of 17 February, 1850.
The plot to convert the town was called The Gloaming of Furnace Mill or just The Gloaming, where Father Eugene methodically singled out young men and young women, often young teenagers, from large families. He'd promise the young men sex, and the young women beautiful things, if they could bring in other teenagers to participate. A large cabin on the outskirts of town, purchased by Father Eugene with money obtained from the cult, was used as a place for these teenagers to have supervised orgies. Drugs and alcohol were also imbibed. Grateful and intoxicated, they swore to secrecy and were inducted into his cult. They were given an assured place of safety, and anything they could ask for they were given. Father Eugene spared no effort or expense in providing them their requests.
Over the next decade, as these teens became adults, Father Eugene asked them to raise their families into the cult. This included their small children, half of which were conceived during these cabin orgies, as well as any member of their families that they had confidence in convincing to meet and participate as they themselves had years earlier. With the money that Father Eugene had acquired using his cult's tithe system (30% of all profits from any and all sources) he was able to provide the requests of more members.
His slow, quiet, and meticulous word-of-mouth recruitment led to a fiercely loyal congregation over a generation. By 1860, entire families had become part of the cult. Father Eugene, believing that his cult was now strong enough to act, replaced the town's legislative body with cult members, who then helped to elect Father Eugene as mayor of Furnace Mill. Construction began on what would become the town's most important, most famous, and most controversial landmark: The Red Cathedral - a huge Gothic Revival cathedral with many flying buttresses and a very tall single tower. To make up for construction time, the cathedral would host very few rooms, and would have a much smaller nave than the exterior would express having. Statues began to be erected throughout the nearby forest, and inside the town, pulling in many visitors from all-throughout the area, which brought much more trade and financial interest, which led to more people working on the cathedral and assisting in cult endeavours.
This massive growth in the town's wealth and population culminated with a declaration made by Father Eugene after one of his re-elections:
"I have touched the waters of accouchement, of my Lord's Son's appetency. I have tasted of the wine of communion, and supped of His Flesh. Ague I have not, for I Am As He: Son of the King of Kings, and I know only the fragrancy of His Gardens. Assay Me not, the coven of the Italies, for the collogue of God is Mine to know. Witness Me now, for where I lay is the new Field of Heaven on Earth, its seeds all Mine to bear o'er land and sky. I am Father God and Christ together, dark are the weeping thoughts of Mine Own Coven, which asks I: O, Father-Mine New, let this by the Furnace of my hope, that I may walk as Thouest will walk on the day of dirges, when the ground is as stalks, and Thy wine be my drought."
The day after his mayoral declaration, on 5 April, 1870, Father Eugene announced himself to be the new living messiah, declared war on heaven, formed an armed militia using the town's original forge and mill, renamed the town to Furnace, and released new census information: 100% of every permanent citisen was an avowed member of his Fellowship of the King's Cross (King's Cross Fellowship/KCF).
This marked the end of The Gloaming of Furnace Mill. On 6 April, 1870, The Red Cathedral was finished, and the town's first open cult meeting began. To celebrate the meeting, Father Eugene asked the second child of every family in the town to execute the first child - as both a show of fealty, and to "christen the stone of the new Jerusalem" with the blood of the most faithful. There was initial panic in some families, who tried to escape the cathedral with their children, but were put to death by Father Eugene's most loyal cultists, and the high priestess of his order. Wielding a flaming sword, she struck down anyone who attempted to leave the cathedral, and let the dead lay where they fell.
At the altar, over many hours, the first child of each family was stabbed to death or beheaded by the second child. Hundreds of children, as young as three, and adults as young as nineteen, were killed before the dawn of the next day. This massacre was called The Night of Annulment, which Father Eugene described as the day his flock 'divorced' themselves from all other forms of Christianity and all other Christian organisations to become entirely devoted to his own doctrine. His high priestess, whose name remains a mystery, adopted the girls of each of these families and formed a new order of nunnery who she named the Order of the Deer, with each nun called a Deer. The youngest members of her order were called Deerlings.
These Deer and Deerlings became the elite enforcers to Father Eugene's vicious theocracy. They would ring a unique kind of wailing bell at night during their evening patrols through town, bells that were each specially forged and made for them. The clapper of the bells were crafted in such a way as to create a sound of cascading resonance, which some visiting traders later described as "haunting" and "spine-chilling", and could be heard for a mile in every direction in the dark evenings. The official purpose of the bell was to scare away the Devil, but many historians believe it to have been a form of intimidation and control.
The high priestess, at the head of many of these evening patrols, would always be seen wielding her flaming sword Esurience. How she was able to keep the sword aflame is unknown, but enough of the populace - especially her fellow Deer - believed it to be magic, and further added to the validity of the cult and Father Eugene's power over the world.
The United States government, having heard of rumours of child sacrifice and private armies south of Quincy, sent a spy to investigate. This spy would disappear out of contact, only to begin sending letters back to Boston that "all was well" and that "there were no such things happening in Furnace worthy of fear or warranted further investigation." This person, a ferret named Charles Daniels, converted to the KCF and returned to Boston as a counter-spy. He'd inform the cult of military and government movements, and if they were ever attempting anything against the cult.
During an exceptionally bright and warm summer in 1871, the spy was discovered and executed, and the United States Army sent a surprise detachment to Furnace. By then, Father Eugene's militia was swelling in number, were each armed with swords and muskets and grenades, and were all trained in their use and operation. The detachment, numbering twenty people, were all killed outright, their supplies all stolen.
Travellers witnessing this send word to Mayford, which sent a telegraph to Boston that Army soldiers were all killed at the entrance to Furnace.
Preparing for greater conflict, Father Eugene sent his army into Mayford to sack it for as much of its food, weapons, ammunition, and materials as possible. When the army retreated back into Furnace, defense construction began. A second telegraph was sent to Boston, informing the government that Mayford has fallen to a religious insurrection and declared independence from the Union. The Army sent a much larger force to take Furnace and to bolster Mayford's defence in case of another attempt to attack. The force, numbering 200, dwindled to only 58 in less than thirty minutes of fighting. Father Eugene's brutal and zealous militia, and the incredible speed at which defences were being built, caught the force completely unprepared.
A third telegraph was sent, explaining, now, that the force was decisively defeated and routed into Mayford, and that there were no enemy casualties.
The United States, baffled but incensed, sent a large military force from both Boston and nearby Rhode Island to take Furnace. This began the Siege of Furnace, pitting 10,000 cultists against 5,000 US soldiers - along with artillery and explosives. The defence of the town, along with informal troop tactics, caused rapid difficulties in the United States' ability to set up their assault.
After two weeks of constant fighting, and 1,071 US deaths, the siege broke through into Furnace proper, and troops took to fighting in the streets. While initial resistance proved to be overwhelming for US soldiers, claiming an additional 587 military lives in only forty minutes of open warfare, the high priestess was swiftly killed after she'd charged into rifle fire with her flaming sword. The morale of Father Eugene's army was badly shaken for her death, and the cult's defenders began to surrender en masse.
Father Eugene, seeing no way out, ordered the most faithful of his order, and all of the remaining Deer, to begin killing everyone who surrendered. At the same time, fires were purposefully started in as many places, inside as many homes, and within as many fields as possible until an enormous blaze trapped many inside the town of Furnace. The smoke, fumes, and the fire aided Father Eugene in his indiscriminate slaughter of both soldier and civilian alike.
By the time the fire was extinguished, half of the remaining US military forces had perished, along with every member of Father Eugene's cult including himself - save only for his own family, who abandoned him just before the siege had first begun.
One US soldier's testimony, the Fletcher Oral Report, as told by hare Robert Francis Fletcher, caused such shock and distress across Massachusetts that the Siege of Furnace was soon featured in newspapers as far and as foreign as Peking (modern Beijing) and in villages as small as Los Angeles.
"… it was like nothing you could imagine happening. At first we were fighting for our lives, dying by the hundreds, and in an instant, those same people killing us were laying down their arms. At first we thought it was a trick; we couldn't believe these people, more prepared and trained than we ever expected, were giving up that easily. Then we saw them being shot, and we couldn't understand why. The general [Martin Holt] screamed for a ceasefire, but these people kept being shot at. That's when we realised they were killing each other. We all stood in silent shock. I remember my best friend [Joseph Twilling] looking at me for an answer - to understand what was happening. We didn't know what to do. Sense left us.
The general appeared to be just as stunned. It took what felt like an age for him to give us our next order: save the very people we came here to fight. We failed miserably in that duty. So miserably did we fail."
The report continues, explaining that:
"… we witnessed hell open up. Fires everywhere, coming so fast and all-at-once that it felt like the end of the world. People were dying so fast that we couldn't even locate a source for the shots, and by the time we did, we were choking to death on smoke. We rushed forward, waiting for more direction from the general, when we all realised that he had burned to death in the sudden blaze. We were cut off from the rest of our forces outside of town, which was far less than I'd like to say, even now. We just did our best to fight, but it stopped being a war at that point. We were witnessing something else entirely. This man was eradicating every living thing, it didn't seem to matter what this was. I saw people's pets and livestock being stabbed with swords, children being chased with bayonets by their neighbours … I saw my fellow soldiers gasping for air or being thrown into fires by cultists who threw themselves into the fires with them. God as my witness, I hope such a sight as I saw is never visited unto this world again. This was evil the likes of which you would not even want to begin to imagine."
The report ends with Robert Fletcher explaining that he'd lost consciousness shortly after, waking up to total silence and scores of dead. The fire had moved onto the forests, with many from nearby Mayford attempting to extinguish the blaze. With the help of the remainder of the military force, and reinforcements coming from Rhode Island, the fires were put out, and a formal assessment on damage and casualty was conducted. Robert Francis Fletcher was one out of fourteen US soldiers who survived the blaze, which eventually came to the final death toll of the Siege of Furnace: 23,000 civilians & militants and 3,781 US soldiers.
Only the enormous cathedral survived the total destruction of the entire city. The cathedral now serves as the administrative centre of Mill University, with new rooms and halls being built within the former nave.
The few remaining artefacts of the town's history, from when it was a simple native trade post called Cotuit, to the Siege of Furnace itself, are hosted and displayed within a museum inside of one of the cathedral's transepts.
The King's Cross Fellowship, the cult responsible for all of the death, destruction, and illegal activities in the city's long history, remains to this day as a Christian nonprofit organisation. It has, many times since then, disavowed the actions of their founder Father Eugene. The King's Cross Fellowship does, however, continue to be a provocative reactionary sect of evangelical Christianity that is banned from practice or support in much of Europe.
The bodies of those who perished in the siege were interned in nearby Oldest Burial Ground. A memorial exists there that has on it the names of all the children whose families were forced or coerced into killing them during the Night of Annulment/Red Night. The mayor of Mayford, the mayor of Boston, and UNICEF representatives met at the Oldest Burial Ground memorial in 2010, and again in 2020, to discuss Red Night, the Siege of Furnace, and the ways that there are to protect children around the world from extremism.
Mill University, which takes up nearly every part of former Furnace, has become one of the most positively-reviewed universities in the world for student happiness. One notable alumna, Sharon Christa McAuliffe, who perished in the Space Shuttle Challenger disaster, has an aquatics and engineering facility named after her: The McAuliffe Engineering & Applied Science Centre.
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Moth Kingdom is a theological hypothesis that, much like how some insects incased in amber may have the DNA of dinosaurs, so too have some insects or even ferals touched the physical bodies of divine beings and could possibly have divine DNA. This divine DNA could have been ingested, exists as samples on their bodies, or, as some supporters of this hypothesis have theorised, changed the DNA of the creature to become part-divine itself.
The evidence that lends itself to the hypothesis comes from a moth that was found encased in the resin of a tree, inside the tree itself. This tree was a lone, ancient olive tree found nearby the Gethsemane outside of Jerusalem that had been cored out by a lightning blast at some point in the past. An industrial explosion in 1887 sent a shockwave that destroyed the tree and revealed the moth within. When a travelling black panther American religious scholar, James Timothy Rhodes, discovered it during a moment of rest, he took the resin-caged moth with him as a trophy for his travels. When he returned to his place as a lecturer in a religious university in San Antonio, Texas, a visiting feline speaker acknowledged his trophy, which he kept on his desk. After an after-class discussion, the speaker, James Martin St. John, took the moth with him for a few days of private study.
After discovering that the resin had strange light-reflecting properties, James Martin attempted to take a sample to observe, but could not penetrate the material using any of the tools at his home. Fascinated and puzzled, he took it with him to meet with a colleague in Austin who he knew could provide him with better, more accurate machining and extraction equipment. James Timothy refused to let him do this, but James Martin attempted the trip regardless.
In Austin, it was found that the only thing to penetrate the resin was extreme heat. Directing a flow of heat into it forced the resin to melt at an extremely slow rate, which required more equipment and fuel than either James Martin and his colleague had available to them. They petition a science university in Austin, Huston–Tillotson University, for use of their facilities. While the university agreed, they were also interested in the tests that were being conducted, and involved several teachers in the process of melting the resin, collecting samples from it, and obtaining the moth at its centre.
The process took several days before the moth could be reached, but any attempt to remove it would require more heat, and the heat could not be directed towards it safely. It was held in private storage in the Huston–Tillotson University until new scientific methods could be developed to extract samples and the mysterious emperor moth at its core.
In 1955, at the age of 88, James Martin and the University, using new precision tools with heating elements, designed by the University and solely for this very operation, attempted one last time to acquire the moth and resin samples. They were successful and, as James Martin spoke at the moment the moth was removed, "it was as if we'd pulled the beam out from a mine shaft" - in regards to witnessing the remaining resin split in-half for reasons that continue to baffle modern scientists.
A sample of the resin was sent to the Massachusetts Institute of Technology, and the moth was delivered to Cornell University. The resin proved to be too difficult to ascertain history or detail from until 1999, when a MIT student was able to carbon date it to being around the exact time of Jesus' life. With the story of where it was found, outside the Gethsemane, the reveal caused a massive, sensational ripple of attention that deeply affected the Christian world, but especially in the lives of Catholics.
At Cornell University, a year later, in 2000, the resin that coated the moth proved to be much finer and crystalised. As of 1 January, 2022, neither the resin surrounding the moth or the moth itself have been able to be scientifically examined, with computers and hundreds of scientists providing no other firm details about either. In the famous words of former natural scientist and Cornell University President John Harrington IV: "… it's just weird sap. It's sap, and it's really weird."
Vatican scientists in 2001 declared the moth and its resin to be proof of Jesus' stay in the gardens at Jerusalem and were affected by divine presence, possibly even during the conversations between Jesus and God in the Gospel of Matthew. They declared the creature and the remains of its cage of white amber to hypothetically prove that "God is real and that Jesus was His son."
The declaration was controversial and remains so, pulling in skeptics and numerous attempts at examining both the resin and the moth - which has since been named Gethsemane. The resin remains in MIT, while the moth has, since 2001, been given over to the University of Natural Resources and Life Sciences in Vienna, Austria.
A $10,000,000 reward, posted by the Austrian government, exists to any team of scientists who can conclusively prove the origins and materials of the moth and its resin coating. A similar, but much smaller, reward is posted by MIT for $1,000,000 for any student at its facility that can provide clear and defined information about the resin.
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