Dominism is exclusively a human faith, one which has been around, in various forms, for over a thousand years. The One Diety, in the Imperial tongue Dominus, created the world and all upon it.

The principle book of faith is the Testament of Dominus.  There are also several secondary volumes in the canon, most notably the Testament of Law, the Testament of Faith and the Testament of Revelation; these were written by the nine great prophets of the faith who lived between between  900 and 1200 years ago.

Written in three sections of seven books each, this anonymously-written text chronicles the history of the world from its creation through the history of the tribes of the southern lands to the rise of the Perynsan Empire (roughly 1200 years ago).  The author was considered by many believers to be possessed by a spirit of Dominus, and as one popular story goes the power was too great for the mortal frame to bear – his body shattered and burned as the last word was written.  Among the most sacred relics of Dominism is a collection of scrolls containing the last seven books – the final one being fairly scorched – believed to be from this original work.

Written by those whose belief in Dominus gave them strength to face hardship.

Book of Agema: Agema was imprisoned and eventually executed for her faith.  Her writings were preserved.

Book of Phillip: Phillip was a soldier who wrote of war against an insurmountable enemy, and his belief in Dominus which brought eventual victory.

Book of Memnon:  Memnon wrote this during the course of a self-imposed ten-year exile in the wilderness. He returned to civilization with an indomitable faith in Dominus.

These books document the beliefs, philosophies and visions of the most mystical prophets.

Book of Mazela:The first of the prophets; she described a vision of war among the spirits heaven and earth before Dominus restored order.  Often seen as a mirror of the progression of human society.

Book of Daria: Described a beautiful afterworld for all who are blessed of Dominus.

Book of Sardis : Recorded his vision of the end of the world, where all evil descends into the abyss, and only good remains on earth.

This compiles the various laws which govern social, religious and even military and political life.  Written by judges and lawspeakers, the three books cover a period of several hundred years, so there are many contradictions, omissions, and seemingly pointless rules.

Book of Naphates

Book of Jaxa

Book of Brison

Dominism can be summed up thus:

Dominus is the creator and sustainer of the world.

Believers adhere to the laws and principles set down in the testaments.

Helping those in need, following the law, worshiping Dominus and defending goodness against evil are key tenets in the Dominist faith.

Good deeds and adherence to moral principles will be rewarded in the next life; evil acts and sin will bring torment and punishment.

The Communa – the religious institution – intercedes on the behalf of the faithful, and is crucial in their salvation (this tenet is held by the mainstream; minor sects often disagree).

There are two principal branches of Dominism present: the Brighland (Northern) tradition and the Imperial (Southern) Tradition.  Brighland tradition differs from Imperial in relatively minor (to outsiders) ways: dates of holy days, variations in rites, additional saints, and architecture style.

Relations between the two traditions are, if not amiable, generally civil, with occasional lapses into antagonism.  While errant in the eyes of the Southern Rite, the Brighland traditions holds no views that are blatantly heretical, and while they reject the supremacy of Syrillic bishops they offer no high bishop of their own.  The Northern Rite is less respected as one gets closer to Syrillia.  The Brighland Rite is more tolerant of druidry and minor branches of Dominism.

History

The Dominist faith originated  with the Kashimar peoples.  The Kashimarim grew from scattered pastoral tribesmen to a powerful kingdom.  In 300 BIR (Before Imperial Reckoning) Perynsan forces won a decisive battle against the Kashimarim, reducing the proud kingdom to a tributary of the eastern empire.  Eventually the province gained some influence within the empire.  Up to this point, the Kashimar faith (known as the ‘Edaskashim or “God of the Kashimar”) was exclusive to the Kashimar, but now an apostolic branch arose.  Gradually, others took up the faith.  At first the new faith was tolerated, but when it became linked with subversive elements the rulers set about to crush it, driving the worshipers first underground and then out of the empire altogether.  The Kashimarim grew more conservative and insular, likewise discouraging the troublesome  apostles.   The missionaries of the somewhat modified faith headed west, reaching the Brikani Republic around 250 BIR.  By the founding of the Brikani Empire, the religion had acquired a western flavor (and was now known as Dominism) but had few, scattered adherents.  It wasn’t until after St. Alexandra compiled the various scriptures into the codified testaments of Dominus (20 IR) that interest began to pick up.  The leaders of the early Communa were wise enough not to give even the appearance of a threat to those in power.  It spread slowly behind the expanding frontier, changing slightly to fit the local environment.  Inevitably, the rising number of adherents brought Dominism into conflict with more established religions.   In 450 the Communa leaders of the more important southern cities met in Syrilla; the great council decided to unify the Communa.  Converting the emperor (Challen II, 478) seemed to cinch their legitimacy.  The slow collapse of the Empire was an impediment to the faith’s growth, but impassioned missionaries converted monarchs and chieftains.  Existing Communas came under the sway of Syrilla, adjusting to the schedules and strictures of the what is no called the Southern or Imperial Rite. But the Erlundish lands refused to conform, staying true to their brand of Dominism.

The following are the more obvious differences between the Northern and Southern rites.

Tenets

Brighland: Dominus created everything; evil must be overcome to achieve the blessings of Dominus. All works towards the good/evil is perception/big picture, eye of beholder or only temporary; even apparent evil works towards the greater good in some fashion which mortals cannot fathom. 

Imperial: Dominus created everything, but some things became corrupted and evil. The corruption must be purified in order to please Dominus and be granted an afterlife in Paradise .

Sign

Both: The symbol of Dominus is a golden disk with nine rays emanating from it, representing the nine prophets who brought the  light of Dominus to the world.

Brighland: Right hand makes a fist over the heart, then drop to abdomen level, then sweep open hand, palm up, horizontally to the right.

Imperial: Right hand makes a fist over the heart, then drop to abdomen level, then sweep open hand, palm down, horizontally to the right.

Both use Brikan-ri, the high Imperial Tongue, almost exclusively for ritual and writing.  However, some among the Northern Rite also perform common rites in the native Erlundish so the followers can fully understand what is being said.  Most bishops of the Southern Rite heartily disapprove.  While most of the original texts  were first compiled in Perynsan, the Brikani government refused to allow documents of that script to be distributed within the Republic. 

Both: Parish priests are under the jurisdiction of a Bishop or Archbishop, although the amount of influence the latter have on the former varies considerably.

Over three-quarters of all priests are male; women make up a larger percentage in Brighland Rite.

Brighland: While the Syrillia bishopric is accorded a certain amount of reverence and respect, the bishop of Syrillia commands no authority over any other bishop. Most major decisions are made in a council of bishops – chiefly Brighland-traditional bishops, although bishops from all over Brighland are invited.

Imperial: All bishops and archbishops are (in theory) subservient to the High Bishop in Syrillia, who commands the highest religious authority in the world.

It should be noted that there is great diversity of architectural design in churches based on several things, including: available resources, local or regional style, year of construction, and taste of the order or patron who constructed the edifice. Southern Rite churches tend to be slightly more uniform in design, if only because the sect has been on the island for a relatively short period of time.  In general, however, most communities who can at all afford it build a church of stone, and those who can usually build as fine a structure as they can afford.  In smaller and poorer communities, wooden structures suffice, and in the case of certain monastic orders wood is preferred.   The main entrance of the church is usually west-facing, but in less formalized settings this may vary.

Brighland: [Churches are generally in roughly a Romanesque or Anglo Saxon style.] Churches are plain in basic design, with some elaborate embellishments. Windows are long, relatively narrow, and frequently paired, with the tops arched or pointed.  Churches are generally tall, often two storied. Many, particularly more recent stone works, have a tower either in the middle or one near one end of the church.

Imperial: [Churches are generally in an Early English Gothic style.] While the basic plan differs, they tend to be long with a tower or spire two-thirds along the length.  Most have a transverse arm on either side of the tower.  The larger churches tend to be more elaborately decorated, with numerous decorated arches and spires and additional transepts at both the east and west ends.

Saints are people who have demonstrated their holiness by acts sacrifice or piety and been elevated to serve Dominus in a more direct fashion.  Most saints have a “sphere of influence”, and people pray to a given saint to intercede on their behalf for a related endeavor (for example, a diplomat may pray to St. Pendalric for aid in a difficult negotiation). Both traditions revere many of the same saints.  However, each holds saints not acknowledged by the other tradition.

Both major traditions have days of reverence for each of the nine prophets, as well for most of the saints. The days don’t all coincide.  In addition, the Brighland tradition holds feast days for four minor prophets (whose writings are often collected in the Testament of Journeys) and a number of other saints as well.

Brighland: Tolerant of most minor sects so long as deviant teachings don’t draw too large a following.

Imperial: Fairly intolerant of minor sects; local Communa leaders may try to proselytize, or may simply persecute the heretics. 

Brighland: Varies widely.  Generally, tolerant of other religions provided they show like tolerance, and don’t do anything antithetical to Dominism.  Some Erlundish churches  have pagan symbology worked into the architecture and ornamentation; Brighland priests are more likely to turn a blind eye to such things than their Imperial counterparts.

Imperial: Varies, but generally tolerant so long as the other gods are only worshiped by “outsiders”.  Generally, Dominist-held lands “encourage” conversion, but active persecution is sporatic.

Magic and Arcane Lore

Brighland: Discourages magic use for the most part, but not to the extent of the Imperial sect.

Imperial: Basically intolerant; they act against it when they can, and speak against it when they can’t.

The major difference between the hierarchy of the two Communas is at the top.  In the Imperial Communa, the archbishop of Syrillia is considered the chief human representative of Dominus, while the Brighland Communa doesn’t recognize this supremacy.  A minor difference involves the authority of an archbishop (See Archbishop under Ordained, below).

Priests of either sect are ordained by a bishop

Brighland: Bishops are appointed by a council of bishops.

Imperial:  Bishops are appointed by the Primebishop or Primate, usually on the advice of a council of bishops.

Hierarchy

Minor orders are made up of believers who, though not ordained, nevertheless serve in the Communa structure, having taken vows in an order.  In general, there are three types of subordained churchmen: monks, canons, and friars.  The descriptions below are more or less accurate, although real life is not so tidy.  For example, all three run schools or hospitals, copy books, and act as clerks, but each is considered a specialty of friars, monks, and canons respectively.  All three typically may perform minor invocations such as Blessings.  Other rites and invocations (such as the Invocation of Release) are typically limited to their cloistered brethren; monks and nuns seldom have much true spiritual authority outside the monastery or priory walls, though the commonfolk may think otherwise. Incidentally, most folk refer to all three as “brother.”

Monks gather into close communities, turning inward away from society.  Most monastic orders are governed by a relatively strict codes of conduct (often simply called “the Rule”) which dictates when to speak, when to pray, and so on.  Most monasteries use a common Rule with slight variations or differing interpretations. The typical monk’s life is a routine of work, contemplation and prayer.  Most are at least marginally literate, and some serve as clerks for nobles at need.  Monasteries serve as the only schools in most shires.  They are typically supported by their own lands, which are donated by nobles looking to thank the Great Dryhten or to gain status and influence.  Larger monasteries may be responsible for many tenants. 

Friars are mendicants, going out into the world to minister to the sick in body and spirit. Of the various orders of churchmen, friars are the most variable.  They may have a Rule or they may only adhere to guiding principles.  Although education is encouraged (and by some Orders required) , some are as illiterate as the people they preach to. Friaries, usually quite small compared to monasteries, rely chiefly on patronage and charity rather than their own lands for support.

The heads of these three types of religious communities, whether called abbot, superior or what have you, are generally ordained monks who have the same powers as an ordained priest within his limited jurisdiction (usually his abbey), and is able to perform most of the standard rites (marriage, low mass, and so forth) but is usually unqualified to perform the greater invocations.  Abbots may build significant political influence, so while a young priest may be ordained to the High Mysteries, he should take care not to offend an old and powerful abbot. 

Many monastics look down on friars as untutored rabble-rousers, and those who spend so much time in the world are bound to be corrupted by it.  Likewise for the canons, whom the more austere monastics see as only technically churchmen.  In turn, friars see monks as hiding from the world rather than helping it, droning prayers at all hours and copying their books rather than healing hurts and saving souls.

Only those who are represented in the Holy Orders are allowed to know the High Mysteries of Dominus, and only they may perform the high rituals of the Communa.

Bishop is in charge of a large area (diocese), overseeing the Communities in his territory.  His seat of power is a cathedral.

Archbishops or High Bishops are in charge of the largest and most influential diocese and have some authority over other diocese in a given province (for example, a small kingdom or portion of an island); thus they are technically responsible for bishops in their province while not over other all bishops.  The Brighland Rite understates the authority of the bishop, yet recognizes that such a large diocese effectively makes the archbishop “first among equals.”

These rituals are found throughout the Dominist world.  There may be some regional variation, but the rites are certainly recognizable between the major sects.

High Mass 

High Mass is a celebration of the covenant between Dominus and the community of the faithful. It is lead by a priest (and preferably a bishop), and generally sung or chanted.  It involves praises to Dominus and invocations for his continued blessings upon his followers.  Sanctified wine or holy water and loaves of bread are ritually shared among the faithful symbolizing the blessings of Dominus and the communion of the faithful.  High mass is performed on every other Finday.

Low Mass 

Low Mass is a simplified version of High Mass, spoken rather than sung.  It is often accompanied by a sermon, and is performed on a daily basis.

Mass Communa

This is a special ceremony performed by and for the clergy.  Usually performed in the first Finday of the month, but also in conjunction with important clerical gatherings. 

Naming

When new members join the community of Dominists, they partake of the Naming ceremony, where their name is pronounced aloud before the altar.  The supplicant is symbolically washed in holy water to represent his rebirth into the new order.  This ritual is most often performed on infants, preferably within a month of their birth.  Most adherents perform the ceremony again upon their majority to rededicate themselves to Dominus.  Some adults take the ceremony more than once in their lives to mark major transitions.

Marriage

The complexity of this ritual varies with wealth and noble status; a ten minute affair for a ceorl marriage may last an hour or more for a king’s nuptial ceremony.  While priests have been sanctifying life bonds for centuries, the nearly mandatory involvement of the Communas is relatively recent.  Marriage is usually the concern of the community and especially the lord, but the Communas continues to weave itself further and further into the communal fabric.

Release

Dominists are encouraged to have a priest perform this ritual frequently.  The supplicant declares any wrongdoing he has committed since the last Release; the priest absolves him of the sins and typically requires some act of contrition (from prayers to offerings to a pilgrimage) to erase the stain of the sin.

Commendment

The Commendment is performed when serious illness or wounds make death a distinct possibility.  The ritual symbolically prepares the soul for whatever fate its creator intends – recovery or death – and in essence commending the soul to Dominus.  

Funeral

Dominist funerals are ideally fairly simple affairs involving the burying of the deceased in consecrated ground, although more is made of the event when nobility are involved.  The Communa frowns on pagan holdovers such as throwing up elaborate barrow tombs or burying weapons, gold and other gear (and no slaves and few horses have followed the dead into the grave in recent years), but Westerlundish kings still follow the tradition of lying in great mounds – some even begin construction soon after taking the crown.

The Hours

Most religious orders keep an additional set of rituals known as The Hours: nine separate services based on the nine books of the three secondary Testaments.  The Hours of Faith occur at night, the Hours of Revelation in the morning, and the Hours of Law in the afternoon.  Typically the service includes prayer, song and/or chant  lasting from ten minutes to half an hour.

Orders

Religious orders in Dominism are associations dedicated to serving Dominus through a chosen way of life inspired by a given religious figure (usually a saint).  Some members choose a life of labor, prayer and contemplation; others run hospitals, preach to the masses and advise those in power.  Still others take up arms to defend the weak and battle the enemies of Dominus.  While Orders are mostly male, most have associated women’s houses.

All priests, clerics, monks and paladins were trained and invested in a given Order.  Human nature being what it is, this means the Communa faces a certain amount of political tension between Orders. 

Below are the Orders found in Brighland.  (d. indicates date of death of the saint; f. indicates when the first house of the order was founded or formalized)

Northern Rite:

Order of St. Cynan (Cynanites)(d. 737) (f. 751)

St. Cynan was lover of nature who they say could tame animals with his touch and had druid-like powers though he was never schooled in those arts.  He advocated peace between the priests of Dominus and the priests of Nature, arguing that since Nature was of Dominus, the deity couldn’t condone the conflict.  He was killed by the men of a fanatical bishop and left in a shallow grave.  A great spreading oak grew from his resting place, the leaves of which were reputed to have magical properties.  Each Cynanite monastery contains an oak descended from that tree.

The days of Cynanite monks are spent in contemplation, tending gardens and observing Dominus’s hand in nature. Cynanite monasteries are seldom found near cities or large towns; their churches are almost always of wood rather than stone. [Cynanite monks may occasionally have arcane powers in the Fyvria Convocation only]

Order of St. Edoras (Edorans) (d.784) (f. 781)

St. Edoras was the first Archbishop of Corbourne Mynster.  He was instrumental in instigating the Great Crusade. Edoras was also the chief delegate to the Council of Thrandel in 779; while he refused to bring his bishoprics in line with Syrillia’s thinking, his peacemaking efforts kept the schism from becoming a crisis.  His later attempt at monastic reform resulted in several Thomastine houses splitting to form their own order (called Edorans after his canonization).

Edorans live by a regimen of prayer and work, and follow a Rule similar to that of the Thomastines.  Like the Thomastines, they typically wear a brown robe, but with a brown or black cord instead of a white one.

Order of St. Osward (Osward Canons) (d. 750) (f.900)

Order of St. Pendalric (Pendalricians )  (d. 698) (f. 705)

St. Pendalric was an Erlundish warrior who traveled extensively with traders.  He was converted to Domanism in 688.  He returned to his native land to preach the Word, eventually converting the king of Westerlund to the faith.  The king sponsored a monastery, but Penalric died shortly before it could be finished.  Afterwards, those who visited his grave were said to experience divine revelations.   He learned to read and laid down the sword, becoming a renowned peacemaker.  As token of his commitment to peace, he sometimes displayed his old sword, which was permanently confined to its sheath by a silver chain.  Their symbol is a sheathed sword bound in a silver chain, and some Pendalrician abbots carry a short sword, chained and undrawable, as part of their regalia.

Pendalarician houses are typically sanctuaries of peace and healing; their mendicant friars and clerics are known as mediators and diplomats.  Though often among the movers and shakers of society, they are adept at keeping clear of intrigues.

Pendalricians wear gray robes, earning them the appellation “Gray Friars”.

Order of St. Sid (Siddeans) (d. 901)(f. 922)

Sid was a young cleric who had a vision from Dominus, warning of impending disaster to his Edoran abbey.  The abbot scoffed at his portent, so Sid went to the sanctuary to pray.  So hard did he pray, he did not hear the sounds of chaos outside as Nietenfynds overran and slew the brothers during the night.  The orcs desecrated the buildings and the monks until dawn, but none entered the main hall though the doors were unbarred and several frightened laypeople hid within.  As the sun arose, Sid awoke from his trance to behold the carnage.  He gave his brethren a proper burial and spent the rest of his life alone among the ruins, copying what books he could find and communing with his god.  He performed many miracles for the local villagers, and after his death it was said that a stroll through his garden brought peace, and bearing a sprig from his vegetables was proof against fear.  Shortly after his death, laypeople desiring a simpler existence than could be found at other monasteries congregated in Sid’s name. 

Siddeans have no particular rules they follow, no vows, and no rigid hierarchy.  Instead, they live simply, copying manuscripts and studying.  Only two such houses exist, and they have no political power to speak of.  Some among the other orders look down on them, but as a rule they are accepted as a legitimate house. They wear simple robes of various color, belted with yellowish cord.

Southern Rite:

Order of St. Etienne (Etinians ) (d 410 ) (f. 430)

St. Etienne was a wealthy noble who used his influence to champion Dominism at a time it was unfashionable to do so.  It is said that when a mob of unbelievers came to kill him, he died with such grace that all who witnessed his murder became converts.

One of the oldest and wealthiest of the monastic orders, Etinians are known for elaborate rituals and rich vestments.  Other orders consider them, if not wholly corrupt, at least the most corruptible order. Some clerics of this order also study arcane magics, although they are usually quiet about this.  Etinian abbots and bishops have been criticized for being too involved in political intrigues, both secular and  Communal.

Members of this order typically wear robes of red and white to symbolize the martyrdom and purity of their patron.

Order of  St. Martin   (Martinites) (d 880) (f. 920)

Martin was a noble warrior who crusaded against the forces of evil.  He is best known for his final battle: An old man, he single-handedly held a pass for an afternoon against an invading army while reinforcements were called up.  That night, as he lay dying, he bid his friend to prop him up in his armor to make all think he was alive.  When the enemy host drew near, they quailed at the sight of the bloody defender calmly waiting for battle.  In the first of his posthumous miracles, a gust of wind sounded the horn at his side; the peal reverberated from the mountainsides, striking fear into the enemy and throwing them into a rout.

The Order of St. Martin is the principal Military Order of the faith. Members of this order have no restrictions on weapon type; most carry swords in honor of their saint.  Martinites have a reputation as zealous warriors, protecting the faithful and battling all enemies of Dominus.

The sign of this Order is a horn hanging from the hilt of a sword.

Order of St. Fari (Farians) (d. 920)(f.910)

Fari of Nessa was a wealthy merchant who became deathly ill with fever.  In his delirium he saw one of Dominus’ avatars who bade him forsake things of this world for the one hereafter.  The fever miraculously broke the next day, and  Fari sold all his belongings, gave his money to the poor, and lived at an abbey, spending his days studying all religious texts and praying with the monks.  After a year, he returned to the outside world and became an itinerant preacher.  His inspirational sermons soon earned him a following.  From the most devoted of these students he formed a brotherhood of preachers, which became the Order of St. Fari.  In his later years he became even more zealous, walking a thousand leagues a year and organizing the foundation of hospitals and poorhouses.

The Farian order is unusual in that members are accepted into the entire order rather than into a particular house; all members are expected to make a pilgrimage to the mother house at least once. Farians run hospitals and almshouses.  They are best known as itinerant preachers, and wandering friars are a common sight on the back roads. 

Members typically wear black habits, giving them the name “Black Friars”

Order of St. Alexandra (Alexandrians) (d. 30) (f. 121)

Alexandra was a scholar who took it upon herself to collect and copy the writings of the nine prophets, arranging them in the testaments of law, faith, and revelation. She called upon divine power to defend her library against a barbarian incursion, and died even as the army collapsed in a sudden and violent storm which left the library and its other inhabitants untouched. 

Alexandrian canons are devoted to the collection and dissemination of knowledge.  Alexandrians tend to be among the most educated people; all are literate, and most are scholars.  Nobles send their children to Alexandrian priories to be schooled, and more copies of the testaments are written in Alexandrian scriptora than in the monasteries of any two other orders.  In addition, a disproportionate number of government clerks are Alexandrian canons.

Alexandrians wear robes of blue or white.

Order of   St. Thomas (Thomastines) (d. 624) (f. 604)

In his youth, Thomas studied at an academy in the heart of the Empire.  He soon disgusted with the scholastic laxness and moral decay of his fellow students.  After berating the students and the teachers, he was forced out and beaten.  The boy retreated to the wilderness to live as a contemplative hermit for a number of years.  Word of his wisdom reached monks and seekers who wished to learn from him.  From the best of these he created a new monastery, bound by rigid discipline and dedicated to physical and mental virtue and hard work. Until he grew too infirm, he traveled to abbeys across the world, convincing many to reorganize according to his Rule. At his death he had established or reestablished over two-dozen such monasteries.

The life of a Thomastine revolves on two points: prayer and hard work.  Thomastines follow a strict and rather expansive list of regulations, known simple as “the Rule”, which govern everything from daily activities to personal conduct.

Thomastine monks wear brown robes bound with a white cord.