Michael Morris
First Post
In every culture rituals marking important stages in life are held and hold high importance. For my own setting I'm made up some which every human player character will experience in their lifetime or be witness to. If anyone else would like to share the rituals of their setting feel free 
[h1]Rites of Birth[/h1]
The beginning of life holds high significance to nearly all societies and the Telzoans are no exception to this rule. There are three ceremonies associated with birth as follows: Asiana, Madriana, and Nosiana.
[h3]Asiana[/h3]
The first ceremony formally recognizes and celebrates the pregnancy. It is a private ceremony that is held at home with only close friends of the family invited unless the parents to be are high ranking nobles, in which case the event is occasion to throw a large celebration, especially if the pregnancy is the first for the marriage. The involvement of a priest in this ceremony is limited to a blessing on the expectant mother, and this act may be carried out at a temple if the priest cannot (or more likely will not) go to the home of the expectant parents. The first Asiana also finalizes the consummation of the marriage bed.
The only act of special significance carried out in these quiet ceremonies is the choosing of the Anglecani, or "Angel Parents." This individual(s) will serve as the step-parents of the child should death claim the blood parents at some point in the child's life. Also it is traditional that a male noble child serve his squire training under his Anglecani should that person be competent and able to provide such training when the time comes. This high honor also has political repercussions in the case of royal children. Should the King and Queen die before the child is of age to take the throne it is the Anglecani who serves as the Regent to the throne.
Given these facts it's not surprising that an Asiana is an elaborate affair for the nobility, but then again, aren't all things elaborate when the rich and powerful become involved. For the poor the Asiana may only involve the nuclear family but otherwise carry on without to much hoopla. Only the first or Asiana Primera receive special attention among the poor and there a couple of reasons for this. For the father the event marks the assurance that his bloodline will continue in some form, although total assurance won't be had until the child is proven to be male. For the mother the event marks the fulfillment of her womanhood. With this event she becomes the equal of her own mother in a sense, and for this reason the Asiana is a female dominated celebration where the actual ceremony takes place.
The ceremony, whether at home or in temple, occurs along these lines. The couple stand before either the altar (in temple) or the hearth (at home) with the priest before them. He blesses them both, then a second bless is set upon the mother. Next the parents offer the Anglecan to the individual they have chosen for the task, and that individual accepts before the priest and swears to protect both the parents and the child. At this point the formalities are concluded and what occurs next is largely an issue of personal taste. As a general rule though the parents ironically separate to be with their sexual peers - that is the men congratulate the father in one room while the women congratulate the mother in another. Feasting may be (and often is) thrown into this mix, but on the whole the evening is segregated as a rule.
[h3]Madriana[/h3]
Essentially a Telzoan baby shower, this private occasion is held at about the middle of the third trimester. A friend of the mother to be or the Anglecani arranges it if that person is a she. Men do not take part in this ceremony for the most part, nor are any priests involved. Her friends give gifts to the mother and they spend part of the evening praying for a safe birth for both mother and child. In some areas the Madriana is not practiced at all, and in others it is a more elaborate affair with the whole village involved.
[h3]Nosiana[/h3]
In a sense this ceremony begins with the rigors of birth itself. Once the birth is complete the child is "set before the eyes of Tean" which is to say he or she is presented to the suns, then the true name of the child is called out.
Within the next ten days the ceremony of the Nosiana is performed. The child is brought to a temple of Aurnon and there presents the child before three priests - one of Cuvanill, one of Tean and one of Matacha. The mother kneels on her right knee and calls out to the priest, "The one who speaks for the Mother of Mothers speak, for I seek her guidance."
The reply she receives is "I am here child. Cuvanill guides you."
Her next line is "The one who speaks for the Ever-watching Father speak, for I seek his protection."
And the reply, "I am here child, Tean protects you."
The two priests receive the child and place it upon the altar. The child is blessed by each priest which involves marking the forehead in ash powder and sprinkling holy water upon the child. As this is done the parents speak the true name of the child when prompted. Then the presiding priest of Matacha adds what is arguably the most ominous part of the ceremony, "Mother, speak the name of your child that all may know, that I may record it herein in this the Roll of Names."
The elaborate reply is, "I call (him/her) (name), and may Oralea bless (him/her) with many years before (his/her) name is recorded again thereupon."
Now it should be noted that what transpires above is the consistent core of the ceremony. Other areas add their own distinctive touches, as do individual families. A royal Nosiana is a full day affair, while the poor may barely afford the cost to go to temple. Regardless of the amount of pomp and circumstance actually afforded the occasion though, it is an important one in the lives of all people - it is the beginning.
[h1]Rites of Passage[/h1]
[bq]"There is a special time in the lives of all people when the child without dies and the adult within is born" - Telsindria.[/bq]
Telzoans celebrate four major coming of age ceremonies held at the ages of 9 and 15. Further the nature of these ceremonies is highly segregated by sex. The various coming of age ceremonies are held by many persons in Telzoa as cherished memories. Further, it is at this time that many Telzoans begin to walk the path they will follow in adult life.
[h3]Untalis Crindal[/h3]
Translating literally as "First Bleeding," this ceremony is held for girls after they experience their first menstrual bleeding, at between the ages of nine to as late as twelve. The ceremony is a solemn one with no men present, and it is usually held during the moon festival of Tiania that occurs immediately after the event. The ceremony is overseen by druids and held within their groves when possible.
The girl (or girls, for it is not unusual for several to undergo this ceremony together) that are to undergo the rite are dressed in brilliant white cotton or linen dresses for the occasion and are unadorned by makeup, jewelry or the like before the ceremony begins. All others present at the ceremony are completely nude. As the ceremony begins they are lead by their mothers and elder sisters to the center of the grove, and there left while their relatives join the circle of druids at the grove's edge.
Three matriarchs occupy the space between the girls and the ring formed by their sisters and mothers. The first represents Cuvanill, Goddess of Mothers. The second represents Cuane, Goddess of love. The third, and master of ceremonies is a priestess of Tiania, Goddess of Nature and Natural cycles. For about an hour hymns and chants are sung in praise of the three while the girls sit quietly facing out from the center stone of the grove. As this is concluded the priests approach the children. The first to speak is the priestess of Cuvanill.
"I, who speaks for our Mother of Mothers, welcome you children. Today you pass from Chiantu my daughter's protection unto mine. Today you celebrate the first step of womanhood. Ayla! " With that said the children are motioned to stand. The ground beneath their feet begins to glow.
The priestess of Cuane speaks, "Today thou art fertile. Today thou may bear children as your mothers, your grandmothers, and all the generations before. Ayla!! " The ground beneath the feet of the girls catches fire, but they and the priests next to them are unharmed by the flame.
The priestess of Tiania speaks, "Today you have completed a circle of life, yet many circles remain before you. We shall continue to watch, we shall continue to pray, and we shall continue to guide. Ayla!!" The flames catch the girl's dresses and begin to burn them away. Some of the girls flinch in pain, and almost all present begin to cry.
All the priests and women present begin to chant along with the girls, "All are born by us! Ayla!! All are nurtured by us! Ayla!! We are the keepers of the flame! Ayla!! We are the sources of the river! Ayla!! We are women! We are forever!! Ayla!!! "
The flames subside with a blinding light, and the girls are left as nude as their mothers and sisters. They are covered in sweat, but unhurt. With this the ceremony concludes.
[h3]Decandi[/h3]
The male companion to the Untalis Crindal has no biological signal, so the tenth birthday is used as the marker to celebrate this transition in life. At or around this point of the child's life he is taken by his father to the nearest temple of the branch of faith the father holds trust in. The child is put alone in a room (or in the center of a grove if druids are involved) and not given food or water for two days. The location is gradually heated (or exposed if outdoors). During this the boy is to meditate. Most fail to really do so during the whole time period, but those that are the most successful in this task do often garner the attention of the priests. Eventually the boy passes out and has a vision. The priest interprets the vision and it determines the vocation of the boy and to whom he is to be apprenticed (In theory. Some parents and children go against the vision and take up some other task).
After this rather grueling test a feast is held in the child's honor at his home. The vision, the parent’s finances, and everyone’s personal tastes shape the details of this feast.
[h1]Rites of Marriage[/h1]
[bq]"We all live - never truly alone, and never truly together save with one - or without one." - Alisan, Priestess of Cuane.[/bq]
Marriage is the most important pact a Telzoan will ever make. It forms a bond of trust and love that is never truly severed without great consequence. A spouse is seen as such a part of one that cutting them off is as serious as needing to amputate a hand or foot. Divorce can occur and be justified, but divorcee's are ostracized in Telzoan society all the same.
The marriage ceremony itself is all that is covered here. Proposals of marriage and betrothals (in the case of arranged marriages) vary to wildly for an introduction to handle, but the marriage vows are one of the most consistent parts of the Telzoan religion. Priests of Cuane and Poen are preferred when handling a ceremony, but any married couple will do. That is the one caveat of the Telzoan wedding ceremony - it is not a priest, but another wed couple that marries one. Further it cannot be your parents. Since priests of Cuane and Poen invariably intermarry they are often chosen - further they have access to spells to further sanctify the marriage.
The ceremony begins at dusk of the preceding day. From sunset to the ceremony itself it is considered bad luck for anyone of the opposite sex to see either member of the ceremony, and this is often enforced with the occasional exception given to overly doting parents. At morning the two are led to opposite sides of the ceremonial grounds in the nude, and then one at a time they walk to the center of the grounds alone. In the center of the grounds, also nude, are the priests or presiding couple. To the right of the priests are the bride's parents, and to their left the grooms - the three couples form a triangle. Parents may or may not be clothed for the occasion as determined by age and area. The bride and groom enter the triangle from the side of their parents. The words of the ceremony are as follows:
[bq]Priestess: "Her enchanting lady,"
Priest: "And her eternal consort."
Priests: "Invest their power in us."
Priestess: "Oralea [fate] has chosen that you to meet."
Priest: "And you have chosen to love."
Priestess: "This love has grown."
Priest: "Hence you have brought it before us"
Priestess: "For eternal blessed confirmation."
Priests: "Shall we proceed?"
Couple: "Yes"
Priest: "Very well, Do you give your heart to this woman, that she shall never be alone; Do you give your faith, so that she shall never be in want of trust; Do you give your life, that she shall never fear harm; Do you give her your love, through which each of you shall be eternally strong."
Groom: "I give my heart, none else can tame it; I give my faith, none else can claim it as she; I give my life, for none shall shame her while I live; and I give my love, with no restraint now or ever."
Priestess: "And do you accept what he will give?"
Bride: "Yes, I, now and forever, claim his heart, faith, life and love!"
Priestess: "Very well, Do you give your compassion, that he may never again know sorrow; Do you give your hearth, that his journeys may always find an end; Do you him give your mercy, so his wounds might find comfort; Do you give him your love, through which each of you shall be eternally strong."
Bride: "I give my compassion, his tears are mine alone to weep; I give my hearth, his home is mine alone to keep; I give my mercy, his joy is mine alone to need; and I give my love, with no restraint, now or ever."
Priest: "And do you accept what she will give?"
Groom: "Yes, I, now and forever, claim her compassion, hearth, mercy and love!"
Priestess: "Two came unto us,"
Priest: "Two as one depart,"
Priestess: "Two shall love forever."
Priest: "Two shall ne'er depart."[/bq]
(The priests give a rose to the couple, and they place it tightly between their palms and face one another.)
[bq]Priestess: "Cuane of the Roses"
Priest: "And Poen of Song"
Priests: "Bless you, Unite you, and Free you, Two made One."[/bq]
[h1]Rites of Death[/h1]
[bq]"The end which comes once and comes to all is always at hand - prepare." - Matachan saying.[/bq]
Much ado is made over the whether or not one will have peace or torment after they die, or in the cases of some of the evil sects of Telensitary, whether one receives torment or gets to inflict it. Hence placating the gods almost always has death in mind anyway.
This said, funerals are for the living and not the dead. It is in these ceremonies that we remember the ones we loved and lost. Funerals serve the necessary function of allowing the living to find closure. As for the dead, they too need closure – an unburied or mistreated member of the deceased can come back to haunt the living in Telzoa, and some care is taken in Telzoan tradition to placate the dead.
If one knows they are going to die they will seek the counsel of a priest of their patron god so that they might confess their sins before dying. If this is not possible a Matachan priest can take such a confession, any priest is preferable to none and at the very least someone should be there. Telzoans hate to die alone.
When someone dies in a character's presence they are expected to know and to say the decorum or last rite.
[bq]Delce de decorum trist
Delce de decorum delenerum torum[/bq]
Translated this Liternanin phrase means "All are born hence, all are fated to die someday."
The preparation of the body for burial takes only a few hours and if a priest is involved it will include castings of bless and gentle repose. The rich often have elaborate costumes prepared for their death, and the body is cleaned for its journey, but left undressed. Naked we enter the world, so too do the Telzoans deliver the bodies of the dead to their rest.
Burial ceremonies begin at dawn when the body is set out for visitation. The friends and relatives of the deceased remain on the premises. Two hours before nightfall the body is taken to the local temple and the Incardra is performed by the priests of Matacha. During this ceremony the body lies just before the altar and the immediate children of the deceased form a semicircle around the casket. They are arranged from eldest to youngest from the right to the left of the body if it were to stand and face them. If the parents or spouse of the deceased survive they stand on the rightmost hand before the children, although this is a rare occurrence, it is not unheard of. Behind them in a second row are any grandchildren. In the third circle come all other relatives, and these relatives make a full circle around body and altar if there enough of them. They are arranged starting directly in front of the altar and progress clockwise around the body in this order – siblings, uncles & aunts, cousins. A fourth ring is composed of all other friends to the deceased – in the case of royal or high noble funerals this ring will be arranged by pecking order and a fifth ring will be formed of the non nobles present.
There will be one or two presiding priests – the first is always of Matacha. The second is determined by whether or not the deceased had a patron god (most do). In this case the god of the priest will be the same as the patron.
The Matachan priest begins the Incardra by repeating the decorum. The second priest then recounts the deeds of the deceased, and this may take around a half hour. The Matachan priest then calls out to the spirit to behold those who have come to bid them farewell. Each person present then says their last words to the priest and concludes with, “I, [Name] bid thee farewell.” It is customary to keep this last farewell under a minute or so, depending on how many folk must say their last farewell. In the case of very large ceremonies only the inner two circles perform this process. After each person says their farewell they turn away from body, and light a candle.
When all have turned away the Matachan priest opens a copy of the Ruandi Nombren and sets it upon the altar, and then enters the name of the deceased into the book. He says what he writes aloud. The song of the Ruandi Nombren (Footnote: See Appendix) is sung afterward, and when this song is completed the Matachan priest slams the book shut. With this cue all present snuff their candle, and hold the wick as long as they can even if it burns them.
All present bow their head as eight “Death Speakers” enter the ceremony room (or grounds) from behind the altar. They close and take up the casket, and deliver it to the burial grounds. After they leave the survivors are free to go. Some accompany the body to it’s burial grounds. In some areas the body is cremated on the spot.
[h1]Rites of Birth[/h1]
The beginning of life holds high significance to nearly all societies and the Telzoans are no exception to this rule. There are three ceremonies associated with birth as follows: Asiana, Madriana, and Nosiana.
[h3]Asiana[/h3]
The first ceremony formally recognizes and celebrates the pregnancy. It is a private ceremony that is held at home with only close friends of the family invited unless the parents to be are high ranking nobles, in which case the event is occasion to throw a large celebration, especially if the pregnancy is the first for the marriage. The involvement of a priest in this ceremony is limited to a blessing on the expectant mother, and this act may be carried out at a temple if the priest cannot (or more likely will not) go to the home of the expectant parents. The first Asiana also finalizes the consummation of the marriage bed.
The only act of special significance carried out in these quiet ceremonies is the choosing of the Anglecani, or "Angel Parents." This individual(s) will serve as the step-parents of the child should death claim the blood parents at some point in the child's life. Also it is traditional that a male noble child serve his squire training under his Anglecani should that person be competent and able to provide such training when the time comes. This high honor also has political repercussions in the case of royal children. Should the King and Queen die before the child is of age to take the throne it is the Anglecani who serves as the Regent to the throne.
Given these facts it's not surprising that an Asiana is an elaborate affair for the nobility, but then again, aren't all things elaborate when the rich and powerful become involved. For the poor the Asiana may only involve the nuclear family but otherwise carry on without to much hoopla. Only the first or Asiana Primera receive special attention among the poor and there a couple of reasons for this. For the father the event marks the assurance that his bloodline will continue in some form, although total assurance won't be had until the child is proven to be male. For the mother the event marks the fulfillment of her womanhood. With this event she becomes the equal of her own mother in a sense, and for this reason the Asiana is a female dominated celebration where the actual ceremony takes place.
The ceremony, whether at home or in temple, occurs along these lines. The couple stand before either the altar (in temple) or the hearth (at home) with the priest before them. He blesses them both, then a second bless is set upon the mother. Next the parents offer the Anglecan to the individual they have chosen for the task, and that individual accepts before the priest and swears to protect both the parents and the child. At this point the formalities are concluded and what occurs next is largely an issue of personal taste. As a general rule though the parents ironically separate to be with their sexual peers - that is the men congratulate the father in one room while the women congratulate the mother in another. Feasting may be (and often is) thrown into this mix, but on the whole the evening is segregated as a rule.
[h3]Madriana[/h3]
Essentially a Telzoan baby shower, this private occasion is held at about the middle of the third trimester. A friend of the mother to be or the Anglecani arranges it if that person is a she. Men do not take part in this ceremony for the most part, nor are any priests involved. Her friends give gifts to the mother and they spend part of the evening praying for a safe birth for both mother and child. In some areas the Madriana is not practiced at all, and in others it is a more elaborate affair with the whole village involved.
[h3]Nosiana[/h3]
In a sense this ceremony begins with the rigors of birth itself. Once the birth is complete the child is "set before the eyes of Tean" which is to say he or she is presented to the suns, then the true name of the child is called out.
Within the next ten days the ceremony of the Nosiana is performed. The child is brought to a temple of Aurnon and there presents the child before three priests - one of Cuvanill, one of Tean and one of Matacha. The mother kneels on her right knee and calls out to the priest, "The one who speaks for the Mother of Mothers speak, for I seek her guidance."
The reply she receives is "I am here child. Cuvanill guides you."
Her next line is "The one who speaks for the Ever-watching Father speak, for I seek his protection."
And the reply, "I am here child, Tean protects you."
The two priests receive the child and place it upon the altar. The child is blessed by each priest which involves marking the forehead in ash powder and sprinkling holy water upon the child. As this is done the parents speak the true name of the child when prompted. Then the presiding priest of Matacha adds what is arguably the most ominous part of the ceremony, "Mother, speak the name of your child that all may know, that I may record it herein in this the Roll of Names."
The elaborate reply is, "I call (him/her) (name), and may Oralea bless (him/her) with many years before (his/her) name is recorded again thereupon."
Now it should be noted that what transpires above is the consistent core of the ceremony. Other areas add their own distinctive touches, as do individual families. A royal Nosiana is a full day affair, while the poor may barely afford the cost to go to temple. Regardless of the amount of pomp and circumstance actually afforded the occasion though, it is an important one in the lives of all people - it is the beginning.
[h1]Rites of Passage[/h1]
[bq]"There is a special time in the lives of all people when the child without dies and the adult within is born" - Telsindria.[/bq]
Telzoans celebrate four major coming of age ceremonies held at the ages of 9 and 15. Further the nature of these ceremonies is highly segregated by sex. The various coming of age ceremonies are held by many persons in Telzoa as cherished memories. Further, it is at this time that many Telzoans begin to walk the path they will follow in adult life.
[h3]Untalis Crindal[/h3]
Translating literally as "First Bleeding," this ceremony is held for girls after they experience their first menstrual bleeding, at between the ages of nine to as late as twelve. The ceremony is a solemn one with no men present, and it is usually held during the moon festival of Tiania that occurs immediately after the event. The ceremony is overseen by druids and held within their groves when possible.
The girl (or girls, for it is not unusual for several to undergo this ceremony together) that are to undergo the rite are dressed in brilliant white cotton or linen dresses for the occasion and are unadorned by makeup, jewelry or the like before the ceremony begins. All others present at the ceremony are completely nude. As the ceremony begins they are lead by their mothers and elder sisters to the center of the grove, and there left while their relatives join the circle of druids at the grove's edge.
Three matriarchs occupy the space between the girls and the ring formed by their sisters and mothers. The first represents Cuvanill, Goddess of Mothers. The second represents Cuane, Goddess of love. The third, and master of ceremonies is a priestess of Tiania, Goddess of Nature and Natural cycles. For about an hour hymns and chants are sung in praise of the three while the girls sit quietly facing out from the center stone of the grove. As this is concluded the priests approach the children. The first to speak is the priestess of Cuvanill.
"I, who speaks for our Mother of Mothers, welcome you children. Today you pass from Chiantu my daughter's protection unto mine. Today you celebrate the first step of womanhood. Ayla! " With that said the children are motioned to stand. The ground beneath their feet begins to glow.
The priestess of Cuane speaks, "Today thou art fertile. Today thou may bear children as your mothers, your grandmothers, and all the generations before. Ayla!! " The ground beneath the feet of the girls catches fire, but they and the priests next to them are unharmed by the flame.
The priestess of Tiania speaks, "Today you have completed a circle of life, yet many circles remain before you. We shall continue to watch, we shall continue to pray, and we shall continue to guide. Ayla!!" The flames catch the girl's dresses and begin to burn them away. Some of the girls flinch in pain, and almost all present begin to cry.
All the priests and women present begin to chant along with the girls, "All are born by us! Ayla!! All are nurtured by us! Ayla!! We are the keepers of the flame! Ayla!! We are the sources of the river! Ayla!! We are women! We are forever!! Ayla!!! "
The flames subside with a blinding light, and the girls are left as nude as their mothers and sisters. They are covered in sweat, but unhurt. With this the ceremony concludes.
[h3]Decandi[/h3]
The male companion to the Untalis Crindal has no biological signal, so the tenth birthday is used as the marker to celebrate this transition in life. At or around this point of the child's life he is taken by his father to the nearest temple of the branch of faith the father holds trust in. The child is put alone in a room (or in the center of a grove if druids are involved) and not given food or water for two days. The location is gradually heated (or exposed if outdoors). During this the boy is to meditate. Most fail to really do so during the whole time period, but those that are the most successful in this task do often garner the attention of the priests. Eventually the boy passes out and has a vision. The priest interprets the vision and it determines the vocation of the boy and to whom he is to be apprenticed (In theory. Some parents and children go against the vision and take up some other task).
After this rather grueling test a feast is held in the child's honor at his home. The vision, the parent’s finances, and everyone’s personal tastes shape the details of this feast.
[h1]Rites of Marriage[/h1]
[bq]"We all live - never truly alone, and never truly together save with one - or without one." - Alisan, Priestess of Cuane.[/bq]
Marriage is the most important pact a Telzoan will ever make. It forms a bond of trust and love that is never truly severed without great consequence. A spouse is seen as such a part of one that cutting them off is as serious as needing to amputate a hand or foot. Divorce can occur and be justified, but divorcee's are ostracized in Telzoan society all the same.
The marriage ceremony itself is all that is covered here. Proposals of marriage and betrothals (in the case of arranged marriages) vary to wildly for an introduction to handle, but the marriage vows are one of the most consistent parts of the Telzoan religion. Priests of Cuane and Poen are preferred when handling a ceremony, but any married couple will do. That is the one caveat of the Telzoan wedding ceremony - it is not a priest, but another wed couple that marries one. Further it cannot be your parents. Since priests of Cuane and Poen invariably intermarry they are often chosen - further they have access to spells to further sanctify the marriage.
The ceremony begins at dusk of the preceding day. From sunset to the ceremony itself it is considered bad luck for anyone of the opposite sex to see either member of the ceremony, and this is often enforced with the occasional exception given to overly doting parents. At morning the two are led to opposite sides of the ceremonial grounds in the nude, and then one at a time they walk to the center of the grounds alone. In the center of the grounds, also nude, are the priests or presiding couple. To the right of the priests are the bride's parents, and to their left the grooms - the three couples form a triangle. Parents may or may not be clothed for the occasion as determined by age and area. The bride and groom enter the triangle from the side of their parents. The words of the ceremony are as follows:
[bq]Priestess: "Her enchanting lady,"
Priest: "And her eternal consort."
Priests: "Invest their power in us."
Priestess: "Oralea [fate] has chosen that you to meet."
Priest: "And you have chosen to love."
Priestess: "This love has grown."
Priest: "Hence you have brought it before us"
Priestess: "For eternal blessed confirmation."
Priests: "Shall we proceed?"
Couple: "Yes"
Priest: "Very well, Do you give your heart to this woman, that she shall never be alone; Do you give your faith, so that she shall never be in want of trust; Do you give your life, that she shall never fear harm; Do you give her your love, through which each of you shall be eternally strong."
Groom: "I give my heart, none else can tame it; I give my faith, none else can claim it as she; I give my life, for none shall shame her while I live; and I give my love, with no restraint now or ever."
Priestess: "And do you accept what he will give?"
Bride: "Yes, I, now and forever, claim his heart, faith, life and love!"
Priestess: "Very well, Do you give your compassion, that he may never again know sorrow; Do you give your hearth, that his journeys may always find an end; Do you him give your mercy, so his wounds might find comfort; Do you give him your love, through which each of you shall be eternally strong."
Bride: "I give my compassion, his tears are mine alone to weep; I give my hearth, his home is mine alone to keep; I give my mercy, his joy is mine alone to need; and I give my love, with no restraint, now or ever."
Priest: "And do you accept what she will give?"
Groom: "Yes, I, now and forever, claim her compassion, hearth, mercy and love!"
Priestess: "Two came unto us,"
Priest: "Two as one depart,"
Priestess: "Two shall love forever."
Priest: "Two shall ne'er depart."[/bq]
(The priests give a rose to the couple, and they place it tightly between their palms and face one another.)
[bq]Priestess: "Cuane of the Roses"
Priest: "And Poen of Song"
Priests: "Bless you, Unite you, and Free you, Two made One."[/bq]
[h1]Rites of Death[/h1]
[bq]"The end which comes once and comes to all is always at hand - prepare." - Matachan saying.[/bq]
Much ado is made over the whether or not one will have peace or torment after they die, or in the cases of some of the evil sects of Telensitary, whether one receives torment or gets to inflict it. Hence placating the gods almost always has death in mind anyway.
This said, funerals are for the living and not the dead. It is in these ceremonies that we remember the ones we loved and lost. Funerals serve the necessary function of allowing the living to find closure. As for the dead, they too need closure – an unburied or mistreated member of the deceased can come back to haunt the living in Telzoa, and some care is taken in Telzoan tradition to placate the dead.
If one knows they are going to die they will seek the counsel of a priest of their patron god so that they might confess their sins before dying. If this is not possible a Matachan priest can take such a confession, any priest is preferable to none and at the very least someone should be there. Telzoans hate to die alone.
When someone dies in a character's presence they are expected to know and to say the decorum or last rite.
[bq]Delce de decorum trist
Delce de decorum delenerum torum[/bq]
Translated this Liternanin phrase means "All are born hence, all are fated to die someday."
The preparation of the body for burial takes only a few hours and if a priest is involved it will include castings of bless and gentle repose. The rich often have elaborate costumes prepared for their death, and the body is cleaned for its journey, but left undressed. Naked we enter the world, so too do the Telzoans deliver the bodies of the dead to their rest.
Burial ceremonies begin at dawn when the body is set out for visitation. The friends and relatives of the deceased remain on the premises. Two hours before nightfall the body is taken to the local temple and the Incardra is performed by the priests of Matacha. During this ceremony the body lies just before the altar and the immediate children of the deceased form a semicircle around the casket. They are arranged from eldest to youngest from the right to the left of the body if it were to stand and face them. If the parents or spouse of the deceased survive they stand on the rightmost hand before the children, although this is a rare occurrence, it is not unheard of. Behind them in a second row are any grandchildren. In the third circle come all other relatives, and these relatives make a full circle around body and altar if there enough of them. They are arranged starting directly in front of the altar and progress clockwise around the body in this order – siblings, uncles & aunts, cousins. A fourth ring is composed of all other friends to the deceased – in the case of royal or high noble funerals this ring will be arranged by pecking order and a fifth ring will be formed of the non nobles present.
There will be one or two presiding priests – the first is always of Matacha. The second is determined by whether or not the deceased had a patron god (most do). In this case the god of the priest will be the same as the patron.
The Matachan priest begins the Incardra by repeating the decorum. The second priest then recounts the deeds of the deceased, and this may take around a half hour. The Matachan priest then calls out to the spirit to behold those who have come to bid them farewell. Each person present then says their last words to the priest and concludes with, “I, [Name] bid thee farewell.” It is customary to keep this last farewell under a minute or so, depending on how many folk must say their last farewell. In the case of very large ceremonies only the inner two circles perform this process. After each person says their farewell they turn away from body, and light a candle.
When all have turned away the Matachan priest opens a copy of the Ruandi Nombren and sets it upon the altar, and then enters the name of the deceased into the book. He says what he writes aloud. The song of the Ruandi Nombren (Footnote: See Appendix) is sung afterward, and when this song is completed the Matachan priest slams the book shut. With this cue all present snuff their candle, and hold the wick as long as they can even if it burns them.
All present bow their head as eight “Death Speakers” enter the ceremony room (or grounds) from behind the altar. They close and take up the casket, and deliver it to the burial grounds. After they leave the survivors are free to go. Some accompany the body to it’s burial grounds. In some areas the body is cremated on the spot.
