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From west-over-seas the Wilunding came, having forsaken their original lands in search of Calradia, the promised land of wine and golden fields of grain. Here they came to forge a kingdom of their own, rich in food and gold, unlike their ancestral lands - such was the promise of Horsa, the prophet-god. Osfeyd, or 'faith in the gods' in the Osrickin tongue, is the combined beliefs brought by the various Wilunding peoples, woven together by the prophecy of Horsa, made true by Osric Iron-Arm. Many have been trampled by the Wilunding, pierced by their lances and bolts, such that this new kingdom may thrive, for Wilund, the god-smith, was the first to show them that by force they must take what they were sworn. When Osric declared himself king of western Calradia, the Wilunding knew that the Calradic gods could be conquered by their own - that which is conquered by the sword is, by the law of gods, rightfully taken. Many among the Wilunding believe themselves descendants of such heroic divinities, and that they too one day shall join their forefathers in the halls of the afterlife. This is the tale of their mighty canticle.
Divinities
Wilund is known to non-Wilundings as the first Wilunding warlord to come to the continent. Yet the Wilunding tales tell the story of not a mercenary warlord, but a celestial smith, whose foundry is the world. The stories of how kingdoms rise and fall - that is the craft of Wilund. As such, hestawicks will assure he came to Calradia to make way for the Wilundings to carve their kingdom, or perhaps, kingdoms...
Credit: Crimson Clover
Deemed to be the first Wilunding king in Calradia, Osric is responsible for the conquest of Pravend, formerly an imperial capital. While they see it as a trivial game of conquest from a petty tribal warlord, Osric's achievements, in the minds of the Wilunding, prove the prophecy that they are, indeed, promised this fertile land for their taking. Osric is said to have killed the Calradic gods so that the Wilunding instead prosper, and so many among these now call themselves Osrickin.
The warrior Horse-God, Horsa landed near the lordship of Horsger and planted his spear in the beach, which then became the namesake of the settlement. Horsa brought to the Wilunding the message of a new land for them to settlement. He has since become a prophet-like figure to the Wilunding peoples, foretelling the rise of their new kingdom. Though man and warrior, he is also depicted as a horse, a Wilunding symbol of both prosperity through the plough and war though the lance. In his honor, the Wilunding bury offerings of weapons, oft at the beach. According to the hestawicks, wisemen of the faith, such has Horsa said unto his followers:
Ye have buried your spears to me in this soil, and they shall grow again like crops whenever ye need them. And your harvest shall be war, and your bread shall be conquest.
Oca, a god favored by the Swadisch, is often depicted as an Ox. He is believed to have the power to provide his faithful with bountiful crop yields, who were traditionally ploughed with oxen teams. Yet, it does not mean he is harmless, or to be trifled with - Oca may slaughter his enemies, including those that do not keep their oaths to him. His cult is strongest in eastern Vlandia, around Ocs Hall, named in his honor, but also a land of many legends.
Ansduza are the divine twins, patrons of Massa tradition. It was through their guidance that the Massa gathered one last time on longships, only this time it was southwards, towards a land unlike any they had ever seen. Ansiwe Fragifts - Gift of the Gods, that is how they named their peninsula, ripe fruit and disease alike. It was there where the Massa found their home, and in gratitude they build sacred mounds to the Ansduza. It is believed the Ansduza still protect them, granting them immunity to these diseases in their new land, and guiding the winds of Massa ships lest they not be lost to the sea.
Valan the Strong was one among many Wilunding warlords to land on Calradia, specifically around Valanby, which takes its name after him. Near the major Trand river and plenty suitable farmland, this area was ripe for the settlement of his tribe. Yet the Calradoi resisted Valan's demands, compelling him to deliver his vengeance. Hestawicks tell the story of how Valan slaughtered an entire Calradoi host, unlike any man could, for they can not take the shape of a great wolf. Upon the defeat of his enemies, Valan made his hall on a promontory by the sea, Valsden. The Osrickin household dey Valant claim to be blood of wolf.
Before mankind, the gods were born from the fruits of the Svjeto Dobo - the Halig Oak. Their shapes formed from the broken acorn, and their blood created from the holy dew of the oak. According to the volkhvs, future-seeing druids and wisemen of the Sturgiski, it was the god Pérkos that fathered man - a just yet stern patriarch, he forged man into his likelihood, wielding the power of thunder to shape the clay on the roots of the Svjeto Dobo into men. As such, he is considered the All-Father of Rodovera. The hall of Pérkos lies on top of the oak - the holy canopy of the gods.
Other gods count among the pantheon of the Sturgiski, such as Obas, god of the forests. Naturally, many lower spirits are also believed to inhabit the world, but the gods represent the highest among the divinities. Sturgiski also believe that man can achieve godhood, and thus that they too may share the blood of the gods. Such beliefs have been passed on through generations of Sturgiski, who inhabit their homeland, the Kachyar peninsula stretching to the Chertyg mountains, for over a thousand years.
Though many of the Sturgiskyy dynasties have forsaken their ancestry for the Jumne faith and practices, Sturgiskyy lower classes still adhere to the Rodovera tradition, who is protected within the royal court by traditionalists who still hold the old beliefs, such as the Kuloving dynasty.
Divinities
Pérkos, the Thunder-Wielder, is the chief god within Sturgiskyy pantheon. He is said to inhabit his hall upon the sacred canopy of the Svjeto Dobo, the Sacred Oak. Pérkos represents the chief patriarch, and is prayed to by the Sturgiski in general, but specially by soldiers, for he is the thunder-wielder - the one who wields the power of destruction.
Obas is the Sturgiskyy god of the woods. Some say he once walked the earth as a man, and built himself a home. His hilltop home overlooked the Ircaran woods, said to be his domain. Tales vary over time and place, but Obas is accepted within the Sturgiskyy pantheon as the lord of the woods. Folk belief states that a virtuous person, shall not fear the beasts of woods, for Obas is a just protector who welcomes the pious into his domain.
Among the Sturgiski pray to Méhns, the lunar maiden. Although not a warrior as Pérkos, she is also believed to a protector of the children, in a motherly manner, as Méhns is solely responsible for keeping darkness away during night-time. She is specially prayed to by wives-to-be and mothers, considered an important part of Sturgiskyy marriage rite.
Mar, the Sturgiskyy god of death, represents the inevitable within the cycle of life. In a way, he is also the god of life: Mar ascends from the Underworld upon winter, and this cycle of death is a necessary part for the renewal of life. As such, Winter is Mar's domain. The Sturgiski pray to him throughout the winter, in hopes of being spared for the next, hopefully bountiful, spring.
Organized by the immediate sons of the legendary patriarch of the Nahasa, Qanun Aseran, the Law of Asera, forms the basis of philosophy, art and law among the members of the confederated Nahasawi tribes - otherwise now called Aserai. Aserai, or "those pertaining to Asera", represents the bringing together of the Nahasawi tribes, for which Asera is responsible, and thus considered to be himself one of the gods.
Before the Patriarch, the Nahasawi wandered the Nahasa in Badw clans (desert nomads), or settled the escarpments of the Jarjara wherever moisture accumulated to provide them sustenance. These clans worshiped many gods, including at times the Jinn - spirits of the Nahasa. The Nahasawi still hold faith in such gods, for Asera's Law protects the indigenous beliefs of his people. Yet, it was Asera who mediated the conflicts of the tribes, uniting them towards a common goal such that kin shall no longer slay kin, and the Nahasawi shall not bend their knees to foreign masters any longer (such as the Calradoi and the Darshi). Such was foretold to happen by Hatif, the god-prophet of the Badw, who, under a falling star, foretold the rise of Asera and the first Sultanate of the Nahasawi.
Divinities
First of his line, the legendary patriarch united the various badw tribes of the Nahasa and the coastal Behr al-Yeshm into the lawful confederacy of the Aserai Sultanate. Asera was deified by his deeds and the codes of law which allowed him to establish dominion and settle his people from the Jabal Tamar to the Jabal Ashab. Asera is that which all followers of his Code seek to live up to; though most followers will accept that the words of Asera are transcribed to benefit the bloodlines which followed him. Thus one can only ever seek to live as Asera did, and to know only their success upon arrival in Paradise.
It is said by the Badw clans that every falling star represents either the birth or death of a great person. It was under a falling star that Hatif, the god-prophet, foretold the rise of Asera. Before this, Hatif was already part of Nahasawi belief systems, and was associated often with a mysterious voice that would prophecize that which was to come. However, no other prophecy was comparable to the rise of Asera and the unification of the tribes.
The life-giving god of the Nahasawi, responsible for erecting out of the sand the escarpments upon which they draw their sustenance. Jarjara is the builder, the giver of life. For it is through the escarpements that he created on the Nahasa that allow the Nahasawi to live. Nomadic or otherwise, every Nahasawi depends on the rocks of Jarjara, where moisture collects into wadis that provide life. It was on these rock edges that the Nahasawi first herded their desert sheep and goats, until eventually they would carve their own cities on the rockfaces. Jarjara is thus their god of life, the master sculptor of the Nahasa.
Once revered by the Badw clans, Askar guided the Nahasawi to where they would build their new home, the Damar. There they waged war upon the Siri and the Kannan, who struggled amongst themselves and any other that would claim the riverbanks of the sacred river. Under the guidance of Askar, the Nahasawi conquered their foes and for the first time, claimed their part of the Nahasa that was abundant in food and clean water, rather than being relegated to the Jarjaran wadis and oases. There they settled into a bountiful city, which they honored with the name of their god. Among the Jarjaran clans, Askar is prayed to for valor and prowess in war, specially so for a righteous cause.
Spirits of elusive nature, the jinn are part of the Kannan and Nahasawi beliefs. They are said to hide away from humans, for the most part. Often, they take the shape of an animal, such as a cobra. Jinns can be both malign or benign. Their believers seek the wisdom of benign jinns, and ward away the malign with magic. Benign jinns are said to be wise in the ways of medicine and healing. The roamers of the Nahasa are particularly keen to praying to the jinn, more so than their settled Nahasawi counterpart, or the Kannan. It was on the rockfaces of the Jarjara that these nomads carved god-stones, including the depictions of the Jinn as serpents.
The Immortal Flame, Atash Amesha, is the supreme Yazata of creation - one of many Yazatas, which can be understood as divine forces. Such beliefs have been passed on by the Darshi Mowbeds and Hirbads, dedicated clergymen that serve for life, for at least a millenia. Such teachings are written down in holy scripts kept within the Fire Temples - every Darshi city contains one of such temples, where a sacred flame is kept constantly burning in honour of the Atash Amesha. Such flames are crucial to the Darshi theological rites. Other Yazatas are also part of their faith, such as Aspas Suras, the Holy Waters, associated with bountiful prosperity.
Atashyasna proposes a dualistic view of the world. The great Yazatas represent holy virtues meant to be replicated by man, such as Wisdom and Justice. Other gods can be recognized within the Atashyasna, but often as demons - corrupt influences that take man away from the true virtues found within the Atashyasna teachings. In the end of the world, the Darshi believe, all land will be inundated with molten, sacred metal, and only those already purified by the Flame will survive it, while the rest will burn away.
Divinities
The divine force of creation, the Immortal Flame is the fire of creation of the world. Like the flames of a forge, the world was forged by this force, according to the Darshi. A long Darshi literary tradition of poets and treatises describe many allegories around the Flame, the world and the founding of the Darshianshahr - the great Darshi kingdom. These texts are the basis of the Darshi theology, which revolves around the Atash. According to them, not unlike how the world was created, one day the Flame will cleanse the world, and a flood of molten metal will cleanse the earth.
Apas Suras, the Pure Waters, is the chief goddess of the Teyagh and the Upeyratu. Both rivers are considered the holiest sources of life - for over a millenia their existence has been the foundation of Darshi society. Apas Suras is the divine force that brings such life that feeds the fields of grains and cattle herds, for every river is said to be an expression of Apas Suras. Often thought of in the form of a life-giving woman, common folk pray to Apas Suras for a bountiful harvest, the health of their family and livestock both, as well successful births for pregnant women.
An Yazata that takes multiple forms, including that of a planet, Veahram is most often associated with glorious victory. Prayed to by men of war, his blessing brings might and masculine force to oneself, granting them victory over their foes. Veahram is the lord of the Aswaran - the heavy Darshi cavalry that spread the influence of the Flame through sword and lance. The Yazata is most invoked in war cries such that his favour grants safety and might to the faithful.
Kitaab Alahan, the Book of Flame, is the Nahasawi interpretation of the teachings of the Atashyasna. Through the Sarrani courts the Atashyasna was brought to the nahasan-folk by guest Mowbeds and Hirbads, who taught the young Sarrani lords about the faith of the Immortal Flame. Thus, followers of the Book believe in the Atash Amesha, the Immortal Flame, and that Asera was a wielder of the Flame's will. It is said Hatif foretold the rise of Asera under a falling star, and what is a star, if not Flame incarnate? Therefore, the Book of Flame are writtings of the Amesha Atash and the Darshi yazatas, combined with the core of Nahasawi belief centered on the prophecy of Asera. Adherents of the Qanun Aseran denounce the Kitaab Alahan as a falsehood and corruption of their faith, while followers of the Atashyasna see Asera as nothing more than another Yazata, if one at all, adored by other people. Much like the Sarrani culture itself, Kitaab Alahan is a recent product of the contact between the Darshi and the once-nomadic Nahasawi Bani that settled west of the Nahr al-Kals, and thus it finds itself in a position of contested legitimacy.
Divinities
The poem of Dun's Hill is the long-standing folkloric tradition of the people who dwell up the Uchalion plateau. Though outsiders are wont to confuse the Amra Dunthanach as little more than tales of goblins, sprites, fairy folk and woodland monsters - the creed itself is in fact a deeply involved cultural institution meant to instill the youth of Battania with the lessons of their forebears by way of colloquial metaphor. The Brithem, law-speakers and judges, more than often related to the headmen of their village, maintain traditions whilst the women of the Bandrui preach these tales to children with the hopes of driving them to boldness and hopeful ambitions later on in life. Cattle raiding, braggadocious dueling bouts, and no small amount of criminal activity paired with lessons of mercy make up much of what is learnt by those who follow the Amra Dunthanach. Those seeking greater insight into the spiritual matters of the Battanians are more likely to be dissuaded by Brithem lawspeakers, so as not to intrude upon the more esoteric matters handled by the practitioners of the Derwyddon arts.
Battaneid belief is centered around Dun, the druid-god and ancestor of the Uchalion tribes. Dun presides over Wisdom, Justice and the Otherworld - the land of the fairy-folk, who are the spirits of the Battaneid ancestors. According to the poems, one crosses the threshold of the Otherworld though the sacred lakes - Llwyn Tywal holiest of all. Thus, many a Battaneid rite involves the still water of lakes or the running water of streams, in which inhabit the water nymphs.
Divinities
Known as the Dark One, Dun presides over the Otherworld, the realm of the Slúag Aos Sí, also known as the fairy-folk. Dun is believed to be the godly ancestor of the Battaniaid and acts as the chief-god of the Battaneid belief. He is the master Druid, the holder of wisdom. Such is his power that storms and mountains alike bend to his will. The main gate to his realm is, of course, Llyn Tywal - the Dark Lake. Dun is known to the Battaniaid for making prophecies, and pledges of cryptic, if not deceitful, meaning. Most famous of such pledges is his words to high-queen Glanys that 'from her blood princes shall be born', when asked if hers shall be the royal lineage. Such words, although true, make no mention of the foretold deaths of her princes.
Glanys was fierce in her wish to see her family rule over all Battania. For this reason she invoked Dun, the druid-god, to ask for his prophecy. She was told that 'from her blood princes shall be born'. Glanys was by blood a queen on her own right, one of the most ancient of the Battaneid high queens to be remembered, such that truth and myth blend together. Yet, tradition dictates she married five Battaneid high kings, guided by Dun's omen, in the attempt to produce a strong line of rulers. Yet, she could not know that all of her princes were doomed from birth. Nevertheless, such is her legitimacy that Dunglanys, said to be the site where Glanys performed her rite to Dun, is to this day considered the center of Battaneid kingship. To this day, some of the higher Battaneid clans claim to be from the line of Glanys.
Ochlaigan, the legendary Fiann blessed by the omens of Dun. Tales tell he was prophesized to defeat seven princes, each a son of Glanys. At seven different fords the slayed them, such that their spirits would follow the water into the Otherworld, fulfilling his destiny by the surroundings of Manurath. Now one of the Na Sidhfir, the fairy folk, his spirit is believed to be a source of warrior strength and destined glory. Some Battaneid clans claim to be from his line - a convenient claim for those who cannot otherwise claim to the blood of high kings and queens. Instead, they claim to be the blood of the sacred warrior, guided both by the fate of the gods and his resolve to face his enemies. Such claims, however, incite a long-standing and deep hatred betweens such clans and those that claim ancestry to Glanys, for these accuse Ochlaigan of murder.
The founding cult of the Calradoi, Calradiolismos was contemporaneous to Calradios himself. Heavens, known to the Calradoi as Zeon, represent the supreme force of the world, that which bestows rightful and divine favor upon the virtuous. Such men are known as Divos - divine-like men with the grace of Ouranía. Many a time great emperors or generals have such Divos cults either created around them, or incited such cults themselves. In truth, the concept has been bastardized in favor of their ambitions. The Calradoi Senate would restrict such Divos anointments while it had the leverage to do so, such that ambitious generals could not overtake the Basileía with public support. With the advent of the Internecine, however, such restrictions have been completely forsaken.
Divinities
A millenia ago, it is said, Calradios arrived on the land that received his name, Calradia. He and his exiles sailed north from another continent, until they arrived on a peninsula where the first colony was stablished, Charasea. Over the following centuries, the Calradoi expanded over the continent, subjugating the native peoples, mainly Palaicoi and Battaniaid tribes. Imperial dynasties and claimants have ever since claimed descendancy to Calradios - the one blessed by Zeon, the Heavens. True or not, Calradios has long since been annointed by the people as their founder, and by the state as Divos and Augoustos, meaning 'the Great one'.
The Supreme divine force of the Calradoi, Heavens was brought through Calradios to the continent over a millennia ago. It is through Heavens' favour, the Calradoi believe, that they built their Empire, which would only be possible through divine right. Indeed, it is said that individuals may also be blessed by Heavens, and that their glory is testimony of that: none other than Calradios would be the best example of such. These beliefs were shared by the Calradoi of the his time, who named the second Calradoi colony in his honor: Parzeonerea (known to the Wilunding as Pravend), meaning City of He Who Rules By Heaven's Will. Heavens constitute the core of Calradicós belief, and though nowadays they may seldom be invoked by senators or noblemen in their long speeches, common folk still pray to Heavens for a blessed harvest and prolonged peace.
Sarapios Invictos was a commander of exceptional performance, to whom the founding of Epicrotea was honoured. He was acclaimed Invictos in his lifetime - undefeated, a most honourable title - and Divos in his afterlife - a divinity. Though the rite becoming Divos is otherwise reserved to emperors and their families, the Senate had no choice but to concede to the demands of the deceased Sarapios' followers, thousands of legionaries and officers. So it is that rather than a state formality or political manoeuvre, his worship was a natural development, as the practice first began. Followers of Sarapios see in him a second Calradios: one blessed by the holy grace of Heavens, honorbound to serve the Basileía. Indeed, the heart of Sarapios' cult can be summed to 'that which is conquered through honoured struggle is thus divinely attained'. To be one his followers is to be a legionnaire of Sarapios.
Divinities
Anointed Divos through the influence of his legionnaires, Sarapios was an exceptional imperial commander. He is attributed the conquest of Rhotae and partially the conquest of Lageta. The city of Epicrotea was built on his honor. Being undefeated throughout his campaign, he was granted the title Invictus - undefeated -, one of the highest honors generals may achieve. Already during his lifetime, a cult around him was formed, proclaiming him a descendant of Aris, the god of war, much like Calradios. Though Calradios is still granted much honor in this cult, Sarapios is seen as a modern Calradios, a new messenger for the gods, a message written in conquest and assimilation.
Described by some as the 'son of Zeon', Aris is the personification of the wrath of Heavens. To him is attributed the earthquake of Amitatys, which paved the way for the legions to subdue the Palaic city. In his honour the local river and valley were named, a valley so fertile it now feeds countless citizens of the Basileía: a true blessing, earned with spilled blood. At times Aris is instead described as Heavens itself, a single entity, dissolving the dichotomy some of the flamines would call frivolous. Nevertheless, Aris is evoked by partisans of divine warfare, who legitimize their ideas with the conquest of Amitatys. Among them counts highest the legionnaires of Sarapios, naturally bound to religious violence.
A self-anointed Diktator, Carsos was a commander of Jalmarys, at the time the city established the border between the Calradoi and the Palaicoi. Despite the success of Jalmarys, which shipped many a slave and plunder to Parzeonerea, Carsos and his fellow Jalmarys citizens were lowly regarded by the imperial administration, for their manners and accent were considered 'provincial unsophistication'. Such disdain eventually led to Carsos' violent response, who staged a military coup along with his loyal legionnaires and fellow commanders. Such resolve and shower of strength granted him a place of honor with the circle of the Legionnaires of Sarapios, who understand strength is the highest virtue of Heavens.
Though the Calradic Empire had long possessed an imperial cult to venerate Emperors who were deemed to be “deliverers” and “saviors” of the civilized world, during the latter years prior to the schism and inerrenegrum the practice of viewing all emperors as god-emperors had become vulgorously commonplace. It was during this period that doctrines and reforms attributed to the teenage Emperor Darusos, a figure infamously denied the rite of the divos by the generals who usurped him, were uncovered. Viewed as a divine Martyr, rebels and lesser cults throughout the Empire began to preach his teachings and claim that the divinity of the imperial line was inherent; that the rite of the divos was a formality at best or a means of vaunting false emperors to positions of divine power. Now worshiped throughout the Southern Empire and in hidden cells of far flung holdings, the Darusosian Martyrdom preach the divine mandate that enshrines the rulership of the line of Arenicos. Lay flamines, their purer superiors of the Flamines Darusosilis, collect alms and absolve the sins of petty mortal ambition to those who seek to walk the path of the Martyr.
Divinities
Born in a period of relative internal peace and outward expansion, Darusos was a young emperor who allegedly sought reformations within the Calradic Empire before being betrayed by his closest generals and crucified upon a sacred fig tree in the imperial gardens of Lycaron. Those devoted to Darusos view him as having achieved the rite of the divos in his dying hours, achieving immortality and awaiting those who seek to practice his reforms in the heavenly realms.
Although only as regent, Zeona was one of the few de facto Empresses of the Empire's history. Before the rise of the Republican partisans, the Calradoi realm was ruled by a legitimate line of monarchical successors - or so the defenders of monarchy say. To this day, monarchists evoke the glorious past of the Basileía, the Pethrosi going so far as claiming themselves too descendants of Zeona and thus rightful heirs to the throne.
Sarpea of Onira, a tale still sung in the eastern front. Captured and violated, Sarpea was forcefully made consort to the Palaic chieftain of Onira. Despite her chance of revenge, she chose her son's life instead, born to her captor. Eventually, nevertheless, Sarpea lost her life to her brutal captor. Legend says her son, the half-Calradian, forsook his father in favour of his deceased mother, and brought upon him the legions that Sarpea once scattered. Her tale is one of noble motherhood, and ultimately of utmost loyalty to the empire.
Established after the death Echerion, the Tyrant-Slayer, the Echerionic Order is an attempt to preserve the republican values of the Calradoi, ever at the threat of self-proclaimed despots and military dictators. Echerion is attributed the slaying of Cypegos, the last of Calradoi kings in the fashion of Calradios himself. Known as a tyrant, Cypegos is thought of as a false king - a corruption of the Basileía that allowed cruel and unvirtuous men to raise to rulership. Thus, Echerion's act is considered divine inspired, for it opened the way to a prosperous future of the Basileía. After this, the body of the Senate was established: a permanent and undissolvable group of noblemen that participate in the decision making of the realm. Partisans of republicanism and the Senate flock to the Echerionic Order, and are quick to remind monarchists of the divine righteousness of the Republic.
Divinities
The champion of the republican partisans, Echerion was a nobleman who slew Cypegos, the last of the Calradoi kings. Ever since, the Empire has been ruled through the Senate, a body of politically active noblemen that represent the de facto richest and most influential families of the realm. Cypegos, labeled as a tyrant, was the last to 'oppress' such families, and to this day the partisans of the Senate and republican value evoke the heroism of Echerion. The Impestoresi claim even to be the blood of Echerion, and are themselves fanatical defenders of the republic.
Once a prominent senator, Litos achieved the conquering and assimilation of Palaicoi tribes in the Myzeiad region. Exceptionally, this awarded the Politeia the settling of Myzea, once a fortress of the local Palaicoi. Though slain by his political rivals, Litos was a firm defender of the Senate and the Politeia, himself attempting to form a republic of his own against his rival. Despite this, his relatively peaceful assimilation of the local, warlike Palaicoi and the spread of the republican values granted him a place within the Echerionic Order, which defends above all the values of the Senate.
Attributed the defeat of the Dryaticoi by the shores of Diathma, Alos was a general of the Calradicós Politeia. It is said that the legions under his command slaughtered the Dryaticoi until the very shores of lake Laconis, which was painted red with the blood of the fallen. Under the inlfuence of the Senate, Alos was awarded an estate for him to retire at and govern, now known as Alosea, as well as the title Victor, meaning Conqueror. Unlike Sarapios and similar commanders, the strong influence of the Senate did not allow Alos to profit further influences at court, such that he could not attempt to claim himself rightful ruler.