Court of Niran
The Court of Niran is one of the youngest and fastest-growing religions in the Remnants of Diaghal. Influenced by many of the various faiths and beliefs present in the Tyfilian Empire, including Urbnatism and Shamashine, the Court of Niran was codified in 1160 MT by Shah Sarza I, the second Shah of the Arduli Dynasty. Along with Shamashine and the Luvera Orthodoxy, it is one of the Navmesic Religions. Niranism is recognizable by its followers wearing the Dhikarius, its belief in the Word and Equilibrium of Pain, its veneration of the royalty of Arduli, and the importance of song in prayer.
The Court of Niran is named after the seven major deities of the religion - Zhalita, Hadyanos, Amirate, Luna, Phoebi, Ioun, and Easul.
“Niran'' refers to an archaic Tyfilian Infernal term for "those who are initiated", which was traditionally used for mages becoming part of a circle or coven. This term is reflected in the name of one of Niranism's most impartant rituals, Nahron. The symbol of Niranism is the Star of Niran, a seven-pointed star made of chains. Each point of the star is supposed to represent one of the deities of the Court, but no god is assigned a particular point, unlike in Urbnatism.
The Court of Niran is too young to have diverse denominations, but many Niranists in the modern day divide themselves into the groups of High Niranists and Low Niranists. The Court of Niran is most widely worshipped in Arduli, where it is the state religion, but has been growing in neighbouring countries, especially Fonterre and Pelavayan.
Tenants
- Be ever vigilant for evil. People are quick to forget the lessons of the past.
- Help relieve the suffering of the innocent wherever it exists.
- Always remember the sins of the past. Promise to fight against the wicked of the future.
Deities
Niranism believes in four “ranks” of gods: the eponymous Court of Niran, the Minor Pantheon, the Acquiescents, and the Heretical Powers. The Court is made up of seven gods: Zhalita, Hadyanos, Amirate (Soleil), Luna, Easul (Corellon), Phoebi (Selene), and Ioun. The Minor Pantheon is made up of lesser deities that the church recognizes as permissible to worship while still following the proper doctrine of Niranism. The Heretical Powers are deities and beings that the church categorizes as evil and heretical to worship. The Acquiescents is the name given to any deity or supernatural being that the church has no clear stance on.Zhalita
Zhalita, goddess of healing and virtue, is one of the main gods of the Court of Niran. She is also worshipped as a goddess of song, and is the spouse of Hadyanos. Once a mortal, Zhalita was born a tiefling before the Night of Torrid Blood, and sold by her parents into slavery. During the Algenos War, she became a leader and symbol of the resistance, eventually becoming the first Shah of Arduli. After her death, she was apotheosized. According to canon law, all Shahs of Arduli must be able to trace their direct lineage back to Zhalita in order to be legitimized. She is usually depicted as an albino tiefling wearing chain jewellery and royal garb. Zhalita’s symbol is a depiction of tied hands, which is sometimes simplified to a lemniscate. Her day of the week is Eralath, her prayer is the Evening Prayer, and her holiday is Mikiam (Siamair 6th). On Mikiam, Niranists throw festivals and celebrate the good they have had in life. Marriages that take place on Mikiam are considered especially blessed by Zhalita.Hadyanos
Hadyanos, god of law and duty, is one of the main gods of the Court of Niran. Once a mortal Tyfilian human, he was transformed by the Night of Torrid Blood into a tiefling. Hadyanos acted as the initial leader of the revolt against Zarmenos the Avaricious before Zhalita, his future spouse, took over. He became the first Spahbad of Arduli, and after his death, he was apotheosized. Hadyanos is depicted as a bearded tiefling man, wearing ceremonial armour and wielding a scimitar. Hadyanos’ symbol is a scimitar, more specifically The Golden Sabre, the badge of office for the Spahbad of Arduli. His day of the week is Moralath, his prayer is the Morning Prayer, and his holiday is Masiam (Amaunoth 23rd). On Masiam, Niranists fast to mourn and remember the hardships and oppression that those around the world have gone through and will go through. In Arduli, it is also the day that many soldiers are awarded medals for their service.Amirate
Soleil, known by Niranists as Amirate, is the goddess of the sun and the day. Unlike Shamashine, Soleil is the creator but not the preserver of the The Navmesa, as all gods of the Niranist pantheon hold that responsibility. In The Shanaeon, Amirate was the divine guide of Hadyanos. Along with Ioun and Easul, she is a member of the Pratonitei, the patrons of magic and art in Niranism. She is often depicted as a flaming woman or a woman with vermillion skin. Amirate’s symbol is the sun. Her day is Solath, her prayer is the Noon Prayer, and her holiday is Midsummer (Siamair 21st). Niranists observe Midsummer by celebrating and paying respect to the Navmesa and The Word.Luna
Luna is the goddess of night and the first moon. In Niranism, she is also worshipped as the primary deity of the natural world, including the sea. In The Shanaeon, Luna was the primary divine guide of Zhalita. She is the leader of the Aynarhai, the trio of moon goddesses that also included Phoebi and Ioun. She is often depicted as a silver-skinned woman with long hair and ephemeral robes. Luna’s symbol is the full moon. Her day is Lunath, her prayer is the Midnight Prayer, and her holy day is Midwinter (Sessar 22nd). Niranists observe Midwinter in the same way that many around Diaghal do, with gift-giving and staying with family.Phoebi
Selene, known by Niranists as Phoebi, is the goddess of dreams and the second moon. In Niranism, she is also associated with protection and the hunt, and is the patron goddess of Ilthyades. Some Niranists also chose to exemplify her aspect as a goddess of travel, a providence she is associated with in Seldarinism. In The Shanaeon, Phoebi assisted Luna in guiding Zhalita. Along with Luna and Ioun, she is a member of the Aynarhai, the three moon goddesses. Unlike her sensitive and passive disposition in other faiths, Phoebi was often portrayed by Niranists as a stoic and alert deity. She was often depicted as a woman with tied hair wielding a bow, The Moonbow specifically. She was also occasionally depicted with wings. Phoebi’s symbol is a crescent moon or longbow. Her day is Selath, her prayer is the Dusk Prayer, and her holy day is Caradina (the first full [Selene of Aramair). On Caradina, Niranists paid respect to loved ones that had died, prayed for protection of the living, and gave thanks to their Ilthyadae.Ioun
Ioun is the goddess of education, knowledge, and the third moon. In The Shanaeon, Ioun assisted Luna in guiding Zhalita. She was often depicted as an elderly woman missing her right eye. Ioun’s symbol is a half-moon or a stylized eye. She is a member of both the Pratonitei, the patron deities of magic, and of the Aynarhai, the trio of moon goddesses. Her day is Melath, her prayer is the Nighttime Prayer, and her holy day is Dinolia (Inair 27th). On Dinolia, the paragons and sibyls gathered to debate and discuss matters of doctrine within the church, and many educational institutions begin the semester on this day.Easul
Corellon, known by Niranists as Easul, is the deity of magic. While associated with many other aspects, Niranists choose to exemplify their magic aspect above all else. According to The Shanaeon, Easul was an avatar of Corellon that appeared to assist the rebellion against Zarmenos, and vanished shortly after the war ended. They are a member of the Pratonitei, the patrons of magic and art. They are depicted as a male or female elf-like tiefling wielding a wand. Scholars believe that this depiction might have been inspired by Gherylen tieflings migrating to Arduli syncretizing Corellon with the Horned Twins. Easul’s symbol is a starburst or wand. Their day is Coralath, their prayer is the Dawn Prayer, and their holy day is Shinog (Larenair 31st), known as Sulniam in the Court of Niran. Niranists celebrate Sulniam with shows of magic and visual art.Elivhkan
Elivhkan, also known as Finder, is one of the most popular idols of the Minor Pantheon. A tiefling during the Algenos War, she/they composed propagandic music for the rebellion, and, after the war, composed many popular hymns for Niranism, including those found in The Syomea.The Norai
The Norai - Ronam, Rodani, and Rotei/Gwynna - have roles in Niranist cosmology. They are responsible for weaving the tapestry of a person’s life, as well as assisting the three moon goddesses with the creation of the Ilthyades. Belief varied on whether the Norai were on equal footing with the moon goddesses or servants of them, and doctrine on this question was unclear.Asmodeus
Asmodeus is the god of tyranny, evil through lawful means, and devils. It was he who caused the Night of Torrid Blood, turning all ethnic Tyfilian humans into tieflings. As a result of this, he was often seen as the “father” of the Khiravi tieflings. Asmodeus is seen thoroughly as an evil deity, and is portrayed as the leader of the Heretical Powers. His most common symbol was three inverted triangles arranged in a long triangle.Ilthyades
Ilthyades are celestials that act as the guardian angels to individuals in the Niranist cosmology. It was they who delivered the souls of newborn babies, and watched over them throughout their adolescence. If a child was ill or wounded, it was because the Ilthyadae was so. If a child died, it is because the Ilthyadae died first. When Niranists underwent Nahron, their Ilthyadae became immortal, but at the cost of not being able to protect the individual at all times. Scholars often saw this as a mythologization of gaining responsibility that came from becoming an adult. When a Niranist died, it was their Ilthyadae that guided them to the Aynarhai. Some Niranist magic-users believed that they could summon their Ilthyadae as familiars or steeds. Ilthyades were depicted as looking like the individual they protected, but with three pairs of wings and horns that connected in a halo. The Ilthyadae aged with the individual they protected until Nahron, at which point they stopped aging at all. As such, in Niranist art, many Ilthyades are depicted as teenagers. Niranists believe that all individuals, regardless of religious affiliation, had Ilthyades, but that the Ilthyades of those who do not undergo Nahron are at a greater risk of becoming wounded. Niranists also believed that Ilthyades that had not undergone Nahron could not lead the deceased to the Aynarhai, and that the deceased’s soul would have to find which afterlife they needed to go to on their own.Beliefs
The Navmesa
Like other Navmesic Religions, the Court of Niran believed in the Navmesa, a force that permeated the universe that kept cosmic balance, and is the source of all magic. While Shamashine believes that Soleil both created and sustains the Navmesa, Niranism states that Amirate created the Navmesa, but all gods of the pantheon have a role in preserving it. Niranists also believe that the Navmesa inspires people to fight against evil. A uniquely Niranist doctrine related to the Navmesa is The Word. The Word is the divine power of mortal speech and intention. It is what powers all forms of magic. Devout Niranists will sometimes take a vow of silence, promising only to speak at times of the utmost importance.Divine Royalty
Niranist doctrine states that the Shah is the divine representation of Zhalita on Crith, and that the Spahbad is similarly the divine representation of Hadyanos on Crith. As part of this, the Shah must be directly descended from Zhalita, and be part of the Royal House of Arduli, in order to be considered the legitimate head of state and head of the church. This belief is somewhat at odds with the popular and historical practice of adoption in Ardulese and Tyfilian culture, leading some scholars to believe that this law was written by Shah Sarza I in order to strengthen her power and stabilize Arduli. In Low Court beliefs and Niranism outside of Arduli, this belief is less emphasized.Equilibrium of Pain
The Equilibrium of Pain is a Navmesic doctrine that states that, since the Navmesa is a naturally balancing force, self-inflicted pain takes pain away from others. The Court of Niran is the only Navmesic religion to accept this belief as orthodoxy. Self-mutilation is much more common in monastic communities than among laypeople.View of Supernatural Beings and Other Gods
In its early history, the Court of Niran was hostile to other deities and lesser idols. The one exception to this was Shamashine, as its beliefs and doctrines greatly influenced Niranism, and many revolutionaries against Tyfilion came from Shamashite communities. Inquisitions were started by Shah Sarza I, which continued as common practice until sometime during the Uzzan Era. At this time, Shah Uzza I decided to enact the Minor Pantheon, and classified some deities and lesser idols under that label. In the modern day, many Niranists still hold a somewhat prejudiced view of non-Niranist gods, but they are not necessarily aggressive or believe others to be heretical. The exception to this is the Heretical Powers, supernatural entities and gods labelled as evil by the Court.Death, the Afterlife, and Undeath
Niranists believe that the soul, or rhi, is made of three parts: the dhirhi (memory), the irtharhi (will), and the prapakhshirhi (personality). When a Niranist passes on, their Ithyadae will guide them to the goddesses of the three moons - Luna, Phoebi, and Ioun. The goddesses will separate their souls and guide them to different places: Phoebi will separate the dhirhi, and give the soul to either Ayndaleriel, who will guide the soul to Mount Celestia, or Vizeshiel, who will guide the soul to The Nine Hells. Luna will separate the irtharhi, and give it back to the Navmesa. Ioun will separate the prapakhshirhi and give it to Ronam, who will then spin the thread of that person’s life. Phoebi and Luna will then remake that soul’s dhirhi and irtharhi respectively, and the goddesses give the new soul to the Ilthyadae. Phoebi will change the Ilthyadae and make them mortal again. The Ilthyadae will deliver the soul to a woman in labour. The moment that the soul has manifested in the baby, it will be born. Similar to Shamashine, Niranists believe that the soul remains within the body until the body is in some way destroyed. However, unlike Shamashine, they believed that the body had to be destroyed or mutilated through a specific ritual in order for the soul to pass on. Cremation was the exception to this, as bodies cremated, whether through a ritual or not, always passed on. Similar to Shamashine, Niranists believe undeath of any type to be abhorrent.Practices
Hymns and Chants
Songs, in the form of hymns and chants, are one of the primary forms of worship to Niranists. Scholars believed its importance was rooted in popular Tyfilian religious practices, as well as from Olcarish tieflings who followed Morndinsamman immigrating to Arduli. Hymns are used in private prayer, to call worshippers to congregate in temples, and in the congregation itself.Dhikarius
All Niranists that have undergone Nahron must carry the Dhikarius, or “Rememberances”. The Dhikarius consists of two parts: the almyis (chain) and kanmis (blade). The almyis is a symbolic promise to remember the hardships and evils of the past, while the kanmis is a promise to fight against the hardships and evils of the future. Many Niranists carry a dagger and chain jewellery piece to represent the kanmis and almyis respectively. However, the Dhikarius has always been viewed as a symbol. As such, Bearers are not required to literally carry a blade and chain. Popular ways to bear the Dhikarius include chain necklaces with a dagger-shaped amulet, or a tattoo of chains wrapping around a sword.Taboos
Historically, the Court of Niran had many taboos required for its worshippers. Apart from the typical taboos of most religions (such as no stealing), these were:- No consumption of drugs, including alcohol and tobacco
- No gambling
- No concealing or taking off the Dhikarius, unless to sleep
Rituals
Prayer
Niranist prayer consists mostly of song and music. Music is seen as sacred to Niranists, with both the belief in the Word, and the history of two of the religion’s important figures (Zhalita and Elivhkan) being known as musicians. Rituals with congregations almost always consist of the gathering singing. Each worshipper is given a vocal range and parts to sing. Niranists believe that, regardless of singing capability, any member can contribute in some way. If a worshipper cannot sing for whatever reason, they are often given an instrument to use instead. Niranists pray in private by singing hymns to themselves. Most of these hymns come from prayer books composed by bards and clerics. When praying, Niranists often either hold their open palms upwards while holding their wrists together, simulating Zhalita’s holy symbol, or hold a blade in their hands, pointed downwards. These represent the almyis and kanmis respectively. Bearers are also required by canonical law to undergo the Sanemi, or Seven Daily Prayers. Each daily prayer is dedicated to a different deity (or group of deities) and is performed at a time of day. Before a prayer, Niranists must wash their face, hands, and feet with water - if they do not have access to any water (or if using the water they had put them at risk), they would mimic washing themselves while asking forgiveness to the god they were about to pray to. Some Niranists used a prayer rug. When performing a daily prayer, Niranists will sing a quiet hymn to that deity, then prostrate themself towards a symbol of their religion, usually the blade of the Dhikarius. If with a group of Niranists, one will take the lead in singing the hymn, to which afterwards all will prostrate. These prayers are:- Avari Sanem, or Dawn Prayer. This is a prayer to Easul performed during the dawn, or when the Niranist first wakes up.
- Prabane Sanem, or Morning Prayer. This is a prayer to Hadyanos performed during the morning.
- Meziheril Sanem, or Noon Prayer. This is a prayer to Amirate performed at noon.
- Vesperma Sanem, or Evening Prayer. This is a prayer to Zhalita performed during the evening.
- Alavrako Sanem, or Dusk Prayer. This is a prayer to Phoebi performed during dusk, or before the Niranist goes to bed.
- Asosha Sanem, or Nighttime Prayer. This is a prayer to Ioun performed some hours after dusk.
- Wesonti Sanem, or Midnight Prayer. This is a prayer to Luna peformed at midnight.
The Divine Services
The Divine Services are the fixed prayer times that take place within Niranist churches. They are commonly only attended to by amrithesites (as Bearers are instead supposed to take the Five Daily Prayers), though they are open to any practitioner who wishes to join in the rituals. The exception to this is Meutorgiam, which all practitioners are expected to attend at least once a week, with the most commonly attended day being on Eralath. Similar to the Five Daily Prayers, practitioners were required to wash their face, hands, and feet beforehand. An important role pertaining to the Divine Services is that of the Khalaman, or “Caller”. For each church or monastery, there are a maximum of seven Callers, one for each day of the week, as well as that day’s associated deity. The Caller is a member of the clergy given the responsibility of leading a majority of the services on the day that their ordained deity is associated with. This includes the Prikhalam, usually translated as the “first call” or “starting call”, the calls to prayer at the beginning of each Divine Service. If a church or monastery has less than seven attending clergy, the role of khalaman will be given multiple times to the clergy of that parish until each day has a khalaman attending to it. In many monasteries, Callers are expected to stay awake for the entirety of the day that they attend to. As part of the Divine Services, each day of the week is dedicated to a specific deity. The days and their associated patrons are as follows:- Solath - Amirate
- Lunath - Luna
- Moralath - Hadyanos
- Corlath - Easul
- Melath - Ioun
- Eralath - Zhalita
- Selath - Phoebi
Masan Hallou
Masan Hallou is the naming ritual of the Court of Niran. After a baby is born, the highest-ranking amrithesite in attendance (or the eldest Bearer) will place something sweet on the tongue of the baby, to invite inside the Ilthayadae. They will then whisper a prayer to the gods into the baby’s ear to protect them throughout their life, then finish the prayer by bequeathing the child a name.Nahron and Amrithesion
Nahron is the term used with the coming-of-age and initiation ritual of the Court of Niran. It is seen as an incredibly important event in the life of a Niranist, comparable to Tiko in Shamashine. Those who undergo Nahron become Bearers, the lowest level of clergy in the Court of Niran. There is also a derivative ritual of Nahron, the Amrithesion, which ordains an initiate as a member of the Amrithesite Orders, the formal and hierarchical priesthood of Niranism. Nahron During Nahron, the initiate will be taken to the sanctuary in a church with a priest and two other figures. If the initiate is an adolescent, the two other figures are their parents, but if the initiate is a convert, the two other figures are other acolytes. The priest will thank the initiate’s Ithayadae, and ritually immortalize the Ithayadae while separating them from the initiate. The initiate will then be given a chain by one of the figures (in the case of an adolescent, the mother), and vow to remember and give charity to the unfortunate and fallen. The initiate will then be given a dagger by the other figure (in the case of an adolescent, the father), and will vow to stand up and defend those being attacked or discriminated against. The priest will then name them as a Bearer, and they exit the sanctuary. Adolescents usually undergo Nahron between the ages of fourteen to sixteen. Amrithesion Amrithesion is the name given to the Nahron ritual that ordains an initiate to the Amrithesite Orders as a deacon or presbyter. The initiate will fast themselves throughout the entire day, and attend each of the Divine Services. After the Lucent Benediction, the initiate will be taken into the sanctuary, and swear to uphold the laws of the church, the laws of their station, and vow to never cut their hair or (if they have them) shave their beard or trim their horns. The archimandrite or sibyl leading the Amrithesion will then give them their vestments - a robe, stole, belt, hair tie, and pair of bangles, as well as a turban, mantle, and additional pair of bangles if they are a priest - and declare them a member of the Amrithesite Order. Consecrated Amrithesion If an initiate is becoming an archimandrite or sibyl, then they will undergo Consecrated Amrithesion instead. Similar to Amrithesion, the initiate will fast the entire day and attend each Divine Service. They will then go to the sanctuary of the parish they are to attend to, and, in front of the sibyl or paragon, swear to the patron deity/deities of the parish that they will serve them well, and vow to serve their congregants to the same capacity. After, the sibyl or paragon will give them their additional vestments - a sash, additional bangles, and mitre if they are an archimandrite or second stole if they are a sibyl.Vi Zava (Wedding)
Vi Zava is the wedding ritual in the Court of Niran. The couple first propose the marriage in attendance of both families at home. On the date of the wedding, each spouse will be dressed in traditional wedding clothes, and carried in a litter by a procession to the church. The couple are forbidden to see each other until the doors to the sanctuary in the church opens. Unlike most other rituals, the sanctuary doors will be open on both sides, showing the altar inside. On each side is a spouse and their family. The couple will walk down to meet each other at the altar. When they meet, a priest will chant rites while the couple drape chains around the other’s horns (or head) and kiss, at which point they will be declared married.Jinkareon (Funeral)
Jinkareon is the funeral ritual of the Court of Niran. After a Niranist is declared dead, a bone of either the family’s choice or one that was written down in their will will be exhumed from their body. For species that have horns, such as tieflings, this is usually one of their horns. The bone will then be carved or painted, representing the life events of the deceased. Some time after, the friends and family of the deceased will gather. The body will be cleaned by the clergy beforehand. A priest in attendance will thank the deceased for the good they had done throughout their life, and pray for their soul. The priest gives a prayer towards the three parts of the soul - that the dhirhi will go to a good afterlife, that the irtharhi will seamlessly rejoin with the world, and that the prapakhshirhi will have a good next life, and that they may meet to individuals important to their past life again. The priest will then call out to the Ilthyadae, calling on them to deliver the soul of the deceased to the moon goddesses. As the body is cremated, those in attendance will sing the Jinkareon Reqium, a song praying for the deceased. Loved ones of the deceased are expected to pray for their journey for the afterlife two days, three days, four days, and seven days after their death. If an individual cannot be cremated, there are rituals that allow practitioners to free the soul from the body of the deceased through mutilation of the body during the ritual.Holy Texts
The primary holy text of the Court of Niran is The Niraneon, which was mostly written by Shah Sarza I. It is divided into three parts: The Shananeon, which recites the life of Zhalita and Hadyanos and the history of the Algenos War, The Dotaneon, the founding doctrine and cosmology of Niranism, and The Primateon, the rituals of Niranism, including the breviary for the Divine Services. Many prayer books and hymnal books are written by Niranist bards and clerics for individual or communal prayer. The most popular of these prayer books is The Syomea, written by Elivhkan. Some Niranists also hold texts from other religions, especially Shamashine, as sacred. This includes The Berehin (which describes the creation of the universe and the Astral deities), The Daonna (also known as the Book of Humans, which recounts the diaspora of early humanity), the Shuradin (the cosmology and doctrine of Shamashine as written by Shamash), and select texts from other religions pertaining to the deities that that religion and the Court of Niran shared. Niranists hold great reverence and respect for the physical copies of their holy texts. As such, many are still written and illustrated by hand. Printed holy texts are considered by Niranists to be debased, and not appropriate for any religious use.Temples
Temples in Niranism are called Kuriadhei (singular: Kuriadhe) in Ardulese Infernal, but are most commonly just translated as “church”. Similarly, Kanadrik, Sallisio, and Sumonati are translated as “cathedral”, “chapel”, and “monastery” respectively. All Niranist churches have a minimum of four parts of construction: the prayer hall, the sanctuary, the minaret, and a place for ablution. Outside or in the entranceway to a Niranist church is a pool or fountain of water that allows congregants to wash their face, hands, and feet before prayer. On top of the church, or just outside it, is the minaret, a tower with an onion dome atop it that Callers use for the prikhalam of the Gathering. The minaret is often constructed with acoustics in mind to allow the Caller’s voice to reach further. The inside of the church, the prayer hall, is an open space with the sanctuary in the center. There is little furniture in the prayer hall; congregants are expected to sit on the floor or stand during hymns, facing the sanctuary. Chairs are given to those who are disabled, elderly, or otherwise unable to stand for long periods of time. In the very center of the prayer hall is the sanctuary. The sanctuary has four doors, one for each direction, leading to the inside of it, as well as an iconostasis of the seven deities of the Court of Niran decorating its outside. During Meutorgiam, the doors are fully opened. Inside the sanctuary is a pulpit where the head priest can preach from, an altar upon which the Niraneon rests, and a central icon. This icon is not supposed to be seen by non-clergy members outside of Meutorgiam, and may be a relic or representation of a deity or member of the Minor Pantheon whom the church is dedicated to. Some churches instead have icons representing the Court, with the most popular one being a Mihrikos - a four-layered statue, usually made from iron, depicting the common people, the clergy, the Minor Pantheon, and the Court of Niran. Larger churches and cathedrals may also include a kitchen for cooking the dinners for Meutorgiam, a separate area to be used as a hostel, rooms dedicated to specific Divine Services, and housing for clergy. Niranist shrines often look similar to the sanctuary of a church, but instead have one door. Opening the door reveals the icon inside. Apart from Mihrikoi, many icons within shrines are dedicated to Luna, Phoebi, or Elivhkan, based on their providence over travelers and the wilds.Preisthood
Niranism has two distinct classes of priesthood: the Nahronite priesthood and the Amrithesite Orders. The Nahronite priesthood is recognized as embodying nearly every Niranist practitioner, while the Amrithesite Orders made up of those devoted to the church in official positions. Positions in the Nahronite priesthood include Bearers and Gyswalites, and positions in the Amrithesite Orders include deacons, presbyters, archimandrites, and sibyls. The head of the Court of Niran church is the Supreme Paragons. With the exception of the Gyswalites, priests in Niranism are ordained to attend to all deities of the Niranist pantheon, though individual priests may be taught or responsible for rituals and practice with a particular deity based on where they are positioned (ex. a priest may be given responsibility over rituals and practices of Elivhkan because Elivhkan is the patron of the church that priest serves).Bearers
All who have undergone Nahron are considered to be part of the first rank of priesthood, known as the Bearers. Bearers are named so for the Dhikarius, the chain and blade that they are mandated to bear on their person at all times. Bearers are authorized to lead Niranist rituals, but only if no other priest is in attendance. Bearers are also required to perform the Five Daily Prayers each day.Amrithesite Orders (Deacons, Presbyters, Archimandrites, and Sibyls)
The Amrithesite Orders contain priests of the Court of Niran that have devoted themself fully to the church. These include the deacons, presbyters, archimandrites, and the sibyls. It is believed that Shah Sarza I was influenced by the hierarchy of Clypeumi in the Urbnata Church when creating the Amrithesite Orders. All members of the Amrithesite Orders wear the robe, bangles, belt, stole, and hair tie as part of their vestments in addition to the Dhikarius, with higher-ranking priests given more vestments to designate their status. The appearance of the robe, belt, and stole, as well as the amount of bangles a priest has, is another signifier of their rank. Members of the Amrithesite Orders are not required to take vows of chastity (unless they are an ascetic), but are required to abstain from cutting their hair, shaving their beard, or trimming their horns (if they have them). Deacons Deacons are the lowest rank of the Amrithesite Orders. They assist higher-ranking Amrithesites in rituals and practices. Unless a higher-ranking Amrithesite is not present, they are not allowed to lead rituals, but they are permitted to be declared a Khalaman. Deacons wear their stole across their left shoulder. Traditionally, many deacons are initiated as such while studying to become higher-ranking Amrithesites, but there are many cases of deacons who remain such throughout their entire lives. Presbyters Presbyters are the third-highest rank of the Amrithesite Orders. Presbyters are the lowest rank at which a priest is fully permitted to lead Niranist rituals, regardless of the status of other priests present. Presbyters are also the lowest rank of priests able to be given authority over a parish. Presbyters wear the mantle, turban, and second set of bangles as an addition to their other vestments. Many Presbyters, as well as Amrithesites of higher ranks, bear the Dhikarius as a blade-shaped amulet resting from a chain around their neck. Archimandrites Archimandrites are the second-highest rank of the Amrithesite Orders. They are the lowest rank at which a priest can ordain a deacon or presbyter. They are given authority over regions such as a city or collection of towns and villages. Archimandrites are almost always the head priest of the church or monastery that they oversee. Archimandrites wear mitres instead of turbans, wear a sash instead of a belt, and wear a third set of bangles in addition to the vestments of presbyters. Sibyls Sibyls are the highest rank of the Amrithesite Orders. They can ordain an individual to any Archimandrite Order. In traditional High Niranism, the exception to this is ordaining another Sibyl, as only the Paragons have the authority to do so, but in Low Court practices (and those outside of Arduli), three Sibyls together can ordain a priest into becoming a Sibyl. Sibyls are given authority over large regions, usually coterminous with political boundaries (such as the Ardulese Emirates or the Tylwythirian Kingdoms), and are expected to advise the Paragons on religious matters. As of 1365 MT, there are 25 sibyls, one for each of the Emirates of Arduli, as well as for regions outside of the Dynasty. The establishment of sibyls within their borders is controversial for many nations, as they see it as a blatant push by Arduli to influence their culture and society. Sibyls wear a second stole and fourth set of bangles in addition to the vestments of archimandrites. The exception to this is the archimandrite’s mitre, as sibyls are expected to wear no article of clothing tying their hair together as a symbol of their recognized divine nature (though many sibyls do, and are permitted to, braid their hair).The Supreme Paragons
The Supreme Paragons, also referred to as just the Paragons, are the head of the church in Niranism. The two Paragons are required to be either directly descended from Zhalita and Hadyanos, or married to someone who is. As such, the role has always been taken by, and is expected to be taken by, the Shah and Spahbad of Arduli. The Supreme Paragons have the utmost authority on the matters of the church, and are advised by the Sibyls. Unlike members of the Amrithesite Orders, the Paragons are not required to abstain from shaving, cutting hair, or trimming horns, which has caused controversy within Niranism. In the past century, the role of the Paragons has become somewhat controversial within the church. Since the Euphoric Permissives, Niranists have often publically divided themselves into Low Court and High Court. While the two groups differ on other topics, one of the most important parts of this division is the belief in what the role of the Paragons should be, with High Niranists believing in the traditional thought of the Paragons being the supreme head of the church, while Low Niranists believe they should merely be the symbolic head of the church, if at all.Gyswalites
Gyswalites are priests in Niranism devoted and recognized by the church to be connected to a deity or lesser idol of the Minor Pantheon. Gyswalites are separate from the Amrithesite Orders, but are recognized to have an authority over the faithful equal to that of a deacon, with the exception being that Gyswalites can lead rituals and practices dedicated to the deity they serve. In order to become a Gyswalite, one must prove to an archimandrite that they have a special connection to an entity of the Minor Pantheon, and not to a member of the Aquiscents or Heretical Powers. As such, nearly every single Gyswalite has spellcasting capabilities. Gyswalites do not have any specific vestments, but are given an emblem known as a Nadigon to denote their status. An individual is capable of being both a Gyswalite and a member of the Amrithesite Orders.Asceticism
Asceticism is a common and well-respected practice in Niranism. Monasteries can be found all over Arduli, and are common within Niranist communities elsewhere. Niranist ascetics are called Sumophorei (singular: Sumophore), but this is often simply translated to “ascetic”, “hermit”, or “monk”. Sumophorei are members of the Amrithesite Orders. The ascetics themselves are divided into two primary vocations, though the division between them is fairly loose. Ascetics who live within a monastic community are called Cenobites, and those who live solitary as hermits are called Anchorites. A sumophore’s title is given as a hyphenated form of their Amrithesite rank and their monastic vocation - for example, Deacon-Cenobite, Archimand-Anchorite, or Presbyter-Monk. When becoming an ascetic, Sumophorei must swear a vow of chastity along with the other oaths of the Amrithesite Orders. Devout monks may also swear a vow of silence, based on the Niranist belief in the Word - that the monk should not speak unless what they say is of importance. Sumophorei are expected to remain ascetics for their entire lives, so the path to becoming a monk is slow and contains a great amount of scrutiny of the initiate. The life of a sumophore is incredibly arduous. As a result of the Niranist belief in the Equilibrium of Pain, sumophorei are expected to produce more than they take. Sumophorei fast often, and usually have one day of the week where they are expected to stay awake for its entire duration. A day to a sumophore usually consists of labouring to support the monastery, attending the Divine Services and other prayers, and meditation and self-mutilation. This latter practice may be done by actually harming the body, but can also be achieved by putting oneself in a position of discomfort, like meditating under a waterfall or sitting outside in a sweltering environment.History
Niranism is one of the youngest religions in the Remnants of Diaghal. While based on and inspired by many faiths and beliefs in the Tyfilian Empire at the time (such as Shamashine), Niranism’s early practice traces back to soon after the Algenos War, around the official founding of Arduli in 1106 MT. Beliefs in the modern-day Court of Niran were common in Arduli before the Niraneon was written, such as the Word, the Equilibrium of Pain, and the belief in Zhalita and Hadyanos' apotheosis. However, the religion wasn’t codified until around 1160 MT, ten years after the deaths of Shah Zhalita and Vizier Hadyanos, by their daughter, Shah Sarza I.
The Court of Niran spread quickly throughout Arduli, becoming the majority faith of the dynasty within fifty or so years of its codification. Part of this was due to the efforts of evangelism, and many Ardulese who had already followed many of the preceding faiths of Niranism were eager to convert. However, another unfortunate aspect of the religion’s spread was the Inquisition that Shah Sarza installed in the latter years of her reign. While the Inquisition’s public purpose was to quell down on the devil and demon worship in the realm, it often targeted many non-Niranist faiths as well. The only religion that seemed to be an exception to this was Shamashine, as it was seen as a comparable faith that had a great influence on Niranist doctrine.
The Niranist Inquisition continued through the reigns of Shah Kallista I and Shah Nija. It was not until the reign of Shah Uzza I that the inquisition was finally disbanded, with one of the primary factors being outcries from Khidianan Urbnatists, a popular target for the Inquisition. Shah Uzza created the Minor Pantheon, which included Elivhkan and Erathis, deities whose worshippers were infamously oppressed by the Inquisition.
Within the past century (as in the 1300s), there has been a widespread debate within the church on various matters of practice and doctrine. Part of the larger impetus for the public display of these debates is the Eurphoric Permissives, a set of progressive laws and appeals by Shah Euphoria. While not a full schism (yet), these two groups have been divided into the High Court Niranists and Low Court Niranists.
Sects
While Niranism is too young to have a diverse assortment of denominations, many Niranists have divided themselves into two groups: High Court Niranists and Low Court Niranists.
High Court
High Niranists place emphasis on the hierarchy and rituals of the Court of Niran. They believe strongly in the position of the Supreme Paragons as the head of the church, though not necessarily as the leaders of Arduli. In general, High Niranists are more common within Arduli.Low Court
Low Niranists place emphasis on the role of the Bearers in Niranism, and less on the hierarchy within Niranism. Low Niranists usually do not believe in the role of the Supreme Paragon as the head of the church. More conservative Low Niranists believe that the Paragons should be the symbolic leaders of the church with little actual power, while more reformist-minded Low Niranists believe that the position of Paragon should not exist at all. Some radicals do not believe in the Amrithesite Orders at all, believing that anyone who has undergone Nahron should have the authority to lead any ritual of the Court of Niran. Low Niranists often put more emphasis on the Five Daily Prayers than the Divine Services, but many still find the latter to be spiritually important. Low Niranism is more common outside of Arduli, where there is less of the Niranist system in place for them to use. Low Niranism is particularly popular in Qamenkas, as many Low Niranists fled there when their beliefs were still considered heresy.
Founding Date
1160 MT (officially)
Type
Religious, Organised Religion
Alternative Names
Niranism, the Court
Demonym
Niranist
Leader
Leader Title
Permeated Organizations
