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General Overview
Historical Overview
General
Overview
The
land which today is known as Tonomat is much smaller than it used to be
some two centuries ago when it reached its largest expansion. There are a
variety of reasons for the shrinkage, most of which I will deal with in
the historical overview a little later. For now it shall suffice that the
empire has lost many of its valuable outlying provinces, most notably the
holy city of Leahcim, and is now reduced to less than its original size
some five hundred years ago.
It
needs also be noted that there is some confusion as to what is Tonomat in
recent texts. Some of the regions considered part of the empire in
classical treatises on geography have by now declared their independence.
The
Tonomai Empire covers a considerable area on the northern part of our
continent, reaching from Shane’s Sea (called the Baranian Sea by the
Tonomai) around the Elfadil Desert to the Redrob Fault close to the
northern coast of Gushémal.
About
a century ago, Tonomat lost its provinces along the eastern coastline –
where now a series of small kingdoms reside who have reverted to the
ancient religion, prior to the Tonomai One God. (A very few maintain the
monotheistic religion of the empire, but they are no longer under the
empress’s rule.) The border there is a jagged line, defined by heavy
fortifications on both sides.
The
northern border runs for the most part along the Redrob Fault, a canyon
that is partially filled with water from the ocean. Partially, I say,
since there are places in the Redrob that cut off the flow of the water.
The first two hundred miles of the Fault could properly be called a
relatively narrow stretch of ocean; then the Fault grows dry, except for
occasional lakes that are fed by short rivers and rain water. Earthquakes
are rather common in this area, which probably is the reason why both the
Tonomai and their northern neighbors avoid it. Few settlements dot this
area, which are quite detached from the empire. (Once I visited one of
those settlements and found to my surprise that they still revered the old
gods. None of the villagers had ever heard of the Tonomai Empire, they
believed themselves to be subjects of a king. In later research I found
that they had merely continued the line of kings who had ruled the area in
the olden days, increasing the numeral behind the name every generation or
so.)
Tonomat
lost most of its territory in the west, and now its border runs in an
almost straight line down from about the middle of the Elfadil Desert (the
joint of the so-called hourglass) to the town of Nerusha on the coast of
Shane’s Sea. Once it had been a flourishing city, with trade ships from
all across the coast anchoring and unloading their wares in its port.
Today not much is left of the once proud harbor. On average some ten ships
sail in per week, a measley amount compared to the riches of once. The
city now persists on land-bound trade, which hardly makes up in money what
the city has lost. As a result, Nerusha shrunk by about half, although
little of the old town quarters can be seen, for its stones have been
re-used for new buildings.
What
was the reason for Nerusha’s fall, you might wonder.
For
one thing, none of the cities on the eastern coast trade anymore with
Tonomai towns – they prefer to sail the longer distances to the Arrufat
peninsula, or to Cayaboré, or to the Thousand Islands, or to the north,
to cities like my own beloved Chazevo.
For
another, most of Nerusha’s trade was bound to the west, to the wealthy
lands that once formed the pride of Tonomat. And not least of all was it
there that the religion of the One God originated, in the city of Leahcim,
some two hundred and fifty miles from Nerusha. Leahcim is at a river
crossing, a natural center for trade where the Denya flows into the
Legnezre. Both rivers are not only wide enough to provide for easy
sailing, they have also made the land lush and fertile. Many settlements,
many cities have grown along their banks, and most have grown rich from
their lands and the artisans the wealth has attracted over the centuries.
In
the old days the cities were not unified under any single ruler, rather
they formed fragile alliances – depending on whether there was any
definite threat in the area. Most of the times it was one other alliance
of cities, and warfare erupted regularly.
I
therefore find it surprising that such a unifying – and monolithic –
religion as that of the Tonomai could have developed there. And even more
surprising how quickly it rushed across the area. But that should be dealt
with in more detail later.
What
is important to say is that one hundred and fifty years ago, the Divine
Speaker himself led an army from the southlands into the Tonomai Empire,
to take vengeance for the Unholy Assault on the Arrufat peninsula. They
succeeded in wresting almost all of these rich cities from Tonomat.
Today
they have very much returned to the disparate ways of yore, a plethora of
cities, none of which feel great friendship for each other.
Looking
at the actual Tonomat, one has to distinguish several zones. There are the
coastal regions which are obviously well watered, with a mild climate. The
seasons change noticeably, but neither winter nor summer are extreme.
Olive
trees are the major produce of these regions, with their numerous and
important uses. Olive oil can be used for food, but also for lamps, while
the trees are burned. The oil is also an important trade item and has
contributed to the wealth of the coastal provinces. (Of course, more
regular produce is also grown here.)
Going
further inland, the climate becomes more severe, tending towards the dry
and hot. The further one travels, the more obvious it is that there is a
desert ahead, with the vegetation growing sparser and of the hardier
varieties. One should not make the mistake of so many of our fellow men
and women to think that nothing of value grows there – that most of
Tonomat is a desert.
Little
could be further from the truth. Yes, the Elfadil borders on Tonomat –
but that is all the desert one can find in the empire. In fact, one has to
say that there are two major distinctions in the inland areas of the
empire: those that are watered by a river, and those that have to rely on
rainfall alone.
Clearly
there are several areas of each kind, not interconnected. In the areas
without a river, the vegetation is quite hardy, but it is enough to
support herds of camels, goats and the like. One can find almost no
regular farming in those regions, the people tend to be nomads who follow
– or guide – their herds. As such these people do have similarities to
the Gerouad (or sandpeople), who are said to be relatives of the Tonomai.
The nomads have a rigid code of honor, and they view themselves as the
ones most loved by the One God, because he has given them the ultimate
freedom, rather than imprison them in villages or cities like peasants,
artisans or merchants.
Other
regions have a permanent river – like the mighty Cheselain which
originates in a small mountain near the Elfadil, circles around the
Alquibrian mountain chain a bit further south and then meanders down to
Nefah, where it flows into Shane’s Sea. These are commonly farming land,
with several cities around – much like the western regions around
Leahcim. Unlike those, the towns here have maintained a tight trading
relationship, and their merchant families improve these often by
intermarriage. In fact, one can say that a single family rules over the
majority of the cities along the Cheselain – if one ignores that it is
split into a myriad of branches that insist on their financial
independence. Nonetheless they feel very much part of a single unit, a
tribe, if you will. The tribal thought patterns persist in the Tonomai
mind to this day, but it should not distract from the fact that they are a
highly civilized and cultured people.
Then
there are regions where the rivers dry out every summer and only fill in
the rainy season. The farmlands here are of a different variety, produce
much less than their cousins along, say, the banks of the Cheselain. Still
they have provided quite a decent living to the locals. Generally these
are not as tightly knit a group as those with steady rivers, and they are
often not very dependent on farming. If that should become more difficult
they will quickly gather a herd of animals and take up a nomadic
lifestyle, leaving their villages with nary a second thought. When times
become better, they return to their homestead. As such, these regions
often are a mixed breed, with farmers and nomads sharing the land.
And
the God’s clarion call echoed through the land,
Carried
by the maiden’s golden voice,
“Thus
shall you hear my law, that you are now one!
“Let
go of your swords, let go of your arrows!
“Hear
my law, and follow it that you shall attain perfection.”
The
sweet words sought the ears of the people, and the people listened,
As
the maiden came to them, to tell of the God’s kindness, of the God’s
strength.
“I
am one, but my arms are many.
“I
am one, but my might is unmatched.
“I
am one, but the one is more than the many.”
The
maiden told how the God had walked with her,
How
he had raised her from poverty and pain,
And
she told how he could raise the people from their own troubles.
“Follow
my law, and my justice shall be yours.
“Bend
your knees to me, and my force shall be yours.
“Give
me your faith, and my kindness shall be yours forevermore.”
The
God’s words were strong, and those that claimed to be divine began to
quiver.
Their
lowly, ugly heads turned to listen to the maiden’s words,
To
the caress of her sparkling voice,
And
fear grasped the false gods who had held sway for so long.
They
shouted to the people never to listen to the maiden,
For
her words were born of madness,
The
God himself was born of madness.
The
maiden heard the false ones’ pleas,
And
she asked the people where the false ones had been when their fields had
dried,
When
their harvests were taken by storm,
When
bandits came to steal their herds.
Had
they granted justice when a man was wrongly accused?
Had
they given succor in despair?
Had
they offered a law to the people?
A
good law, one that was just and fair?
“Hear
my law, and be one.
“Follow
my law, and be just.
“Raise
your voices to spread my law,
“Raise
your blades to spread my law,
“And
you shall bring justice,
“And
you shall destroy pain.
“Hear
my law, and be Tonomai!”
From
the beiqua (Holy Book of the Tonomai),
Book of the Calling, Chapter 7, Verses 12:19
“It
was a grassfire that swept across the Denya and the Legnezre, a grassfire
of belief and conviction. The maiden had travelled to every city, every
village and hamlet, to tell of the One God and his new law. But after the
first weeks only, she never met with distrust or ignorance.
“Always
had there been people to the villages that had heard the maiden’s words,
or had heard of them. Like the fire that rushes across the steppe, that is
so fast that an antilope cannot hope to escape its flames, the word was
spread. Everyone anticipated the maiden’s visit, to hear in person what
she had to say. And when they heard the maiden, they knew that a new age
had broken.
“Even
the priests of the old gods felt themselves affected by the tales. They
heard the law and compared it with their own teachings, with the justice
and kindness of the old gods. The priests found them wanting, and under
the cheers of the populace they cast down statues of their deities,
painted over reliefs and mosaics with clean white, eradicated all memory
of the ones who preceded.
“The
temples quickly found a new purpose when the maiden was invited to bless
the shrines, to make them the holy places of worship to the One God.
Happily she followed every call, no matter how much strain it put upon
her. For the One God gave her strength, his power flowed through the
maiden and replenished her whenever fatigue stretched out its tired
fingers.
“The
old gods were driven from Leahcim the first week after the summer
solstice, after the One God had painted his sacred symbol into the sky. A
month later, a hundred miles up and down the Legnezre, all temples, all
houses were white, and on everyone, the sacred symbol was drawn in golden
paint. And the people bent their knees three time each day in prayer to
the One God who would grant them justice and kindness.”
Afah’aku
Ubas,
Historian, Nefah, Tonomat
(from “The God’s Conquest”, ca. 2735 A.E.)
“I
heard the voices of the gods, I saw their faces. Great Manlohal bowed his
wizened head to me and asked, ‘Have you seen the maiden?’
“Furor
took hold of me, as I looked in Manlohal’s divine eyes to respond,
‘No, I have not. I have seen the filthy demonspawn who claims to bring a
new law to the river valley.’
“’Then,’
Harumar, Mother Of Us All, asked, suckling a babe on her breast, ‘she is
not as pure as I have heard?’
“’No,
Great Mother, she is not. I have seen her, clad in filth, clad in shame,
clad in sin; and I have heard her tell of the greatness of her new law.’
“’Tell
us about that law,’ Manlohal demanded.
“I
bowed my head. ‘Forgive me, Lord, that I have listened to the law which
is not Yours. It is as base as the mud a pig wallows in, and I feel the
dirt in mine own soul.’ Manlohal’s gaze burned hot on my back, so I
knew I had to continue, ‘The law tells that all followers are equal,
that none is elevated above, neither priest, neither lord, neither anyone.
It tells of punishment that is to be received by all who injure another,
whether in person, by order, or whether the pain is in the mind.’
“I
heard Harumar draw a deep breath. ‘If that is true, it is good. Mortals
are mortals, their deeds ought to be judged alike.’
“Manlohal
grunted, ‘The priests should be better than the others. They are the
ones who rever us most.’
“’Yes!’
I cried out. ‘That is the point! The maiden’s law is evil, Lord, Great
Mother! The law is not of You, it is demonspawn. You must not allow this
to continue, for if it does, the people will draw away from you. It is You
who make the law, not mortals!’
“Harumar
asked, ‘Does the maiden proclaim the people should follow another
god?’
“My
heart was burning at the question. ‘No,’ I had to answer faithfully,
for the Great Mother Of Us All had asked me. ‘I have not heard the
demonspawn maiden tell of another deity that is to be worshipped.’
“Manlohal
grunted again. ‘Then it is settled,’ he decided. ‘Let the law be
told, and let our own priests make sure they are given the proper place.
They have our favor, they are filled of our divinity, so they will find
the way.’
“’You
will not stop it?!’ I cried in despair.
“A
breath from Manlohal hurled me back, cast me against the nearest wall of
the temple, shattering me. ‘You dare question your gods?’ he cried in
holy fury. ‘Begone from my sight, mortal!’
“And
the gods did not come to the river valley, as they relied on the strength
of their priests to repel the unholy law. They did not see it was more
than a law, and that its dark promises were held out to the clerics as
well as to the peasant folks. Only when the One God was named to be the
father of the new law did they come to the river valley, but their
strength had weakened. The people followed the new law, they followed the
One God, they did not follow the gods’ ways.
“I
did not dare to face the Lord or the Great Mother Of Us All again, for
fear that I could not find them again.”
Bogriss
Ushtoph,
Leahcim, River Valleys
(original report from the earliest days of the maiden, ca. 2470 A.E.,
collected in “A War of the Gods” by Torqueil Serchest in 3024 A.E.;
Serchest has noted that little is known about Ushtoph from his life in the
River Valley: After escaping to Acheen, he spent the rest of his life
fanatically preaching against the One God, until he was assassinated in
2487 A.E. by a supposed Tonomai follower.)
“Was
the maiden as proper and innocent as the beiqua claims? Were her
words, was the religion of the One God as successful as the verses insist?
“The
Tonomai histories all agree on that, but they are almost without exception
based on the beiqua alone and repeat all the glorification of the
holy texts. In a society as deeply religious as Tonomat, that is not
surprising – but it hardly serves the search for truth.
“What
sources do we have aside from the Tonomai propaganda? Well, there were
some people from the river valleys who wrote down their own accounts of
the events. There must have been many more, for despite the claims of the beiqua
the cities along the two rivers held a very literate culture who delighted
in books. Unfortunately the fanaticized believers in the One God have
burned so many that we know much too little about the river valley of that
time. Among those books surely were numerous reports of the maiden’s
calling.
“Some
were rescued from the bonfires, by people fleeing the fanatics, or by
visitors who could not bear to see the treasures go up in flames. A scant
number of books survived, brought to Darawk temples well away from the
Tonomai uprising. Alas, their reports are not necessarily credible,
either. They were often written by men believing in the old gods, and thus
they did their best to make the One God appear a demonic influence. The
maiden, the pure carrier of the One God’s message, was often depicted as
a filthy, evil woman who used her female appeal to sway the rulers of the
cities. (You can immediately see the contradiction in that sentence. If
the maiden never washed and was always covered in mud, she might have been
the most beautiful woman of Gushémal, but no nobleman would have looked
at her in the first place.)
“So,
is there a way to find the truth?
“The
only way at our disposal is a precarious one. We have to look at the beiqua,
at the surviving texts of the time, at the reports by Darawk priests about
the river valley prior to the arrival of the One God, and then we have to
decide which facts are never contradicted – believably, that is -, and
which appear often enough that they are probably not the invention of one
writer. The result of this work will be wrought with doubt, for so much
can be seen in a different fashions. And in fact, among the scholars of
our time, there are many different interpretations, which cover a very
wide range.
“What
we can say is that the maiden existed. There is not a single text which
disputes her presence and her involvement in the religious fervor. What is
disputed is that she was the source of the fanaticism, and that she fanned
the fire. A very few texts claim that the maiden was disgusted by the
furor she had caused and preached against violence. Interestingly enough,
these are the only sources which mention her name, Vesheyl or Wasyel –
which are close enough to common names of the time that they might be
right.
“I
tend to believe this interpretation. The writers of these texts were
apparently levelheaded people who stood above the emotional turmoil of
their time. According to them, Vesheyl found the One God and received his
divine law – which probably was changed and adapted in the beiqua.
She then spread the word, and she must have had enormous charisma. It is
beyond question that the religion spread very quickly, like a
‘grassfire’, as the famed Tonomai historian Afah’aku Ubas wrote. It
probably took longer than the few weeks that the beiqua insists on,
but after two years, I would say, the entire river valleys of both the
Denya and the Legnezre had accepted the new faith.
“Still,
Vesheyl apparently wanted only to install a new law, not a new god. In
fact, there are signs that she did not even mention the One God until the
law had been spread well around the river valley, perhaps half a year into
her campaign.
“One
writer claims that she always wore the sign of one of the old gods, to her
very death. That god was the river valley’s Umahar, protector of the
poor in general and orphans in particular, and the symbol is a protective
hand. (This also implies that Vesheyl was an orphan, but we have to be
careful about such conclusions.) What lends credence to this claim is the
fact that the protective hand has been appropriated by the Tonomai faith,
and a slightly changed version of Umahar’s symbol can today be found on
the Maiden’s Throne, the seat of the Tonomai empress.
“So
the founder of the religion may never have shared that faith. That casts
an interesting light on the beiqua’s tales. On the other hand,
even though Vesheyl may have believed in the old gods to her death, she
definitely spread the One God’s law, and thus his faith. And she clearly
held an important position in those early days. Whether she was the leader
of the believers, the first empress, that I doubt. The river valley
society was dominated by males, and I find it hard to believe that they
would easily bow to a woman. (If one looks closely at historic texts –
and even the beiqua – one can conclude that the first real
empress was enthroned about twenty years after Vesheyl’s death.)
“She
probably was no maiden in the proper sense of the term. Some writers even
allude to her having been a prostitute; that may have been to discredit
her. Certainly though there are reports of her children, especially her
eldest daughter – Atavi – who supposedly inherited her position in the
religion. I suppose that calling her a maiden elevated her in the minds of
her followers, so that she would seem completely pure.
“She
must have been a strong woman, a good speaker, and a woman very skilled at
convincing people. After all, Vesheyl started a religion that would
consume a quarter continent within a little over a century.”
Torqueil
Serchest,
Darawk priest, Sacred Academy of Chazevo
(from “Thoughts about the Tonomai”, 3021 A.E.)
“Acheen
was still reeling from the invasion of the horsepeoples from the north. The
Karuth had ridden across half the land, devastating villages and towns,
raiding gold and women, spreading fear and panic. None of the proud Acheen
warriors could stand in their way, they were ridden down by the
horsepeople or killed from afar by the arrows of their bows.
“Questions
still ran through the land. How could the Karuth stay on their horses and
shoot their arrows with such precision? How could the uncouth and
undisciplined invaders mount successful attacks on well trained troops?
“They
withdrew as quickly as they had come, like a storm that raced over Acheen
and then passed. One day, it seems, the Karuth ravaged everywhere, then
all that was left were spent arrows and burning building, while the
horsepeople rode back to their steppe home.
“It
had been only a few months since the invasion when the Tonomai came from
the west. For years they had satisfied themselves with their tiny valleys,
and now they tried to attack mighty Acheen. ‘A mouse wants to trample a
camel!’ the great vizier has been oft quoted. Yet the people of Acheen
remembered all too vividly the miserable hordes of Karuth.
“The
Tonomai armies were small, perhaps counting three thousand men altogether.
Acheen had more than thirty times that many soldiers. The outcome should
have been easy to predict.
“But
the people feared more battles, feared more cruel raids, and so when the
Tonomai approached, they found most city gates open to them, and the lord
of each region laying down his arms in surrender. All was done to welcome
the invaders, to keep them from ravaging the city. At first it worked
perfectly as the Tonomai warriors entered the town, accepted the surrender
and then set up their camps outside of town.
“But
then their priests began preaching in the market places, insisting that
the Acheen give up their gods and bow to the One God. The clerics left no
doubt what the soldiers outside town would do if the Acheen did not follow
this command.
“What
were the Acheen to do? Take up the faith of a new god, a foreign god, and
betray all their traditional beliefs, only to forgo the terror of a single
day? Their souls would be in eternal terror!
“Some
did accept the Tonomai religion, and there are reports of mass
conversions. The convertites all were called Tonomai from that point
onward and taught to forget about their Acheen heritage. They also were
forbidden from talking to their relatives who hadn’t taken up the new
faith.
“Families
were torn apart, and some were forcibly reunited when the recalcitrant
members of the family were converted by force. All such force was brought
to bear by the new Tonomai, not the river valley people. I am sure that a
good number of the convertites were infected by the fanaticism, and that
this drove them to more cruelties than the threat of the armies could have
done.
“Most
Acheen maintained their own ways, and after a month that had been granted
to each city, the Tonomai army entered the city again – this time with
weapons drawn, and they brought the promised devastation to the town.
[…]
“When
finally the Acheen army reached the Western region, with a contingent of
no less than twenty thousand men, their biggest surprise was that they
could not directly face the Tonomai. (Their army had by now swelled to
twice its original size, with new soldiers recruited in the towns
conquered in Acheen. The priests of the One God worked hard to make sure
the new recruits were fired up by the same holy fervor as their comrades,
and more often than not they succeeded.)
“The
Tonomai had never established any links to the towns and cities of Acheen,
rather relying on their tent camps. Even the new Tonomai had been made to
cut all their links, so that the army could constantly stay on the move.
It was split up into a multitude of small units which could hide easily,
aided by the locals who knew the area perfectly.
“The
battles that occurred were beestings by the small Tonomai units who
attacked at dusk and withdrew after at best an hour of fighting. The
Acheen pursued their opponents, but those had returned to their hiding
places.
“When
the famed Acheen army could not best the Tonomai, rumors about the One
God’s might spread – and tales arose that said the old gods had died,
or that they had been killed by the Tonomai deity. At first, there were
instances when the old gods themselves appeared to help the Acheen, but as
time went by these events became rarer and rarer, adding fresh fuel to the
rumors.
“As
a consequence, more and more Acheen took up the foreign religion, adding
to the ranks of the invaders.
“After
two or three years – the sources make it difficult to ascertain the
exact time -, the Tonomai force had grown to a strength equal to the
Acheen army, and now the opponents faced off for the first time. A
terrible battle ensued. According to the beiqua, no Tonomai but
seven thousand Acheen were killed, and the remaining three thousand
scattered all across the land. Obviously this account is rather
unbelievable, but so are the surviving Acheen documents which claim that
the Tonomai force numbered thirty thousand men, and while half the Acheen
soldiers were slaughtered, so were twenty-five thousand of the invaders.
The truth is probably that both armies suffered horrible losses, but the
religious furor of the Tonomai made them continue the battle until they
could claim victory.”
Torqueil
Serchest,
Darawk priest, Sacred Academy of Chazevo
(from “Tonomat – The Rise of an Empire”, 3029 A.E.)
“Conquering
Acheen was the most important step in the Tonomai ascent. From its
original river valley, the One God’s faith suddenly encompassed a realm
that reached from the Elfadil Desert to Shane’s Sea, its eastern border
nearly touching the ocean. A vast realm that was overrun by the fanaticism
of the Tonomai and that would within few years be completely united in the
faith in the One God.
“It
was at this time that the beiqua was written down. If you remember
how powerful the Tonomai priestesses must have felt at this time, you can
understand the tone and mood of the book much better. They had felt the
strength of the One God, as he granted them the magnificent, impossible
victory. There was an entire realm, a large populace to be turned to the
new faith, and the clerics took to the task with all the fervor that had
fueled their warriors in the battles before.
“The
Tonomai weren’t untouched by the society and culture of Acheen. If you
study the culture of the river valleys, you will see that the beiqua
reflects relatively little of their ideals, and much more the rigid
society of Acheen. Some of the laws in the beiqua have been quoted
almost word for word from Acheen lawbooks. Yet the strongest difference is
that in the river valleys, women may not have had many rights, but they
certainly weren’t sequestered, nor were they considered property. That
was common practice in Acheen – and that is probably the source of the
illogical structure of today’s Tonomai culture.
“On
the one hand, women are the servants of men – be they the father, an
elder male relative, or the husband – and are expected to follow every
command to the letter. The beiqua does allow them to hold property,
but puts numerous limits on their freedom.
“On
the other hand, the highest class in Tonomai society is the clergy –
which consists exclusively of women. There are only priestesses who
worship the One God; they are the superiors of all Tonomai, including the
men. Nonetheless there are also rules on their behavior. Compared to the
strict and rigid code that other women have to follow, the priestesses are
very free to act as they want. And this, I believe, is because their code
of behavior owes to the river valley culture rather than to that of
Acheen.
“The
men were dominant in the river valleys, yet they did not curtail their
women as seriously as the Acheen did. Those liberal rules were applied to
the priesthood, no doubt because the beiqua was written by
priestesses who wished to maintain their own freedom. I assume that they
were satisfied with the standards of the river valley culture, with the
limits they had to live with – all they knew aside from that were worse
examples. Sometimes I wonder whether the priestesses wanted these rules
only to last as long as they were needed to convert the Acheen. After all,
by continuing the suppression of women, they condemned their own gender to
a life of servitude. I cannot imagine that the priestesses were happy
about that.
“Then
again, it is difficult to judge their opinions.”
Torqueil
Serchest,
Darawk priest, Sacred Academy of Chazevo
(from “Thoughts about the Tonomai”, 3021 A.E.)
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