Isidoranism

The flag of the Isidoran Church, widely recognized as the flag of Isidoranism as a whole.

## Basic Information

### Holy Sites

Dodecan Hall, Tarnwick

Isidoranism, or Isidoran Theiosism, is a regional religion local to the Bophan Mountains integrating elements from the nearby Theiosist, Soleannen, and Tossanist religions. The religion is named after the Bophan term for the dwarves’ patron god, Isidor. The nations of Theios-Essukdal, Niedea, and Khuzdurin, having exerted their influence over the land at times led to the native nomadic Bophanites synthesizing components of their faiths. The dwarves of Khuzdurin largely kept to themselves when they ruled the territory, leaving the native peoples with only vague understandings of their customs and traditions. After the fall of the dwarves and the splitting of lands between Niedea and Theios-Essukdal, the underdeveloped and otherwise uninhabited territory was given little attention by the two superpowers. With none of these empires’ religions exerting more influence over the rest, the native peoples’ understanding of the world became influenced by all three faiths. The secretive nature of the dwarves and the lack of active missionaries present following their collapse can be credited for the development of Isidoran faith, with adherents viewing themselves primarily as followers of Theiosism because of greater influence that was exerted by Theios-Essukdal over the region following that collapse.

## History

### Emergence of the Bophanites

Isidoran history is chronicled in their holy text, the Book of Isidor, which tells the story of an ancient tribe of Bophanites, a nomadic tribe native to the mountain range they named after themselves, and their leader turned Prophet, Rodos. The book begins with the Bophanites emerging from their cave dwellings in the mountains following the fall of Khuzdurin. The Bophanites, who previously had little interest interacting with the dwarves in their mountain fortresses, were suddenly drawn out of their homes. As they explored beyond their canyons and snow capped mountain tops, Rodos’ tribe, gradually joined by other curious tribes, found its way to the former capital of the dwarf kingdom, Beþenk-dum. It is there, according to the Book, that the angel Isidor presented himself to Rodos as a servant of Theios.

### Rodos' Revelations

Isidor was said to have revealed himself before Rodos three times with each of these revelations forming the foundation of Isidoran faith. The First Revelation came in the quiet halls of Beþenk-dum. Here Isidor revealed to Rodos that he was the one the dwarves called Attinstainz, worshipped as their patron god having dominion over the earth and the forge. His true dominion, however, was much more vast, claiming to serve Theios as the angel of civilization as well as being chief among the Angels of Man, a congregation of angels independent from the traditional eight angels in mainstream Theiosism whom Isidor addressed as the Angels of Theios. Isidor elaborated on this further to Rodos, distinguishing the roles of the two congregations of angels. The Angels of Man, as described by Isidor, had a more direct involvement in mortal affairs, appearing before the peoples of the world to guide them towards a righteous path, save them from unwarranted destruction, or to otherwise live hardworking, pious lives. The Angels of Theios, meanwhile, worked more in the temporal plane serving Theios directly in abstract ways incomprehensible to most mortals. Although Isidor himself did not speak on the hierarchy of these congregations of angels, Rodos interpreted that the Angels of Man were more worthy of praise due to their direct, measurable involvement in worldly affairs. Additionally, Isidor allegedly explained to Rodos the role of prophets in the faith. While traditional Theiosism interpreted the four Sakrelist prophets to be prophets of Theios, the Isidoran interpretation of prophets states, according to the revelation, that there were many more prophets throughout the history of the world. Rodos, therefore, is considered the first Prophet universally recognized by Isidorans since the four prophets described in Theiosist canon. Finally, Isidor shared with the Bophanites details about a fertile valley at the end of the mountain range that met fertile plains next to a great lake. From Beþenk-dum, the Bophanites set forth on a long, arduous journey throughout the mountains. Many Bophan legends come from this period of migration. It is during this time that the phrase “May you walk always in Isidor’s light” became common among the Bophanites, and to this day is seen at the end of all official correspondences, used as greetings and farewells, and is generally a staple phrase in the region.

The Second Revelation came when the Bophanites reached what they later called Isidor’s Ridge, or Temple Mount. In the presence of three of Rodos’ closest companions, DeMorgan, Oakes, and Ades, Isidor revealed himself at the summit overlooking the valley. The ridge was topped with two great deposits of marble. In thanks to Theios for guiding the Bophanites through Isidor to their new home, the angel commanded Rodos to construct two great monuments to commemorate their new faith. Rodos and his three companions were given visions of what the marble, and later the soon to be established settlement, would become. When Rodos and the Three Witnesses, as they would be called, returned to their people, they began to work. The generation-spanning communal work on the monuments and settlements would only emphasize the traditional Theiosist importance on family and community. This later evolved into encouraging proselytization, first to family, second to community, and finally to all others. Isidorans therefore are characteristically devoted to their faith and community, undertaking tasks that benefit their homeland based on religious principles.

The Third Revelation came to Isidor along the lake his people had settled on at the mouth of the valley. Here, Rodos was given a mandate to rule by the angel and appointed as guardian of the Bophan Mountains. It was here that Rodos became the first Duke of Lynnmore, establishing a bloodline that would rule over the independent settlement up to and including the present day. To maintain the developing tradition of proselytizing, Rodos was additionally instructed to seek out twelve devout followers to serve in an Apostolic Council. Rodos, as Duke, and all his successors have presided over the Council since its conception. The Three Witnesses were the first sought out, becoming the founding members and first Apostles. Later, devout members of the community joined until all twelve seats were filled. As the city developed throughout the generations, the Dodecan Hall was constructed as one of the Vitruvi family’s first great works where the Apostolic Council and Duke assembled before the inhabitants of Tarnwick, the capital of Lynnmore.

## Syncretization and Beliefs

### Theiosism

Isidorans primarily consider themselves followers of Theiosism. Many official documents of the Theiosism, however, were not widely circulated in the Bophan Mountains until the integration of Lynnmore into Theios-Essukdal. As a result, despite being the most influential in Isidoranism out of Theoisism, Tossanism, and Soleannen, the Bophanite interpretation of the faith largely relied on secondhand information about the tenets of that faith. The same can be said about Tossanism and Soleannen, with the former following Theiosism in terms of influence and Soleannen being the least influential to the development of Isidoranism, although traces of that tradition are certainly still present.

Lengthy Theoisist canonical literature, namely the Book of Truths, did not themselves influence the development of Isidoranism, rather shorter, more easily shared information such as the Sixteen Commandments and the existence of the Trinity was easily shared through word of mouth among the Bophanites. Some passages from the Book of Truths and the Living God were independently able to make their way into Isidoran canon, although even when the Patriarchate distributed those documents to the Bophan Mountains, Isidorans relied first and foremost on the Book of Isidor for all matters relating to faith, only using these new books as supplements for any subjects that were not sufficiently discussed in their own literature.

Where the Isidoran tradition diverges most from traditional Theiosism is on the subject of the angels, saints, and prophets. Isidorans believe there is a populous congregation of angels and saints distinguished in groups according to their roles. Additionally, they recognize that as the congregation of angels in particular is so numerous there are angels who are simply not known to mortals. The same cannot be said about saints.

According to the Book of Isidor, saints are divided into two categories: the Saints of the Sun and the Saints of the Moon. All living, mortal, devout adherents of the faith, according to Isidorans, are considered living Saints of the Moon and continue to be Saints of the Moon in the afterlife. Saints of the Sun, however, are only those whose deeds were so great, virtuous, and devout that they are uniquely venerated and canonized as Saints of the Sun in the tradition. Certain saints in mainstream Theiosism were recognized as Saints of the Sun long before there was direct contact between Isidorans and the Ecumenical Patriarchate, but as Isidorans started receiving documents from the Patriarchate many mainstream Theoisist saints were generally accepted to be Saints of the Sun whose deeds were previously unknown to the Isidorans.

Isidorans believe in an unbroken, ongoing line of mortal prophets. The Book of Isidor states that Theios reveals himself through the angels in one form or another at any given point in history. The tradition maintains that there can be several prophets who serve to share the will of Theios with mortals living at the same time, although they do not suggest that they are as numerous as the saints. More often than not an Isidoran prophet will find himself leading and organizing a group of Isidorans, although the most widely recognized Isidoran prophets find themselves as part of mainstream Isidoranism based in the city of Tarnwick, subservient to the organization based there and the Duke of Lynnmore.

It is very uncommon for Isidorans to address their god as Theios, as calling the god of the religion by a name is interpreted as arrogant and disrespectful. Choosing to address him as Him, the Creator, or God, they save his name for only when the occasion demands it such as interfaith dialogues or treatises on the history of religion.

### Tossanism

Tossanism’s greatest influence is the patron god of the dwarves, Attinstainz, more commonly known to the faithful as angel Isidor. Isidorans interpret the active role of this particular god, or angel according to Isidorans, in the history of the dwarves and Bophanites as him having a much larger dominion than Tossanists attribute to him. Having saved two peoples from certain destruction, Isidor is revered by the faithful as chief among Theios’ angels. Isidor’s Light is commonly used among Isidorans with followers asking for Isidor’s Light to guide them, to protect their families and communities, and is found in countless prayers and hymns in the faith.

The dwarves being followers of Attinstainz first and foremost, the other gods of the Tossanist pantheon were not as present in early Isidoranism. As their knowledge of the outside world grew and details about the religion’s pantheon became known to them, Isidorans integrated many of the major Tossanist gods as Angels of Man. The religion dying out in its home country, however, meant that Isidorans largely relied on the dwarves and how they worshipped their god, as very few active Tossanists existed throughout the history of the development of the faith.

### Soleannen

Soleannen’s influence in the region was exerted the least, as such only scattered bits of the tradition were integrated by the isolated native peoples of the region when developing the Isidoran faith. Both superpowers of the region were said to worship a sun god, later revealed to be Theios in Rodos’ First Revelation. As the Bophanites were exploring and settling their land following the revelation, they would learn more about the sun god the northerners worshipped beyond the mountains. When it was first presented to them that Solaris was understood by Soleannens to be imprisoned in the sun, Isidorans quickly shrugged that concept aside. It is said that the Duke of Lynnmore at the time spit out his drink when he first heard this, being quoted saying “How can He be imprisoned within it, for He created it!”

Most other gods of the Soleannen pantheon are often merged with the gods of the Tossanist pantheon. Gods with similar domains, such as the Tossanist Adolebis, god of fire and destruction, and the Soleannen Borealis, god of wrath, were interpreted to be the same divine being in slightly different forms. Many other figures important to the Soleannen tradition, namely their own champions, saints, and spirits, are very rarely revered to the same level as Saints of the Sun, but rather their lives and deeds are interwoven into the Book of Isidor and other texts as the deeds of ancient Bophanites.

The goddess Sylene, however, plays a similarly important role in Isidoranism as she does in Soleannen. Largely recognized in Soleannen as goddess of the moon, Isidorans revere her as the angel Ciantha, charged with overseeing the Saints of the Moon in the afterlife. Just as the faithful pray to Isidor to guide them, the most devout Isidorans also pray for Ciantha’s favor. Revelations from Ciantha are said to come only when an Isidoran is truly following the teachings of the faith in his or her heart.

## Organization

Isidorans almost unanimously recognize the authority of the Church of the Saints of the Sun and Moon as the organization which leads the faith. Although smaller sects of Isidorans have been known to leave the city of Tarnwick in its early history due to disagreements with the Church, these movements generally die out within a generation due to the isolated yet concentrated nature of the faith.

## Rites

### Initiation

The rite of Initiation is done to induct someone into the faith and can be performed by any member of the clergy. The ceremony is rather simple and can be conducted anywhere. It involves the clergyman reading out the Adesian Creed and the Initiate repeating it before him. This additionally implies that although a family may raise their children as Isidorans, a conscious decision when they come of age to perform this rite must be made in order to be accepted as a member of the Church and be a true Isidoran.

## Traditions

### Proselytizing

Isidoran missionaries are as commonplace as laymen. When Isidorans come of age they are expected to study the holy texts and familiarize themselves with every lesson taught in the Book of Isidor and supplementary religious texts, to understand the history of their faith and culture, and to use these lessons to go out into the world and attempt to convert nonbelievers.

The Church organizes these fledgling missionaries under the Missionaries of the Church of the Saints of the Sun and Moon, or just the Missionaries. All members of the clergy, from Elders to Bishops to even the prophets and Apostles themselves find ways to contribute to educating the next generation of Isidorans, passing on knowledge of foreign languages, cultures, and religions for Missionaries to better understand the land they are trying to convert. Following months of education, the Missionaries are sent on their way with parcels filled with theological literature for them to read themselves and to distribute to foreigners. Missionaries are largely expected to rely on their own understanding of the faith, but are given these tools should they face anyone particularly stubborn or resistant to their mission so that they may leave a copy of the Book of Isidor, for example, at their residence to do what they please with.

Many Missionaries finish their work proselytizing after traveling foreign lands for varying periods of time, but others choose to continue spreading word of their faith. These individuals become known as Evangelists, dedicating their lives to doing their part in converting the peoples of the world. Although they are given senior status within the organization of the Missionaries, the title is mostly ceremonial. Evangelists are intended to choose their way of life not for reward or prestige, but because of the desire to shine Isidor’s Light over the world.

### Daily Prayer

Isidorans place an emphasis on prayer. The purpose of these prayers, generally speaking, is reflection. How an Isidoran may make the most out of their day, how they fell short on following their beliefs, or how they could be a better follower of the faith are all examples of how Isidorans may reflect in these moments of prayer.

### Liturgy

Typically, the Isidoran liturgy entails attending a house of worship and giving thanks to Theios. Any member of the clergy may, at any time on any day, gather his congregation to deliver the scripture and venerate Theios. Often clergymen will read through portions of the Book of Isidor and recite certain stories, using them to help laymen understand their theological intention. Missionaries may also present the liturgy to communities they are attempting to convert.

## Holy holy\_scripture

### Book of Isidor

The chief text of the faith is the Book of Isidor, a collection of stories chronicling Rodos uniting the Bophanites and guiding them to what eventually became the city of Tarnwick. The Book is made up of smaller divisions written by other authors and are named after them. Rodos, DeMorgan, and Ades authored some of these divisions, with other early Apostles alive during the time of Rodos contributing their own texts to the chronicle.

### Theiosist holy\_scripture

Texts delivered to the Isidorans from the Patriarchate served to supplement the Book of Isidor. The Book of Truths in particular was only presented to the Isidorans piece by piece, with many of its own divisions being recognized as independent theological treatises and stories rather than part of a larger text. The Living God, however, largely aligned with many Isidoran teachings and as such was slowly integrated into the Isidoran liturgy.