Terra Sancta

## Divine Empire of Terra Sancta

Terra Sancta Vexillum

Terra Sancta (highlighted in red) prior to its collapse

**Terra Sancta**, officially the **Divine Empire of Terra Sancta**, was the dominant Occidentalis state.

## Etymology

Terra Sancta, meaning *Holy Land* in the Occidentalis language, refers to the island Insuladivina, an island thought by members of the Terra Sancta branch of the Occidentalis faith to be sacred.

## History

### Philosopher-King of Terra Sancta

#### Reign of Gudea

Terra Sancta, established by Gudea in 7AC on the western continent of Occidens, was a philosopher kingdom that rapidly rose to prominence. Gudea, known as the philosopher-king, established a government that was rooted in the guidance and teachings of the All and aimed to create a just and enlightened society. Under his leadership, Terra Sancta quickly asserted itself as a dominant force in Occidens, leveraging its philosophy-based governance to gain the loyalty and admiration of its citizens.

During Gudea's reign, Terra Sancta embarked on a series of conquests, notably securing control over the majority of the Spes Peninsulae. These military campaigns not only expanded the kingdom's territorial reach but also solidified its authority over the surrounding regions. The combination of philosophical governance, military might, and territorial acquisitions made Terra Sancta a dominant and authoritative power in Occidens.

#### Zarlagab and Enmerkar

Following the death of Gudea in 79AC, Zarlagab ascended to the throne. His reign marked a period of significant territorial expansion as Terra Sancta continued to conquer the Spes Peninsulae. However, this era also saw the rise of cronyism within the kingdom. The allocation of government positions to inexperienced individuals loyal to the ruling establishment rather than qualified candidates loyal to the state resulted in inefficiencies and discontent among the populace. This shift in governance priorities began eroding the principles on which Terra Sancta was founded.

Zarlagab's rule eventually faced internal challenges and dissatisfaction. Enmerkar, a peasant leader who had risen through the ranks of the military, emerged as a figurehead of opposition. Riding a wave of popular support, Enmerkar orchestrated the overthrow of Zarlagab's regime in 115AC, promising to restore integrity and fairness to Terra Sancta's governance.

Initially hailed as a champion of the people, Enmerkar's rule took a dark turn. Despite his ties to the peasantry, he succumbed to corruption and power-hungry tendencies. Enmerkar implemented policies aimed at suppressing political opponents and consolidating his authority. This descent into authoritarianism contradicted the principles upon which Terra Sancta was founded, leading to disillusionment among those who had once supported him.

#### Election of Awil-Ishtar

Upon Enmerkar's death in 177AC, Awil-Ishtar, an experienced military commander and acclaimed orator, was elected by the Sancta Conventus to succeed him. Awil-Ishtar's ascension marked a shift away from the oppressive regime of Enmerkar. Drawing upon his military expertise and oratory skills, Awil-Ishtar sought to restore the kingdom's original philosophical values, bring transparency back to governance, and mend the social fabric that had been frayed during Enmerkar's reign.

Awil-Ishtar's leadership aimed to strike a balance between the pragmatic needs of governance and the principles of justice and enlightenment that had initially defined Terra Sancta. His rule represented a period of restoration and healing as the kingdom worked to rebuild trust both domestically and internationally.

### Divine Empire of Terra Sancta

In 198AC, Awil-Ishtar made a significant move by declaring the formation of the Divine Empire of Terra Sancta. This marked a transition from the previous governance structure, reflecting the consolidation of both political and religious authority under Awil-Ishtar's rule. The transformation from a mere kingdom to an empire indicated a broader ambition and desire for a more expansive influence in the region.

Although Awil-Ishtar had not initially been appointed as a philosopher-king by the All, the Sancta Conventus recognised his contributions and leadership. In 204AC, they elected to bestow upon him the title of philosopher-king. This acknowledgment affirmed his role as a leader guided by philosophical principles, even if not mandated by the All.

Throughout the remainder of Awil-Ishtar's reign as both emperor and philosopher-king, efforts were directed towards reconsolidating power within Terra Sancta. The dominance of inexperienced and corrupt politicians was replaced with seasoned and nonpartisan statesmen. This shift aimed to restore efficiency, competence, and integrity to the government apparatus. The restoration of capable leadership contributed to strengthening the stability of the empire.

#### Election and reign of Ur-Nammu

Following Awil-Ishtar's retirement as emperor in 222AC (while retaining the now-ceremonial title of philosopher-king), the Sancta Conventus elected Ur-Nammu as his successor. Ur-Nammu's reign continued the policies and programmes initiated by the previous administration, indicating a commitment to maintaining continuity and stability within the empire. This approach contributed to the ongoing development of Terra Sancta's governance and infrastructure. One of the hallmark achievements of Ur-Nammu's reign was the establishment of the first centralised legal and tax code system throughout Occidens. This represented a significant step forward in governance, ensuring uniformity and consistency in legal proceedings and taxation across the empire. The introduction of a centralised legal and tax code facilitated smoother administration and contributed to a more just and organised society.

In 231AC, Ur-Nammu's reign was tragically cut short by illness. Stricken with consumption, he succumbed to the disease later that same year. His untimely death marked the end of a period of relative stability and progress under his rule.

#### Election and reign of Emmeduranki

Emmeduranki's rise to power came after the death of Ur-Nammu in 231AC. He inherited a realm that had experienced notable progress under the previous administrations, particularly in terms of governance, legal systems, and civil liberties. These initial years of Emmeduranki's reign continued the trajectory set by his predecessors, as he aimed to uphold the stability and advancements that Terra Sancta had achieved thus far. However, as Emmeduranki's reign progressed, a notable shift began to occur. The latter half of his rule marked a departure from the principles of transparency and civil liberties that had characterised Terra Sancta's recent history. Slowly but steadily, civil liberties started to degrade as the emperor took steps to consolidate power in his hands and limit the influence of opposing voices.

During the latter phase of his reign, Emmeduranki undertook a strategic move to tighten his grip on power by appointing officers within the military who were loyal to him personally. By ensuring that key positions were held by individuals who owed their allegiance to him rather than to the state or the Sancta Conventus, Emmeduranki aimed to create a military power base that could be used to support his rule. As Emmeduranki's consolidation of power became more evident and his autocratic tendencies became clear, members of the Sancta Conventus grew increasingly concerned. Attempts were made by these opposition leaders to remove Emmeduranki from office, driven by the desire to protect the democratic principles and checks and balances that Terra Sancta had previously upheld.

In 244AC, tensions between Emmeduranki's regime and the Sancta Conventus reached a boiling point. Emmeduranki, along with members of his personal guard, stormed the chamber of the Sancta Conventus in a bold and aggressive move. This incident marked a significant escalation in the power struggle between the emperor and the legislative body. Within the chamber of the Sancta Conventus, Emmeduranki took advantage of the situation to make a bold proclamation. He declared himself "emperor-for-life and supreme philosopher-king of the Divine Empire of Terra Sancta." This marked the official end of Terra Sancta's democratic institutions and the beginning of autocratic rule under Emmeduranki's leadership.

Following Emmeduranki's self-proclamation as Emperor-for-life, he suspended the Sancta Conventus, effectively dismantling the democratic governance structure that had previously existed. This move solidified his autocratic rule and centralised power in his hands. The arrest and execution of opposition leaders highlighted Emmeduranki's determination to quell any dissenting voices. The persecution of former members of the opposition in the Sancta Conventus by his personal guard further reinforced the climate of fear and suppression that characterised his reign. The remainder of Emmeduranki's reign transformed Terra Sancta into a police state, where state security and control over the population were prioritised. The suppression of political opposition intensified, and civil liberties eroded further as the regime sought to maintain a tight grip on power.

#### Yashub-Yahad's rise to power

In 271AC, Emmeduranki passed away due to old age, leaving no designated successor to continue his political movement. This leadership vacuum led to a period of instability and chaos as multiple factions within Terra Sancta vied for control over the empire's future direction. From 271AC to 277AC, the empire was plagued by internal strife as different factions competed for dominance. This chaotic phase saw power struggles, political manoeuvring, and clashes between rival groups, each seeking to assert their authority. Amid the chaos, Yashub-Yahad, who had been the commander of Emmeduranki's personal guard, emerged as a prominent figure. His military background and affiliation with Emmeduranki's inner circle positioned him as a strong contender for leadership.

In this tumultuous environment, Yashub-Yahad managed to consolidate his power and emerge victorious in the struggle for control. His ascendancy saw the reestablishment of the police state that Emmeduranki had implemented. Yashub-Yahad sought to continue the suppression of political opposition and maintain a centralised grip on power. Under Yashub-Yahad's rule, the suppression of political opposition intensified. The police state apparatus was further strengthened, and dissenting voices faced even harsher consequences. This period marked a continuation of the oppressive atmosphere that had characterised Emmeduranki's reign. The reintroduction of cadre deployment points to a strategy where loyalists are strategically placed in key positions within government and institutions to maintain control and loyalty to the regime. This practice reinforced Yashub-Yahad's grip on power and further marginalised any remaining opposition.

#### Election and reign of Mesannepada

Contrary to his violent ascension to power, Yashub-Yahad would peacefully retire as emperor in 300AC. The successor was Mesannepada, a member of Yashub-Yahab's inner circle and heir apparent to his political movement. Mesannepada's peaceful ascension to power in 300AC marked a departure from the violent shifts in leadership that Terra Sancta had experienced in the past. Unlike his immediate predecessors, Mesannepada's reign began with an emphasis on reform and the revival of democratic values. In contrast to the oppressive regimes that preceded him, Mesannepada sought to revive and protect civil liberties that had eroded over time. He championed the restoration of the Sancta Conventus, the legislative body that had been suspended during Emmeduranki's rule, as a means to ensure checks and balances in governance. This gained support from a population weary of autocratic rule.

While Mesannepada's reforms garnered criticism from members of Yashub-Yahad's defunct inner circle, who had benefited from the previous oppressive regime, the broader public strongly supported these changes. The contrast between Mesannepada's reformist approach and the harsh measures of his predecessors resonated with a population eager for change.

In 307AC, an attempt on Mesannepada's life by Emmedurankites, loyalists to the prior two regimes, left him severely injured and physically crippled. This event threatened to disrupt the stability and reform efforts of his reign. Following the assassination attempt and Mesannepada's incapacitation, a strategic decision was made to transfer much of his executive authority to Barsal-Nuna, his supreme chancellor. This decision aimed to ensure continuity in governance during a period of uncertainty and allowed for the ongoing implementation of reforms even as Mesannepada recovered.

Over time, Mesannepada made a significant recovery from the attempt on his life, regaining his physical capacities and ability to govern. This recovery marked a turning point in his reign, allowing him to reassert his authority and resume his active role in leadership. Upon reassuming full authority in 319AC, Mesannepada's reign entered a new phase marked by the implementation of significant reforms. These reforms aimed to solidify the revival of civil liberties, strengthen democratic institutions, and further distance Terra Sancta from the repressive era that had preceded his reign.

#### Reign of Barsal-Nuna

After Mesannepada's passing in 331AC, Barsal-Nuna, as the heir apparent to his political movement, took over the reins of Terra Sancta. As the new emperor, Barsal-Nuna inherited the legacy of reforms and the task of maintaining stability and progress within the empire.

Not long after Barsal-Nuna assumed power, a growing insurrectionist movement began to gain momentum in the far-eastern province of Uxbledon. This movement aimed to establish a distinct nation-state for the "Southambian people." The reasons behind this movement ranged from cultural, ethnic, and economic grievances to a desire for greater autonomy and self-governance. The emergence of the insurrectionists in Uxbledon would ultimately have a cascading effect. Other groups across the empire began to take inspiration from this movement and started seeking independence from Terra Sancta. This trend highlighted the deep-rooted desires for self-determination that had been suppressed during the autocratic eras of previous rulers.

### Revolution of Southambia

#### Declaration of Independence

In 339AC, the insurrectionist movement in Uxbledon reached a critical point as they declared themselves an independent nation-state. This declaration marked the official beginning of a revolutionary process that aimed to establish their sovereignty separate from Terra Sancta. The declaration of independence set off a multiyear revolution involving a range of activities, including armed conflicts, negotiations, political manoeuvring, and attempts to solidify their newly claimed nation-state.

#### Revolutionary Assembly of Uxbledon

As the Southambian insurrection gained momentum, various insurrectionist groups emerged with the goal of establishing an independent nation-state for the Southambian people. Among these groups, the *Revolutionary Assembly of Uxbledon* managed to assert itself as the dominant and influential force. Over time, the Revolutionary Assembly's influence grew as it attracted other insurrectionist groups that saw a common cause in their quest for independence. Many of these groups began to merge with or align themselves under the banner of the Revolutionary Assembly, recognising its strength and potential for leading the insurrection.

In the early stages of the Southambian revolution, prior to the inauguration of the covenant between the Southambians and the All, the Revolutionary Assembly consisted of several factions, each with its own perspectives, goals, and strategies for achieving independence. The most dominant faction within the Revolutionary Assembly during this period was the "*Uxbledon Republicans*." This faction held significant influence and managed to rally support for its vision of an independent Southambian nation-state with a republican government.

Despite the presence of various factions, the insurrectionist groups within the Revolutionary Assembly shared a common objective: to break free from the rule of Terra Sancta and establish an independent nation that represented the Southambian people's aspirations and identity. The eventual establishment of a covenant between the Southambian peoples and the All marked a turning point in the revolution. This covenant served as a unifying force, solidifying the alliance between the insurrectionists and the divine authority they believed in. It provided a moral and spiritual foundation for their struggle.

#### Covenant of Southambia

The establishment of the covenant between the Southambian peoples and the All marked a significant moment in the insurrection. For some members of the Revolutionary Assembly, this event had a profound impact on their vision for the future governance of the independent Southambian nation. Within the Revolutionary Assembly, a new faction emerged that heavily supported the idea of a theocratic government centred around the principles and authority of the established covenant. This faction believed that the divine guidance provided by the covenant should play a central role in shaping the governance and laws of the new nation. On the other hand, the original Republican faction of the Revolutionary Assembly held a more secular and republican political philosophy. The republicans envisioned a government based on democratic principles, civil liberties, and representation, emphasising individual freedoms and a separation of religious and political authority.

As the insurrection progressed and discussions about the future of the independent Southambian nation gained momentum, the differences in political philosophy and opinions on policy matters between the theocratic and republican factions became increasingly apparent. Unable to reconcile their differences, the Revolutionary Assembly eventually split into two distinct factions. The Republican faction, which favoured a secular and democratic governance model, formed the *Republican Revolutionary Assembly of the Southambians in Uxbledon*. This group sought to continue the struggle for independence based on the original principles of the insurrection. The theocratic faction, centred around the idea of a government guided by the established covenant, formed the *Revolutionary Assembly of the Covenant of Southambia*. This faction aimed to create a nation where religious and political authority were closely intertwined under the principles of the Covenant.

##### Republican Revolutionary Assembly

The formation of the *Republican Revolutionary Assembly of the Southambians in Uxbledon* represented the merging of republican factions and remnants of the original Revolutionary Assembly. This union was driven by a shared commitment to a secular and democratic vision for an independent Southambian nation. As the differences between the Republican Revolutionary Assembly and the Revolutionary Assembly of the Covenant of Southambia became more pronounced, some of the allies who had previously aligned themselves with the Revolutionary Assembly began to shift their support to the Republican Revolutionary Assembly. This was due to their opposition to the strict adherence to the Covenant's religious principles and traditions advocated by the theocratic faction.

Over time, however, the Republican Revolutionary Assembly experienced internal divisions that mirrored the ideological diversity within their rival faction. These divisions led to the emergence of two distinct groups within the Republican Revolutionary Assembly: the *Radical Republicans* and the *Moderate Republicans*.

The Radical Republicans opposed any form of religious involvement in government and were committed to a strict secular governance model. They believed that religion should have no role in shaping the nation's laws and policies. On the other hand, moderate Republicans supported a more nuanced approach, advocating for a minimal level of religious involvement in government. They saw the value in incorporating certain aspects of religious tradition into governance while still maintaining a separation between church and state.

Unlike the former Revolutionary Assembly, which fragmented into theocratic and republican factions, the Republican Revolutionary Assembly managed to maintain a degree of unity throughout the course of the revolution. This unity was driven by the shared goal of achieving independence and the desire to present a unified front against the opposing faction. However, the growing influence and superstition of the Radical Republicans began to play a significant role in shaping the direction of the Republican Revolutionary Assembly. The Radical Republicans saw the Moderate Republicans as compromising the Southambian people's interests by advocating for even a minimal religious role in government.

The influence of the Radical Republicans within the Republican Revolutionary Assembly ultimately led to a schism between the two factions. The Radical faction viewed the Moderate faction as a threat to their vision of a wholly secular government, and tensions escalated to the point where the Radical Republicans successfully pushed for the expulsion of the Moderate Republicans from the assembly. Expelled Moderate Republicans, who still saw some value in religious involvement, fled to the Revolutionary Assembly of the Covenant of Southambia, which aligned more closely with their beliefs in the intertwining of religion and governance.

##### Revolutionary Assembly of the Covenant

The *Revolutionary Assembly of the Covenant of Southambia* emerged as a result of the split within the original Revolutionary Assembly, with the theocratic factions and remnants of the Revolutionary Assembly of Uxbledon coalescing around the principles of the established covenant. Unlike the *Republican Revolutionary Assembly*, which favoured a secular democratic and republican government, the Revolutionary Assembly of the Covenant advocated for a more theocratic governance model. Groups and factions that were aligned with the covenant's principles and the idea of a theocratic government were drawn to the Revolutionary Assembly of the Covenant. These allied groups saw the assembly as a platform to advocate for the close integration of religious principles with governance.

The Revolutionary Assembly of the Covenant favoured experienced clerics to lead the assembly's leadership. This theocratic leadership model was rooted in the belief that religious leaders possessed the wisdom and divine guidance necessary to govern an independent nation in line with the covenant's teachings. Within the Revolutionary Assembly of the Covenant, a faction known as the *Keepers of the Covenant of the All* emerged and gained significant influence over the assembly's politics and decision-making. This faction saw themselves as the custodians of the divine covenant, ensuring its adherence and promoting its principles.

As the *Republican Revolutionary Assembly* expelled the *Moderate Republicans* due to ideological differences, many of these expelled members found a new home within the Revolutionary Assembly of the Covenant. They established the *Covenanter Republican League*, proposing a hybrid governance model that blended theocratic elements with democratic principles. Initially, the Covenanter Republican League was a relatively insignificant faction. However, its influence grew following the declarations of independence by three other Terra Sancta provinces, which lent legitimacy to their vision. By the end of the Southambian revolution, the *Keepers of the Covenant of the All* and the *Covenanter Republican League* had reached an agreement. This agreement established a unique democratic theocracy, combining elements of theocratic governance with democratic participation, where religious principles and elected representation coexisted.

#### Conclusion

The Southambian Revolution was a period of intense upheaval and conflict as the Southambian people sought to break free from the rule of Terra Sancta and establish their own independent nation. The revolution was driven by diverse ideological, political, and religious motivations, with factions representing both secular and theocratic visions for the future. By 351AC, Southambia had successfully achieved its independence from Terra Sancta. However, despite the overarching goal of independence being realised, the fragmented nature of the revolutionary factions and their differing ideologies would pose significant challenges to achieving a unified and stable nation.

Following independence, Southambia remained divided between the Republican Revolutionary Assembly and its allies. This faction adhered to democratic and republican principles, favouring a secular governance model. On the other side, the Revolutionary Assembly of the Covenant and its allies represented the theocratic vision, advocating for religious integration in governance based on the principles of the established covenant.

In the aftermath of the revolution, the fragmentation of Southambia created internal divisions and instability. Recognising the need for unity and a stable governance structure, various factions sought to unify the newly independent nation under a single banner. The Southambian War for Unification transpired from 353AC to 357AC. This conflict was driven by the struggle to determine the dominant governance model for the newly independent Southambia. The Republican Revolutionary Assembly and the Revolutionary Assembly of the Covenant clashed in a bid to establish their respective visions for the nation's future. Ultimately, the Revolutionary Assembly of the Covenant emerged victorious in the Southambian War for Unification. This victory led to the establishment of the Covenant Kingdom of Southambia, a nation that blended theocratic principles with elements of governance and representation.

The Covenant Kingdom of Southambia was the result of a complex negotiation between theocratic and democratic visions. The unity achieved through this blend of ideologies showcased the unique character of Southambia's identity and the nation's ability to find common ground despite differences. While the Covenant Kingdom of Southambia marked the end of the immediate conflict, the ideological divisions and complexities of governance would continue to pose challenges for the newly established nation. Balancing the demands of religious tradition with the principles of democratic representation required careful navigation.

## Politics

### Monarchy of Terra Sancta

Unlike many other states of the time, Terra Sancta did not have a hereditary monarchy where the throne was passed down within a royal family. Instead, the succession to the throne was determined through various means, including election, appointment, and at times, seizing power.

Zarlagab's ascension to the throne without being directly related to his predecessor, Gudea, exemplified this unique approach to monarchy. Although the specifics of Zarlagab's claim are unclear, the absence of opposition suggests that the Sancta Conventus and other power centres recognised his legitimacy or the need for continuity at that moment. The overthrow of Zarlagab marked a pivotal moment in Terra Sancta's political structure. Enmerker's ascent to power through military means demonstrated a shift towards a more dynamic and open approach to succession. Following Enmerker's rule, the Sancta Conventus, the supreme legislative body of Terra Sancta, assumed authority over the throne. This marked the establishment of an elective monarchy where the ruler was chosen by the Sancta Conventus rather than being determined by hereditary ties or forceful seizure.

Awil-Ishtar's, Ur-Nammu's, and Emmeduranki's ascensions to the throne through election underscored the Sancta Conventus' central role in determining Terra Sancta's rulers. This shift toward elective monarchy brought about a system where rulers were chosen based on their qualifications, merit, and alignment with the values and goals of the state. The shutdown of the Sancta Conventus during Emmeduranki's reign disrupted the established mechanism of succession. Emmeduranki's passing without a designated successor resulted in a period of turmoil, where the Sancta Conventus lost its role in choosing rulers. Yashub-Yahad's forcible assumption of the throne indicated a departure from the elective tradition. His designation of Mesannepada as his successor marked a return to a form of planned succession, which, while not strictly hereditary, did involve a predetermined successor from the same political movement.

With the reestablishment of the Sancta Conventus during Mesannepada's reign, Terra Sancta's elective monarchy framework was reinvigorated. The election of Barsal-Nuna, the heir of Mesannepada's political movement, marked a blend of formality and continuity within the system.

* Gudea, *philosopher-king*, *7AC-79AC*
* Zarlagab, *king*, 79AC-115AC
* Enmerkar, *king*, *115AC-177AC*
* Awil-Ishtar, *king* from *177AC-198AC**,* e*mperor* from *198AC-222AC*, *philosopher-king* from *204AC-2XXAC*
* Ur-Nammu, *emperor*, *222AC-231AC*
* Emmeduranki, *emperor*, *231AC-271AC*
* Yashub-Yahad, *emperor, 277AC-300AC*
* Mesannepada, *emperor, 300AC-331AC*
* Barsal-Nuna, *emperor, 331AC-379AC*

### Legislature of Terra Sancta

#### Sancta Conventus

The *Sancta Conventus*, which translates to "*Holy Assembly*" in Occidentalis, was the paramount legislative body of Terra Sancta. It held a position of supreme authority when it came to both legislative and religious matters within the empire. The Sancta Conventus played a central role in shaping the laws, regulations, and policies that governed Terra Sancta's society, while also having a significant influence on matters of faith and spirituality.

As the highest legislative authority, the Sancta Conventus had the power to enact laws, make decisions on crucial policies, and oversee the implementation of various governance mechanisms. Its decisions carried immense weight and impacted every facet of Terra Sancta's society, from social norms to economic regulations and even matters of foreign relations.

Membership in the Sancta Conventus was marked by exclusivity, as it was primarily reserved for members of the clergy. This inclusion of religious leaders underscored the intertwined nature of governance and spirituality within Terra Sancta. The religious elite were given a significant role in shaping the empire's direction, reflecting the philosophy that spiritual guidance and moral principles should be deeply ingrained in the governance of the state.

#### Conventus Nobilium

The *Conventus Nobilium*, which translates to "*Assembly of the Nobility*" in Occidentalis, held a significant position within the legislative structure of Terra Sancta, albeit as the second-highest legislative authority after the Sancta Conventus. This assembly was tasked with addressing matters specifically related to the nobility and economic affairs, reflecting its focus on issues that directly affected the elite and the empire's economic well-being.

The primary role of the Conventus Nobilium was to deliberate and make decisions on matters that pertained to the nobility and the economy of Terra Sancta. This included issues related to land ownership, taxation, trade policies, economic regulations, and privileges granted to the nobility. As an authoritative body, its decisions had a direct impact on the socioeconomic landscape of the empire.

The Conventus Nobilium, unfortunately, gained a reputation for being the most corrupt body within Terra Sancta's legislative branch. Members of this assembly were often seen as prioritising personal enrichment and self-interest over the well-being of the state and its citizens. This reputation stemmed from a variety of factors, including the concentration of economic power among the nobility, the potential for exploitation of their positions, and a lack of effective checks and balances.

Membership in the Conventus Nobilium was restricted exclusively to the nobility. This exclusivity further reinforced the assembly's focus on matters related to the privileged class and the economic elite. The participation of the nobility in this assembly can be seen as a way to ensure that their interests were represented in the legislative process, but it also had the unfortunate consequence of contributing to the perception of corruption and self-serving behaviour.

#### Conventus Operariorum

The *Conventus Operariorum*, which translates to "*Assembly of the Workers*" in Occidentalis, held a significant position within the legislative structure of Terra Sancta as the third-highest legislative authority. Unlike the Conventus Nobilium, which focused on the interests of the nobility and the economy, the Conventus Operariorum had a distinct focus on the well-being of laborers and the national interests of the state.

The primary role of the Conventus Operariorum was to address matters that directly pertained to the well-being of workers and the broader interests of the nation. This included issues related to labour rights, working conditions, wages, social welfare, and policies aimed at safeguarding the rights of laborers. Additionally, the assembly discussed policies that affected the general populace, reflecting its emphasis on national interests beyond just the concerns of the nobility or the workers.

The Conventus Operariorum was the largest legislative body within Terra Sancta's legislative branch, comprising over 1,000 members. This large size was a reflection of the diverse labor force within the empire and the aim to represent the interests of a wide range of workers. The composition included representatives from various industries and sectors, reflecting the assembly's inclusive approach to addressing the concerns of labourers.

The Conventus Operariorum's focus on workers' rights and national interests put it in constant conflict with the Conventus Nobilium. These two assemblies represented distinct segments of society with differing priorities and concerns. The struggles between the interests of the nobility and those of the laborers were a central theme in these conflicts. The Conventus Operariorum's concerns also intersected with the Conventus Rusticorum, which represented agricultural interests. Both assemblies found common ground in addressing issues related to labour in agricultural and rural contexts but had differing perspectives on how to balance the needs of the workers with those of the landowners.

#### Conventus Rusticorum

The *Conventus Rusticorum*, which translates to "*Assembly of the Peasants*" in Occidentalis, held a notable position as the fourth highest and lowest legislative authority within Terra Sancta. Despite its ranking, the assembly played a crucial role in addressing the interests and well-being of the agrarian population, including peasants and farmers across the empire.

The primary focus of the Conventus Rusticorum was to address matters that directly pertained to the interests, rights, and well-being of peasants and farmers. This encompassed a wide range of topics related to agriculture, rural development, land ownership, irrigation systems, agricultural policies, and other issues that directly impacted the agrarian communities. The assembly's role was to ensure that the concerns and needs of rural populations were represented and considered within the legislative process.

The Conventus Rusticorum played a critical role in representing the often marginalised and economically vital agrarian sector of Terra Sancta's society. Agriculture was a cornerstone of the empire's economy, and the livelihoods of many depended on successful farming practices. The assembly aimed to protect the rights of rural communities, promote sustainable farming practices, and advocate for policies that could uplift the agricultural sector.

While the Conventus Rusticorum's primary focus was on the interests of peasants and farmers, there was an overlap in concerns with the Conventus Operariorum, which represented workers and laborers in general. Both assemblies might have found common ground in issues related to rural labour, but their distinct focuses would have led to different discussions and priorities. This interplay between different legislative bodies demonstrates the complexities of representing diverse segments of society within a governance structure.

## Religion

The Fides Terrae Sanctae, a denomination of the Occidentalis Faith, was the established state religion of Terra Sancta. Under the oversight of the Sancta Conventus, the Fides Terrae Sanctae wielded significant influence over the politics and culture of Terra Sancta.

## Notes

1. ↑ Occidentalis: *Divinum Imperium Terrae Sanctae*, lit. *Divine Empire of the Holy Land*
2. ↑ The island is sometimes referred to as Sanctuarium for the holy site located on the island.