Etrithatta—Original city of the Aumris, ancient rival of ?merau, destroyed by the Scintya in 1228.
Eumarna—Populous province of the New Empire and former governorate of Kian. Located to the south of the Betmulla Mountains, Eumarna is a large, fertile land that is primarily known for its exports of wine and horses. Though once comprising the commercial heart of the Kianene Empire, its capitulation and subsequent conversion to Zaud?nyani proved remarkably swift. See Unification Wars, the.
Eumarni—The language of Eumarna, a derivative of ancient Mamati.
eunuchs—Men castrated either before or after the onset of puberty, but usually before. Eunuchs have become something of an informal caste in the Three Seas, both in the management of harems and also in high administrative posts, where their lack of progeny, the belief is, renders them more immune to influence and less likely to harbour dynastic ambitions.
Exalted Bark—“Ishivaril” (Ihrims?). The levitating platform housing the urtotem of Ishterebinth, the Aeviternal Seal, and the throne of its king, the Black Iron Seat.
Exalt-General—The traditional title of the Imperial Army’s supreme commander.
Excuciata—Famed fresco of the One Hundred and Eleven Hells in the Holy Junriüma, and perhaps the most well-known of the countless artistic renditions of perdition. Apparently inspired by ancient, pre-Arkfall Nonman statuary, the grand image—the product of the legendary “Ten Simpletons” to commemorate the Scholastic Wars in 3800—is the first depiction of the hells that defects from spatial and associative norms, bringing the chaos of damnation to the fore. As a ceiling fresco, it is sometimes referred to as the Hanging Hells or the Inverse Fire.
Excursi—Sranc bred to escort Mannish allies of the Consult through regions populated with wild Sranc. Their origins are obscure, though several references to Sranc fitting their description can be found in the Pit-of-Years, suggesting they were a creation of the Inchoroi, and thus fashioned via the Tekne proper, rather than being the product of some later Consult breeding regime.
Exhortations—The sole surviving work of Hatatian. See Hatatian.
“Expect not, and you shall find glory everlasting …”—The Tractate, Book of Priests, 8:31. The famed “Expect Not Admonition” of Inri Sejenus, where he urges his followers to give without hope of exchange. The paradox, of course, is that by doing this, they hope for eternal paradise in exchange.
Extrinsic Gate—Epithet given to ?bil Maw, the great outer gate of Golgotterath, in distinction to ?bil Noscisor, the Intrinsic Gate.
F
Fallow Gate—The northernmost gate of Ishu?l.
Fama Palace—The residence and administrative seat of the Warrior-Prophet while the First Holy War remained in Caraskand, located on the Heights of the Bull.
Fanashila (4092—4112)—One of Esmenet’s Kianene body-slaves during the First Holy War.
Fanayal ab Kascamandri (4075—4132)—The first-born son of the Padirajah, and leader of the Coyauri, his famed elite heavy cavalry.
Fane (3669—3742)—The Prophet of the Solitary God and founder of Fanimry. Initially a Shrial Priest in the Nansur province of Eumarna, Fane was declared a heretic by the ecclesiastical courts of the Thousand Temples in 3703 and banished to certain death in the Carathay Desert. According to Fanim tradition, rather than dying in the desert, Fane went blind, experienced the series of revelations narrated in the kipfa’aifan, the “Witness of Fane,” and was granted miraculous powers (the same powers attributed to the Cishaurim) he called the Water of Indara. He spent the remainder of his life preaching to and consolidating the desert tribes of the Kianene, who after his death would launch the White Jihad under the leadership of Fane’s son, Fan’oukarji I.
Fanim—The name used by the Inrithi to refer to the followers of Fanimry.
Fanimry—A monotheistic faith founded upon the revelations of the Prophet Fane. The central tenets of Fanimry deal with the solitary nature and transcendence of the God, the falseness of the Gods (who are considered demons by the Fanim), the repudiation of the Tusk as unholy, and the prohibition of all representations of the God. Despite the many sects within the religion, all are founded upon variant interpretations of the kipfa’aifan, the “Witness of Fane,” which contains the narration of the Prophet’s experiences following his apostasy as a priest in the Thousand Temples and subsequent banishment into the wilds of the Carathay Desert.
All Fanim, regardless of their sect, are enjoined to practice Dwiva, the Twelve Disciplines, the rigours which the desert forces upon those who would survive it (thus transforming, as Farjanjua, the great Invitic Inrithi critic of the upstart religion would declare, the deprivations suffered by all desert pastoralists into sacred rules of conduct). Almost every variant of the faith finds its distinction in its interpretation of the meaning and importance of various strictures named in the Dwiva. Either because of Fane’s training as an Inrithi priest or his keen understanding of his spiritual competitors, the new faith almost immediately developed its own tradition of rational theology. The greatest sectarian divide predates the White Jihad in 3743, the product of a legendary dispute between the two most prominent and strong-willed disciples of Fane, Masurkur and Narunshinde. As the senior spiritual and military advisors of Fan’oukarji I (who always called them his “Bickering Crows”), both actively advocated drastically different interpretations of Dwiva, and so, starkly different visions of the future of Fanimry. For Masurkur, only a strict and violent interpretation of the Twelve Disciplines assured passage to paradise. He advocated the “Pok Harit” the One Direction, giving birth to the Pokariti, the first ascetic, militant strand of Fanimry. For Narunshinde, on the other hand, belief in the Prophet alone was enough to gain entrance, with the Dwiva acting primarily as an aspirational ideal. He advocated the Somha Jil, or the Clasped Hand, a far more inclusive—and from the standpoint of conversion—a far more marketable version of the faith. His followers, which came to form the decided majority, were known as the Sumajil. Fan’oukarji I would become notorious for using Pokariti or Sumajil justifications opportunistically, either to rationalize his many cruelties, or his just as numerous acts of generosity. He actively encouraged the institutionalization of both schools of interpretation after the deaths of both disciples, apparently assuming they would prove as useful to his successors as they had to him, rather than forming the chasm that would claim countless lives in the centuries that followed.
Fan’oukarji I (3716—71)—“Peerless son of Fane” (Kianni). The son of the Prophet Fane and the first Padirajah of Kian. Fan’oukarji is credited with the fantastic success of the White Jihad against the Nansur Empire.