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by The Quackfederacy of D V. . 24 reads.


Rachitism (Rürlüchi: Rachıtımış, Tulovian: Рачит фянеттагюлц tr. Rachit fyanyettagyults, Krasnodarian: Рачиётивнаканая tr. Racheeyoteevyakanaya, Laerrian: Rachevata, Renzan: Se-Rachit, Lvovnen: Рачнаю tr. Rachnayu, Rovnen: Расёнта tr. Rasyonta, Meurian: Рачкирфанруна tr. Rachkeerfanroona, Natrovalian: Rachbeyat-Nati, Varnnaiyan: Rachekla) is a polytheistic religion predominant in Central Verusia, originating from the city of İmvecaği, Rürlüchia. Its adherents, known as Rachitists, give worship and praise to numerous Gods, and adhere to the principles and teachings of the Rachitist holy book, the Marenx.

The Rachitist religion has been a historically important part of Rürlüchic, Tulan, Cryimic, and even Polustronic cultures. Originally passed down from generation to generation orally, the history of the religion as well as its practices were first codified in the year -312 (or the year 0, according to the Rachit calendar), by the High Priestess Ilia Lüklüna, in what is now referred to as the Marenx. The term "Rachit" derives its name from the old Rürlüchi word, "Racheyem", meaning "Holy Believer".

After its founding, the Rachit religion quickly spread throughout the Rürlüchic peoples, and began to spread to the Cryimic peoples by the year -123, with almost all of the western Cryimic peoples having converted to Rachitism by -4. By 403, the entirety of the Cryimic peoples had been converted to the Rachitist religion, and the religion began to spread into the Tulan regions, where it was quickly and widely embraced. By 634, the entirety of the Tulan peoples had been converted to Rachitism.

Since its establishment, Rachitism has seen a handful of High Priests and Priestesses, who have managed to convince the plurality of priests and priestess that they have spoken personally to the Gods, allowing them to bring their own additions to the Marenx. The religion has butted heads with neighboring religions from time to time, specifically the Olaran religion, whose adherents have actively sought to convert Rachitists by any means necessary. Over time, many temples, shrines and statues to the Gods have been established throughout central Verusia, and the religion became solidly entrenched within the Tulan and Cryimic peoples, eventually becoming the state mandated religion of nations where it was prevalent. The establishment of Rachitist settlements in Natroval, largely as a result of Tulovian civil wars and missionaries, has led to a deep rift in Natrovalian society, and since the 20th century has risked an explosion of renewed religious violence between the Rachitist and Olaran religions.

With the fall of the Tulovian Kingdom and the rise of the United Socialist States of Tulov, Rachitism suffered a drastic decline in followers, as the newly founded USST actively promoted the views of atheism and both discouraged and undermined the Rachitist clergy, while often attempting to vilify the religion. The Thirteenth Krasno-Tulovian War saw the collapse of most pro-Rachitist governments and the establishment of more pro-Atheist governments controlled by the USST. However, the vast annexation of Rachitist territories into the USST has led to a resurgence of the belief in the nation, and it remains to be seen if the religion will return to its former prevalence in society and force the Zvezdovist governments to loosen their restraints, or if the pro-Atheist view asserted by the governments will prevail. Some members of the clergy have predicted that a new High Priest(ess) will rise in the coming years.

Regardless of the future of the religion, Rachitism has left its mark upon central Verusia, with many of its traditions embraced and its holidays celebrated widely by non-believers.


Rachitist temples, shrines, statues, and documents are maintained through a vast network of priests and priestesses, which receive their primary guidance from the clergy of İmvecaği, Rürlüchia. Though Rachitism is not a centralized religion, the clergy of İmvecaği is considered to be the highest mortal authority on the subject, and its decrees, though rare, are viewed with great care. Beyond this, most of the Rachitist clergy operate under the authority of their own temples and continue many parts of their sects through local tradition.

Most priests and priestesses of Rachitism will wear robes specific to the God they most worship, working to bring others towards their God's side. While this has historically led to some infighting and religious strife, most priests and priestesses hold the view that if a person cannot be swayed to a God without violence, then they are not truly fit for that God. This same view however, is not always held when dealing with other religions, particularly that of Olaran. Though far less common than in the past, the Rachitist clergy can at times be excessively hostile towards other faiths, it has sanctioned numerous holy wars with the aim of converting or destroying opposing views. In the 16th century, such a war led to the conversion of the nation of Varnnaiya to Rachitism. More commonly, priests and priestesses have attempted to bring conversion through speech and belief, with some arguments being made that the majority of holy wars sanctioned were only sanctioned after the initiation of religious violence by the opposing side. However disputed the history of conversion is, it remains true that peaceable conversion has been the primary method since the 17th century.

The Marenx

The Marenx serves as the Holy Book of Rachitism, recording its history, beliefs, traditions, and laws. It was originally put to text in what is known as the year 0 for Rachitists, or -312 on the common calendar, by the first High Priestess Ilia Lüklüna, in the city of İmvecaği. It originally put together all common tales and beliefs, and established a series of religious laws which Lüklüna claimed had been passed to her by the Gods.

Since its creation the Marenx has seen only a handful of additions under subsequent High Priests and Priestesses, and has served as the main tool of Rachitist priests and priestesses for the conversion of non-believers, particularly in many of the regions of Tulov which at the time had never seen such a thing. In time, most Rachitist communities began to decree that no Rachitist temple could be declared open until it had its own copy of the Marenx, and with the rise of the printing press, nations such as Tulov, Krasnodaria, and Rürlüchia began to establish distribution of the Marenx to the masses.


In Rachitism, it is believed that honesty, knowledge, integrity, and honor are the keys to life and to a future in the afterlife. It is believed that Rachitists should live their lives in accordance with the Laws of the Gods set forth in the Marenx, and to get in to a preferred afterlife, must closely follow the tenets of the ruling God.

It is common for Rachitism to place an emphasis on generosity, a trait which is looked upon favorably by the majority of Gods. In the celebration of the holiday Ryolts, it is believed that the Gods give their blessings based upon how generous a person is on that day, however rich or poor they may be. As such, it is common on this day to see wealthy Rachitists giving out gifts in mass to the poor, often ranging in the price range of hundreds of thousands to millions spent.

As stated in the Marenx, it is believed by Rachitists that the written and spoken word are gifts from the God Bainek, and that proficiency in both is the key to the continual growth and progression. As such, Rachitist societies have placed heavy emphasis on literacy and the evolution of the written word. Ultimately, this practice has largely helped to stave off literary darkness in Rachitist societies, such as became prevalent after the 8th century in nations following the Olaran faith.

In marriage, the Marenx declares that for the blessing of the Gods, a marriage must follow natural law, in that it is capable of producing offspring. While some groups believe this should represent exclusively a man and woman, the prevalence of polygamy amongst the Gods, particular Taliv, has led to the normalization of polygamous relationships within Rachitist communites, in which a single man may have numerous wives, and a single woman may have numerous husbands, among other much more complex arrangements. Historically, the usage of the term natural law has led to some controversy, and has led to more extreme wings of the religion using it as a means of persecuting gay marriage, specifically within the former Tulovian Kingdom, in Valyusha, and in Rürlüchia. However, it has often been argued throughout the centuries that there is no basis for such discrimination, as the Marenx only says a marriage must follow natural law to receive blessing, and says nothing to discourage marriages outside of Godly blessing, nor does it say anything to encourage discrimination against such relationships. In 1958, Meuria became the first Rachitist nation to specifically provide recognition and protection to gay marriage within national law. In 1997, the fall of the Tulovian Kingdom brought about the end of all such discriminatory laws within Tulov, and resulted in the transfer of marriage to being a fully private matter. Regardless of whatever discriminatory laws have been applied by national governments, discrimination amongst the general populace has historically been both rare and frowned upon outside of Valyusha.

Rachitists often pray to their Gods only when in a temple, which they attend at their leisure. Prayers often include some form of offering, and may be dedicated to a sole or to many Gods. An exception is on religious holidays, when Rachitists may offer prayers, offerings, and sacrifices from anywhere. In some places, there are temples dedicated solely to a single God. A prime example was the Temple of Jaluk, built in southern Natroval in the 13th century. It was considered to be one of the most important and well preserved Rachitist temples prior to its demolition on the 29th of January, 2019.


In Rachitism, it is believed that there are numerous destinations a mortal may go after death. They must first go before the courts of the God of Justice, Zayla, in the realm of Anleakav, who will pass judgement upon them and determine their destination. In extremely rare cases, those souls who are deemed to have been exceptionally honorable in life are offered sanctuary in Anleakav itself, or may choose any other afterlife they so wish.

Typically, it is believed a soul will be sent to join the land of a God who they themselves lived most similarly to. These include Taliv's world of Syebovak, where souls fight and die indefinitely in what is best described as a world of warmongering, adultery, and inebriation, and Pyaklu, a world of fire and lava ruled over by the God Bors, where the souls sent to Pyaklu are given immunity from fire, and their bodies are set permanently ablaze.

Damned souls such as those of murderers, thieves, kidnappers, the dishonest, and those with no honor nor integrity, are sent to Iliv's domain, Jomyekar, sometimes referred to as the Underworld due to its nature. As Iliv is considered to be an exceedingly cruel Goddess, the damned souls of Jomyekar are said to be tortured to death again and again throughout all known methods, even serving as prey for the hunts of the re-animated corpses of the wolven beasts Atak and Jeyak. The most damned of souls are said to be transformed into Melük, destined to suffer until the day they are slain by a mortal.

The Realms

In Rachitism, it is believed that all of existence is sorted into numerous realms existing side by side with each other, some only accessible by higher beings such as Gods and Beasts. Though it is believed all realms are in themselves equal, they are often sorted into several tiers: the Lower Realms, the Middle Realms, and the Upper Realms. In some cases, it is believed that realms contain an unfathomable amount of worlds and living beings, while in other cases it is believed that a realm contains only a handful, if not a single, world, which makes up the entirety of the realm.

While it has long been the belief of Rachitists that existence is filled with many worlds and lands, their depiction has changed on some occasions. Originally, Rachitists believed that the stars in the night sky were the distant worlds and realms, but after significant contact with the Olaran religion, the belief that each realm existed upon a single flat plain became prevalent, and that Vinea was physically connected to all other worlds in its realm, if only they would sail or travel far enough. It is believed that this mindset took hold in Rachitism sometime in the 16th century, until being shattered by the revelations of astronomer Ozhin Atomirovich Vandilvak in the 19th century, which saw a slow return to traditional beliefs.

Upper Realms
Anleakav is considered to be a realm unto itself, sharing its domain with no other worlds. It is traditionally associated as the highest of all realms, and is ruled over by the God Veli. It is believed that the souls of all who die are sent to the courts of Anleakav, to be judged and sent to the appropriate afterlife. Those who have been deemed exceptionally pure in life are offered sanctuary in Anleakav itself, or may choose any other afterlife they so desire.

In the Marenx, as well as in numerous paintings and books, Anleakav is depicted as a world of forests upon flat lands, hills, and mountains, with many waterways, lakes, and oceans.

Anleakav's history is typically considered to be a peaceful one, being the realm the first Gods were born from. During the War of the Gods, there were several incidents where the fighting is believed to have touched the realm briefly, with the easternmost territories having been ravaged by the beasts of Jomyekar, led by the great beast Tayukllan, depicted as a half man half ram beast. In the fighting of eastern Anleakav, the beast Fyorik (possibly with the aid of Bors) would slay Veylik and Tanik, sons of Veli and brothers of Jaluk. In the end, fighting in Anleakav would be brought to an end when the beasts of Jomyekar were driven out by the Goddess Lulana and the death of Tayukllan at the hands of Sevrin.

Aveyesin, placed directly beneath Anleakav, is a realm believed to be home to countless worlds and beings. Like Anleakav, worlds in Aveyesin are often depicted as flourishing wonderlands, albeit less peaceful than Anleakav. Aveyesin is said to be home to the vast majority of the Lesser Gods. It is also believed to be home to the world of Anyetlik, ruled over by the God Ledum. This is often held to be true, as the Marenx makes numerous references to the notion that the water of all worlds stems from the flows of Aveyesin, and it is believed that Anyetlik may serve as a gateway to the seas of all ocean bearing worlds.

Annesae, placed directly beneath Aveyesin, is the lowest of the Upper Realms and is considered to be the border against the Middle Realms. It is said to be home to the world of Lijalakav, which was the world ruled over by the God Jaluk until its destruction at his hands, and the world of Syebovak, ruled over by the God Taliv. Worlds in Annesae are often depicted as Vinea-like, in both their nature and in their continual fluctuation between peace and conflict. Annesae was, for a time, a major battleground during the War of the Gods, and its proximity to the Middle Realms and Jomyekar is often regarded as the reason for its instability.

Annesae is home to numerous burnt out worlds, which are said to be devoid of all fauna and life, both due to the War of the Gods and due to its own conflicts. The lands of Atingail are a strong example of the realm's internal conflicts. Atingail, which lies directly between the worlds of Lijalakav and Syebovak, was completely and totally destroyed in a conflict between the two.

Lijalakav, once depicted as a flourishing world under the God Jaluk, was destroyed by its own ruler, Jaluk, in a fit of rage. Jaluk is said to have raged to the point his control over lightning lost control, setting fire to all of Lijalakav and striking dead all of its inhabitants, except for the eagle Sahve. Lijalakav was rendered completely unhabitable, and was transformed into a wasteland encompassed by unending electrical storms, which Rachitists believe will rage until the end of existence.

Syebovak, world of Taliv, is depicted as a warmongering realm in which the dead souls allotted to Taliv continually train for war by slaughtering one another in an endless, unrelenting battle, in which those slain immediately rise to fight again. The only reprieve from the fighting are those taken individually, either for rest, food, drink, fornication, and other such acts. Some scrolls often depict the inhabitants of Syebovak as perpetually inebriated. Most modern depictions of Syebovak depict the skies of the world as being red as blood, only dimming during the night, but never fully darkening.

Middle Realms
Veyaskar, placed as the highest of the Middle Realms, is depicted as a realm full of many burnt out worlds, destroyed during the War of the Gods. It is believed that many surviving beasts of Jomyekar hide in this realm, for the apocalyptic scenery not only makes hunting them difficult, but the existence of many native beasts of Veyaskar provide their continued existence with excellent camouflage. The most notable worlds in Veyaskar are Aevnia, ruled over by the God Ulrog, and Pyaklu, ruled over by the God Bors.

Pyaklu, the largest of the worlds of Veyaskar, is depicted as a world of volcanic activity and rivers of lava. It is believed that all fire and all sense of warmth extends from this world, and the God Bors is charged with ensuring the intensity of Pyaklu's heat should never fade. Since being taken over by Bors, the world is said to have become home to many creatures and worshippers of fire, eventually resulting in Bors' creation of the Army of Fire - a mighty, burning army, which is said to smell so strongly of smoldering flesh, that the smell significantly precedes its arrival somewhere. Many depictions of Pyaklu depict the surviving beast of Jomyekar, Fyorik, a giant, flying, flaming snake, as flying over and surveying the world, keeping everyone and everything in line.

Aevnia is depicted as a world completely engulfed in rainforest and jungle, with a degree of volcanic activity. It is said to be populated with many large cats, primates, and relatable beasts. Considered to be Ulrog's playground, it is said in the Marenx that Ulrog and his followers have turned the entire world into a land of pranks and amusing traps, with many visiting Gods having fallen victim to them. It is said that due to this, few Gods ever visit the world, and go out of their way to avoid going there.

As Veyaskar is home to Pyaklu, and its worlds are typically depicted as very warm, Rachitists consider the realm to be the heat source of existence, radiating into the other realms to provide them with warmth. It is also believed that the uncontrolled laughter of Ulrog serves to amplify and further radiate the heat of Veyaskar, unleashing excess heat upon the other realms in the form of harsh summers.

Jomyekar, known as both the Land of Beasts and the Underworld, is placed as the center most of the Middle Realms, and is often depicted as the centerpiece of all existence. Jomyekar is considered to be a realm unto itself, sharing its domain with no other worlds. It is ruled over by the Goddess Iliv, though its history is far more contested and bloody than any other realm.

It is the home of the beasts of Jomyekar, and was the source and main battleground of the War of the Gods. In the Marenx, it is said that Jomyekar was once a highly fertile land, containing more fragments of creation than any other realm, thus leading to the birth of its powerful and feared beasts. As the realm was seen as a safe haven from the Gods due to the strength of the beasts that inhabited it, it became home to many beings that sought to avoid the Gods for one reason or another, including some Gods themselves. This eventually led to a direct air of hostility with the Gods and the Upper Realms, before finally sparking into full scale conflict, the War of the Gods. The beasts of Jomyekar are said to have touched all other realms at least once during the conflict, and brought terror to all corners of existence. In particular, Jomyekar and the other Middle Realms became battlegrounds between the beasts of and the exiles to Jomyekar, and the Gods, leading to immense devastation and loss of life.

With the conclusion of the War of the Gods, Jomyekar was left as a completely destroyed wasteland. Depicted as a desolate landscape covered in countless corpses, ruins of civilizations, mass graveyards, dried crevices and canals that were once its waterways, charred and petrified trees, a perpetually darkened sky - for the land's destruction was so complete, only the smallest traces of light could make their way to it. The survivors of Jomyekar were scattered throughout the Realms, and are said to continue their hiding from the Gods, with few exceptions.

Eventually, Jomyekar would be occupied by the weeping Goddess Iliv, whose energy would seep into the land and revive two wolven beasts, Atak and Jeyak. Their return eventually caught the attention of Sevrin, who set in motion a war party to Jomyekar to slay all of them. Unintended by Sevrin, the God Veli, who headed the war party, would strike an agreement with Iliv, placing the burnt out remains of Jomyekar in the hands of Iliv, proclaiming her the Keeper of Damned Souls and Queen of Jomyekar. Since her corronation, the lands of Jomyekar have been flooded with the souls of the damned, and the landscape transformed into a land of bloody rivers and poisoned gases in the air, a land where the damned souls are tortured to death again and again through all known methods.

Teyukar is placed as the lowest of the Middle Realms, and is often depicted as a cold, frigid realm, full of many burnt out worlds, destroyed during the War of the Gods. The most notable world in Teyukar is the world of Myeljar, ruled over by the God Yevlicium, who is believed to have been permanently exiled to the world.

Myeljar is depicted as a war-ravaged world that has been encased completely in ice and is said to drown in endless blizzards of ice and snow, occupied by vicious animals and beasts which call the harsh cold their home. It is believed by Rachitists that from his exile on Myeljar, Yevlicium's coldness builds up, and together with the immense cold of both Myeljar and Teyukar as a whole, radiates into the other realms and brings about their winters, with Yevlicium's ultimate goal being to encompass all of existence in an icy prison, similar to his own.

Lower Realms
Veytiya is traditionally placed as the highest of the Lower Realms, bordering the Middle Realms. It is depicted as a realm full of burnt out worlds, destroyed during the War of the Gods. The Marenx depicts it as a realm ruled by mortals favored by the Gods, often plucked from even lower realms to rule over the worlds of Veytiya, which is said to have sealed their demise, for their closeness to the Gods angered the beasts of the Middle Realms, and especially of Jomyekar, who believed the peoples of Veytiya arrogant and disrespectful, believing that due to their much closer proximity, they should be paying homage to them.

Tayala is said to have been the most important world in Veytiya, and was home to most Lesser Gods which chose to inhabit the Lower Realms. The Marenx depicts it as having once been a beautiful world, lush with many exotic types of plants and animals, and protected by a great series of walls and tamed beasts. However, Tayala would meet its demise shortly after the beginning of the War of the Gods, when the God Sevrin would pull off a series of elaborate bribes to allow the Gods to use the peaceful world as a staging ground against the Middle Realms. In the Marenx, it is depicted that upon arrival in Tayala, those who arrived in Tayala were defectors, accompanied by disguised beasts of Jomyekar, who slaughtered the main palace of Tayala and threw open the gates of the world, allowing more beasts of Jomyekar to flood in and slaughter the world and all the Gods inhabiting it, reducing it to ashes in a matter of days. The Marenx does not make clear if Sevrin had legitimately been attempting to help the Gods, or if he had known those going to Tayala were defectors and that they took with them beasts of Jomyekar. Most members of the Rachitist clergy are in agreeance that Sevrin was likely aware of who went, and what was going to happen.

The destruction of Tayala led to the worlds of Veytiya being plummeted swarmed by the beasts of Jomyekar, and as they were inhabited by mortals, they alone were little match for the beasts, and received little help from the Gods, who were more interested in direct revenge on Jomyekar.

Ayla is traditionally placed directly below Veytiya, and is said to be a fertile, though scarred, realm. With the fall of Veytiya to Jomyekar in the War of the Gods, the realm was badly ravaged as the next target of the beasts of Jomyekar, before being driven out by the God Taliv and the Goddess Lulana. The worlds of Ayla are depicted as being Vinea-like, and it is believed that many of the mortal heroes of the War of the Gods originated from Ayla.

The Marenx makes note of no major notes in Ayla, and beyond mention of its existence and suffering in the War of the Gods, it is largely glanced over in Rachitist texts.

Virla is traditionally placed as the middle of the Lower Realms, and is considered to the main realm of the mortals. Though it is said the realm was touched by the Jomyekar in the War of the Gods, it makes little mention as to how or in what way. Rachitists believe that among the many worlds that inhabit Virla, Vinea is among them. The Marenx proclaims that Vinea is one of the jewels of Virla, though does not elaborate on what other worlds are considered to be jewels.

Veyaleyak is considered to be a realm beneath Virla, and unlike other realms, is considered to have a significant distance between it and Virla. The Marenx states that Veyaleyak was not originally a realm, but was brought into existence by the God Sevrin, created in the depths of darkness, to be his own domain and playground. The Marenx depicts Veyaleyak as a land overrun with cobwebs, and so distant from the rest of existence, that it is almost completely devoid of all illumination. The realm is believed to be overrun with creatures of the night, with many believing that Sevrin harbors an army of supernatural creatures, such as vampires and werewolves. It is said that the realm is far too dark for any other God but Zezlik to navigate, yet due to his hatred of Sevrin, Zezlik refuses to investigate the realm. In a 14th century scroll, the God Taliv is depicted accusing Sevrin of harboring surviving beasts of Jomyekar in his land, but is answered only with laughter and dismissal.

What kind of civilization, if any, has developed in the darkness of Veyaleyak is never specified, though Sevrin is believed to occupy a manor of his own on the world. Various depictions regard the manor as being modestly sized, to larger than the world of Vinea. Some members of the Rachitist clergy have speculated that the varying depictions may be a sign that Sevrin is constantly changing his mind about his living quarters.

Anatayya is depicted as the lowest of the Lower Realms, as well as the lowest of all realms. Though it is often depicted as a cold and dark realm, due to its greater distance from the other realms, it is said in the Marenx that Anatayya is a realm more populated than any other, albeit a violent one. It is said that the mortals of Anatayya have rejected all the Gods, and that the realm took the side of Jomyekar in the War of the Gods. The realm is said to have been quickly occupied by the God Taliv in the war, razing many of its civilizations to the ground. After the War of the Gods, it is said that Sevrin bought the freedom of Anatayya from the Gods, though it never elaborates on his intentions for the realm, or why he would bother. Some members of the Rachitist clergy have speculated that Sevrin sought to use Anatayya as a testing ground and playground for his ideas and plots, knowing that the realm's attitude towards the Gods would mean the Gods would not care what he did with it.

The Heavens
The Heavens, as they are called in the Marenx, are the great and vast darkness that separates worlds and realms from one another. It is believed that due to their vastness and their darkness, The Heavens are full of mysteries and dangers. In modern times, Rachitists regard outer space as proof of the existence of The Heavens.

Major Gods

Veli is the Rachit God of the sun and the Giver of Life. He is often depicted in his palace in his lands of Anleakav, and is depicted as the most benevolent of all the Gods and Goddesses. Lizards are often seen depicted sitting upon his shoulders, as well as throughout his palace and throughout Anleakav itself. He is one of the original Gods, and held as one of the most powerful, rivalled only by Jaluk, God of thunder and lighting, and Taliv, God of war. He is considered to be the King of the Gods, and his word is usually treated as law by all.

In Rachitist legend, Veli was one of the first Gods to arise following the Great Creation, and was one of the leaders in the War of the Gods. He is said to have overseen the war as a whole, covering for the shortcomings of Taliv, as well as piecing back together situations and battles thought to be lost. Veli is noted for repeatedly attempting to end the war through negotiation, and for offering amnesty to Gods who had sided with the beasts of Jomyekar. After the War of the Gods, Veli offered refuge in his lands of Anleakav to many of the survivors, specifically, those who had lost their worlds in the conflict. He has continued his efforts to keep the peace and has mediated or directly intervened in conflicts between the Gods that have arisen since.

According to the Marenx, Veli is directly responsible for the appointment of most Gods to their positions, such as Iliv's crowning as Queen of Jomyekar and Keeper of the Damned. Veli has had two wives, the first was the Goddess Miyu, whom he had five children with. Three sons, Veylik, Jaluk, Tanik, and two daughters, Ilnea, and Rian. His second wife, is the Lesser Goddess Anasya, whom he has had numerous children with, though the most notable is Zezlik, the God of the Moon.

Veli is held as the sole God with the ability to give and to create life from nothing, a power he is believed to have inherited from the fragments of Zor's power.

Vasivcha is the Rachit Goddess of love and fertility. She is depicted as a wanderer, going from world to world to bring about the warm presence of love and to bless couples with children. She is at times depicted as being vengeful, specifically when she thinks she has been defied. The bee is seen as the symbol of Vasivcha, and it is believed that bees ferry information back and forth to her. Older depictions show Vasivcha being carried by swarms of hundreds of bees, ferrying their Queen from land to land and world to world. Though Vasivcha has never had a husband, it is said she has had many children, and that some of them also enjoy being ferried around by bee swarms. The Marenx makes no mentions of the names of any of Vasivcha's children, other than alluding to their existence.

Vasivcha was one of the only God(esse)s to completely sit out the War of the Gods, and instead continued with her own life and duties. She is one of the only God(esse)s to have no lands to call her own, and is entirely depicted as a wanderer with no permanent home.

Taliv is the Rachit God of war. He is almost always depicted as either riding a large white tiger named Teya, or in a large chariot being pulled by a team of sixteen tigers. Taliv is always depicted wielding a large double sided axe in each hand. He is one of the original Gods, and is held as being one of the most powerful, rivalled only by Veli, the Sun God and Giver of Life, and Jaluk, God of thunder and lightning.

In Rachitist legend, Taliv was the leader of the Gods in the War of the Gods, and is said to have killed more great beasts than all the other Gods combined. He is depicted as both cunning and emotionally unstable, weaving intricate plans for victory, only to fly off the handle in a frenzied rampage with the slightest of provocations. In the Marenx, as well as in numerous scrolls and dozens of ancient tablets, Taliv is depicted leading armies into battle against the beasts of Jomyekar and the Gods that sided with the beasts, and is featured notably in depictions which place him standing atop large piles of corpses. It is believed that warriors who die valiantly in battle shall be recruited into Taliv's army of Tiger Riders, known as the Ajmunvak, which feature notably in depictions of the War of the Gods.

Having led the Gods to victory in the War of the Gods, Taliv came to be one of the most revered and feared Gods and would often receive tribute from Gods which were weaker than him, and especially from the Lesser Gods. According to the Marenx, Taliv has had forty nine wives, most of them at the same time, with six having died and nine having left him. There have been numerous incidents of Taliv being at odds with other Gods, notably Veli and Jaluk, with the chief incident being the death of of Taliv's daughter, the Goddess Aiyu. Taliv had sent his daughter to seduce the God Jaluk, so as to claim a feather from the eagle Sahve, which the God of Mischief, Sevrin, had convinced him could be used to make a potion that would allow him to gain control over lightning, making him the strongest of all the Gods and Goddesses. Aiyu's attempts to claim a feather from Sahve were short lived, and ended with her bloody death. The death of Aiyu led Taliv to lead a prolonged and devastating war of revenge against Jaluk, which is said to have destroyed Atingail, a small world caught between their lands. The conflict between Taliv and Jaluk was ended by Veli.

With the war against Jaluk ended Taliv returned his armies to his world, known as Syebovak, though it was not long before Taliv would again go into a frenzy and march his army off to war once again. It is said that Taliv still from time to time leads his armies to war, though most of his days are spent in Syebovak, allowing his armies to grow ever larger as the souls of more and more valiant warriors are brought to him and collecting the continued offerings and tributes offered to him by the other Gods.

It is known that due to his disputes with and hatred of Jaluk, Taliv was among the Gods that refused to help in the hunt to slay the beast Atchin, and proceeded to mock the Gods for their failure when Atchin proved victorious over them. Some years later, Taliv decided to try his hand at killing the mighty beast Atchin and organized a war party of his own, containing most of the survivors of the first, minus Jaluk. Taliv's own hunt proved equally unsuccessful, and nearly proved to be fatal for him. His failure was likewise mocked by Sevrin, who was merciless in rubbing salt in the wound that it had been Taliv himself to mock the first party for failure, and that he had failed even worse than they had.

Jaluk is the Rachit God of thunder and lightning. He is often depicted soaring across the sky upon the back of a gigantic pitch black eagle named Sahve, whose body flickers and flashes with tiny bolts of lightning all across it, and whose feathers are believed to glisten only in moonlight. Jaluk is one of the three sons of the God Veli and the fallen Goddess Miyu.

In Rachitist legend, Jaluk is a figure who has been plagued by betrayal and misfortune, having lost all he cares about to either betrayal or death, turning him from a once cheerful, jestful and sometimes mischievous God, to a cold hearted, ruthless, and merciless God with no room left in his heart for compassion.

Jaluk was a major figure in the War of the Gods, and one of its few survivors. His brothers Veylik and Tanik, his sister Ilnea, and his mother Miyu were lost in the conflict. In legends following the War of the Gods, Jaluk is said to have fallen in love three times. First to the Goddess Aiyu, whose true intentions were to retrieve a feather from the eagle Sahve for her father Taliv, the God of War. While attempting to claim a feather in Jaluk's absence, Aiyu and Sahve would enter into a violent struggle, ending in Aiyu's death, often depicted on old tablets as a giant eagle holding the tattered body of a woman in a single foot. This event would trigger a prolonged conflict between Jaluk and Taliv, before eventually suffering an intervention by Veli, the sun God and Giver of Life. Jaluk's second love, the young Goddess Nairyu, would be the first to marry him, only to die a terrible death later on at the hands of a the mighty beast Atchin, depicted as twin headed beast which is both bear and tiger.

In response to the death of Nairyu, Jaluk summoned a council of war to track down and slay the mighty beast, only to be betrayed to the beast by the God of Mischief, Sevrin, whose betrayal would lead to the slaughter of most of the party, and the death of Jaluk's only remaining sister, Rian. The attack on Atchin was abandoned, with the Gods left to lick their wounds and mourn their losses. Following the defeat by Atchin, Jaluk would fall into a deep depression for many years, and was rarely seen by the other Gods, until by chance he was stumbled upon by the lesser Goddess Tatiala. Rachitist legend is not clear on the exact origins of their meeting, only that Tatiala would over time bring Jaluk out of his depression, becoming his third love and second wife. But again Jaluk would suffer betrayal, when on the night of Ryolts, most holy of Rachitist celebrations, she would abandon him in the night in favor of another God, Vyur. Jaluk, apparently unaware of abandonment, believed Tatiala had gone missing and began his quest to find her. When he would finally find her many years later, he would discover the extent of the betrayal, as well as the existence of the recently born daughter of Tatiala and Vyur, Iliv. In a frenzied rage, Jaluk is said to have slaughtered both Tatiala and Vyur for the betrayal, setting fire to Vyur's palace and lands in the process. Depictions of the scene show Jaluk using first his spear, but then taking up one after another, every weapon found in Vyur's palace, using each until he had broken them, not only upon Vyur and Tatiala, but upon all servants and workers of his lands.

In the aftermath of the slaughter, Jaluk is depicted as having been maimed terribly both by his own flames, as well as the weapons of his foes. In an old tablet (known as the Voltyuz, now held in the National Museum of Rürlüchia), the wounded and maimed Jaluk is shown to find the surviving Iliv, who had been maimed by Jaluk's flames. Jaluk is depicted as claiming the child and raising her as his own, with depictions of the post-slaughter portraying Jaluk as always hiding his maimed and scarred face beneath the shadows of a large hood.

Tatiala's betrayal is credited as the final straw in Jaluk's transition to a cold and merciless God, with all further depictions and legends of him depicting his new found cruelty and quickness to strike dead whomever he so pleased, though he is shown to sometimes revert more to his old personality in his interactions with the young Iliv. The last tragedy to befall Jaluk, would be at the hands of Sevrin, who would lead Iliv away from Jaluk's lands, telling her the truth of her parents and showing her the remains of their home. The heartbroken Iliv would challenge Jaluk on the validity of Sevrin's accusations (in the Marenx, Sevrin is depicted watching the encounter in secret from the shadows), which Jaluk would not deny and coldly acknowledges. Iliv is depicted storming out of Jaluk's lands, and Sevrin appears before Jaluk to offer him his condolences on his loss, an action which causes Jaluk to go off on him in a fit or rage, only to have him escape. With no one to take his rage out on, Jaluk's power of lightning would lose control, setting fire to his own lands and striking dead all under him, except for his eagle Sahve.

It is believed that after this event, Jaluk became a wanderer, travelling the worlds on the back of Sahve and bringing about tragedies and inflicting death upon others with little regard. Jaluk's actions have since led to him being ostracized by Veli and the other remaining Gods, though Jaluk was well beyond the point of caring for them or their opinions. Numerous legends exist about Jaluk's encounters and fights with the other Gods, though he would never again see Iliv. It is said that to this day, Jaluk continues to wander and fly on the back of Sahve, his heart and soul having grown colder than the very harshest of winters.

In an 11th century scroll, it is said that many years after their separation, Iliv would return to Jaluk's world, dubbed "Lijalakav", only to find it reduced to a wasteland, encompassed by the unending electrical storms brought upon it by Jaluk's rage, rendering it beyond habitation.

Bors is the Rachit God of fire. He is a son of the Fallen God Nikyor and the Fallen Goddess Mayna. He is often depicted with his companion, a giant, flying, flaming snake by the name of Fyorik that ferries him from world to world.

In Rachitist legend, Bors was one of the main instigators of the War of the Gods, and changed sides several times during the conflict. His companion Fyorik is one of the only surviving beasts of Jomyekar, and is accredited with the killing of the Gods Veylik and Tanik. The Marenx depicts the two young Gods engaged in a fierce fight to the death with Fyorik, restraining him, and preparing to kill him. How exactly Fyorik broke free of his chains is disputed, with some sources claiming he was freed by Bors' arrival, while others claim he feigned defeat and broke free the moment the young Gods' guard was lowered. Regardless, upon being freed, Fyorik, with his power boosted by Bors, set fire to Veylik, and devoured Tanik in a single bite. This is believed to be the first meeting of Fyorik and Bors.

In the years after the War of the Gods, Bors was allotted the world of Pyaklu, a land of volcanic activity and rivers of lava. It is believed that all fire and all sense of warmth extends from this world, and Bors was expressly charged with ensuring that the intensity of this world should never fade. Since taking over Pyaklu, many creatures and worshippers of fire have been drawn to the land, creating over time what is known as the Army of Fire. The Marenx depicts Bors as standing at the helm of a mighty, burning army, and describes the smell of smoldering flesh as preceding its arrival.

The Marenx, as well as several old scrolls, allude to repeated conflicts between Bors and the God of Mischief, Sevrin, including details of a time when Bors' army marched upon Sevrin's palace in Annesae and set fire to it and its lands, an act which Sevrin claimed revenge for by hiring dwarves to dig under and to collapse Bors' volcanic palace from within. The Marenx depicts Sevrin sitting atop a mountain peak, playing a flute as he watches the collapsing palace.

Ledum is the Rachit God of water and rain. Unlike most other Gods he is depicted as being only part human, as having the scales of a fish for skin, the tongue of a frog, and the protruding eyes of a chameleon. He is the son of the God of Mischief, Sevrin, though it is not known who his mother is. Ledum is one of the only Major Gods in Rachitism who was born after the War of the Gods, and is typically depicted riding atop a saddled toad named Atluk.

Ledum's outward appearance as well as his dubious upbringing under Sevrin has made him the subject of suspicion and mockery by many of the other Gods, though his power to control the water has time and again curtailed their insults as he deprives their lands of rain for their crops. By Rachitist worshippers, he is one of the most revered Gods due to his association with water and rain, as well as his more benevolent - though sometimes vengeful - nature. Unlike other Gods, he has partaken in few conflicts, though he was a part of Jaluk's war party to kill the beast Atchin, in which he suffered a terrible series of wounds that left him nearly crippled, and forced him to become permanently more reliant on the use of his saddled toad Atluk, as well as other saddled animals.

The second major conflict which Ledum took part in was Taliv's war party to slay the beast Atchin, in which he sought revenge for the wounds inflicted on him in the first hunt. Like the first, the hunt was unsuccessful, and his giant saddled iguana (known as Amuk) was killed and devoured by Atchin.

Though he is the son of Sevrin, the two are known to be on terrible terms with each other and have been since Ledum was a young child. What exactly is the cause of their dislike of each other is never specified, but numerous scrolls depict Ledum and Sevrin as at each others throats with anger, and with Ledum having repeatedly attempted to spear Severin on multiple occasions.

Ledum's home, known as Anyetlik, is said to be deep within the seas of an unspecified world, perhaps serving as a gateway between the seas of all worlds, where he stands as the leader of a civilization of a strange, unspecified, sea people. The Marenx does not depict, but does describe, their appearance as being similar to Ledum's, and it is believed by many that Ledum's mother may have originated from Anyetlik. The Marenx also depicts a vindictive Sevrin as having brought about numerous tragedies and disasters upon Anyetlik, as a way of getting at his son whom cares deeply for the inhabitants.

Iliv is the Rachit Goddess Queen of Jomyekar and the Keeper of Damned Souls. She is often depicted as a terrifyingly scarred and maimed woman with long, ragged black hair that covers her face, and tattered clothes. By her side are often depicted two undead grey wolves, big as bears, by the names Atak and Jeyak. Iliv is the daughter of the fallen God Vyur and the fallen Goddess Tatiala, and raised by the God Jaluk.

In Rachitist legend, Iliv is depicted as the most internally tortured and mentally unstable of the Gods. Though raised by Jaluk, her maimed looks often brought to her unwanted attention and comments by others, and as she grew older and sought love, she would find herself shunned and turned away at every turn. Her life with Jaluk continued until the day Sevrin, the God of Mischief, would lead her away from Jaluk's lands, telling her of the deaths of her real parents at the hands of Jaluk, and showing her the charred remains of their home and lands. After learning this, Iliv rushed home to demand answers from Jaluk, who coldly acknowledged the truth. Tormented by it, Iliv stormed away from Jaluk's lands without so much as looking back, disappearing into the far depths of existence and away from the other Gods and Goddesses, where she would wallow in her sorrows for several lifetimes.

In the Marenx, the the Moon God, Zezlik, is said to have discovered the weeping Goddess on one of his many journeys, and took her before Veli, the sun God and Giver of Life. Though initially repulsed by her outward appearance, Veli soon realized the depths of her sorrow and allowed her to stay within his lands of Anleakav, where she stayed for a brief period, only to find herself shunned by the others who lived there. An 11th century scroll indicates that Iliv would return to Jaluk's world, Lijalakav, only to find it had been reduced to an unhabitable wasteland, encompassed by unending electrical storms, though it is unclear if this event takes place after Iliv's departure from Anleakav, or if it was the catalyst. Overcome by sorrow at the loss of the closest thing to a home she had ever known, Iliv disappeared once again, finding her way into Jomyekar, known as the land of beasts, the main battlefield of the War of the Gods. Iliv took this windy, desolate land as her new place of hiding, where she thought none would ever find her.

It is unclear for how long Iliv occupied Jomyekar, only that her weeping energy would seep into the land, bringing to life once again two wolven beasts killed in the War of the Gods, the grey wolves Atak and Jeyak, who would seek out the source of the weeping. In the Marenx, it is depicted that the two would find Iliv in the depths of an old cavern, and would provide comfort to her as modern dogs do to people. Surprised by the sudden display of affection, a feeling unknown to Iliv, her weeping was brought to an end. Iliv has said to have fallen into a deep slumber, guarded and looked after by the two wolves while she slept, before awakening many years later. The beasts Atak and Jeyak would speak to her, becoming the first friends Iliv had known. Across Jomyekar they wandered, describing to her how their home had once been.

However, the God Sevrin would take note of Iliv's presence in Jomyekar, and of the beasts present with her. He carried the information back to the God Veli, who quickly organized a war party to Jomyekar, intent on slaying the beasts. But upon discovering Iliv's presence there and sensing her power within the beasts, Veli called a halt to the attack. Seeing the beasts cling defensively to Iliv, Veli is said to have discussed with her the danger of the beasts and attempted to sway her against them, an attempt which proved futile. An agreement was eventually struck, in which Veli decreed that the lands of Jomyekar would become the lands of Iliv, and that as compensation for all her sorrows, she would be the Keeper of Damned Souls, so that she might make them feel and suffer as she had been forced to. A 14th century scroll depicts Veli placing a large crown of barbed vines upon the ragged Iliv's head, flanked protectively by Atak and Jeyak, ready to pounce upon Veli at a moment's notice.

Since her coronation as Queen of Jomyekar (sometimes referred to as the Underworld), souls of the damned are said to be sent to her land, souls of murderers and thieves, kidnappers and the dishonest, those with no honor nor integrity, all to be hers. Depictions in the Marenx show Jomyekar transformed into a land of bloody rivers, poisoned gases, and souls tortured to death again and again through all known methods, even serving as prey for the hunts of Atak and Jeyak. Iliv is shown to transform into an increasingly cruel Goddess, similar to Jaluk's transformation, taking great pleasure in the torment and sorrows of the damned. Souls deemed to be exceptionally corrupt are clung to by Iliv, who is said to maim the soul itself, before crafting a new body to house it. These bodies range in appearance, but commonly resemble demons or beasts made from the parts of multiple species, bodies that shall perpetually torment and inflict pain upon them, and that everything they do or do not do shall bring them only more and more pain. Those who suffer this fate are commonly known as the Melük, tortured beasts who are set free from Jomyekar once Iliv has completed their new bodies, so that they may wander the worlds in perpetual agony, only able to be set free from their pain by a final death inflicted upon them by a mortal, a death which is said to destroy the soul itself.

Lulana is the Rachit Goddess of the Harvest and the Queen of Nature. She was one of the first Gods to arise following the Great Creation, alongside the God Veli. She is often depicted surrounded by forest animals, most notably raccoons, the most notable of them being a large raccoon by the name of Riffin. The Marenx holds several depictions of Lulana being pulled in her chariot by a team of raccoons, while some scrolls also show her chariot being pulled by bears, wolves, and foxes. She is said to wield a long pole axe, with depictions of the War of the Gods showing her using from her chariots.

Lulana was a major figure in the War of the Gods, and her powers over harvest are accredited with staving off famine. In numerous sources, Lulana is depicted as having slain the mighty Jomyekar beast Niküleyek, a large elephant-bear like beast, but with nine heads of venomous snakes. On a chariot pulled by the swiftest of bears, Lulana is said to have maneuvered and maimed the mighty beast until each head had been severed by her axe. Other depictions show Lulana leading armies of the souls of fallen animals in attacks on Jomyekar.

Following the end of the War of the Gods, Lulana moved into Veli's lands of Anleakav, where she is said to forever look over the realms and worlds below. Due to this belief, Rachitists often offer up tribute in her name, in the hope she will bless them with bountiful harvests. Lulana is the only God(ess) to never fall victim to the God of Mischief, Sevrin. The Marenx hints that following her single handed slaying of Niküleyek, Sevrin harbors a deep fear of Lulana.

Yevlicium is the Rachit God of Winter, and a son of the Fallen God Nikyor and the Fallen Goddess Mayna. He was raised by the lesser Goddess Eyeva, one of the many wives of Taliv. He is usually depicted riding upon the back of a large white twin-headed bear known as Olruk. His weapon of choice is a hammer made from the hardest, coldest ice.

In Rachit legend, it is said that Yevlicium spent his childhood seeking out the approval of Taliv, who he perceived as his father. However, as Taliv had little interest in spending time with any of his children, Yevlicium's efforts would all prove to be in vain. It is said that Taliv's neglect of Yevlicium led to his heart coldening and leading to his powers over the frost. Yevlicium would be one of the only Major Gods to refuse participation in the War of the Gods, stating he would never serve under the command of Taliv. A 12th century scroll depicts Veli attempting to convince Yevlicium to join them, only for Yevlicium to grow irritated and strike Veli across the face with his hammer. It is said this unexpected strike enraged Veli, who then cast Yevlicium out of the Council of Gods, damning him to live a life as cold as his own heart. Yevlicium was sent to the far off realm of Myeljar, forbidden from returning to the living realms until the day his heart would warm.

Yevlicium's existence in Myeljar is depicted as one befitting of his own personality, and the Marenx depicts him living in the halls of an old fortress from long before, accompanied by animals and beasts of the harsh cold. Rachitists believe that from the depths of Myeljar, Yevlicium's coldness builds up and then seeps out into the other worlds, bringing about their winters. It is believed that only by enduring Yevlicium's bitter coldness can the winter be driven back for another year, or else it shall encompass all for all time.

Despite the prohibition on returning to the living realms, Yevlicium is depicted as having left several times thanks to the help of Sevrin, so as to strengthen the winters he inflicts upon the other worlds. Rachitists believe that extreme blizzards and abnormally harsh winters are the result of Sevrin and Yevlicium's collaboration. It is also believed that Yevlicium sends out his bears and other cold beasts to do his bidding, and to kill those whose thoughts or actions have provoked his anger.

Ulrog is the Rachit God of Summer, and is almost always depicted living in a rainforest-jungle like environment, surrounded by leopards and other large cats on all sides, with gorillas and various other primates depicted in the backgrounds. Ulrog is the son of the fallen beast of Jomyekar, Analak, and the Fallen Goddess Arieya. Ulrog is said to be a beast resembling both a man as well as a monkey, wielding a mighty warhammer that takes both his hands and his tail to hold and to swing.

The exact origins of how Ulrog came to be, or how a beast of Jomyekar and a God were able to reproduce, is never touched upon. Both Ulrog's parents fought on the side of Jomyekar in the War of the Gods, though Ulrog did not share in their allegiances. Depicted as a jestful God fond of pranks and laughter, he would flee from Jomyekar to the world of Aevnia. Upon learning of his existence and his isolation from the other beasts, Taliv summoned up a war party to hunt him down and kill him. According to the Marenx, Ulrog quickly became aware of them thanks to the beasts of Aevnia, and rather than fight them he chose to lead them on a long chase through the land, leaving numerous traps for them to spring. While Taliv and the other Gods suffered humiliations at the hands of his traps and tricks, Ulrog would eventually be headed off by the mysterious Bainek, God of Wisdom, who had seen through Ulrog's trickery. Bainek showed surprise at Ulrog's light hearted personality and lack of malevolence, and by the time Taliv's war party had arrived, Bainek now stood against them in their hunt. Though it was to Taliv's anger, a deal was struck between Ulrog, Bainek, and Veli. If Bainek would help them in the War of the Gods, he would be granted title over Aevnia, and proclaimed the God of Summer.

A warhammer of monumental strength was carefully forged for Ulrog, and depictions of him in the War of the Gods show him crushing through other beasts of Jomyekar, often leading hordes of leopards against them. After the War of the Gods he returned to Aevnia, where he remains to this day, though it is often said he continues his pranks upon the other Gods and upon mortals, often with the help of Sevrin. A 7th century scroll depicts Ulrog and Sevrin stealing all the mead and alcohol from Taliv's world of Syebovak, replacing all of it with goat's milk. Ulrog and Sevrin are said to have listened in the distance to the enraged screams of Taliv, laughing hysterically for many days.

Rachitists believe that harsh summers are the result of Ulrog's amusement, and that in his uncontrolled laughter he unleashes upon the worlds excess amounts of heat. Animal sacrifice became a prevalent and widespread way of attempting to distract Ulrog from laughter with the thought of foods, thus bringing an end to the excess heat.

It is unclear how the tales of rainforests, jungles, and monkeys made their way into Rachitist folklore. Some scholars have speculated early Rürlüch visits to the Aegian coast may have facilitated contact and trade.

Zezlik is the Rachit God of the Moons, more commonly called the Moon God. Zezlik is depicted as an extremely pale being, with bat-like wings attached to his arms, and a somewhat bat like face. He is the son of the God Veli, and the Lesser God Anasya. Zezlik is usually depicted with two or more bats ever-present around him, sometimes wielding a large curved sword with his left foot.

Raised in the lands of Anleakav, Zezlik was long oblivious to the outside world, until the beginning of the War of the Gods. A frail and fragile God, his parents would not allow him to partake in the conflict, though he was determined to prove his worth. Zezlik's desire to prove his worth was soon preyed upon by Sevrin, who informed him of the existence of a mighty beast of Jomyekar, the almighty bat-creature by the name of Xaviel. He was told that Xaviel had been wounded badly in a battle with Zezlik's father Veli, and that he now hid in a cave on the furthest outskirts of Jomyekar. The Marenx depicts Sevrin watching whilst snickering and rubbing his hands together as Zezlik rides off into the cosmos, upon a chariot pulled by wolves. Upon arriving at Xaviel's lair, Zezlik brandished a sword and torch and began his hunt, only to find the beast without wound or fear. A bitter fight between the two erupted, as the arrogant Xaviel believed Zezlik to be too weak to be of threat to him. Due to this Zezlik was able to land a fatal strike on Xaviel, who then sunk his fangs into Zezlik's arm. With his last breath, Xaviel proclaimed that Zezlik would be forced to live out the rest of his days, cursed to live like a bat. The transformation was quick, and in a fit of rage Zezlik would decapitate Xaviel's corpse.

Upon his return to Anleakav, his parents were horrified to see what had become of him. Fearful he would sink into a depression, or attempt something more foolish to prove himself, Zezlik was finally allowed to join the War of the Gods, under the close watch of his father Veli. After the war, Zezlik declared his intention to leave Anleakav and to explore all of existence. Proud of his choices, Veli would declare Zezlik to be the God of the Moons, domains that would serve as places for him to rest and to watch over worlds from afar. On his many journeys, Zezlik is said to have discovered the weeping Goddess Iliv in the far depths of existence. He took her before his father Veli, in the hope that he could do something to help the weeping Goddess, then continued on with his journeys.

In the 12th century, a belief that those bitten by Zezlik would become vampires arose, and quickly became prevalent across much of the Rachitist worshipping world, leading many worshippers to fear Zezlik. He has become a popular figure in central Verusian folklore, books, and movies, as the Father of Vampires. In modern day, it is still believed that Zezlik wanders from world to world, and from moon to moon, where he sets up permanent homes and caverns to horde his discoveries. It is also believed that bats serve as his eyes and ears, ferrying messages to and from him, across all of existence.

Bainek is the Rachit God of Wisdom, of Knowledge, Giver of the Spoken Word, and King of the Written Word. One of the first Gods to rise from the Great Creation. It is said that Bainek is a shape shifter, who most commonly takes the form of a large white or black owl. In human form he often looks like an old wandering nomad, slowly moving along with the help of his staff.

A mysterious figure, Bainek's participation in the War of the Gods is largely untouched. Tales of his participation usually depict him showing up to succeed where other Gods have failed, or in the pursuit of one side's knowledge. Bainek has dedicated the whole of his existence to the greater pursuit of knowledge, and it is believed he alone inherited the fragments of knowledge from Zor. According to the Marenx, Bainek was once a contender for the title of the King of the Gods, but as he was not interested, the title fell to Veli. While he is not as powerful as the gods Veli, Jaluk, and Taliv, it is said in the Marenx that the wisdom of Bainek is capable of falling all other Gods. The Marenx also credits Bainek with having given the power of speech to mortals, and having bestowed the worlds with the power of the written word.

In Rachitist legend, it is said that the traveller lost and weary in the depths of blizzard may find the guidance of Bainek. Many Rachitist shamans and priests actively seek out the wisdom and advice of Bainek, sometimes putting themselves in extreme situations in their attempts.

Zayla is the Rachit God of Justice and of Law. One of the youngest Gods, Zayla is blind in both eyes, and is often depicted behind a stone or wooden desk with a raven by the name of Aylak on either shoulder. Unlike other Gods, Rachitist literature has shown his use of weapons to be ever evolving. In a 2nd century scroll he is depicted with a spear, in a 4th century scroll he is depicted with a large hammer, in a 9th century scroll with a large axe, and in a 19th century book on the Gods, with a repeating rifle.

Born after the War of the Gods, Zayla is the son of the fallen God Vetur, and the Lesser Goddess Heyja. He was raised in the land of Anleakav, and as noted by both the Gods Veli and Bainek, his blindness and youthful innocence made him equally impartial and generous towards all. He was gifted the raven Aylak by Bainek, and soon grew close to the raven, learning to speak and communicate with him. Aylak has since served as Zayla's eyes in the world, describing to him what is concealed from him by those taking advantage of his blindness, and helping him to read and write. Zyla was appointed by Veli as the God of Justice, and as the head of the courts of Anleakav. It is believed that all who die must come before Zayla and Aylak for judgement.

Sevrin is the Rachit God of Mischief, and is widely considered to be the most malevolent of the Gods. He is depicted as a shady figure, clinging to the shadows and away from the light as much as he can. He is strongly associated with spiders, and his world of Veyaleyak is depicted as being overrun with cobwebs.

The exact origins of Sevrin are unknown, with Sevrin having made claims of being at least as old, if not older, than the eldest Gods, and claiming to have been born of darkness. Yet, in a council of Gods, Veli claims to have known Sevrin's mother, and states that she would be gravely disappointed in his actions.

He has been a major figure in almost all parts of Rachitist mythology, and while he sided with the Gods in the War of the Gods, he repeatedly betrayed them and sold them out, leading many of them to their deaths. At every chance he has undermined everyone, and is credited with convincing Taliv to seek out a feather of the eagle Sahve, resulting in the death of the Goddess Aiyu, betraying Jaluk's war party against the beast Atchin to Atchin himself, leading to the slaughter of most the Gods in the war party, of revealing the truth of Iliv's upbringing and the death of her parents at the hand of Jaluk, causing a split between Iliv and Jaluk and offering condolences to Jaluk on the loss of his adoptive daughter, resulting in Jaluk's final descent into cold hearted mercilessness, leading to the destruction of the world Lijalakav and the death of all of its inhabitants, provoking Bors to the point of warfare, hiring dwarves to collapse Bors' volcanic palace from within, bringing about numerous tragedies and disasters upon the lands of Anyetlik as a means of striking at his son Ledum, of alerting the Gods to Iliv's presence on Jomyekar and the existence of her newfound beast friends in an attempt to get them all slaughtered, of working with Yevlicium to help him disobey his banishment from the living worlds and to bring about abnormally harsh winters upon the worlds, of helping Ulrog in his numerous pranks upon the Gods and mortals, of sending the frail God Zezlik to fight the mighty Jomyekar beast Xaviel, in the hopes of getting him killed, but ultimately resulting in Zezlik being cursed to live like a bat for the rest of his days, and of many, many more such incidents.

The Marenx, along with many scrolls, books, and tablets, depict many more acts of usually malevolent mischief carried out by Sevrin, and his frequent disobedience of the Gods. The true depths of Sevrin's strength and powers are never detailed, as he is usually seen manipulating others into doing his dirty work. It is believed by Rachitists that Sevrin continues to go about bringing tragedy and mischief wherever he goes, and that people must be ever watchful for the signs of his presence.

Zor was the Rachit God of Creation and Existence, and is held as forever being the Supreme God. Zor is depicted as a mighty dragon, his iridescent scales brimming with all the colors in existence, and was said to be many times larger than any other living creature.

In the Marenx, it is said that at the end of existence all things will die, and that the collected power of creation will rise in the form of an egg, giving birth to a dragon. This dragon will grow, feeding upon the burnt out, fading remnants of existence, then it will curl up and slumber for several lifetimes to gather its energy, before finally awakening and releasing all of its built up powers in a large bang of creation, resulting in the dragon's death and the beginning of existence and of life once again, giving birth to a series of new Gods who will define the next iteration of the existence. Rachitism believes this death and birth of existence to be an endless cycle, with the dragon known as Zor being the most recent creator of existence. It is believed that the dragon will contain all the memories and history of the existence preceding its birth, and that this knowledge will be scattered throughout the new existence in the form of fragments, most finding their way into and helping to create the new Gods, thus ensuring that no part of history is ever truly forgotten.

Lesser Gods

Anasya is a Rachit Lesser Goddess and the second wife of the God Veli, and the mother of numerous other Lesser Gods, as well as the Major God Zezlik. She is generally depicted as a fearsome woman with a short sword in each hand and wearing the furs of various animals. She did not have a major role in the War of the Gods, and married Veli after the end of the war. She helps to oversee the lands of Anleakav, and has helped to raise many orphaned children that have been brought to the land. Her advice is often sought by others who live in Anleakav, and she is strongly associated with roses.

Eveya is a Rachit Lesser God and one of the many wives of Taliv. She was responsible for the raising of her nephew Yevlicium following the death of his parents. She is depicted as the most kind and caring of Taliv's wives, in sharp contrast to Taliv himself, and constantly sought to console those in the family who felt neglected by Taliv. In spite of her best efforts, she was never able to bring comfort to Yevlicium, and is said to blame herself for his fate.

In the War of the Gods, Eyeva is depicted as being a healer, helping to patch back together Taliv and others after ferocious battles. It is said she allowed for numerous small beasts to escape, by choosing not to speak of their presence upon seeing them. Chief among beasts spared by her silence is Atchin.

Heyja is a Rachit Lesser Goddess, wife of the fallen God Vetur, and mother of the God Zayla. She is said to be from a world in the realm of Aveyesin, and was a minor participant in the War of the Gods. It is said that she participated in driving the beasts of Jomyekar out of the Lesser Realm of Ayla, though little else is said of her participation in the war, and even less is said of her time before the war. Her husband, the fallen God Vetur, is said to have died during Jaluk's hunt of the Jomyekar beast Atchin.

Beasts of Jomyekar and the Middle Realms

The Great Beast Tayukllan was one of the major leaders of Jomyekar in the War of the Gods, and led the largest and most devastating attack upon the world of Anleakav. According to the Marenx, Tayuklan came into existence when a mortal from a Lesser Realm and a lesser beast of Jomyekar, came into direct contact with a fragment of creation. The Marenx depicts the two being consumed in a blinding flash of light, in which both the mortal and the beast would be consumed and destroyed, bringing about the creation of the mighty beast Tayukllan. The creation of Tayukllan was a major event which helped to spark the War of the Gods.

Being born of a fragment of creation, Tayukllan inherited much knowledge of the ages and was much stronger than most other beasts of Jomyekar, and quickly rose in ranks. Working with other great beasts and lesser Gods, he would help to spark war with the Major Gods and plunged the realms into chaos and violence. At the height of the war, the Marenx depicts Tayukllan meeting with the God Sevrin and striking an agreement. This agreement would lead to Sevrin handing over vital information on the Gods and upon the realm of Anleakav, with Sevrin encouraging Tayukllan to launch a major attack on the realm. While Tayukllan was hesitant, he was convinced to lead the assault by other great beasts of Jomyekar and began the attack on Anleakav shortly after. The violence would result in the deaths of many Gods and beasts, before his forces began to be driven out by the Goddess Lulana. The Marenx depicts that as Tayukllan raised his war horn to blow for a full retreat, a shadowy figure appears behind him, then takes the form of Sevrin, who plunges a curved dagger into the back of Tayukllan's neck, killing him before he can sound the retreat - and leading to the deaths of many other great beasts before they are fully driven out.

Sevrin is depicted standing over the fallen corpse of Tayukllan and gloating. Though it is not officially recorded in the Marenx, many over the years have speculated Sevrin sought to harness the power and knowledge embued in Tayukllan by the fragment of creation which had birthed him.

Atchin is one of the Great Beasts of Jomyekar, depicted as a twin headed beast which is both bear and tiger. The Marenx depicts his size as vastly greater than all of the Gods, and of most other beasts of Jomyekar. Unlike other great beasts, Atchin is known for being a rogue and solo fighter, who would not coordinate with other great beasts during the War of the Gods, and who had no problem with slaying his own kin when aggravated by them.

Born shortly before the War of the Gods, Atchin's exact upbringing is unknown. The Marenx depicts him as a much smaller beast at the beginning of the war, who initially struggled in combat against the Gods. He was severely wounded after a conflict with a fight with the Goddess Lulana, managing to flee only thanks to the carnage of the situation, quickly resulting in a full hunt for him by Lulana and her followers. His life was spared thanks to the silence Goddess Eyeva, who took pity upon the small, wounded beast and did not announce to the others she had seen him.

As the War of the Gods drug on, Atchin is said to have grown at a rapid rate following his encounter with Lulana, and soon become a vicious slayer of Gods, proficient in evading them and their hunts, as well as in laying traps for the parties that hunted him. He was one of the only beasts of Jomyekar to survive the war, and is depicted continuing to kill Gods whenever the chance presents itself. Notably, he is responsible for the death of Jaluk's second wife, Nairyu, in which the Marenx depicts him biting her with both heads and ripping her to pieces before the eyes of Jaluk. This act resulted in a long hunt organized by Jaluk to slay Atchin, a hunt which was betrayed by Sevrin, resulting in a massacre of the participating Gods, including Jaluk's sister, Rian. Later, a hunt conducted by Taliv is said to have chased after Atchin, only to fall into one of Atchin's traps, nearly resulting in the death of Taliv and the group as a whole.

According to the Marenx, Atchin has learned to transcend the realms without bringing attention to himself, and is how he has learned to so effectively evade the Gods. It is said he prefers to lurk throughout the Middle Realms, but from time to time enters the Lower Realms to wreak havoc.

Niküleyek was one of the great beasts of Jomyekar, and one of the major instigators of the War of the Gods. Depicted as a large elephant-bear like beast with nine heads of venomous snakes, he was a second generation beast of Jomyekar, and is depicted in the Marenx as having had contact with multiple fragments of creation. In the Marenx, he is depicted leading forces of Jomyekar beasts through the opened gates of the world of Tayala, and of leading the slaughter and destruction of the world, as well as the destruction of many other worlds in the realm of Veytiya. Due to this, old scrolls and tablets often depict him standing triumphantly over the ruins of a burnt out land.

He is said to have also lead the attack on the realm of Ayla, where he would meet his end at the hands of the Goddess Lulana, who on a chariot pulled by the swiftest of bears, is said to have maneuvered and maimed him until at last she had severed each of his heads with her axe. It is said that the heads of Niküleyek are kept as trophies by Lulana, mounted in the halls of Veli's palace in Anleakav.

One of the only surviving great beasts of Jomyekar, Fyorik is depicted as a giant, flying, and flaming snake, able to travel freely from world to world and to transcend the realms without aid. He was a major participant in the War of the Gods. He would participate in Tayukllan's attack on Anleakav, and would slay the sons of Veylik and Tanik during the battle (presumably with the help of the then Lesser God Bors), before eventually being driven out by the Goddess Lulana. Following the attack on Anleakav, it is said that Bors and Fyorik grew to be close companions and friends due to their shared affinity with fire.

While more of a follower than a leader, the Marenx depicts Fyorik as a beast which enjoys using his size and power to instill fear in those beneath him, whether friend or foe, and who takes great pride in controlling them with that fear. Since the War of the Gods, he has continued to serve under the now Major God Bors, who secured his safety following the War of the Gods, and now helps him to look over his world of Pyaklu.

Atak and Jeyak
Atak and Jeyak are great beasts of Jomyekar which were slain in the War of the Gods, and later reanimated through the seeping power of the weeping Goddess Iliv. They now serve as guardians of Jomyekar and protectors of its Queen, Iliv.

The Marenx does not make clear the history of Atak and Jeyak before or during the War of the Gods, only so much as depicting them as being large grey wolves with flaming eyes and paws. After re-animation, they are depicted as mostly skeletal, with rotted and decaying flesh and a green light radiating from their empty eye sockets. In an early 20th century novel and subsequent film, "The Rise of the Dead", by Nikolai Asnyetsov of Tulov, they are depicted inflicting a zombie apocalypse upon Verusia after biting several inhabitants of a merchant ship destined for Rürlüchia.

Xaviel was a great beast of Jomyekar, and a fourth generation beast. Depicted as a giant bat-like creature partially resembling a man, he was widely feared due to his habit of drinking the blood of his foes, which for a time would bolster his strength with theirs. He had a major rivalry going with the God Veli, who he believed to be arrogant and disrespectful to the beasts of Jomyekar. Upon the outbreak of the War of the Gods, he made it no secret that he intended to slay the God Veli, no matter the cost. He helped in numerous campaigns of the Jomyekar against both the Middle and Lower Realms, before returning to help defend Jomyekar from the forces of Taliv.

He would eventually be confronted by Zezlik, the frail son of Veli, who he would take great delight in toying with, for he believed Zezlik too insignificant to be of threat to him. This would prove to be Xaviel's downfall, as Zezlik was able to land a lucky, but fatal strike upon Xaviel. As his last act, Xaviel sunk his fangs into Zezlik's arm, and with his last breath proclaimed that Zezlik would be forced to live out the rest of his days, cursed to live as a bat. He would die before seeing Zezlik's transformation complete, and his corpse was subsequently decapitated by Zezlik. His head is said to be mounted in the main hall of Veli's palace on Anleakav.

While the Marenx does not specifically reference the home world of Sahve, it is said he was born in the realm of Veyaskar, and alluded to that he may be both the son of a beast of Jomyekar and a beast of Veyaskar. He is depicted as a large black eagle whose feathers are perpetually alive with flickering electricity, and is the close companion of the God Jaluk.

It is believed that Sahve was born before the War of the Gods, and that wandering from his home as a young bird he would become separated from his parents. It is not elaborated on how he had ventured so far, but it is written that he would encounter the God Veli, who unable to find any sign of the frail and starving young bird's parents, took him home and presented him to his own young son Jaluk. The two would quickly bond, and became inseparable companions throughout the War of the Gods and the years that followed.

It was at Sahve's talons that the Goddess Aiyu, daughter of the God Taliv, would be slain, for she had been sent to seduce the God Jaluk as a means of claiming a feather from Sahve for her father. Old tablets often depict Sahve holding with a single foot the tattered and maimed body of the slain Goddess.

One of the less mentioned great beasts, Atunyegar is said to have mostly avoided the War of the Gods, except when directly attacked by either side. Depicted as a giant black snake-serpent with six sets of fangs, it is unclear which realm was originally his home, but it is said in the Marenx that he transcends realms at will, for The Heavens himself are his sea. He is said to blend in almost perfectly with The Heavens, and devours those who unexpected cross his path. A 3rd century tablet depicts a large snake, presumably Atunyegar, devouring in a single bite, a large unknown beast resembling Niküleyek. The Marenx states that many unfortunate souls have fallen victim to Atunyegar, but does not elaborate on who, how, or when. Some scrolls speculate that Atunyegar may have at some point in time come under the influence of the God Sevrin.

The Melük

The Melük, often depicted as demonic, twisted, and evil beings, are souls of the exceptionally damned who have been exceptionally tortured, maimed, and transformed, by the Goddess Iliv. It is said in the Marenx that souls which are corrupt and twisted beyond any form of redemption are taken aside by Iliv, who maims the very soul itself, before crafting a new body to house it. Bodies of the Melük range in appearance, but commonly resemble demons or beasts made from the parts of multiple species, and are often depicted as looking as though their bodies have been sewn together with threads of metal. The bodies of the Melük are designed to perpetually torment and to inflict pain upon the soul contained within them, and that everything they do or do not do shall bring them only more and more pain, regardless of their intentions. After their transformation is complete, they are released from Jomyekar, so that they may wander the worlds in perpetual agony, only able to be set free from their grave pain by a final death inflicted upon them by a mortal, a death which is believed to completely destroy the very soul itself. A death inflicted by a God or a beast, shall only result in the Melük rising once again from the soil of Jomyekar, before being set loose to wander and suffer once more.

Being transformed into a Melük is considered to be the highest punishment in the whole of the Rachitist religion, and has inspired many novels and movies throughout Verusia.

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