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List of Ilaseuasa: Difference between revisions
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Higanmaua shared her views and at times directly influenced her thinking, but in 1339, he had to return to their home village after his father died, given that the eldest child was unable to conduct mourning rituals as a result of becoming a goddess. It is in his legal work in the Masa scion and the many neighboring Ilaseuasa that his influence can be felt. He directly challenged the original legal system that operated differently depending on regional traditions and continuously pushed for cooperation in establishing a universal standard based on scripture. As a result, his rulings have affected every single scion, but he also issued many judgements for his own native Masa branch. It is in his direct judgments that the identity of the Fourth Incarnate is known, as he refers to both her and Selauin almost interchangeably. These judgments concern many things but the most influential is that of inter-tribal warfare. Higanmaua viewed it as a direct hindrance to establishing governmental rules and as such issued a great host of rulings related to wars for honor or sport. He explicitly condemned these tribal wars and made many rulings in favor of other methods of repaying grievances or honors. This has given rise to the feasts, ''kosa'' and sporting festivals of the Masa scion. | Higanmaua shared her views and at times directly influenced her thinking, but in 1339, he had to return to their home village after his father died, given that the eldest child was unable to conduct mourning rituals as a result of becoming a goddess. It is in his legal work in the Masa scion and the many neighboring Ilaseuasa that his influence can be felt. He directly challenged the original legal system that operated differently depending on regional traditions and continuously pushed for cooperation in establishing a universal standard based on scripture. As a result, his rulings have affected every single scion, but he also issued many judgements for his own native Masa branch. It is in his direct judgments that the identity of the Fourth Incarnate is known, as he refers to both her and Selauin almost interchangeably. These judgments concern many things but the most influential is that of inter-tribal warfare. Higanmaua viewed it as a direct hindrance to establishing governmental rules and as such issued a great host of rulings related to wars for honor or sport. He explicitly condemned these tribal wars and made many rulings in favor of other methods of repaying grievances or honors. This has given rise to the feasts, ''kosa'' and sporting festivals of the Masa scion. | ||
====Juotoalangan==== | ====Juotoalangan==== | ||
Juotoalangan lived a few decades after Higanmaua, having been born in 1401 and being predominantly active during the 1440s. She was one of a trend of scholars that challenged the authority of the High Fane over the Ilaseuasa, and her legal work was largely concerned with justifying local customs and especially the ''[[sikabenuala]]''. It was custom in much of the Loa Highlands to use the domesticated ''sika'' as hunting apes and sacrifices, but this practice was hotly contested by the Insular scion who did not have any such traditions, viewing the highland customs as inhumane and cannibalistic due to the fact that the ''sika'' are tool using, near human apes closely related to the [[Kikpari]]. Juotoalangan did not try to deny the qualities or sapient nature of the ''sika'' but instead emphasized their closer relation to Nagala due to being less human, and | Juotoalangan lived a few decades after Higanmaua, having been born in 1401 and being predominantly active during the 1440s. She was one of a trend of scholars that challenged the authority of the High Fane over the Ilaseuasa, and her legal work was largely concerned with justifying local customs and especially the ''[[sikabenuala]]''. It was custom in much of the Loa Highlands to use the domesticated ''sika'' as hunting apes and sacrifices, but this practice was hotly contested by the Insular scion who did not have any such traditions, viewing the highland customs as inhumane and cannibalistic due to the fact that the ''sika'' are tool using, near human apes closely related to the [[Kikpari]]. Juotoalangan did not try to deny the qualities or sapient nature of the ''sika'' but instead emphasized their closer relation to Nagala due to being less human, and thus cannibalizing them or sacrificing them is a sacred act and as such must be practiced. Although her ideas were contested by the clergy, she submitted many tens of thousands of rulings and judgements based on every single sacrifice in the Masa scion across a decade, enough so that it eventually became entirely unfeasible to overrule them all, with the matter of the ''sika'' being the single largest subject matter in the legal code of the Masa. It is estimated that following standard procedures, it would take over 50 years to overturn all of these judgements, and as such 'ape worship' is enshrined in the innate governing and legal bodies of the Masa. | ||
====Aladuinara==== | ====Aladuinara==== | ||
The scholar Aladuinara lived during the late 1800s and early 1900s, and was instrumental in shaping modern day Luitaoaka. Called "the great apologist of secular rule" by contemporary scholars, clergy and the Sacred Order, Aladuinara held great sympathy for the chieftains, having served as a soldier in the imperial military and as a monk in the halls of the High Fane, he had seen the immeasurable corruption of these institutions. However unlike the Sacred Order, who thought secular rule tainted the institutions and that a pure theocracy was the righteous solution, Aladuinara thought that secular rule was stained by theocracy. He derived this belief from the fact that the Imperial Clan was descended from the Second Incarnate and utilized that to justify their rule and to garner the support of the High Fane. As such, much of his life was devoted to fomenting division in the Masa Scion, and emboldened the chieftains to establish the Luitaoaka Confederacy through his many rulings that diminished scion control. He maintained a great deal of contact with the queens of Nisoma and Isahotainao, the Regent of Kusama and the Totowa Confederacy, and is often credited as the 10th founder of modern day Takatta Loa. | The scholar Aladuinara lived during the late 1800s and early 1900s, and was instrumental in shaping modern day Luitaoaka. Called "the great apologist of secular rule" by contemporary scholars, clergy and the Sacred Order, Aladuinara held great sympathy for the chieftains, having served as a soldier in the imperial military and as a monk in the halls of the High Fane, he had seen the immeasurable corruption of these institutions. However unlike the Sacred Order, who thought secular rule tainted the institutions and that a pure theocracy was the righteous solution, Aladuinara thought that secular rule was stained by theocracy. He derived this belief from the fact that the Imperial Clan was descended from the Second Incarnate and utilized that to justify their rule and to garner the support of the High Fane. As such, much of his life was devoted to fomenting division in the Masa Scion, and emboldened the chieftains to establish the Luitaoaka Confederacy through his many rulings that diminished scion control. He maintained a great deal of contact with the queens of Nisoma and Isahotainao, the Regent of Kusama and the Totowa Confederacy, and is often credited as the 10th founder of modern day Takatta Loa. | ||