The Marches religious beliefs

Friars were commonplace in the Marches long before the Empire. These plain spoken folk were often at the centre of households. Although they worked their own land they provided spiritual advice and counsel to their fellow yeomen. Many also served as scholars for their community, acting as a chirurgeon, assisting with the writing and interpretation of formal correspondence, and teaching letters and history to young children.

Following contact with Highborn Wayfarers, many friars and other Marchers undertook a pilgrimage to Bastion. Marcher folk are not easily impressed but it is impossible to visit the great white towers of Bastion without being moved and inspired by their majestic spirituality. Long discussions between the friars and the Highborn priests saw the legendary Marcher figure, Good Walder, recognised as a Paragon of Prosperity.

Upon returning from Highguard, some of the friars became monks who founded the first monasteries. Monasteries are usually surrounded by fertile farmland that is owned and worked by the monks. Both male and female monks wear plain garments, not unlike priestly robes in Highguard, though often simpler and less ostenatious, and live together in the monastery. They divide their time between study and working the farmlands claimed by the monastery. The leader of a monastery is called an abbot, and monks usually refer to one another with familial titles (cousin among monks of the same generation, uncle or aunt when talking to an older monk, nephew or niece when talking to a younger monk).

While their ownship of land entitles them to a position in the Marcher political system, no abbot has yet become the senator for a March – and to date few households have pledged their loyalty to a monastery. Such a development is not outside the bounds of possibility, however.

A few monasteries are formed purely of scholars who take little part in warfare, but the majority include capable warriors who will don armour when battle is due. “You don't own it, unless you can defend it.” is a Marcher saying that applies even to monasteries, and the Abbots have just as much reason as any Household to want to protect what is theirs. Some monasteries extend the right of sanctuary to anyone who comes to them, and warriors are occasionally needed to ensure that right is respected.

Marcher monks minister to the spiritual welfare of the folk around their monastery, largely ignoring Household boundaries. They combine the teachings of the Imperial Faith with respect for Marcher tradition, and are generally adept at using the practice of shunning to identify and discourage un-virtuous behaviour.

Many friars continue to serve as advisors to yeomen and aldermen, and many of them exert gentle but far-reaching influence over Households or market towns as a consequence.

Some Marcher traditions that pre-date the Empire do survive, and nowadays verge on the heretical, particularly those associated with funerals. The practice of placing an apple-seed under the tongue of a corpse is drawn from an old belief that those who have lived virtuous lives are reborn as apple trees between mortal lives.

Those who have not lived virtuous lives are reborn as vermin – crows and rats have a reputation for being evil souls suffering between incarnations, preying on the crops of their descendants with vicious cunning. To avoid this fate, Marcher folk may seek out a trusted friar or monk for shriving. By confessing their reprehensible thoughts and actions, the Marcher folk disavow their actions and reduce the weight on their soul. A Marcher must keep such confessions totally private, but in doing so they bear some of the culpability for the actions. This is a grave sacrifice to make, and an offer of shriving is usually made only to those in great favour.

Initially our efforts to spread the Way in the Marches were fruitful.

Though they show little interest in the immortality of their soul
or the nature of the Labyrinth of Ages, there is clear evidence that
virtue, especially Loyalty, informs much of their culture. There are
also tales of a man they call Good Walder whose legend I would
submit to the Assembly as possible Exemplar of Prosperity. We
had even encouraged some to undertake a pilgrimage to Highguard.

Regrettably, the situation has become complicated when Sister
Ashara burned one of the false idols that they insist that their
children carry with them. Upon the child’s cry, a mob descended
upon the inn we are staying at. They beat upon the door as I write…

From the Epistles of Wayfarer Lucien

to the Winds of Virtue Chapter, 12BE