The Marches religious beliefs

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

Before the Empire, the typical Marcher gave minimal thought to matters of the soul. The presumption was that as long as one lived a good life, was loyal, respectful, and kept a clear idea of right and wrong, one would be reincarnated on Marcher soil. The closest they came to religion was a tradition of speaking for the souls of people who had crossed from one life to another at funeral, and in some areas at an annual festival held at the tail end of winter.

Following contact with Highborn Wayfarers, a number of Marcher folk did undertake a pilgrimage to Highguard where they were outspoken regarding the nature of Virtue and, amongst other things, saw Good Walder, a figure in some Marcher legends, recognised as an incarnation of the Paragon of Prosperity. These Marcher pilgrims became the seeds of the Marcher Assembly.

Upon returning from Highguard, the Marcher Assembly 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 Warden of 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.

The monasteries are a powerful religious force in the Marches, but some religious folk become spiritual advisors to a specific Household or market town. These friars provide vital services to their adopted community. They assist with the writing and interpretation of formal letters, and teach the virtues and letters to young children. They also commonly serve as advisors to Steward and Aldermen, and many of them exert gentle but far-reaching influence over Households or market towns as a consequence. In some ways, these friars are the inheritors of the tradition of speaking for the dead; an older form of spiritual life.

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.