Studium Precandi

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Studium Precandi
Varanite prayer structure, form, and elements for invoking the Pantheon of Varana. A didactic monograph for Dasarian-to-Varanite edification.

Ward Aylows
Priest-Executioner of Lochwar
Temple of Lochwar, Thrall’s Gate, Dasarian Province, Varana
The 2nd Day of Teshaver in the 642 year of the Minilsuzyan Reformation, the 48th year of the reign of Emperor Marcus IV.
Hail Lochwar. Hail Varana.

Preface:

As a life-long student of divine laws and faithful servant of Lochwar, praise be upon Him, this manuscript serves as my outlet to solemnly impart upon the audience my knowledge of reverent servitude to the Pantheon. As the author of a religious linguistic treatise, I formally recognize the intrinsic cultural differences between the Province of Dasaria and Varana, and take steps to merge Dasarian norms with Varanite ways of prayer. The aim of this volume is not only to provide specific examples and guidance, but to enlighten the reader to proper, superior Varanite prayer methods.
Furthermore, I acknowledge that prayer takes many shapes and forms, and is not limited to poetic prose. As such, this manuscript will not delve into the chastisement of inferior, non-Varanite prayer procedures, or the structure of shorter, spontaneous prayers. This volume better serves to showcase the time-honored, orthodox prayers of the Empire, may it stand forever.
Dedicated with humble gratitude to the Patriarchs and Bishops who guide us and to the Temple of Lochwar in Thrall’s Gate, its library, its caretakers, and Archivist Mavinus Septus. May Lochwar forever keep you in His grace, and the Divine Attributes forever come easy to you.

Ward Aylows, Priest-Executioner of Lochwar

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Introduction:

This monograph is a study of prayers to many of the Gods of the True Pantheon. The first part discusses the various types of prayer and their uses, terminology, and purpose. The main focus will be the longer prose-form of prayer utilized by priests of the Empire and during seasonal rituals.
Secondly, the concept of prayer structure is introduced, and detail how a prayer should be constructed and what elements it must contain. When examples are presented, focus rests solely on a few, key deities. This narrow focus lessens clutter and is done with the intention of explaining what terminology to include in stanzas, and what particular terminology is appropriate or not when addressing particular Gods. In essence, Lochwar and Etoth are both well-represented within this work, but the prayers dedicated to Them can, with a few modifications, be used to praise the entire Pantheon.

Lastly, choice prayers are written in full structure as a means to unite the definitions explained prior in the text. Citizens and expatriates of the Empire of Varana, already versed in theology, may still find this work to be beneficial in supplemental teaching.
Keen scholars and laymen may find the treatise on linguistics, etymology, and history at the end of this manuscript to be of use. This last section details the origins of more ancient texts dedicated to the Gods; having often been translated from oral history, these works often include distinct flaws that may provide a keen reader with insight into more primitive times.

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Chapter 1

Prayers are tools of communication with the Divine, and a formulae of supplication to the Gods. Orisons, whether an applied effort or spontaneous, carry a person’s messages, questions, requests, and praises to the deities, Who decide when and how to reveal Their wills and intentions.

People pray for a variety of reasons, often to all Gods. Some reasons for prayer carry greater legitimacy than others, but the fact that all prayers are heard by the Gods is incontrovertible; however, all prayers do not receive equal response. A prayer may stem from a selfish need for divine recognition, or may be an altruistic request for charity to others. Many daily prayers are preemptive beseechment to vindictive Gods, imploring Them to avert Their gaze. Other prayers are spontaneous invocations or exclamations without a particular purpose. There is no definitive right or wrong request, but some Gods may take offense at certain inquiries, and proper care should be taken into consideration.

The Pantheon comprises many personalities, some pragmatic and some fickle. Whether praying out of reverence or fear; out of tradition or to compliment; to invoke wrath or ward away danger, pay close attention to the portfolio and sphere of influence of the God in question. Etoth, for instance, is not chiefly concerned with emotional pleas or a supplicant’s well-being. Prayers regarding justice, unlawful activity, or political corruption are more appropriate than sentimental requests, and will have a far greater degree of success.

It is true for all the Gods that selfishness is not a characteristic of prayer that is routinely ignored. A selfish request receives the same attention as any other prayer. Whether one prays out of tradition or habit, or in egotistical hope of reward for persistence and dedication, the Gods may respond indifferent of one’s ulterior motive, depending on the God’s view of you or your situation.

With the exception of Etoth, Lochwar, and Tharon, the direct intervention and Divine wrath of a God is seldom invoked by unlawful acts such as murder, theft, or adultery - a person’s selfish persona is no more offensive to the Pantheon than an animal’s avarice or violent nature - but negligence of cultic duties and lack of reverence begets the evil eye. As beings blessed with higher thought, and therefore the ability to worship, we mortals have a responsibility to the Gods that must not be taken lightly.
For example, when a supplicant details his sins in prayer, he only refers to his lack of piety to the God; sacrilege, and “evil” without further detail. In the cases where sacrilege and unlawful acts coincide, i.e. the faith of Etoth, it is in fact wise to explain one’s shortcomings.

There are variations to the forms of prayer offered to the Gods of Varana, but mainly, the most common prayers are the shortened version of “full structure” prayers. So called “incantations” and “incantation-prayers” are condensed variations of the longer, more time-consuming “full structure”.

Incantations and incantation-prayers are most commonly utilized by the populace in everyday situations. Examples may include thanksgiving before a meal, a spontaneous utterance at an unusual or otherwise surprising sight, or an expression of well-wishing for an individual. What separates the two forms is their lengths and complexity, with incantations being the shorter and often less complex form.

Conversely, full structure prayer is employed during times of religious significance, or when material, physical, or spiritual deliverance is desired. The priests of the Pantheon are particularly adept lectors of holy texts, and rely liberally on poetic verse and complex mythology to embellish and personalize the prayer to the God in question. Keeping the orison pertinent to the God represented is as much an art as it is a science.

The vast majority of prayers, save for some hastily spoken proverbial utterances, contain at least one of the elements required in a prayer: petitions for divine mercy, deliverance from harm, forgiveness, salvation, or material or spiritual requests.

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Chapter 2

Structure of full prayer:

Hymnic introduction:
The main purpose of this part is to offer praises and draw the Deity’s attention and introduce one’s pleas. This introduction is designed to help the supplicant conceptualize the Divine quality of the Deity relevant to their needs or wishes. Often, the hymnic introduction is expressed as narrative story instead of words of exaltation.

It is natural for the supplicant to express the “why” of the prayer: the reason for it being brought to the attention of a God. The supplicant calls to mind the powers and sphere of activity of the God, points to Their act of salvation in the past, and a holy myth with which They are remembered. In this way, verbal intercourse with the God holds up for contemplation what the God has done and can do. The supplicant meditates on this, is filled with the idea of it, and is thrown into ecstasy. Thus, prayer gives strength and confidence when the thought of the God’s mysterious and wonderful powers are made apparent.

Lamentation:
The second part of prayer is where the supplicant identifies his problems. The complaints, or lamentations, can be as simple as a list of illnesses afflicting the supplicant, or a long description of misfortunes full of metaphors. An example of the latter would be:

24th. I drank bitter weepings instead of water
25th. I ate the bread of hardship and tears instead of wine
26th. I always sipped from bitter pools instead of drinking vessels
: I am dressed in heavy sin instead of garments

Often, the lament will include a supplicant’s known and unknown sins and shortcomings. This acknowledgement is meant to appease the God in question, and is followed by a description of the good deeds the supplicant has performed in the name of the Deity. Whereas one might provide a list of misfortunes, a supplicant does not need to provide a detailed list of past crimes committed: one cannot lie to a God, and as such, only truthfulness regarding religious negligence, insufficient piety, and sacrilege are important when displaying repentance.

Pleas:
The request for salvation, materialistic success of the supplicant, physical and spiritual well-being, and the wish for offspring all fall under the plea element. While it is the central section of the prayer, a plea may be as long or short as the supplicant wishes. On some occasions, the plea comes before the lamentation, so as to highlight the suffering and misfortunes of the supplicant.

The plea seeks to resolve the troubles afflicting a person, or to obtain an object of interest; it could be an appeal for mercy, the acceptance of a prayer, or absolution of sin.

A plea is not merely for the sole purpose of the person praying, but could be on behalf of someone else. Often, priests of the Empire are asked to pray for individuals with particular ailments and needs.

If one so wishes, one could pray for the continuation of a good harvest, stability of marriage, wealth, or stronger faith. Whether materialistic or spiritual in essence, the prayer does not gain nor lose validity based on its underlying reason for being.

To enhance the plea, one should speak of one’s righteousness toward divinity, and of holy acts performed in deity’s name: plead to the deity and make the case of piousness. Do not be timid in your reverence, but neither should you wrongfully embellish your deeds.

Thanksgiving:
To conclude a full structure prayer, express your blessings and praise the God in question, and wish for other people to do the same. Honoring the Deity and showering the God wish praises solidifies your dedication to Their Divine image. As discussed above, do not distort the grandness of your exploits when giving thanks, but pray and promise to continue to uphold and venerate the God as They deserve.

Some prayers include more than one thanksgiving element. and some do not include a thanksgiving element at all. The placement of this element is very fluid, and subject to personal interpretation. It is most common to utilize thanksgiving at the end of the prayer; however, in some cases it is more appropriate to include several thanksgivings to separate many pleas or lamentations.


Structure of incantation-prayer:

At such time when one is well and content, and not in direct need of salvation or deliverance, making laments and elaborate pleas are not always necessary. It is still important to praise the Gods and observe one’s duties to the Faith, a supplicant may forego parts of the full structure prayer during times of plenty.

There is no particular rule regarding the length of each element. One element may be very long in one prayer, and as short as one line in another composition. However, incantation-prayer can take any length, but are categorized as such because of the lack of one or more of the major elements of full structure prayer.

Structure of incantations:

The simplest form of prayer are incantations. This form of prayer is identified by its short length and incorporation of only one or two major elements of full structure prayer. Incantations are uttered daily by the populace, and are appropriate in everyday situations.

It is the informed opinion of many theological scholars that incantations receive lesser degree of attention from the Gods than full structure or incantation-prayers. This does not mean, however, that careful application of incantations cannot bring about good fortune. Conversely, careless utterances may have the opposite effect. Invoking of the Divine should always be tempered with tact, reverence, and caution.

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Chapter 3

Example of Full-Structure Prayer

Prayer of Clemency - Lochwar

He who is the deluge, a basilisk, a massive flood,
The deceiver of men and Gods, where is Your rival?
Lochwar, He who is the deluge, a basilisk, a massive flood,
The deceiver of men and Gods, where is Your rival?

O Lord, the dark one, may Your heart relent,
May Your mind become calm for Your servant.
O Lochwar, the dark one, may Your heart relent,
May Your mind become calm for Your servant.

Your anger manifests in punishment.
Your benevolent attention is gratifying; your mercy that of a father.
Lochwar, Your anger manifests in punishment.
Your benevolent attention is gratifying; your mercy that of a father.

Behold, Lord, Your weary servant.
Let Your wind blow. Be reconciled with him quickly.
May Your wind repeatedly alleviate your severe punishment.

As Your servant has prayed to You during the night,
Let Your servant proclaim to all people again and again, Your praise

Birth Your servant anew, so that he can praise Your power.
May he proclaim Your greatness to the entire world.
Accept his offering, receive his gift,
On the soil of well-being, in front of you, may he walk.