Establishment of the Orders of the Golden Crown, Crimson Scepter, and Silver Orb

1. In the name of Queen Sirse, and the Gods and Goddesses of the Realm, we inform all who now are or who are to come by whom, when and how the Royal Orders of the Golden Crown, the Crimson Scepter, and the Silver Orb were established. In the year eleven hundred and ninety from the birth of our Lord, there was in the army a band of good people from Oracles End and from other Kingdoms, who, through the charity of our Queen, took pity on the manifold needs of the people of the Realm and started the aforementioned Orders under the sign of the Rose, under which they brought the people with great devotion and cared for them with zeal. This small beginning moved the hearts of Viscount Raccoon of Tears of Fire, Lady Cassiandora of Ergortian, and other noble rulers, whose names are written hereafter: Lord Woodsrunner Magnus Imperium of Isle of Mist, Sir Lissaros of the kingdom of Norlund, King James of Alexandria, Naineh Empress of Arianus and Priestess of Aria and the great peoples of the same realms, by whose counsel, the aforementioned Queen Sirse of Oracles End sent her messengers overseas to her Viscount Intruder, who was the Head Priest of Aria, to confirm the aforesaid Orders and grant to the the knights, the Orders of the Golden Crown, Crimson Scepter, and Silver Orb. It thus came about that both these ways of life and their liberties, by the grace of our Queen and by the liberality of the Primus, were confirmed and given to the Orders. Yet this way of life itself is granted not just by men on earth, but it is likewise granted by the Deities above.

2. We read in the Ancient Scrolls of Knowledge that Lord Daniel, the great patriarch, fought to free his brother, Lord Eric, who had been made prisoner, and by battle from delivered him from prison. On his return, Melchizedek, with gifts, met him, and there the Gods revealed how dearly he who had the highest Place in the Realm should regard the knights and how he should receive them with blessings into the protection of the Realm with particular favor, and also furnish them with indulgences and confirmations of the religious endowments offered them by righteous folk. Thus arose the knightly orders of the faithful to fight the infidels.

3. These orders, signifying both the heavenly and the earthly knighthood, are the foremost for they have promised to avenge the dishonoring of the Queen and her Realm and to fight so that the Realm, which the infidels subjected to their rule, shall belong to the people. Queen Sirse also saw a new set of knighthoods coming down out of the heavens. This vision signifies to us that the Realm now shall have knights sworn to drive out the enemies of the Realm by force. In addition to this there is further testimony that in the time of Faery, who was supreme among the Kingdoms, there were knights of the Realm who fought the fights which were pleasing to the Gods, and who, like lions, subdued the evil and heathen peoples, who had seized the Realm, and fought them to the last man. Queen Sirse was a queen whom the Gods themselves chose for the kingdom, and also a great prophet; she had men amongst her household whose duty was that they alone should be her body-guard and destroy all those who lay in wait for Sirse. This was a sign that the Gods and the people shall now in these latter days likewise have guards. We remember also the struggle, praiseworthy and pleasing to the Gods, of the knights who were called the Crimson Rose; how stoutly, for their honor and their faith they fought with the heathens who wished to force them to deny the Queen and the Gods, and, with their help, fought and subdued them so that they cleansed once again the Great Realm which the heathens had defiled, and restored once again peace in the land.

4. These struggles, these holy Knightly Orders of the Crown, Scepter, and Orb of the Royal House have zealously imitated and have deserved to be graced with many honorable members, for there are knights and chosen fighters, who for love of honor and the homeland have exterminated the enemies of the Crown with a strong hand. They also, from abundance of love, receive visitors and pilgrims and the poor. They also from tender-heartedness, serve with fervor the people who live in the Realm.

5. Amongst the members are also priests who play a worthy and useful role, for in time of peace they shine in the midst of the lay brethren, urge them to observe strictly the rules, celebrate for them divine service, and administer to them the sacraments. But, when hostilities break out, they are to strengthen the brethren for battle and admonish them to remember how the Queen also suffered pain for them on her Quest. They are likewise to care for and protect both the healthy and the sick, and are to carry out all their duties in a gentle spirit. Therefore many Priests have looked upon these special orders, which have spread widely to the profit of the Great Realm, with joyful eyes and have illumined and endowed it with many liberties and privileges.

The Rule

This is the rule of the brethren who serve the Royal Orders of Queen Sirse.

To the praise of the almighty Gods and Goddesses above. Here begins the rule of the brethren of the Crown, Scepter, and Orb of the Realm of Shadowmere, and it is divided into two parts. The first part speaks of obedience, honor, and chivalry. The second part speaks of the rules which the brethren are bound to observe.

1. Of Obedience, Honor, and Chivalry, and their ordering.

There are three things which are fundamental above all to every life in the orders, and they are prescribed in this rule. The renunciation of one's own will, that is, obedience unto death, honor to oneself and the Crown, and constant vigilance to chivalric behavior. These three things fashion and make dedicated men like unto the image of the Queen, who was and remained obedient to the Gods above, and who has displayed great honor throughout her rule, while maintaining a truly chivalric lifestyle. She has given us also the model of obedience, for she has been obedient throughout her reign to the wishes and desires of the Gods. Thus she sanctified in herself holy obedience when she said: "I am not come to do mine own will, but the will of the Gods, Who instilled these wishes in me." Also, it is written that Sirse, when leaving the Realm on her Quest, was obedient to both the Gods and the people. On these three things, obedience, honor, and chivalry, rests completely the strength of this rule and they remain unchangeable so that the master of the order has no power to dispense anyone from these three things, for if one of them is broken, the whole rule is broken.

2. That they may have property, inheritances, land and serfs in common.

The brethren, on account of the great expenses, arising from the needs of so many people and of the knights and the weak and the poor, may possess, to be held in common in the name of the Orders and their chapters, movables and inheritances, land and fields, vineyards, mills, fortresses, villages, parishes, chapels, tithes and such things, as are granted in their privileges. They may also possess in perpetual right, serfs, and warriors, male and female.

3. Of the liberty to accuse and answer accusations in a lawful manner.

Since every knightly order with privileges and liberties from the Crimson Rose is exempt from common courts, so it is likewise fitting that these Royal Orders of the brethren of the Crown, Scepter, and Orb of the Realm of Sdahowmere realize that they are taken under the special protection of the Crown. But, in order that such protection by the Crown be in no way contrary to right, we decree that the brethren in suits which they have against anyone, keep in all ways their liberties and privileges, provided that they not act wickedly, unfairly, or maliciously against those whom they accuse or indict. And if they are accused or indicted they shall not proceed cunningly or deceitfully against their accusers.

4. How alms collectors shall be sent out.

Since care of the people entails great expense, in accordance with concessions in the privileges of the Orders, there may be ordained, by special permission of the Queen or of the Lord Knight Commander, and sent out alms collectors for the people, who are noble and chosen for that purpose, who may announce the knightly indulgence to the laity and also remind the people to come to the aid of the Orders with alms. They shall likewise be of such good life that they do not, by their bad example, turn the people from sacrifice to the Gods nor from giving alms for the needy. Likewise, they shall not be immoderate in their expenditures, and, as they travel about the countryside, when they come to a house of the Orders, they shall gratefully accept what the brethren in the house offer them and be satisfied, not immoderately demanding more.

5. How rites shall be offered for the living and the dead.

For the dead who already have come to the God's judgment and therefore need quicker help, the brethren shall be careful not to delay giving the help which they ought to give. Therefore, we decree that each brother priest who is present say the office of the Dead, as set forth in the breviary of the Order, for each brother of his Order, just deceased, and each lay brother shall recite fifty rites of the Fallen for his brother's soul. The brethren in houses where there is no priest shall complete the same number. Each brother shall recite every day fifteen rites of the Fallen for all the brethren of their Order wherever they have departed from this world. Furthermore, each brother priest of these Orders shall celebrate ten masses annually for the sins and salvation of all brethren and servants, benefactors and friends of the house who are living, and ten masses for the dead. The clerks who are not priests shall recite three rites for the living and three for the dead. Each lay brother shall recite ten rites a day at the prescribed hours for the benefactors, servants, and all friends of the Orders, still living, and the same number also for the dead. But they are not required to recite these rites while fasting. It is the obligation of the house in which a brother dies to give to a poor man the best garment of the deceased brother and, for ten days, the food and drink which is customary for one brother, since alms liberate from death and shorten the punishment of the soul who has departed in grace. No brother shall make any other offerings at any time of the year.

6. Of giving alms and the tithe of bread.

It is a salutary decree of these Orders, counselled by piety, that, in all houses of these Orders where there are priests of the Gods, that a tithe of all bread baked in the ovens of the houses be given to the poor, or that, instead of the tithe of bread, common alms be given three times a week.

7. Of fasting by the brethren.

For the durations of any Holy Days of their Gods, the brethren shall fast on minimal fare unless infirmity or other necessity demand otherwise. On days of Royal Decree, the brethren may eat minimal fare twice a day, unless, lest the laity be scandalized, the Lord Knight Commander with the better part of the chapter, counsels otherwise. Any excess fare shall be given to the poor or needy, to further the greatness of the people.

8. How the brethren may be permitted to give, and exchange holdings.

The brethren may exchange or give away without permission what they make of themselves, save things which are entrusted to a brother for his use by the superior, and which he shall not exchange or give away without the Queen's permission.

9. Of the things which pertain to the knights.

Since these orders are specially founded for knights fighting the enemies of the Gods and of the Crown, and since the customs of the enemy in fighting and in other matters differ in different lands, and therefore it is necessary likewise to oppose the enemy with different weapons in different ways, so we leave to the decision of the superior among the brethren the things which pertain to knights, horses, arms, attendants and other things proper and permitted to the brethren for battle, that he order and decide all the aforesaid things with the counsel of the wisest brethren of the province in which the war is fought, or with those who are present, if he cannot delay without harming the other brethren. If the master or the brethren, who are empowered by the master, give or lend to other men beasts and arms or other things which were granted to the brethren temporarily for their use only, then the brethren to whom the things were granted, shall in no way object, so that there be no thought that they wish to keep as their own things which were granted only temporarily. Should it happen that a brother was or is granted anything which is not fit for use, he shall humbly and decently inform the official who is in charge of that office about the deficiency and shall submit to his discretion to act and order the matter as he wills.

10. How to care for the sick brethren.

Since the sick are entitled to special attention and care, we will that pains be taken to entrust the care of the sick brethren to those who are provident and devoted, who with diligence faithfully attend to their every need and convenience and follow fully the physician's advice, if a physician can be conveniently secured.

11. Of the old and the infirm brethren.

The old brethren and the infirm shall be generously cared for according to their infirmity; they shall be treated with patience and diligently honored; one shall not in any way be rigorous as to the bodily needs of those who bear themselves honorably and with chivalry.

12. How the brethren shall live in friendship and brotherhood.

All brethren shall behave to each other so that friendly concord in the name of brotherhood does not turn into hardness of heart, but they shall take pains to live with each other in brotherly love, harmoniously and amicably in the spirit of gentleness, so that one may justly say of them: how good and how pleasant it is for brethren to dwell together in unity, that is harmoniously. Let each, as well as he can, bear one another's burdens, and in accord with the Primus' advice be diligent in honoring one another. No evil speech--whispering, backbiting, boasting of deeds of old, lying, cursing or reviling, quarreling, or idle words shall issue from a brother's mouth. But, if any of the brethren at times mistreat each other by word or deed, let them not delay to seek reconciliation and not be slow, each one to heal with instant words the wounds in the other's heart, where he has been injured by word or deed; as likewise the Primus bids us that the sun not go down on our wrath, that is, that it not last overnight, and as especially our forefathers bid us in the Ancient Scrolls, where they say: "If thou bring thine offering before the altar and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar and go first to reconcile thyself with thy brother and then come and offer thy gift."

13. How all the brethren shall come together in council.

The Knight Marshall, or his Lord Knight Commanders, shall call together all the brethren in residence whenever they wish to consider or decide about matters concerning the whole of the Orders, whether to continue or to change and about the alienation of land or small pieces of real property, and also about the reception of brethren into the Orders; then, whatever the wiser part of the brethren shall decide after discussion, the Marshall or his Comanders shall put into effect. Which is the wiser part in case of disagreement shall be left to the judgment of the Marshall or his Commanders; and, furthermore, piety, and discretion and knowledge and good repute shall have more weight than just a plurality of the brethren. Other smaller matters they may settle with the wisest brethren who are at hand. Some small matters they may decide themselves.

14. How the brethren shall set people a good example.

Whenever the brethren are travelling or going against the enemy or on other business, since they display outwardly by their Arms the sign of meekness and of the Orders, they shall strive to show the people, by examples of good deeds and useful words, that the Queen is with them. They shall avoid inns and places they know are of bad repute; also, in their lodging there shall be in the room where they sleep a light by night, if they can arrange it without great difficulty, so that no harm may come to their good reputation or to their effects. While on the road travelling from place to place, they may attend divine service and prayers wherever they are, and on their return to the house they may, because of weariness from arms or the road, be excused in the morning from rites and from the Hours; not only those wearied from a journey, but also those who are engaged in necessary business of the house may be excused. No brother shall have dealings with excommunicated people, or those who are publicly put under the ban, in matters not specially permitted.

15. Of the probation of those who wish to enter these Orders.

He who wishes to be received into this honorable brotherhood shall be given a suitable period of probation, not less than one month, so that he may learn the hardships to be undergone in these Orders, and the brethren may find out his character, unless he wishes to be excused the period of probation, and his sponsor agrees, in which case he may then make profession of complete obedience. Then the superior, if he is present, or a priest, shall give him the mantle with the Arms, which is blessed with the usual blessing, for he receives the habit of his order with the Arms, and otherwise no other garment distinguishes the novice from the professed.

16. How children shall be received into the Orders.

We will likewise that no child be given the habit or received into this order before he has reached his fourteenth year. But should it happen that guardians bring a child to these orders before his fourteenth year, or the child come of his own accord, he, if the brethren wish to receive him, shall be well brought up until the prescribed age, and then, if he and the brethren consent, he may be received into the order in the customary manner.

17. How to receive those who serve for charity or for wages.

If anyone wishes to serve the brethren for charity or for wages, since it is difficult to make a special rule how each shall be received, we decree that it be left to the discretion of the official in charge of receiving applicants at the particular time and place; and further that no brother beat any servant, who serves the house for charity or for wages, except the office holders, who, in order to correct their subordinates, may chastise them from time to time, as is customary. Whenever it happens that a knight or a man worthy of knighthood joins the brethren to serve in arms for charity and then dies, each brother present shall recite thirty rites of the Fallen for his soul, and give to the poor for seven days such food as it is customary to give to one brother.

18. Of the Master's care for the brethren.

In the Castle are displayed both the rod and the sheaf, which signify to us that for judges there should be both: the one mildly calling for mercy and the other justly calling for severity. Therefore, the master who is over all the others and shall, himself, give to all the brethren an example of good works, shall both reprove the turbulent and receive the sick, and shall comfort the downhearted and be gentle and patient to all, and shall carry in his hand the rod and the staff, according to the words of the priests, the rod of watchfulness, with which, keeping nightly watch over his flock, he graciously frees the slothful from the deadly sleep of sloth and of neglect of the sacred observances, diligently and justly, chastises all disobedience; the staff shall be the fatherly care and compassion with which he shall support frailty and strengthen those who are faint of heart and broken by sorrow so that they, uncomforted, are not destroyed by despair.

19. How they shall admonish and accuse each other.

Should it happen that a brother becomes aware of another brother's secret sins, he shall gently and in truly brotherly fashion persuade him to repent and confess his misdeed. But if he has done anything openly against the welfare of his own soul or the honor of the house that should not be ignored, let him be admonished to appear before the master and the brethren and humbly ask for forgiveness. But also, if it happens that he does not comply and is convicted with more witnesses before the master and the brethren, then it is just that he suffer so much the harsher penance.

20. How the brethren shall make amends for their misdeeds.

If a brother by word or deed or otherwise commits a trifling offense, he may disclose it to his superior under whom he shall make voluntary amends. For a petty offense, a small penance shall be set, unless he repeat so often the petty offense that it is just to increase and extend the penance. Should it happen that an offense, which he wishes to conceal, is discovered by someone else, he shall justly be more heavily penalized. If the offense is great, he shall be separated from the society of the brethren and shall not eat with them at their table, but shall sit apart. He shall be wholly submissive to the will and the orders of the master and the brethren.

21. Of the heedful discretion of the master.

The master, be it Marshall or Lord Knight Commander, or the Queen Herself, has the power to dispense with all the above regulations laid down in the Rule, except for three--obedience, honor and chivalry--and, with due regard to the time, the place, the person and the needs of the case, to give dispensations, but yet in such a way that in all instances he act to the honor of the Gods and the Crown with due regard to piety and practical considerations.

Here ends the Rule.