Fanimry is a monotheistic faith founded upon the revelations of the Prophet Fane.
The central tenets of Fanimry deal with the solitary nature and transcendence of the God, the falseness of the Hundred Gods (who are considered demons by the Fanim), the repudiation of the Tusk as unholy, and the prohibition of all representations of the God.
Despite the many sects within the religion, all are founded upon variant interpretations of the kipfa’aifan, the “Witness of Fane,” which contains the narration of the Prophet’s experiences following his apostasy as a priest in the Thousand Temples and subsequent banishment into the wilds of the Carathay Desert.
All Fanim, regardless of their sect, are enjoined to practice Dwiva, the Twelve Disciplines, the rigours which the desert forces upon those who would survive it (thus transforming, as Farjanjua, the great Invitic Inrithi critic of the upstart religion would declare, the deprivations suffered by all desert pastoralists into sacred rules of conduct). Almost every variant of the faith finds its distinction in its interpretation of the meaning and importance of various strictures named in the Dwiva. Either because of Fane’s training as an Inrithi priest or his keen understanding of his spiritual competitors, the new faith almost immediately developed its own tradition of rational theology. The greatest sectarian divide predates the White Jihad in 3743, the product of a legendary dispute between the two most prominent and strong-willed disciples of Fane, Masurkur and Narunshinde. As the senior spiritual and military advisors of Fan’oukarji I (who always called them his “Bickering Crows”), both actively advocated drastically different interpretations of Dwiva, and so, starkly different visions of the future of Fanimry. For Masurkur, only a strict and violent interpretation of the Twelve Disciplines assured passage to paradise. He advocated the “Pok Harit” the One Direction, giving birth to the Pokariti, the first ascetic, militant strand of Fanimry. For Narunshinde, on the other hand, belief in the Prophet alone was enough to gain entrance, with the Dwiva acting primarily as an aspirational ideal. He advocated the Somha Jil, or the Clasped Hand, a far more inclusive—and from the standpoint of conversion—a far more marketable version of the faith. His followers, which came to form the decided majority, were known as the Sumajil. Fan’oukarji I would become notorious for using Pokariti or Sumajil justifications opportunistically, either to rationalize his many cruelties, or his just as numerous acts of generosity. He actively encouraged the institutionalization of both schools of interpretation after the deaths of both disciples, apparently assuming they would prove as useful to his successors as they had to him, rather than forming the chasm that would claim countless lives in the centuries that followed.
The symbol and primary holy device of Fanimry is the Two Scimitars (Twin Scimitars), symbolizing the “Cutting Eyes” of the Solitary God: “one for the Unbeliever Eye, and one for the Unseeing Eye.”
- Encyclopedic Glossary, ‘Fanimry’
- Encyclopedic Glossary, ‘Twin Scimitars’
- The Thousandfold Thought, Chapter 10