62 SIDE STORY: A life of a normal teenager in Butuan Part 2

--- Arjun Anand Sharman's POV ---

--- 20th of March 1897 ----

It's been a few days since my friends and I met our History 3 (Imperial History) class teacher. During our initial meeting, we introduced ourselves, after which our teacher departed, promising further discussions the next day, which indeed took place.

In our recent discussion, our teacher outlined that History 3, also known as Imperial History 3: Religion, will delve into five prominent religions within our country. These faiths have significantly shaped and progressed our civilization for decades and centuries. The religions in focus are Terranism, Hinduism, Buddhism, Catholicism, and Aylashanism.

While various regions in the empire once practiced different religions, those civilizations now belong to the ruins of the past, making them irrelevant for our lessons. Our sole focus is on the religion practiced under the Rajputra Clan, which continues to reign to this day.

As per the insights shared by Doctor Arun Khatri, during the Clan Era, two major religions held sway in the Clan's lands: Terranism and Hinduism. Terranism predates Hinduism in these lands, revolving around multiple deities, with Bakunawa, also known as the Supreme Serpent Deity, standing out prominently.

Despite being the oldest among the five religions in the empire, Terranism currently boasts only a few thousand followers compared to Aylashanism. The comprehensive knowledge we possess about this mythology is attributed to these dedicated followers who managed to preserve their beliefs despite facing persecution in the past.

Recent records indicate that the majority of Terranism followers reside in a community a few kilometers away from the capital city, Sooraj, atop a mountain named ilong-ilong. They represent the last of the Butuanon people practicing this faith. However, a looming threat to their existence has emerged following the government's approval for mining activities in the mountain, as mentioned by Doctor Arun Khatri. This has raised concerns about the potential extinction of this faith among the Butuanon people.

(a/n: ilong-ilong or nose-nose in English is the name of the mountain. The reason for this is because of the odd shape of the mountains that looks like a group of people's noses.)

In the realm of Terranistic mythology, the first entity to emerge was Bakunawa, the Supreme Serpent Deity. The world existed then as a vast void, shrouded in darkness. To dispel this desolation, Bakunawa plucked a resplendent scale from its majestic form and fashioned it into the radiant sun. As this scale ascended into the heavens, it bestowed illumination upon the world, banishing the shadows and breathing life into the once barren lands.

Filled with newfound joy, Bakunawa initiated a cosmic dance, intertwining celestial bodies into existence. With every movement, stars, planets, and moons were born, embellishing the infinite expanse of the universe. With divine wisdom, Bakunawa shaped the fundamental elements—earth, water, fire, and air—forging a harmonious equilibrium vital for life to flourish. Rivers cascaded, mountains soared, flames flickered, and winds whispered across the lands.

Satisfied with the beauty of creation, Bakunawa bestowed life upon the world, giving rise to diverse flora and fauna. Lush vegetation thrived in forests, while creatures roamed across lands, seas, and skies, fostering a vibrant ecosystem.

To safeguard this nascent world, Bakunawa birthed the gods and goddesses of Terranism Faith, gifting them wisdom and powers to oversee the realm. Each deity represented an aspect of nature or celestial bodies, entrusted with the responsibility of preserving harmony. These divine beings possessed the strength to perform great deeds and shield the world from malevolent forces.

Finally, Bakunawa established the cyclical nature of time, governing the seasons, the passage of days and nights, and the undulations of life. This cyclical progression was regarded as the embodiment of Bakunawa's eternal presence in the world.

We also delved into the various deities crafted by Bakunawa in Terranistic Mythology. While numerous deities populate this mythology, the prominent ones included the god of the sun and light, the goddesses of the moons and music, the goddess of nature and life, the god of the sea and storms, the god of war and mountains, the god of death and night, the goddess of harvest and fertility, and the god of the wind. All these deities were progeny birthed directly by Bakunawa, revered in mythology as the first-generation deity.

Our discussion was interrupted due to the schedule limitation of Dr. Arun Khatri's History 3 class, which meets only three times a week. Consequently, he informed us that the conversation will resume during our next meeting.

Dr. Arun Khatri, a 50-year-old, is married and has four children. His expertise lies in Imperial History, specifically focusing on monarchy and religion. He pursued a Bachelor of Arts in History at the Imperial University of Santo Tomas during his university days.

Graduating with magna cum laude honors, he pursued a master's degree in History, specializing in Imperial History, at the Riverbanks Imperial Institution. Continuing at the same institution, he pursued his doctorate in History, focusing on Imperial Religion and monarchy.

For nearly 15 years, he has been an integral part of the Imperial University of Santo Tomas, currently serving as the dean of the College of History. Additionally, he founded the 'Historical Discovery Foundation,' an organization aimed at uncovering comprehensive societal and religious history, believing that our current knowledge about the country's history remains limited, with complex information yet to be unearthed.

He highlighted the scarcity of information pre-dating the clan era, including minor details missing from the Rajahnate Era. His claims were substantiated by the discoveries made after the establishment of the Restoration and Preservation Movement, leading to numerous excavation sites revealing the nation's history.

One of the most renowned excavation sites is a ruined stone altar located in the mountains of Davao City, specifically Mount Apo. Archaeologists speculate that this altar was used by Butuanons practicing the Terranistic faith during or before the clan era.

Today, following a week of classes, my family—myself, my father (known as Amba), my mother (Inda), and my two-year-old sister, Anusha Savitri Sharman—are walking towards the Temple of Manila to attend the service. Although we have a carriage available, our parents chose a walk towards the temple as a family tradition and devotion.

Dressed in our church attire, or sonmin, meticulously crafted by a local tailor in Intramuros, we typically attend mass every Saturday at the Temple of San Agustine. However, today holds a different significance as Imperial Princess Haimi, Marchioness of Siargao Island, Viscountess of Siargao, and Baroness of Dapa, along with her children—Lord Daksh Tuburan (10) of Siargao and Lady Kaahini Tuburan (13) of Siargao—are rumored to attend the mass at the Temple of Manila.

Even our neighbors and family friends are en route to the temple. While not everyone aims to crowd the Temple of Manila to catch a glimpse of the Imperial Princess and her children, some prefer attending mass at the Temple of San Agustine.

The weather remains comfortable, with nearly 40 minutes left before 8 in the morning.

The mass in all Aylashanism temples across the empire commences at 8 am every Saturday morning. There are separate masses for the morning and afternoon sessions. Those attending the morning mass might skip the afternoon session, and vice versa, but adherents are encouraged to refrain from engaging in any work on Saturdays.

According to Aylashanism teachings, Saturday is designated as a day of rest and should be devoid of any labor. This principle mirrors the Sabbath rest observed by Jews in both the Old and New Testaments. This belief stands as a defining pillar of Aylashanism, setting it apart from the Catholic faith.

This practice extends to the closure of government offices, commercial establishments, and all other forms of businesses on this day. Failure to comply with this law could result in charges of civil disobedience, potentially leading to a sentence of 40 to 50 years in prison.

However, prior to the 1760s, the scenario was different. Before this period, government and Imperial Establishments, as well as essential services like hospitals, police offices, and fire departments, were permitted to operate on Saturdays. The shift occurred during the 4th Grand Council of Palawan.

Temple records indicate a significant outcry prior to the 4th Grand Council of Palawan regarding continual transgressions committed by the empire's populace. The majority of conservative priests and nuns presented petitions to the emperor and the members of the Palawan Council. Subsequently, the emperor convened the 4th Grand Council of Palawan in response.

During the 4th Grand Council of Palawan in the year 1800, an amendment was proposed by participating Archbishops and Abbesses of the Aylashanism faith, in conjunction with the late Emperor Siagu XIII, regarding the operation of government establishments, businesses, and essential services like hospitals, police offices, and fire departments on Saturdays. The council deliberated for an entire month, engaging in debates and considering various perspectives on what to allow or prohibit.

The Grand Council of Palawan convenes all Abbesses and Archbishops of the Aylashanism faith. Within this assembly, significant petitions and motions concerning the temple are discussed. However, decisions or actions taken by the Grand Council do not automatically gain acceptance. They undergo a more intricate process involving additional steps.

(a/n 1: Abbess are equivalent to a mother superior in the catholic church. The Abbess are the Highest-ranking nuns in the Aylashanism faith.

a/n 2: Grand Council of Palawan is much different compared to the Council of Palawan in terms of its members. The Grand Council of Palawan consist of Archbishops and Abbesses of the Aylashanism faith. The Council of Palawan however only consisted of the Archbishops of the Aylashanism faith.)

After a month of discussions during the 4th Grand Council, the Grand Council of Palawan issued a sacred decree. The decree mandates the closure of all business and government establishments on Saturdays, honoring it as a day of rest. However, essential services such as hospitals, police offices, fire departments, etc., remain exempt. The decree further stipulates that these essential establishments must incorporate a shrine within their premises to accommodate believers practicing their faith while at work.

Following the decree's release, the former Imperial Council of Butuan, later reformed into the Parliament of Sannor, enacted a law to penalize individuals who violate this sacred decree, specifically concerning the Aylashan faith.

During our family's stroll towards the Manila temple, my attention was captivated by the surroundings. I found myself marveling at the city's beauty and its meticulous upkeep. Towering trees adorned nearly every corner of this fortified city, offering shade to pedestrians with smaller trees lining the roadsides. It wasn't merely the flora that caught my eye; the city's architectural marvels stood prominently.

The distinct architectural styles of these buildings within this compound compared to those beyond its borders could easily prompt someone to question whether they were in Butuan or Spain. As the last vestige of Spanish colonization, this compound shines like a diamond in its own right, although its allure pales in comparison to the Imperial City.

The cobblestone streets and ancient structures are truly a sight to behold. Some of these buildings might have borne witness to the siege that transpired during the Spanish Occupation. Preserving this fortified city in its historical form, as decided by previous emperors, adds a special allure, drawing tourists and serving as a treasure trove for us, students of architecture. It provides invaluable insights into European architectural features.

As we walked, I noticed children running joyously towards the temples of Manila and San Agustine, followed closely by their parents. Along the road, a few carriages and kalesas were all headed in the same direction, toward the temples of Manila and San Agustine.

Roads were originally meant solely for carriages and other vehicles, but that wasn't always the case. Initially, pedestrians were allowed until a rise in accidents involving pedestrians being hit by carriages led to their prohibition from using the roads. Consequently, a separate two to four-meter-wide stone pathway was constructed to provide walkers with their own designated route. This practice has been adopted nationwide.

Despite the meticulous organization of Intramuros, a few beggars still roam the streets—between 2 to 5 beggars were observed during our walk. Though I felt a sense of sympathy towards them, I couldn't help but wonder—what could I do? Their situation isn't my fault, nor is it the fault of my ancestors. It's their choice to continue living in that manner.

Unbeknownst to us, we finally arrived at the Manila temple, the residence of the current Archbishop of Maynila, Archbishop Zhongli, the 13th Archbishop of Maynila within the Aylashanism faith. The entire structure exudes Spanish architecture, featuring intricately carved walls in the Butuanon sculpting style, depicting Christian figures alongside orchid flowers adorning the temple's exterior walls. Even the bell tower, once reduced to rubble by a powerful earthquake that struck Southern Luzon in 1880, now stands magnificently restored.

Historical records indicate nearly 5,000 casualties from the earthquake, causing significant damage to Intramuros, compounded by subsequent aftershocks. During this period of devastation, a proposal surfaced among anti-Spanish priests and ministers suggesting that Intramuros should be reconstructed not in the Spanish architectural style but rather in the Butuanon style.

However, the proposal was disregarded by the imperial council, allocating funds from the ministry of finance to rebuild Intramuros in its original architectural design. Architect Rohan Aryan Singh was commissioned by the Imperial Council for this endeavor. Much of what we see in Intramuros today is a testament to Architect Rohan's vision and design.

Outside the temple, a abbess, several nuns, and sacristans warmly greet those entering the temple, met with reciprocated smiles and respectful nods, acknowledging their role as serving members of the Temple of Butuan.

A steady stream of believers gradually converges on the site, reflecting the presence of nearly everyone in this fortified city. In fact, 97-98% of the city's residents are followers of the Temple of Butuan, as stated in the recent manifesto released by the Archbishop of Manila.

"Ang Ginoo maanaa kaninyong tanan (The Lord be with you all)," they repeated, as we gently bowed with smiles, returning their greetings. As my family and I proceeded towards the temple, we didn't initially notice the presence of the current Archbishop of Manila himself, Archbishop Zhongli, who was also warmly welcoming the arriving temple members.

Archbishop Zhongli stood beside the temple's main door, a grand structure crafted from mahogany wood adorned with intricate carvings depicting the history of the temple. Among these carvings was an image of Rani Mary, also known as St. Mary.

Dressed in the traditional attire for archbishops—a black robe covering his entire form, revealing only his hands and face—Archbishop Zhongli wore a daily grey robe beneath. Around his neck hung a silver cross necklace, a customary symbol for clergy members.

As we approached Archbishop Zhongli, my family and I respectfully bowed our heads before requesting his hand, which we gently placed on our foreheads—a gesture of reverence towards our elders. Archbishop Zhongli, already in his 60s, greeted us warmly.

Upon entering the temple, a magnificent scene unfolded before our eyes. The towering stone ceiling, bathed in the glow of numerous chandeliers, illuminated the already well-lit space, courtesy of the sunlight streaming through the windows. The marbled floors and sturdy benches were meticulously arranged across the temple's expanse, with a central aisle dividing them. On my right, upon entering, a marble staircase ascended to the temple's second floor—a space exclusively reserved for esteemed individuals and members of the clergy.

Stone pillars adorned with intricate patterns of Butuanon architecture support the temple, ensuring its robust foundation. Upon entering, one passes through an array of benches for believers to sit on, leading to the marbled altar and pulpit where masses are held. Beyond the raised altar and pulpit, separated from the crowd by a railing, stands a magnificent reredos in gold—a blend of Spanish and Butuanon styles—with a wooden cross at its center. On the left side of the altar's second floor sits a bamboo-made organ, crafted in accordance with Butuan's traditional musical instrument making.

The temple's interior beauty alone exudes an ethereal ambiance, inviting solemn prayer and reverence toward the Lord. A few minutes later, Imperial Princess Haimi and her two children arrive, escorted to the second floor where they will spend the entire mass with the choir and clergy members not participating in today's service.

Simultaneously, the bells of both the San Agustine and Maynila temples ring, marking the commencement of the mass. Archbishop Zhongli, accompanied by altar servers, the mother abbess, and the nuns, proceeds to their seats after seven consecutive bell tolls. Their entrance is accompanied by musical tunes and hums from the choir and bamboo organ. My family and I sit four benches away from the front, as everyone stands in respect during their arrival.

After settling into their respective seats, an altar server takes the center stage, making the sign of the cross, followed by the congregation. Then, greetings are exchanged with the phrase, "Ang Ginoo maanaa kaninyong tanan (The Lord be with you all)." The choir starts singing a temple hymn in the Butuanon language, a Kyrie, a beautiful sound indeed.

The liturgy commences with readings from the book of Psalms, forming the centerpiece of Archbishop Zhongli's homily. Before beginning his discourse, Archbishop Zhongli reverently kisses the venerable old bible resting at the center of the pulpit. His homily lasts a mere 2-3 hours, allowing everyone to grasp the essence of his message. Following the homily, we collectively recite the Nicene Creed of the Temple of Butuan, led by Archbishop Zhongli himself.

After reciting the Nicene Creed, the choir once again started singing a hymn. The hymn itself is the Nicene Creed, but instead of being recited, it was sang by the choir solemnly and heartily.

"We believe in one God, the Father Almighty, Maker of heaven and earth, of all things visible and invisible.

We believe in one Lord, Jesus Christ, the only Son of God, begotten from the Father before all ages, God from God, Light from Light, true God from true God, begotten, not made, of the same essence as the Father. Through him, all things were made.

For us and for our salvation, he came down from heaven, was incarnate by the Holy Spirit and the Virgin Mary, and was made man. He was crucified for us under Pontius Pilate; he suffered and was buried. The third day he rose again, according to the Scriptures. He ascended to heaven and is seated at the right hand of the Father. He will come again with glory to judge the living and the dead. His kingdom will never end.

We believe in the Holy Spirit, the Lord, the giver of life. He proceeds from the Father and the Son. With the Father and the Son, he is worshiped and glorified. He has spoken through the prophets.

We believe in one holy Aylashanism and Apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead and the life of the world to come. Amen.

We also honor our earthly emperor, the protector and servant of our people, chosen by divine guidance and the will of the Imperial Clan of Shaja, blessed with wisdom and grace to guide our lands in righteousness and peace. Under the guidance of God's providence, may the Emperor uphold justice and foster harmony among our citizens, ensuring the well-being of our nation and the welfare of all its inhabitants."

(a/n: Nicene Creed of the Temple of Butuan is much similar to the Nicene Creed of the Catholic faith. But the Nicene Creed of the temple of Butuan includes the emperor and the imperial clan.)

Curious about what activities the Imperial Princess Haimi and her family are currently engaged in, I steal a glance at the second floor of the temple. There, I catch sight of the stern countenance of the Imperial Princess herself, flanked by her son and daughter, both unexpectedly exhibiting typical teenage behavior. Surrounding them are personal attendants and guards, ensuring their security. On their left, another row is occupied by the entire choir, adorned in white robes with delicate traces of gold along the hem.

The air becomes infused with the fragrance of aromatic offerings, weaving a dance between the earthly and the divine. Each delicate wisp ascends, carrying prayers, hopes, and aspirations. The tendrils intertwine with the ethereal, crafting an invisible bridge between the tangible and the intangible.

The censer gracefully sways in the hands of the clergy, emitting sacred smoke that adorns the sanctum. Its movements are deliberate and choreographed, as if conducting an unseen symphony of faith. With each gentle swing, the incense disperses, sanctifying every corner of the sacred space and permeating the atmosphere.

The scent envelops me, evoking profound introspection. It transcends mere fragrance; it acts as a catalyst for deeper spiritual contemplation. In its aromatic embrace, I sense purification, as though the incense elevates my prayers, carrying them skyward.

As the priest, adorned in intricate robes, commenced the Eucharistic Prayer, a profound stillness draped the assembled congregation. His voice, a steady cadence resonating with ancient significance, invoked the divine presence. With outstretched hands, he consecrated the humble gifts of bread and wine, transmuting them into the body and blood of Christ.

Then arrived the pinnacle of the ritual—the moment of elevation—wherein the priest, with utmost reverence, raised the consecrated host and chalice high above the altar. As the words of consecration reverberated through the sanctuary, the gentle jingle of the thurible filled the air. The incense, a symbol of prayers ascending to the heavens, pirouetted in ethereal wisps, carried aloft by unseen currents.

The climax unfolded as the priest offered the Eucharist, and the congregation approached the altar. We received our portion of the Eucharist from either Archbishop Zhongli himself or other clergy members serving the Eucharist calmly and organized. Even Imperial Princess Haimi and her family received theirs on the second floor.

Amidst the ongoing reception of the Eucharist, the choir continued their melodious hymn, rendering the entire experience even more ethereal, especially with the lingering smoke. When everyone had finally returned to their seats, Archbishop Zhongli initiated his final blessing, uttered in the Butuanon dialect. A prayer from him and a concluding hymn from the choir marked the end of the entire mass, complemented by the tolling of bells from the temples in Intramuros.

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a/n: It has been days since I halted posting chapters. I am not yet that free everyone, but I will finally made some efforts in updating this story. Because for some unknown reason, I have been thinking the ending of this story already while also brainstorming new story that will solely focus on religion.