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Mărotłism (mə-ROHTS-iz-əm; Eevo: Myrótxvih, Modern Windermere: thngop Mărots) is a form of Second-Moverism (Eevo: Nwtxaharnvih) typically associated with Windermere philosopher rith Mărotł (Eevo: rið Myrótx).


After the Great Calamities

Mărotłism was the ideology to win out as the Windermere Empire consolidated its power. Mărotłites rapidly took control of institutions in Talma, except in a few remote holdouts such as Nūrei. With the unification of the Lăchua Empire, Mărotłism became the state ideology. Various smaller states that were not absorbed by the empire (such as the Tigolian states, the precursors to the modern Talmic-speaking countries Skella and Anbir and Ciètluov) would become tributary states.

Early Mărotłites sought to create a humanist ideology. They attempted to justify these tenets and laws with a synthesis of myths and previous Talmic and Windermere religions.

However, the version of Mărotłism that became the official imperial ideology was significantly different from these earlier efforts. Imperial Mărotłism taught that there was effectively a God who revealed himself in nature and natural laws. Morality was hence viewed as a kind of natural law. As such Imperial Mărotłism emphasized harmony between the First and Second Movers and in general sought to justify state power.

Unfortunately, over time Mărotłism became very dogmatic and micromanaging, and more often than not was a hypocritical front for power-hungry elites.

Mărotłism, take two

The Mărotłian thinkers of the Fnüeng dynasty era wanted to eschew the ceremonial and superstitious excesses of the Mărotłism of the Gweats dynasty. Somewhat like Neo-Confucians, they sought to distill and "rationalize" social philosophy, and to rigorously derive it from first principles. (?)

Snialism, a mystical form of Mărotłism, also arose during this period as a reaction to the dominant ideology.

Basic tenets

Second Mover

The Second Mover (Eevo: a Nwtxáh Arn /ə nuˈtʃah ˈaɾ(ə)n/; Classical Windermere: Nutłaχ Hiraθ /nuˈtʂakʰ hiˈratʰ/, Clofabosin: ribilzavudan) is a central Talman spiritual concept representing creativity, agency and moral good within humans. In Mărotłism the doctrine states that we humans are responsible for "creation" and formulating rules, where "God has left off", even when no one is telling us what to do.

The Second Mover is the force (described in Classical Windermere as hălpăθin, te łălisφow, te bintănse "reason, empathy and action") that guides us to the ideal of truth, good, and beauty; it is entirely separate from any god. The Second Mover is often called the Nameless (φid mo tsip χum), the idea being that following the Second Mover should not be about pursuing a name or following a predetermined procedure. Mărotłites would at best balk at "naming the Nameless" (Windermere: chithum fid mo tsip chum), i.e. identifying the Second Mover with a specific god or human, like say Ngronaism does.

  • [A set of moral teachings]
  • [A set of psychological teachings]
  • [A set of religious laws and rituals.]

There is a set of religious statutes (CWdm: haayma, sg. hăyma; this is different from the overall system which is called łin, or literally, what is right or just.) partially determined by the Avoranloestūn, and partially determined by the Pidas' writings. As such there is very much a concept of sin (φrăcing).


The originally Mărotłian concept of hăldifăreatü is a principle of nonviolence, analogous to ahiṃsa in Dharmic religions. (The Windermere word hăldifăreatü means 'non-violence' or 'non-aggression'.) Mărotłian hăldifăreatü allows violence in retaliation or self-defense, or as a punishment for violence - the reasoning was that aggression is so serious that it should be discouraged by any means necessary. There has been much debate among Talman thinkers on exactly how much retributive violence is justified.


Both Mărotłism and some forms of Ngronaiam teach that this implies a moral commandment for a form of pescetarianism (not killing "slaughterable" animals, i.e. mammals, birds, reptiles, or amphibians). In modern times, this is interpreted as requiring veganism.

Several passages in the Avoranloestūn that ban both human and animal sacrifice is cited by Pidas as justification for vegetarianism.


It is binfăreatü (violence) to subject people to unwanted sex. This includes not only rape, but paying and having sex with a prostitute. However, this rule has not always been enforced historically.


  • Fast for a month before Bwrjadraig
  • Wash hands after touching bodily fluids or soil
  • "outdated self help practices"

Completion of the Law

Authority of the Pidas and their traditions

As a part of the project of the Completion of the Law, the Pidas (Classical Wdm pida 'sage') have complete authority to interpret and write the Mărotlian law. Moreover, if two Pidas disagree on the interpretation of a text, they are both correct, it's just not obvious why.

Change by addition, not by modification

Textual canon

Like Judaism, and its sister religion Ngronaism, Mărotłism has an "open source" textual canon which allows additions. Thinkers from different time periods and environments have their own interpretations, though often informed by previous ones, on what exactly the philosophy entails about how humans ought to live.

Ancient texts

  • The Avoranloestūn (Thensarian, lit. "collections") are the largest known collection of Thensarian texts, including prose epics, poetry, wisdom literature, riddles and puzzles.
    • Most importantly: it states its own incompleteness!
      φess·θudiāsor subanmanōȝi φarnoe φinnom ābotot δrāgaħnar oncat ħlibnar...
      "Let the Second Mover complete this book of laws and rites..."
  • The Sondmorið Manuscripts (Eevo: /ˈsɔntmɔrið/) are a collection of Thensarian- and Tigol-language manuscripts found in the Sondmorið caves of Skella. Among other things, they give a mythological account of human nature and origins. Devotional poems are also included.

Requirements for earliest texts:

  • Some puzzles
  • Should mention "1st Mover" (subanmanōȝi ȝoctloe) and "2nd Mover" (subanmanōȝi φarnoe)
  • Some self-contradiction
  • Fragmented rituals/laws but not too legalistic (there should NOT be a Torah!)

Classical texts

  • The Imθumăytil (Classical Windermere, meaning "investigations") is a Classical Windermere text which depicts sages (Classical Windermere: impida, the title may be translated as "Master") discussing and debating various ethical and philosophical topics, and attempting to find the "true meaning" and "correct practice" of previous Talman religious traditions. Most surviving copies are edited by later impida in various schools of interpretation. The Imthumăytil was traditionally required reading in Talman schools.
    • handwashing that conveniently largely coincides with what germ theory prescribes (handwashing after contact with bodily fluids or dirt)
  • Muidhillechadh Gnaoth: a critical essay by Etsoj Jopah on the Sondmorið Manuscripts (in Classical Windermere)

Modern texts

Contemporary texts


Mărotłism (and Talman religions influenced by it) has monastic orders. Monks take a vow of poverty, and study, contemplate and teach the philosophy in question in more depth.

In modern Talma, monasticism is considered a lifestyle choice, not bound to any specific religion or school of thought. The government may fund "nonsectarian monasteries", in which the monks often focus more on particular subjects of interest than a specific school of philosophy. Universities often serve a role similar to monasteries where the "monks" help out with research projects. In fact many Talman universities began as monasteries.

Variants of Mărotłism

Mainline Mărotłism


Ultra-Mărotłites live apart from the mainstream of society, trying to strictly adhere to the lifestyle taught by their Pidas.


Main article: Verse:Tricin/Snialism

Snialism is a mystical form of Mărotłism; the name was coined by Etsoj Jopah.