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- Gnievism - Worship of the World God-Spirits: Introduced by the Mantí Pretinoros, Organised by the Mantí Aratos the Great; believes that the God-Spirits (Thievma) of the world are those things which are immortal (Athnita) and rule over the natural world (Gnili), with man subject to their whims (Liganthos) through his allotment as a mortal being (Thnita).
- Aphtoicism - Way of the One-Steward: Reformed by the Mantí Ilirio the Magnificent, Tersaic Emperor; posits that there are no immortal beings, and that man has put himself into the heavens and called himself the God-Spirits (Homodeceptia), and in turn, man is that thing which can change the world (Muntatium) and that the organisation of man under an enlightened class is the natural order of society and what helps it best flourish (Ordium). As pure immortality is perceived as an illusion, it is through the collective memory of man and the veneration and respect of historical tradition which society itself can be made immortal for the benefit of generations to come (Mnemium).
- Vigialism - Way of the Self-Stewards: Brokeaway by the Mantí Metinairos; a more mystic reaction against the absolute order of the Aphtoic, in that it posits that it is the free association of man with his neighbours in which he flourishes (Sympagos), and that there exists divinity within the spirit of man through his creative and imaginative abilities (Phantosis). The collective memory of man is considered important (Mnemium), but what is considered most important is the preservation of the world itself and the state of freedom which that would then provide to all future generations (Vigilasis).
Ancient Gnievism (Tersaic: Gnievismo Anciano) refers to the unified religious beliefs of the Gnievics as described by the first Mantí, Pretinoros. Ancient Gnievism most markedly differs from modern Gnievism in the unity of beliefs among adherents, the universal belief in the existence of omnipotent, corporeal deities, and the wide variety of practices and rituals that the term encompasses. The various deities which composed the Ancient Gnievic pantheon, known as Thievma, were drawn from the regional cults across Old Talavonais, and there was no formalised unity of the religion until Aratos the Great conquered all of Old Talavonais and organised the priesthood in his oligarchic government which combined sheer military power with religious fervour.