Hunnite Church
The Hunnite Church is the religious and philosophical institution responsible for preserving, studying, and transmitting the teachings concerning the Hunis, the world, and the flus. It is not based on a strict hierarchy, but on the transmission of knowledge between generations: the most experienced teach the younger, who progress until they themselves become Hunnite scholars. For them, knowledge is never definitive and must constantly be deepened, questioned, and enriched. The Church therefore serves as a place of worship, learning, and research, where everyone is encouraged to understand the world rather than simply accept its teachings.
Acolyte
First level, where they discover the basics of Hunnism and assist more experienced members.
Deacon
They begin to actively participate in the life of the Church and can transmit the fundamental teachings.
Priest
They possess an in-depth knowledge of Hunnism and can teach, perform rites, and guide the faithful.
Scholar
A level of intellectual achievement, reserved for those recognized for their mastery of knowledge and their ability to transmit it.
None knoweth the world, for all are yet its students.
Purifying Special Force
The Purifying Special Force, commonly known as the PSF, is a specialized branch of the Hunnite Church, created a few years after the schism with the Hunnite Order of Justice. Its creation came from the need for a corps entirely devoted to the hunting and purification of daēvas and daēvas sepid, whose manifestations pose a direct threat to populations and to the balance of the flus. Its members are trained in the arts of combat, mastery of the flus, and the study of demonic entities.
The PSF thus serves as the principal armed force of the Hunnite Church when confronting creatures born from the chaos of Naïhuni.
The PSF uniform is distinguished by a simple and codified appearance, primarily composed of black and white. It consists of a white shitagi, worn as an undergarment, covered by a short-sleeved black kosode. This is accompanied by black hakama, secured with a white hakama-himo, while the feet are protected by white tabi and waraji. The uniform prioritizes simplicity, mobility, and freedom of movement, making it suitable for long hunting missions and encounters with daēvas.
The captains are distinguished from the rest of the Force by a white haori, worn over the standard black uniform. This garment serves as their primary distinguishing mark and signifies their rank within the Purifying Special Force.
The amrig is the primary weapon of members of the Purifying Special Force. Imbued with its wielder's flus, it acts as an extension of their being, allowing them to channel and release their power in a form unique to each individual. Every amrig possesses a unique appearance and abilities, directly linked to the nature, history, and development of its wielder. In most cases, it also serves as the purifier's training weapon: recruits begin using it during their classes to learn combat, master their flus, and gradually develop their bond with their weapon. Upon awakening, the amrig can be released, revealing its true form and powers. The most accomplished members may reach the amrig soma, the ultimate stage in which weapon and wielder operate in perfect synchronization, becoming almost one.
Training of the Purifying Special Force
The training of the Purifying Special Force is based on four classes studied simultaneously, each developing an essential aspect of a purifier's craft: the study of daēvas, armed combat, hand-to-hand combat and bodily reinforcement, and the mastery of martial spells. These teachings are divided into three levels of study, allowing students to progressively deepen their knowledge and abilities. Each level therefore covers the four classes with increasing difficulty, ultimately training purifiers capable of understanding, fighting, and effectively purifying daēva entities.
Demonology
The first class is entirely dedicated to the study of daēvas. Students learn about their origins, nature, behavior, physiology, different stages of evolution, and the dangers associated with their presence. They study ordinary daēvas, drujs, amesha, amesha angra, and raēša.
This training allows future purifiers to identify a threat, assess its level of danger, and determine the most appropriate method of purification. The goal is not simply to know how to kill a daēva, but to understand one's enemy before confronting it.
Body
The second class focuses on unarmed combat and bodily enhancement. Students learn to use their own bodies as weapons, developing their strength, speed, endurance, reflexes, and resilience. The techniques rely on close-quarters combat, inspired by kyokushinkai, but with punches replaced by powerful thrusts delivered with the fingertips, aimed at piercing rather than striking with the fist., all reinforced through mastery of flux. The student learns, in particular, to circulate their flux throughout their body in order to temporarily enhance their physical abilities or reinforce specific parts of their anatomy.
Armed Combat
The third class is dedicated to armed combat. Each student chooses a primary weapon with which they develop their own fighting style: katana, kanabō, naginata, or sai. The school remains open to other melee weapons when they better suit a student's abilities or personal preference. Training is based on a true codified martial art, including stances, movement, strikes, parries, disarms, and various methods of fighting daēvas.
Weapon mastery does not depend solely on physical strength. Students also learn to channel their flus through their weapon in order to enhance their movements and effectiveness. In most cases, a purifier's amrig serves as their training weapon, with which they complete their classes and develop their bond throughout their training.
Martial Spells
The final class is dedicated to the martial arts of the flus, a collection of techniques used to transform and shape one's flux in order to produce different effects. Students progressively learn offensive, defensive, protective, restraining, and supportive techniques, with their difficulty increasing alongside their mastery. Some require gestures or incantations for concentration, while more advanced practitioners may perform their techniques almost instantaneously.
This class also teaches barriers, seals, and healing techniques, all of which are essential during purification missions. The power of a technique depends as much on its level as on the user's mastery of the flux: an experienced practitioner can therefore make even a simple technique extremely dangerous.
Structure of the Purifying Special Force
The Purifying Special Force is divided into three army corps, each placed under the authority of one of the three captains. Each corps specializes in one of the three practical fields of training: the Body Corps, dedicated to hand-to-hand combat and physical reinforcement; the Arms Corps, dedicated to armed combat and mastery of the amrig and the various weapons used by purifiers; and finally the Martial Spells Corps, specializing in the offensive and defensive use of the flus, including techniques, barriers, seals, and other forms of martial magic.
The Demonology class, meanwhile, remains common to all three corps and serves as the essential theoretical foundation for every purifier, regardless of their chosen specialization.
The PSF naturally possesses a military organization designed to maintain a clear chain of command, while preserving its role as a specialized branch of the Hunnite Church. The upper hierarchy is deliberately kept small, allowing the most experienced members to focus on training, strategy, and operations against daēvas.
To ensure a permanent presence across the entire territory and maintain a consistent level of effectiveness, the FSP distributes its teams between the rapid deployment bases established throughout Tamurt and the headquarters in Empyrea. Units stationed abroad are deployed for a set period, during which they carry out purification missions, monitor high-risk areas, and respond to emergencies. At the end of their assignment, they are replaced by teams stationed in Empyrée, allowing the purifiers to rest, undergo additional training, and resupply before beginning a new rotation.
Their training is centered on mastery of the body and the use of the flus to increase their physical abilities, resistance, and strength. They are particularly effective in close-quarters combat and when the use of a weapon becomes impossible. Members of this corps also develop a deep mastery of their own bodily flus, turning their bodies into true weapons.
Each member develops a deep mastery of a weapon of their choice, whether katana, kanabō, naginata, sai, or another weapon suited to their fighting style. The use of the amrig plays a central role in their training, serving both as a weapon and as an extension of its wielder's flus. Members of this corps are trained to fight daēvas by making full use of their weapon and their bond with it.
Their training includes offensive and defensive techniques, as well as barriers, restraints, seals, and healing. Members of this corps learn to concentrate and shape their flus with precision in order to produce effects suited to each situation. Their mastery allows them to support their comrades, control the battlefield, or directly confront daēvas through powerful flus techniques.
General
Supreme commander of the PSF. The General oversees the entire force, supervises major operations, training, and purification doctrine.
Captains
The three principal commanders of the PSF. Each commands one of the three army corps and has one lieutenant under their authority.
Lieutenants
Officers directly responsible for commanding operational units. They coordinate missions, training, and purification operations.
Adjudants
Two adjutants are assigned to each lieutenant. They serve as intermediaries between the lieutenants and the troops, supervise the soldiers, and ensure the daily functioning of their units.
Sergeants
The first non-commissioned officer rank. Sergeants command small groups of soldiers and are responsible for their discipline, training, and coordination in the field.
Soldiers
The basic rank of the PSF, held by members who have completed their initial training. Soldiers participate in missions under the authority of their superiors.
Mission Operations
When a daēva or daēva sepid is spotted outside the undergrounds, or when one of these creatures manages to enter an inhabited area and directly threatens the population, local authorities immediately alert the Purifying Special Force. Upon receiving the report, the FSP assesses the nature of the threat, its danger level, and the conditions of the intervention in order to determine the required personnel. A unit of purifiers is then dispatched to the scene, with its size depending on the entity’s power, the environment, and the risk posed to civilians.
To reach intervention zones quickly, FSP members use single-seat paramotors equipped with a large, flexible, arc-shaped canopy, reinforced with cables and mechanical fittings, as well as a suspension harness that allows the purifier to carry their equipment. Two articulated mechanical thrusters, mounted on pivoting arms at the rear of the harness, provide propulsion and can be oriented independently, allowing for changes in direction, altitude adjustments, and movement along multiple axes. Thanks to this system, purifiers benefit from remarkable intervention speed and a high degree of freedom in aerial movement.
Upon arrival at the scene, the purifiers spread out around the intervention zone, with some landing on the ground while others remain airborne to monitor the surroundings. The unit leader assesses the threat based on the information provided by the authorities and coordinates the members according to their specializations. After identifying the daēva, the agents establish a security perimeter and engage in combat, combining their martial skills, amrigs, and flux techniques. Members of the Body specialize in close-quarters combat, the Armed Combat relies on its mastery of weaponry, while the Martial Spells Corps provides support through barriers, seals, and restraint techniques.
The unit adapts its strategy until the entity has been weakened enough to be permanently purified.
Once the purification is complete, the purifiers inspect the area, assist the wounded, and submit a report to the local authorities and the FSP. After checking their equipment and the condition of their paramotors, they regroup at the designated assembly point and take off again under the orders of their unit leader. The aircraft allow them to quickly return to the rapid deployment bases.
Mythology
Hunnite mythology is a collection of ancient beliefs in which celestial forces, spirits of nature, deities, and powers drawn from various traditions intertwine. Far from being a fixed pantheon, it developed through migrations, conquests, and encounters between peoples, absorbing and reinterpreting different beliefs in order to form a shared tradition. At the heart of this cosmology are, of course, the hunis, but also the aïthunis, the zekes, as well as the amuyafis and the daēvas.
Bust of Sidarlamianinutessa, first daughter of Saïhuni
Aïthuni
The aïthunis belong to the sacred corpus of hunnite mythology. Their name comes from the hunnic word aït, meaning “children of” or “those of”. According to accounts transmitted by the hunnite church, aïthunis are born from the union between a huni and a mortal. These stories are not considered literal facts, but sacred narratives carrying spiritual, moral, and religious meaning for believers. Among all the hunis, Naïhuni and Saïhuni are said to have fathered the greatest number of children on Tamurt, to the point that their lineages occupy a central place in hunnite chants, texts, and traditions.
Myths distinguish two types of aïthunis. The first are the armettins, from the hunnic word armettin, meaning “immortal”. They do not age and escape time, but possess no particular divine powers. In ancient accounts, their immortality is often described as a curse, and many end up killed by their own huni parent or by quasi-divine entities jealous of their existence.
The second type are the anezzrins, from the word anezmar, meaning “powerful”. Unlike armettins, their mortal bodies cannot withstand the divine energy they carry. Their lives are therefore very short, but they inherit abilities linked to their demiurgic parent: mastery of fire, visions, abnormal strength, or control over elements. They too almost always meet a tragic end in myths, often caused by the hunis, by sacred wars, or by excess power consuming their bodies.
Amuyafi
The amuyafis represent the rarest and most feared evolution of asewdims in hunnite mythology. An amuyafi is an asewdim who has survived the assimilation of aïthuni blood, a substance too unstable and sacred to be absorbed by an already altered creature. According to the texts of the hunnite church, almost all asewdims who attempt this assimilation die immediately, unable to withstand the fusion between demonic blood and demiurgic essence. The survivors cease to be asewdims and become beings outside the natural laws of Tamurt.
The body of an amuyafi undergoes a total mutation. Their intelligence becomes inhuman, their senses surpass those of other living beings, and their strength and regeneration reach extreme levels. Their organism becomes difficult to destroy by conventional means. Through the energy of the assimilated aïthuni, they can remodel their body at the cellular level: create organs, modify limbs, produce animal-like structures, or adapt their form. This ability is called flesh-shifting. Their survival also relies on constant adaptation, their body automatically reacting to danger and evolving in deadly environments. Despite this, they are still hunted by demiurgic powers and sacred lineages.
In hunnite tradition, only one amuyafi is recognized: Al-Bahhush. Once an asewdim, he is said to have survived the assimilation of an unknown aïthuni’s blood and surpassed the limits of living beings. He is described as having devastated entire armies effortlessly, unaffected by weapons or fatigue. His existence ends during his confrontation with Daïhuni, the huni manifesting in human form, acting with limited power at that moment.
Representations of Al-Bahhush in Hunnite manuscripts
Hunnism