Wedding of Crown Princess Sayari and Prince Janus

**Wedding of Princess Sayari and Prince Janus**
Date	15.VII.1750 AN - 16.VII.1750 AN
Duration	Two days
Venue	Temple of the Sun complex (Day 1); Grand Dozan Bovic Church (Day 2); Palace of Carranza (Reception);
Location	Huichajanca, Wechua Nation and Cárdenas, FCD, Nouvelle Alexandrie
Type	Royal wedding
Theme	Interfaith unity, cultural synthesis, Raspur Pact solidarity
Patron(s)	King Sinchi Roca II and Queen Adelaide
Organised by	Royal Household of Nouvelle Alexandrie
Filmed by	NBC
Participants	Approximately 1,500 ceremony attendees, 2,000 reception guests
Outcome	Marriage of Sayari, Princess of Rimarima and Janus of Neridia

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The wedding of Princess Sayari and Prince Janus took place on 15-16.VII.1750 AN in Nouvelle Alexandrie, uniting Princess Sayari, heir apparent to the throne, with Prince Janus of Natopia's House of Eadric. The celebration spanned two days and incorporated two distinct religious ceremonies, reflecting the couple's different faiths. The Intic ceremony at the Temple of the Sun complex near Huichajanca honored Princess Sayari's Faith of Inti, while the Bovic ceremony at the Grand Dozan Bovic Church in Cárdenas respected Prince Janus's Bovinism.

The wedding strengthened ties between Nouvelle Alexandrie and Natopia, both members of the Raspur Pact, and demonstrated the Federation's constitutional commitment to religious pluralism as enshrined in the Proclamation of Punta Santiago. The elaborate two-day celebration drew international attention, with diplomatic representatives from across Micras attending and an estimated 205 million viewers watching the televised ceremonies.

Prince Janus naturalized as a citizen of Nouvelle Alexandrie in V.1750 AN, though he retained his Natopian citizenship and titles due to treaty provisions between the two nations. Upon marriage, he received the style "His Royal Highness" and the courtesy title "prince consort" (lowercase), with the understanding that he would become "Prince Consort" (capitalized) upon Princess Sayari's accession to the throne.

Background

Princess Sayari was born in 1722 AN as the eldest child of then-Crown Prince Uturuncu and Princess Adelaide of the House of Carrillo. She became Crown Princess and Princess of Rimarima upon her father's accession to the throne in 1735 AN at age 13. As heir apparent, she received comprehensive education in constitutional law, federal governance, military affairs, and diplomacy. She became fluent in Wechua, Alexandrian, Martino, and the Common Tongue, and undertook official duties from age 18. Her public profile emphasized commitment to federal unity, women's advancement, and preservation of Wechua cultural heritage.

Prince Janus was born in 1723 AN in Neridia, Natopia, to the House of Eadric, one of Natopia's prominent noble families. He pursued a military career, graduating from the Natopian Military Academy and serving in the Natopian Defense Force's Strategic Planning Division with the rank of Major. His assignments included liaison work with Raspur Pact allies, which brought him into contact with New Alexandrian military and diplomatic officials. He gained reputation for analytical skill, diplomatic tact, and genuine interest in cross-cultural understanding.

The couple met in IV.1748 AN during Raspur Pact military planning sessions held in Lindström, Natopia. Princess Sayari attended as part of a New Alexandrian delegation reviewing joint defense protocols, while Prince Janus served on the Natopian host team. Initial professional interactions evolved into personal friendship over subsequent months as they discovered shared interests in history, music, politics, and many other things. Their correspondence continued after the conference, and Prince Janus visited Nouvelle Alexandrie officially in IX.1748 AN as part of a Natopian diplomatic mission.

*The couple's official engagement photo, released by the Palace of Carranza when their engagement was announced; 11.XII.1749 AN.*

By early 1749 AN, the relationship had developed into courtship, conducted with appropriate discretion given Princess Sayari's position. King Sinchi Roca II met Prince Janus during a state visit to Natopia in VI.1749 AN and gave preliminary approval for the relationship to progress. The engagement was formally announced in XII.1749 AN, prompting immediate legislative action to clarify consort rights and responsibilities through the Royal Marriages Act, 1750.

Religious considerations

The interfaith dimension of the marriage created both challenges and opportunities, but this was nothing new to the Royal Household of Nouvelle Alexandrie and to the wedding planners. Princess Sayari practices the Faith of Inti, the Wechua polytheistic religion centered on worship of Inti the sun god and other nature deities. As future Queen, she would hold profound spiritual significance for many Wechua people, being considered a descendant of Inti and occupying a semi-divine status in traditional cosmology. Prince Janus practices Bovinism, the monotheistic religion predominant in Natopia based on worship of Bous and the Holy Quadrate.

The Proclamation of Punta Santiago, Nouvelle Alexandrie's founding constitutional document, provides state patronage to multiple major religions including the Faith of Inti, Bovinism, and others, without establishing any as official state religion. This constitutional framework provided legal foundation for the interfaith marriage. However, no precedent existed for navigating the practical ceremonial and domestic arrangements when the heir apparent married someone of a different faith.

Consultations began in early 1750 AN between religious leaders from both traditions. The High Priest of the Sun, leader of the Faith of Inti, met with senior Bovic clergy to discuss accommodation. Both traditions proved flexible. Intic theology, with its polytheistic nature and historical syncretism with other faiths, readily accepted that individuals might honor different deities. Bovic theology, particularly influenced by the passage in the Tetrabiblios stating "Well, that's just fine" regarding diverse practices, emphasized tolerance and acceptance. Neither faith required conversion of spouses or insisted on exclusive religious authority over the marriage.

The decision to hold two separate ceremonies, each according to its own traditions, emerged as the preferred solution. This approach respected both faiths equally, avoided the theological complexities of attempting to merge incompatible liturgies, and provided opportunity to showcase Nouvelle Alexandrie's religious diversity. It also allowed each ceremony to occur in appropriate sacred space and be officiated by proper religious authorities with respect and reverence due for the occasion and faiths.

Planning and preparations

The Royal Wedding Commission was established in I.1750 AN, chaired by the Lord Steward of the Royal Household and including representatives from the Department of the Interior, Department of State, regional governments, and both religious communities. The Commission coordinated all aspects of the celebration, including ceremonies, security, logistics, media coverage, and diplomatic protocol.

The Cortes Federales appropriated €42 million for the wedding, covering ceremonial costs, security, infrastructure improvements at ceremony sites, and related expenses. Additional private donations from businesses and wealthy individuals supplemented the public funding. The budget allocation generated some political debate, with the Alliance for a Just Nouvelle Alexandrie raising concerns about expenditure during a period of high economic inequality, while the Federal Humanist Party and Federal Consensus Party supported the appropriation as necessary for an event of national significance.

Security planning proved complex given the two-day, two-location format and the presence of numerous foreign dignitaries. The Federal Gendarmerie of Nouvelle Alexandrie led overall security coordination, working with regional police forces, the Federal Forces of Nouvelle Alexandrie, and Natopian security personnel assigned to protect Prince Janus and the Natopian delegation. Counterintelligence assessments identified no credible threats, but precautions included restricted airspace, extensive screening of attendees, and deployment of specialized response units.

Media arrangements balanced traditional coverage with modern technology. The NBC served as host broadcaster, producing the official feed distributed to international networks. Cameras were positioned to capture ceremonies while respecting sacred protocols. The Intic ceremony required particular sensitivity, as certain ritual elements were traditionally closed to non-initiates. Religious authorities worked with broadcasters to determine which portions could be televised and which required privacy. An estimated 180 million viewers across Micras watched some portion of the coverage.

Intic ceremony

The Intic ceremony took place on 15.VII.1750 AN at the Temple of the Sun complex in the sacred valley near Huichajanca, the holiest city in the Faith of Inti. The location sits at approximately 3,200 meters elevation in the highlands of the Wechua Nation, surrounded by mountain peaks considered sacred in Intic cosmology. The complex includes multiple temple structures, ceremonial plazas, and sacred natural features including springs and rock formations.

Approximately 500 guests attended, restricted to ensure the ceremony's sacred character. Attendees included the royal family, senior Intic clergy, Wechua Nation political leaders, regional governors from areas with significant Wechua populations, and selected representatives from other communities. Prince Janus's immediate family attended despite the religious difference, honoring his choice and demonstrating respect for Wechua traditions. The ceremony was conducted primarily in the Wechua language, with simultaneous translation available for non-Wechua speakers.

Morning preparations

The day began before dawn with ritual purification. Princess Sayari, attended by priestesses dedicated to Mama Killa (the moon goddess), underwent ceremonial bathing using water from sacred springs. Traditional textiles woven specifically for the occasion were prepared through offerings and prayers. Prince Janus, in a gesture of respect, participated in a simplified purification ritual led by male priests, acknowledging his entrance into Wechua sacred space even as a non-initiate.

Princess Sayari dressed in traditional Wechua bridal attire. The ensemble featured richly woven textiles in red, gold, and blue, colors significant in Intic symbolism representing blood, sun, and sky respectively. Intricate geometric patterns incorporated chakana (Lacaran cross) symbols and representations of Inti. Silver jewelry adorned with sun imagery included a ceremonial headpiece marking her status as Crown Princess and descendant of Inti. A finely woven lliclla (traditional shawl) completed the outfit, its borders displaying the royal patterns of the House of Inti-Carrillo.

Prince Janus wore an adaptation of traditional Wechua men's ceremonial dress, created specially to honor the occasion while acknowledging his status as an outsider entering into Wechua tradition. The woven tunic incorporated complementary colors to Princess Sayari's attire and featured subtle symbols representing unity and respect. A small emblem of his Natopian heritage was permitted as acknowledgment that he brought his own identity into the marriage rather than abandoning it.

Ceremony

The ceremony commenced precisely at sunrise, the moment considered most auspicious for an Intic wedding. The High Priest of the Sun, the faith's supreme religious authority, officiated, assisted by regional priests and priestesses representing different deities in the Intic pantheon. The altar faced east to greet the rising sun, decorated with traditional offerings including corn, quinoa, potatoes, coca leaves, and flowers native to the highlands.

The ceremony opened with offerings to Pachamama (Earth Mother), acknowledging the fertility and sustenance she provides. Burnt offerings of grains and coca leaves were placed in a ceremonial brazier, the smoke carrying prayers to the divine realms. Libations of chicha (ceremonial corn beer) were poured onto the earth as additional offering. The High Priest recited invocations in ancient Wechua, calling upon Pachamama to bless the union and make it fertile.

The formal invocation to Inti occurred as the sun crested the eastern peaks. The High Priest called upon the sun god to witness the marriage and extend his divine protection to his descendant Princess Sayari and her chosen partner. He acknowledged Princess Sayari's sacred lineage as part of the royal line descending from Inti, emphasizing her future role as Queen would make her particularly significant in the relationship between the divine and earthly realms. The gathered assembly prostrated themselves facing the rising sun in traditional gesture of reverence.

Exchange of vows followed Wechua tradition. Princess Sayari and Prince Janus each spoke commitments emphasizing reciprocity (ayni) and community (ayllu), core Wechua values. The vows were first recited in Wechua, then repeated in the Common Tongue. They pledged to support each other, honor both families, respect their different traditions, and work together for the good of their communities and the Federation. The vows notably included Prince Janus's promise to honor Wechua customs and support Princess Sayari in her sacred duties, while Princess Sayari promised to respect his Natopian heritage and Bovic faith.

The handfasting ritual bound their hands together with sacred textiles. Multiple cloths were wound around their joined hands, each with specific symbolic meaning. Colors represented different blessings: red for passion and life, gold for prosperity, blue for harmony, green for fertility. Priests tied the textiles while reciting prayers to various deities. The bound hands would remain wrapped throughout the remainder of the ceremony, a powerful visual symbol of unity.

Ritual sharing of sacred foods formed the next element. Princess Sayari and Prince Janus fed each other portions of quinoa (sacred to Mama Sara, goddess of grain), potatoes (central to Wechua diet and culture), and other traditional foods. They shared chicha from a ceremonial vessel, representing their commitment to share sustenance and support each other through life. The foods had been blessed by priestesses of Mama Sara and Pachamama, making the act not merely symbolic but a communion with divine forces.

Blessings from elders provided communal recognition of the marriage. King Sinchi Roca II stepped forward to bless his daughter and her new husband, speaking both as father and as sovereign. He invoked Inti's protection and expressed confidence in their partnership. A Natopian representative, speaking for Prince Janus's family unable to attend due to distance, offered blessings combining Natopian and Wechua sentiments. Regional Wechua leaders from across the Wechua Nation approached in turn, each offering traditional blessings in local dialect, representing acceptance from Wechua communities throughout the Federation.

The ceremony concluded with a procession around a sacred fire. Princess Sayari and Prince Janus, still with bound hands, circled the fire three times, representing the three realms of Intic cosmology: Hanan Pacha (celestial realm), Kay Pacha (earthly realm), and Ukhu Pacha (underworld/realm of new life). The fire symbolized Inti's presence and provided purification. Upon completing the third circuit, priests untied the handfasting textiles. The couple was declared married according to the traditions of the Faith of Inti, met with ululation and joyful cries from the assembled witnesses.

Reception

A traditional Wechua feast followed the ceremony at a venue within the temple complex. Approximately 500 guests partook of foods prepared according to ancient recipes and served in traditional manner. Dishes included various potato preparations, roasted meats, quinoa preparations, corn dishes, and other highland staples. Musical performances featured traditional Wechua instruments including quenas (flutes), charangos (small stringed instruments), and drums. Dancers in traditional costume performed ceremonial dances specific to wedding celebrations.

The atmosphere combined sacred reverence with joyful celebration. Elders shared stories and traditional songs, younger attendees danced, and the couple received individual congratulations from guests. The event lasted through midday before the couple departed for Cárdenas to prepare for the following day's Bovic ceremony.

Bovic ceremony

The Bovic ceremony took place on 16.VII.1750 AN at the Grand Dozan Bovic Church in Cárdenas, the largest Bovic house of worship in Nouvelle Alexandrie. The timing in morning hours symbolized new beginnings and fresh commitments. Approximately 1,000 guests attended, including many who had not been present at the Intic ceremony the previous day. The expanded guest list reflected the ceremony's role as the more public, internationally recognized component of the wedding celebration.

The Grand Dozan Bovic Church, completed in 1693 AN, represents traditional Bovic architectural style adapted to New Alexandrian aesthetics. The interior features extensive butter sculptures, a distinctive Bovic artistic tradition, depicting scenes from the Tetrabiblios and representations of the Holy Quadrate. For the wedding, additional decorations emphasized the yoke symbol central to Bovinism, flowers in Natopian colors, and careful integration of some Wechua design elements to acknowledge the bride's heritage.

Preparations

Princess Sayari changed from traditional Wechua attire to a European-style white wedding gown, acknowledging both her Alexandrian heritage through her mother and the Bovic ceremony's different aesthetic requirements. The gown, created by noted New Alexandrian designer Margaux Villon, featured Alexandrian-style construction with subtle incorporation of Wechua design elements in the embroidery and beadwork. She wore the Crown Princess tiara, signifying her royal status, and carried a bouquet mixing Wechua highland flowers with blooms significant in Bovic tradition.

Prince Janus wore full Natopian military dress uniform, displaying his rank of Major and his service decorations. The uniform honored his Natopian identity and military career. For Bovic weddings, grooms traditionally wear their finest attire representing their accomplishments and identity, making the military uniform entirely appropriate.

Ceremony

Metrobosarch Gregorius of Thalassa, one of the most senior clergy in the Dozan Bovic Church, officiated. His presence honored the marriage's significance and the connection between Nouvelle Alexandrie and Natopia. A delegation from Natopia's Bovic establishment attended, including the Archbovine of Lindström. Their participation emphasized the ecumenical nature of the Bovic faith and the shared religious heritage binding the Natopian and New Alexandrian Bovic communities.

The ceremony opened with invocation to Bous, calling upon the Holy Quadrate to bless the union. Metrobosarch Gregorius spoke prayers acknowledging the Butter Cow (benevolence, creation, nurturing), the Butter Bull (strength, assertiveness), the Butter Spirit (divine omnipresence), and the Butter Man (mortal understanding). He acknowledged that this marriage united persons of different faiths, framing it as embodiment of Bovic principles of balance, tolerance, and the harmonious cooperation of differing elements.

Selected readings from the Tetrabiblios followed. The passage from "Vices of Mount Vice" was included, with its famous axiom "Well, that's just fine," emphasizing Bovic acceptance and tolerance. Additional passages addressed themes of partnership, mutual support, and the sacred nature of commitment between spouses. The readings were proclaimed in the Common Tongue, making them accessible to the diverse congregation.

Exchange of vows occurred according to Bovic custom. Princess Sayari and Prince Janus recited traditional Bovic marriage vows, pledging mutual fidelity, support, and devotion "in the sight of Bous and this congregation." The vows acknowledged their different backgrounds while emphasizing their unified purpose and commitment. Metrobosarch Gregorius led them through ritual questions about their willingness to honor each other, support each other in times of trial, and maintain their bond throughout life.

The blessing with sacred butter formed the ceremony's most distinctively Bovic element. Metrobosarch Gregorius anointed both Princess Sayari and Prince Janus with purified butter, applying it to their foreheads in the sign of the yoke. Butter holds profound significance in Bovinism as the symbol of life and purity, representing the milk of Bous from which all creation stems. The anointing blessed the couple and marked them as united in the sight of Bous.

Prayers to relevant Bovic saints followed. Metrobosarch Gregorius led the congregation in prayers to St. Elijah (patron of romantic love), St. Asara the Cursebreaker (who mediates the relationship between household and state), and St. Nett Opaegh (founder of the nation that spreads Bovinism, considered appropriate given the couple's royal status). These prayers asked the saints to intercede with Bous on behalf of the couple, helping them navigate the challenges of marriage, royal duty, and cross-cultural understanding.

Ring exchange occurred near the ceremony's conclusion. Princess Sayari and Prince Janus placed wedding bands on each other's fingers while reciting traditional formulas. Metrobosarch Gregorius blessed the rings, which had been specially crafted to incorporate symbols from both their heritages. The rings represented eternal commitment, their circular form symbolizing devotion without end.

Metrobosarch Gregorius concluded with the declaration of marriage: "By the power vested in me by the Dozan Bovic Church and under the eyes of Bous and this congregation, I declare that Sayari and Janus are united in holy matrimony. What Bous has joined, let no mortal separate." The congregation responded with traditional Bovic affirmations. The couple kissed, were showered with grain (representing fertility and prosperity), and processed down the aisle as husband and wife.

State reception

The state reception took place on the evening of 16.VII.1750 AN at the Palace of Carranza in Cárdenas. Approximately 2,000 guests attended, including diplomatic representatives from across Micras, Nouvelle Alexandrie's government leadership, regional officials, nobility, military officers, business leaders, and cultural figures. The reception served multiple purposes: celebrating the marriage, honoring the couple, providing opportunity for diplomatic engagement, and demonstrating the Federation's unity and prosperity.

The Palace ballroom was decorated to honor both Wechua and Alexandrian aesthetics. Wechua textiles hung alongside Alexandrian tapestries. Floral arrangements mixed highland and lowland species. Tables featured settings combining European silver with Wechua ceramics. The decorative scheme emphasized synthesis and harmony rather than separation, visually representing the Federation's cultural integration.

The formal program began with King Sinchi Roca II's toast. Speaking in both Wechua and Alexandrian, the King welcomed Prince Janus to the House of Inti-Carrillo and expressed paternal pride in Princess Sayari. He reflected on the marriage's symbolic significance, noting it embodied the values of tolerance, respect, and unity that the Federation aspired to uphold. His remarks emphasized that the couple's different backgrounds strengthened rather than weakened their partnership, providing a model for the diverse regions and peoples of Nouvelle Alexandrie to follow.

Prince Janus responded with a speech that thanked the King and Queen for welcoming him, acknowledged the honor of joining the royal family, and expressed commitment to supporting Princess Sayari and serving the Federation. He also spoke of his Natopian heritage with pride, making clear he brought his own history and perspective into the marriage rather than abandoning his identity. He concluded by expressing hope that the bonds between Nouvelle Alexandrie and Natopia would continue strengthening, benefiting both nations and the broader Raspur Pact.

The dinner featured cuisine representing the Federation's diverse regions. Wechua dishes included various potato and quinoa preparations, roasted meats, and highland specialties. Aldurian courses offered Mediterranean-influenced fare. Each region contributed signature dishes, creating a menu that toured the Federation culinarily. Wines came from Santander vineyards, spirits from North Lyrica distilleries, and desserts showcased Valencia's renowned confectioners.

Entertainment included performances representing different musical traditions. A Wechua ensemble performed traditional highland music on native instruments. An Alexandrian string quartet played classical compositions. Modern New Alexandrian popular musicians performed contemporary songs. Natopian performers, specially invited, contributed pieces from their homeland's repertoire.

The first dance had Princess Sayari and Prince Janus starting with a traditional Wechua dance, moving to highland music and demonstrating steps Princess Sayari had learned from childhood. They then transitioned to a waltz, a dance Prince Janus enjoys and learned in Natopia. Other members of the royal family and honored guests joined for subsequent dances.

The evening concluded near midnight. Princess Sayari and Prince Janus departed the Palace to spend their first night as a married couple at a private royal residence outside Cárdenas. They planned a brief honeymoon visiting various regions of the Federation before returning to official duties.

Cultural and political significance

Religious pluralism

Federal unity

Precedents for succession

Media coverage and public reaction

Attendees & delegations

Domestic

:
- Queen Abigail, Dowager Queen of Nouvelle Alexandrie (paternal grandmother of the bride)
- José Manuel Cayetano Tol y Toste and Cristina Amalia Anchorena de Lis y Salís, Count and Countess of Las Cruces