Partition of Messenia

The Partition of Messenia was the establishment of exclusive religious, cultural, and political spheres in Messenia, under the religions of Arlatur in western Messenia or Transaphrasia, Cairony in northern Messenia, and Siriash in southern Messenia.

Before the 14th century, the Messenian faiths had had great room for exchange and dialogue as common members of a religious space originating in Proto-Messenian mythology, with Cairo-Sirian syncretism widespread in central Messenia, and the distinct doctrines simply regarded as different answers to common questions about topics such as freedom or natural order. However, after the Secote Empire their new evolutions such as the Cairan Orangists or Sirian Decairanisers pushed religious worldviews in self-sufficient and exclusive directions. Socially, post-Secote systems were built on these religions becoming rooted as institutions of everyday life, making them rivalrous and competing.

The institutional presence of Cairony and Siriash, already geographically skewed, drew clear boundaries with the establishment of confessionally unambiguous governments, and the withdrawal of most syncretisms to folk religion, though this was a gradual process of post-Secote political consolidation. For the Arlaturi Siur on the other hand, Arlatur's ability to peaceably approach Siriash, another enhieronic faith from which it had drawn some elements as it emerged, and Cairony, distinct in faithly terms but still culturally admirable, was violently questioned by the War of Right and War of Liberty respectively. Arlatur's superiority over hemja-bound perspectives became central to the Siur commonholds' consolidation, as they fought for survival and then dominance.

In the 18th century, the Endurtendrandi combined with translationism of Vaestism to start a trend of establishing the Messenian religions as exclusive yet powerful worldviews, while the rise of modern states hinged on their enforcement by positors, characteristics that would characterise the 'civilised religions'. By 1800, it became very difficult for an adherent of any of the three creeds to see the others as anything but culturally alien, while their institutions now had little in common (despite attempts at convergence for the sake of convenience as in secular law).