Sefdaanian Ethnography Chapter 8 - Faith

Pronunciation table

p	b	f	v	ƿ	m			t	d	þ	ð	ł	l			c	ƶ	s	z	r	n			k	g	x	ᵹ	h	ȝ			š	ṡ			i	e	a	ɔ	o	u			ı	ɛ	y
/p/	/b/	/ɸ/	/β/	/m̊/	/m/			/t/	/d/	/θ/	/ð/	/l̥/	/l/			/ʦ/	/ʣ/	/s/	/z/	/ɾ̥/	/n/			/k/	/g/	/ç/	/ʝ/	/j̊/	/j/			/sʷ/	/sʲ/			/i/	/e/	/ä/	/ɒ/	/o/	/u/			/ɪ/	/ɛ/	/ʊ/

Religious beliefs – ȝounőas

• All of the Peoples are intensely religious. The Ethrans and the Xylans are especially so since they were created individually as immortals and remember their coming into existence at the hands of God (ȝűmu).
• All the Peoples are monotheists but worship the one God under different names and appearances and with different rituals. These different appearances are called avatars (ȝumdı̋lu). The word ȝűmu is translated as "godhead" or "deity". It denotes the essential and divine nature of the deity. This "deity", while not a Trinity in the Christian sense, is believed to have three aspects (h̬e̋lga) to his/her nature: Creation (ṗűta), Maintenance (mɔ̋ra), Transformation (ƿa̋ȝa). This belief is known as the tirh̬e̋lga. This "deity" has manifested him/herself in six manifestations in the various acts of creating the Peoples.
• The Six Worshipful Avatars (są̋d tőzu ȝumdı̋lu) for each People are:

1. ı̋lmu of the Ethrans who manifests as a clean-shaven man with white hair and light blue (ɫįðkǫ̋xi) eyes. He wears a long white (pa̋ȝi) silken (ḳűfi) tunic (ƿe̋sto), slit to the hips, tied with a gold (cı̋ni) silken cincture (xe̋ɫo), and white silken trousers (ǧőno). His totem is the great eagle (őre), upon the back of which he travels. They name him "Lord of the Winds (ƿęvę̋lu)", "Eagle-rider (ormɪ̋mlu)", and "the White-Haired (paipı̋lmu)".
2. pųsa̋nu of the Pyrans manifests as a woman with long flowing titian (reuðcı̋ni) tresses and amber-colored (dįta̋ini) eyes. She wears a long orange (vı̋mi) silken tunic, slit to the hips, tied with a silvern silken cincture, and light orange (ɫįðvı̋mi) silken trousers. Her totem is the reindeer. She travels in a chariot drawn by two reindeer cows. They name her "Lady of the Stars (cuxvę̋lu)", "Reindeer Mistress (masvę̋lu)", and "the Auburn-tressed (ẋųrbősmu)".
3. nę̋ru of the Hydorans manifests as a shaven-headed woman with dark blue (kąlkǫ̋xi) eyes. She wears a long dark blue silken tunic, slit to the hips, tied with a silvern silken cincture, and light blue silken trousers. Her totem is the swan. She travels in a chariot drawn by two giant pens (kų̋ge). They name her "Lady of the Waters (hurvę̋lu)", and "Mistress of Swans (kųᵹvę̋lu)".
4. tarőnu of the Humans manifests as a black-bearded man with dark brown (kąlba̋di) eyes. He wears his black hair in a long ponytail (morpőɫmu). He wears a long-sleeved carmine (őrbi) silken doublet, and crimson (sęᵹre̋uði) silken trousers. His totem is the horse. He travels on the back of a stallion. The name him "Lord of the Steppes (kébarvę̋lu)", "Horse Master (morvę̋lu)", and "the Long-ponytailed (píðmorpőɫmu)".
5. perkűnu of the Xylans manifests as a dark-complexioned man with curly (ḅűdo) green (ða̋li) hair and eyebrows and brown eyes; his body hair is brown. His loincloth (tada̋po) (when he chooses to wear one) is made of amadou (Fomes fomentaria). He carries an oaken stave. His totem is the bear. He travels on foot. They name him "Lord of the Forest" (furvę̋lu), and "the Green-haired (ðálƿelka̋nmu)".
6. kabe̋iru of the Lithans manifests as a woman with close-cropped black hair (šőrdi) and bangs (cuvle̋mbo). She wears a long purple silken tunic, slit to the hips, tied with a silvern silken cincture, and violet silken trousers. Her totem is the tur. She travels in a chariot pulled by two tur does. They name her "Lady of the Mountains (ǧarvę̋lu)", and "Tur Mistress (kiþvę̋lu)".

Sacred Writings – nǫ̋ivo ȝare̋þo

• The written traditions include:
  • 1. The Scroll of Faith (ǫa̋s ȝare̋þo)
  • 2. The Chronicle of Creation (ṗuta̋s þa̋no)

The Scroll of Faith (ǫa̋s ȝare̋þo)

• The basic tenets of this faith are collected in a scroll called the Scroll of Faith (ǫa̋s ȝare̋þo).
• The foundation of this faith is a belief in the three unities (tı̋r se̋mtas):

1. The unity of God (ȝumse̋mta).
2. The unity of Faith (ose̋mta).
3. The unity of the Peoples (leuðse̋mta).

• These Three Unities are made manifest in the lives of the Peoples through the practice of the Six Sacred Reverences ( są̋d nőiv’ a̋isas). These Six Sacred Reverences correspond closely to six of the Hindu yamas.

1. Reverence of God (ȝuma̋isa) – ishvarapujana (worship of the Lord)
2. Reverence of Creation (ṗuta̋isa) – aparigraha (absence of covetousness)
3. Reverence of Life (ǧįȝa̋isa) – ahimsa (non-violence)
4. Reverence of Truth (ƿęra̋isa) – satya (truthfulness)
5. Reverence of Others (f̣una̋isa) – daya (compassion)
6. Reverence of the Property of Others (f̣únuða̋isa) – asteya (non-stealing)

• The Six Sacred Reverences give rise to the Six Precepts (są̋d őiƿos):

1. to refrain from impiety (alȝumną̋am de̋usu)
2. to refrain from polluting (ma̋ȝam de̋usu)
3. to refrain from violence (kı̨̋ᵹtam de̋usu)
4. to refrain from falsehood (ᵹa̋ƿtam de̋usu)
5. to refrain from indifference (te̋ftam de̋usu)
6. to refrain from theft (vǫ̋uram de̋usu)

• It is the belief of the Peoples that greed (uðȝa̋ta) is the source of all sin. This greed is manifested in the three lusts:

1. lust for others (f̣unȝa̋ta)
2. lust for things (ƿexȝa̋ta)
3. lust for power (ƿaxȝa̋ta)

• These lusts can be eliminated by the practice of the three cures (ȝę̋kos):

1. chastity (pőuᵹta)
2. moderation (na̋ɫa)
3. humility (ta̋pa)

• There are six diseases (da̋mos) of the soul:

1. hatred (ce̋da)
2. injury (ma̋iþa)
3. doubt (bűxa)
4. despair (vı̋ca)
5. ignorance (ṁűla)
6. sorrow (mı̋ƿa)

• There are six cures (ȝę̋kos) for these diseases:

1. love (ƿe̋na)
2. forgiveness (dų̋ra)
3. faith (ǫ̋a)
4. hope (ı̋ca)
5. wisdom (są̋sta)
6. joy (ba̋ȝa)

Religious practices – ȝounkę̋vos

It is a practice of the Peoples to put themselves in the presence of ȝűmu by chanting the Thirty Divine Names. With a circlet of beads consisting of five groups of six, each name is chanted with the response, nı̋ke, o vęlű, "be present to us, O Lord". The thirty names are arranged in the order of the Senjecan alphabet, one name for each letter. The Thirty Holy Names of God (ẋűr fon nőivo ȝuƿűs fę̋tos)

1. ṗűþlu – He Who Creates
2. ba̋ilu – He Who Brings Joy
3. fa̋rlu – He Who Provides
4. vɪ̋nlu – He Who Is of Importance
5. ƿe̋nlu – He Who Loves
6. me̋ðlu – He Who Judges
7. te̋islu – He Who Consoles
8. dų̋rlu – He Who Pardons
9. þűnlu – He Who Is Sovereign
10. ðɪ̋lu – He Who Shines Brightly
11. ɫe̋nlu – He Who Is Bountiful
12. lǫ̋vlu – He Who Restores
13. ca̋ðlu – He Who Transcends
14. ᵶą̋l̨u – He Who Invites
15. se̋hlu – He Who Conquers
16. ze̋l̨u – He Who Awakens
17. rę̋ᵹlu – He Who Helps
18. ne̋slu – He Who Saves
19. kɪ̋þlu – He Who Surpasses
20. ǧɪ̨̋ilu - He Who Gives Life
21. xől̨u – He Who Is Unique
22. ᵹų̋ᵹlu – He Who Is Mysterious
23. ha̋ƿlu – He Who Summons
24. ȝűslu – He Who Justifies
25. a̋inlu – He Who Exalts
26. e̋slu – He Who Is
27. ɪ̋rlu – He Who Harmonizes
28. ől̨u – He Who Destroys
29. ɔ̋ᵹlu – He Who Is Resplendent
30. űnlu – He Who Is Benevolent

• Other religious practices are enshrined in the Six Commendable Acts of Religion (są̋d e̋ȝo ȝouna̋s kɪ̋os)

1. private prayer (e̋iƿa lı̋la)
2. almsgiving (pęðdǫ̋a)
3. meditation (ᵹǫƶa̋ba)
4. earth care (talte̋sa)
5. ancestor reverence (ánera̋isa)
6. communal worship (kőina tőza)

Myth – ȝumḷőmo

Many myths are told by each of the Peoples about the activities of their avatars.

Afterlife – sęrǧı̨̋ȝa

• There is a belief in an afterlife (sęrǧı̨̋ȝa) in the religion of the Peoples. Stories abound about the afterlife in heaven (nűmo), but there is no certain knowledge. The Ethrans, being immortal, believe that, at the end of the world (whatever that may mean) they will merely continue to exist in that world. More will be related about the sundered mages in a separate article.
• The Xylans are immortal in that they are not affected by disease or natural causes, such as poison, in this life, although they can be killed.
• When a Xylan or one of the other Peoples dies, the body is disposed of according to each Peoples’ beliefs, but there is a soul (pőƿ̇a) which continues to exist in the afterlife. There is no reincarnation.
• Entrance into heaven is dependent upon a preponderance of good behavior (tı̋na) over bad behavior (ẋűsa). In this context a People’s avatar is seen as a judge (ðęsme̋ðlu) holding a balance (te̋lo). Immediately after death there is a soul-weighing (poƿɪte̋la). The individual’s good works, represented by a golden ring (halą̋no), are placed in balance against his bad works, represented by a stone ring (tąiną̋no). If the golden ring weighs more than the stone ring, the soul enters heaven. If the stone ring weighs more than the golden ring, the soul enters the abode of the damned (orgűmo). If the rings are of equal balance, the soul is given the benefit of the doubt. It is not known how different margins of goodness translate into the afterlife. A ring is used as the never-ending circle is a symbol of eternity.
• Every worship hall displays prominently and centrally a representation of a balance.

Ancestor reverence – ánera̋isa

• A belief in an afterlife leads to some type of communal association with the dead. This gives rise to a reverence of the ancestors.
• With minor differences, the four mortal Peoples have similar practices of ancestor reverence. There are two annual celebrations in honor of the ancestors.
  • At the winter solstice the celebration is to remember all the ancestors of the community.
  • At the summer solstice the celebration is to remember all those who were leaders of the community.

Religious officials - ȝőunu dasƿı̋rus

• There are no religious officials in the sense of an individual being especially chosen for that role. In the case of all the Peoples, the senior member of the community is also the principal leader of worship. In his or her absence the next senior member leads the worship. In case of debility due to age or illness, this senior member may hand over the leadership to the next senior member of the community.
• The suffix –nę̋ilu (leader) is appended to the name of the People’s settlement to specify the role of leader of worship. Thus,

1. For the Ethrans, ðųnę̋ilu
2. For the Pyrans, davnę̋ilu
3. For the Hydorans, nąðnę̋ilu
4. For the Humans, ceiƿnę̋ilu
5. Since they are solitary, the Xylans have no communal worship. When two or more happen to gather together, the eldest of them takes on the role of the nę̋ilu.
6. For the Lithans, kilnę̋ilu

Religious calendar - ȝőuno áhluxta̋go

The religious calendar is given in Chapter 2. Time, under “Calendar”.

Rituals – ȝounǫ̋ros

Prayer service (lilǫ̋ro)

• The religious ritual (ǫ̋ro) consists, in general, of chanting the Thirty Divine Names of God, singing hymns, prayers for individual and collective needs, and personal testimony of good behavior and requests for forgiveness for bad behavior with respect to the Six Sacred Reverences. The ritual ends with announcements of coming events in the community. Sacred dance (nőivo me̋bo) is a part of the solar celebrations, but not of the lunar celebrations. As ȝűmu has no needs, there is no offering, symbolic or otherwise. The communities are small enough that ritual giving to those in need is not necessary. This is done at any time as needed. The ritual is followed by a communal meal (koine̋do). If the weather is good, this communal meal is held on the village green (koinlőuko).
• Non-members of the community are always welcome to share in the ritual and the meal, although this does not happen often because of the distances involved in travel. Most of the time, the guest is a Lithan trader and his party or a wandering Xylan may visit. This travel occurs in the summer when the weather is good. Thus, it is usually the celebration of the summer solstice (June 21) and the autumn festival (August 6) at which one would see non-members of the community in attendance.
• A guest in the home is known as a še̋tu. A guest at a ritual is known as a ðęš̨e̋tu.

Ritual for establishing a new community (ȝų̋nu koinűs meȝa̋s ǫ̋ro)

• From time to time it is necessary to establish a new community. This usually happens due to population growth, both of the People and of their livestock. Therefore a party journeys to find the site for a new community. When a site is found, they return to the community to gather a larger party. This party, which includes the leader of the new community, returns to the site to consecrate it.
• The ritual of consecration is as follows. A focal point is set up, that will usually become the village green. The Pyrans light a fire. The Hydorans pour out water taken from their lake. The Humans make a mound of their earth from their settlement. The Lithans set up a stone taken from their mountain. Those present form a circle around the focus. The new leader walks around the focus six times sunwise. As he circumambulates, those in the circle petition their avatar to bestow peace and prosperity on the new community. The Lithans will set the stone up in front of the community building.

The Monastic Life – nava̋s ǧı̨̋a

• The institution of monasticism goes hand-in-hand with hospitality. These monasteries/caravansaries (saþda̋ro) are located at the fords of rivers. The hosts (bę̋mlu) are of any of the Peoples who have chosen this vocation. The guest master (bęmve̋lu) is chosen by the hosts for a period for six years (bęmlɛdı̨̋ta).
• The lodgers (őþlu) are provided with food and a place to sleep and may join the hosts in their rituals. The caravansaries also provide passage across the river. If the river is not too deep or wide, passage may involve being carried across by a Xylan. Otherwise, a Xylan-powered ferry (pe̋ro) is provided. Depending on the speed of the current, they may be either poled across or pulled across by a rope. Livestock must, obviously, be ferried across.
• There is a charge for lodging (oþxe̋po) and ferriage (perxe̋po). This payment may be in kind from the Lithan traders.

Magic (Dweomory) - seȝűra

• In Sefdaania dweomory is one of the six energies. It is available only to the Ethrans whose physiology allows them to tap this source of energy. This energy enables them to perform telekinesis, levitation, and a limited instantaneous telelocation. They can also transform the dweomer energy into fire, heat, or light.

Supernatural Beings – uporv̌ę̋tu e̋santus

There are no supernatural beings.

The Origin of Evil – ɫąxta̋s tőda

• In creating the first Loquent People, the Ethrans, Yumu (known as Ilmu to the Ethrans) created seven mages. The first created was the female archimage Tse̋liu (also known as Semȝa̋zu). Then followed the creation of the other six mages and that of the rest of the Ethrans, each of them crafted individually out of air. He then assigned them their home. All of this was observed by Tseliu. This was the beginning of the first era.
• After the passage of 25,765 years (the length of the precession of the equinoxes), Yumu (known as Pųsa̋nu to the Pyrans) once again stepped into his creation and, out of fire, created the First Parents of the Pyrans. They were assigned their home and were to increase their kind sexually. This was the beginning of the second era.
• After the passage of 25,765 years, Yumu (known as Nę̋ru to the Hydorans) once again stepped into his creation and, out of water, created the First Parents of the Hydorans. They were assigned their home and were to increase their kind sexually. This was the beginning of the third era.
• These acts of creation began to fascinate Tseliu.
• After the passage of 25,765 years, Yumu (known as Tarőnu to the Humans) once again stepped into his creation and, out of earth, created the First Parents of the Humans. They were assigned their home and were to increase their kind sexually. This was the beginning of the fourth era.
• After the passage of 25,765 years, Yumu (known as Perkűnu to the Xylans) once again stepped into his creation and, out of wood, created all 100 of the Xylans. They were assigned their home. This was the beginning of the fifth era.
• After the passage of 25,765 years, Yumu (known as Kabe̋iru to the Lithans) once again stepped into his creation and, out of stone, created the First Parents of the Lithans. They were assigned their home and were to increase their kind sexually. This was the beginning of the sixth era.
• Now Tseliu’s fascination turned to jealousy and she desired to create as had Ilmu. Unable to create life out of non-living matter, she was reduced to working with living matter. By means of a type of cloning, she was able to create what are known to the Sefdaanians as monsters (taƿa̋þɔ). Her first abomination was to create her own son from her cell and that of a male aurochs which produced a being rather like the Minotaur. To follow were satyrs, griffins, hippogriffs (one of which is her steed), merfolk, etc. She was, however, unable to create a viable centaur because of the presence of the two torsos.
• She then went on to tempt the other Loquent People to imitate her in disobeying Yumu. A number of Ethrans, Pyrans, Hydorans, Humans, and Lithans allowed themselves to fall into this temptation. However, none of the Xylans did. These 100 individuals have remained loyal to Yumu. This is called the Great Sundering (mezpűla).

Prayers – lı̋los

• Ethran Plow Prayer – gaḷǫnűm buzlı̋lo

ilmű anderű. bűzlusk̬e ġűlesk̬e są̋no:

Lord Ilmu, may the plowmen and the pterantelopes be healthy.

ilmű ȝumű, hőli ƿus éra súvi sa̋iso:

Ilmu God, may the buckwheat yield well for us.

• Pyran Plow Prayer – ąþ̇ǫnűm buzlı̋lo

pųsanű anderű. bűzusk̬e ma̋cesk̬e są̋no:

Lord Puusanu, may the plowmen and the reindeer be healthy.

pųsanű ȝumű, rűᵹ̇i ƿus éra súvi sa̋iso:

Puusanu God, may the rye yield well for us.

• Human Plow Prayer – taḷǫnűm buzlı̋lo

taronű anderű. bűzlusk̬e mőresk̬e są̋no:

Lord Taronu, may the plowmen and the horses be healthy.

taronű ȝumű, edą̋kis ƿus éra súvi sa̋iso:

Taronu God, may the lentils yield well for us.

• Lithan Plow Prayer

kabeirű anderű. bűzlusk̬e űdesk̬e są̋no:

Lord Kabeiru, may the plowmen and the yaks be healthy.

kabeirű ȝumű, kana̋pi ƿus éra súvi sa̋iso:

Kabeiru God, may the hemp yield well for us.