Sefdaanian Ethnography Chapter 8 - Faith: Difference between revisions
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==Religious beliefs – '''ȝounőas'''== | ==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 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 (''' | *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. | ||
*The Six Worshipful Avatars (''' | *This "deity", while not a Trinity in the Christian sense, is believed to have three aspects ('''nőőa''') to his/her nature: Creation ('''ƥűta'''), Maintenance ('''mõ̋õ̋ra'''), Transformation ('''ṁa̋ȝa'''). This belief is known as the '''tirnőőa'''. This "deity" has manifested him/herself in six manifestations in the various acts of creating the Peoples. | ||
# | *The Six Worshipful Avatars ('''sa̋a̋d tőzu ȝumte̋idu''') for each People are: | ||
# | #I̋mu of the Ethrans who manifests as a clean-shaven man with white hair and light blue (ɫiiðkőőxi) eyes. He wears a long white ('''pa̋ȝi''') silken (k̨űfi) tunic ('''ṁe̋sto'''), slit to the hips, tied with a gold (sara̋ni) 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 ('''ṁeeve̋e̋lu''')", "Eagle-rider ('''ormɪ̋mlu''')", and "the White-Haired ('''paipı̋lmu''')". | ||
# | #Puusa̋nu of the Pyrans manifests as a woman with long flowing copper-colored ('''raudte̋e̋ri''') tresses and amber-colored ('''diita̋ini''') eyes. She wears a long <span style=color:#ff7f00>orange</span> ('''vı̋mi''') silken tunic, slit to the hips, tied with a silvern silken cincture, and<span style=color:#ff9f00>light orange</span> ('''ɫiiðvı̋mi''') silken trousers. Her totem is the reindeer. She travels in a chariot drawn by two reindeer cows. They name her "Lady of the Stars ('''ṡuxve̋e̋lu''')", "Reindeer Mistress (masve̋e̋lu)", and "the Copper-tressed ('''rauðbősmu''')". | ||
# | #Ne̋e̋ru of the Hydorans manifests as a shaven-headed woman with dark blue ('''kaalkőőxi''') eyes. She wears a long <span style=color:#0000ff>dark blue</span> silken tunic, slit to the hips, tied with a silvern silken cincture, and <span style=color:#add8e6>light blue</span> silken trousers. Her totem is the swan. She travels in a chariot drawn by two giant pens ('''kűűge'''). They name her "Lady of the Waters ('''hurve̋e̋lu''')", and "Mistress of Swans (kuuƣve̋e̋lu)". | ||
# | #Tarőnu of the Humans manifests as a black-bearded man with dark brown ('''kaalba̋di''') eyes. He wears his black hair in a long ponytail ('''morpőɫmu'''). He wears a long-sleeved <span style=color:#a52a2a>red brown</span> ('''őrbi''') silken doublet, and <span style=color:dc143c>crimson</span> ('''seeƣre̋uði''') silken trousers. His totem is the horse. He travels on the back of a stallion. The name him "Lord of the Steppes ('''kébarve̋e̋lu''')", "Horse Master ('''morve̋e̋lu''')", and "the Long-ponytailed ('''píðmorpőɫmu''')". | ||
# | #Perkűnu of the Xylans manifests as a dark-complexioned man with curly (b̨űdo) 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'') ('''fugšőmbi'''). He carries an oaken stave. His totem is the bear. He travels on foot. They name him "Lord of the Forest" ('''furve̋e̋lu''') and "the Green-curly-haired (ðálṁelka̋nmu)". | ||
#Kabe̋iru of the Lithans manifests as a woman with close-cropped black ('''šőrdi''') hair and bangs ('''cuvle̋mbo'''). She wears a long <span style=color:#7851a9>purple</span> ('''ṁı̋ȝi''') silken tunic, slit to the hips, tied with a silvern silken cincture, and {{Color|e0b0ff|mauve}} ('''ɫiiðṁı̋ȝi''') silken trousers. Her totem is the tur. She travels in a chariot pulled by two tur does. They name her "Lady of the Mountains ('''ǧarve̋e̋lu''')", and "Tur Mistress ('''kiþve̋e̋lu''')". | |||
==Sacred Writings – ''' | ==Religious practices – '''ȝounke̋e̋vos'''== | ||
*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 veelű'''", "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 fo nőivo ȝuṁűs fe̋e̋tos''') | |||
#'''ƥűþlu''' – He Who Creates | |||
#'''ba̋ilu''' – He Who Brings Joy | |||
#'''fa̋rlu''' – He Who Provides | |||
#'''vɪ̋nlu''' – He Who Is of Importance | |||
#'''ṁe̋nlu''' – He Who Loves | |||
#'''me̋ðlu''' – He Who Judges | |||
#'''te̋islu''' – He Who Consoles | |||
#'''dűűrlu''' – He Who Pardons | |||
#'''þűnlu''' – He Who Is Sovereign | |||
#'''ðɪ̋lu''' – He Who Shines Brightly | |||
#'''ɫe̋nlu''' – He Who Is Bountiful | |||
#'''lőővlu''' – He Who Restores | |||
#'''ṡa̋ðlu''' – He Who Transcends | |||
#'''ża̋a̋l̨u''' – He Who Invites | |||
#'''se̋hlu''' – He Who Conquers | |||
#'''ze̋l̨u''' – He Who Awakens | |||
#'''re̋e̋ƣlu''' – He Who Helps | |||
#'''ne̋slu''' – He Who Saves | |||
#'''kı̋þlu''' – He Who Surpasses | |||
#'''ǧı̋ı̋ilu''' - He Who Gives Life | |||
#'''xől̨u''' – He Who Is Unique | |||
#'''ƣűűƣlu''' – He Who Is Mysterious | |||
#'''ha̋ṁlu''' – He Who Summons | |||
#'''ȝűslu''' – He Who Justifies | |||
#'''a̋inlu''' – He Who Exalts | |||
#'''e̋slu''' – He Who Is | |||
#'''ı̋rlu''' – He Who Harmonizes | |||
#'''ől̨u''' – He Who Destroys | |||
#'''õ̋ƣlu''' – He Who Is Resplendent | |||
#'''űnlu''' – He Who Is Benevolent | |||
*Other religious practices are enshrined in the Six Commendable Acts of Religion (sa̋a̋d e̋ȝo ȝouna̋s kɪ̋os) | |||
#private prayer ('''e̋iṁa lı̋la''') | |||
#almsgiving ('''peeðdőőa''') | |||
#meditation ('''ƣooża̋ba''') | |||
#earth care ('''talte̋sa''') | |||
#ancestor reverence ('''ánera̋isa''') | |||
#communal worship ('''kőina tőza''') | |||
==Sacred Writings – '''nőőivo ȝare̋þo'''== | |||
*The written traditions include: | *The written traditions include: | ||
#The Scroll of Faith ('''ooa̋s ȝare̋þo''') | |||
#The Chronicle of Creation ('''ƥuta̋s þa̋no''') | |||
===The Scroll of Faith | ===The Scroll of Faith '''ooa̋s ȝare̋þo'''=== | ||
*The basic tenets of | *The basic tenets of the faith are collected in a scroll called the Scroll of Faith ('''ooa̋s ȝare̋þo'''). | ||
*The foundation of this faith is a belief in the three unities ('''tı̋r se̋mtas'''): | *The foundation of this faith is a belief in the three unities ('''tı̋r se̋mtas'''): | ||
#The unity of God ('''ȝumse̋mta''') | #The unity of God ('''ȝumse̋mta''') | ||
#The unity of Faith ('''ose̋mta''') | #The unity of Faith ('''ose̋mta''') | ||
#The unity of the Peoples ('''leuðse̋mta''') | #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 (''' | *These Three Unities are made manifest in the lives of the Peoples through the practice of the Six Sacred Reverences ('''sa̋a̋d nőiv’ a̋isas'''). These Six Sacred Reverences correspond closely to six of the Hindu [[Wikipedia:Yamas|Yamas]]: | ||
#Reverence of God ('''ȝuma̋isa''') | #Reverence of God ('''ȝuma̋isa''') - ''ishvarapujana'' (worship of the Lord) | ||
#Reverence of Creation (''' | #Reverence of Creation ('''ƥuta̋isa''') – ''[[Wikipedia:Aparigraha|aparigraha]]'' (absence of covetousness) | ||
#Reverence of Life (''' | #Reverence of Life ('''ǧiiȝa̋isa''') – ''[[Wikipedia:Ahimsa|ahimsa]]'' (non-violence) | ||
#Reverence of Truth (''' | #Reverence of Truth ('''ṁeera̋isa''') – ''[[Wikipedia:Satya|satya]]'' (truthfulness) | ||
#Reverence of Others (''' | #Reverence of Others ('''f̨una̋isa''') – ''[[Wikipedia:Compassion#Hinduism|daya]]'' (compassion) | ||
#Reverence of the Property of Others (''' | #Reverence of the Property of Others ('''f̨únuða̋isa''') – ''[[Wikipedia:Asteya|asteya]]'' (non-stealing) | ||
*The Six Sacred Reverences give rise to the Six Precepts (''' | *The Six Sacred Reverences give rise to the Six Precepts ('''sa̋a̋d őiṁos'''): | ||
# to refrain from impiety (''' | #to refrain from impiety ('''alȝumna̋a̋am de̋usu''') | ||
# to refrain from polluting ('''ma̋ȝam de̋usu''') | #to refrain from polluting ('''ma̋ȝam de̋usu''') | ||
# to refrain from violence (''' | #to refrain from violence ('''kı̋ı̋ƣtam de̋usu''') | ||
# to refrain from falsehood (''' | #to refrain from falsehood ('''ƣa̋ṁtam de̋usu''') | ||
# to refrain from indifference ('''te̋ftam de̋usu''') | #to refrain from indifference ('''te̋ftam de̋usu''') | ||
# to refrain from theft (''' | #to refrain from theft ('''vőőuram 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: | *It is the belief of the Peoples that greed ('''uðȝa̋ta''') is the source of all sin. This greed is manifested in the three lusts: | ||
#lust for others (''' | #lust for others ('''f̨unȝa̋ta''') | ||
# lust for things (''' | #lust for things ('''ṁexȝa̋ta''') | ||
#lust for power (''' | #lust for power ('''ṁaxȝa̋ta''') | ||
*These lusts can be eliminated by the practice of the three cures (''' | *These lusts can be eliminated by the practice of the three cures ('''ȝe̋e̋kos'''): | ||
#chastity (''' | #chastity ('''pőuƣta''') | ||
#moderation ('''na̋ɫa''') | #moderation ('''na̋ɫa''') | ||
#humility ('''ta̋pa''') | #humility ('''ta̋pa''') | ||
*There are six diseases ('''da̋mos''') of the soul: | *There are six diseases ('''da̋mos''') of the soul: | ||
#hatred (''' | #hatred ('''ṡe̋da''') | ||
#injury ('''ma̋iþa''') | #injury ('''ma̋iþa''') | ||
#doubt ('''bűxa''') | #doubt ('''bűxa''') | ||
#despair (''' | #despair ('''vı̋ṡa''') | ||
#ignorance (''' | #ignorance ('''ṁűla''') | ||
#sorrow (''' | #sorrow ('''mı̋ṁa''') | ||
*There are six cures (''' | *There are six cures ('''ȝe̋e̋kos''') for these diseases: | ||
#love (''' | #love ('''ṁe̋na''') | ||
#forgiveness (''' | #forgiveness ('''dűűra) | ||
#faith (''' | #faith ('''őőa''') | ||
#hope (''' | #hope ('''ı̋ṡa''') | ||
#wisdom (''' | #wisdom ('''sa̋a̋sta''') | ||
#joy ('''ba̋ȝa''') | #joy ('''ba̋ȝa''') | ||
== | ==Myth – '''ȝuml̨őmo'''== | ||
*Many myths are told by each of the Peoples about the activities of their avatars. | |||
==Afterlife - '''seerǧı̋ı̋ȝa'''== | |||
*There is a belief in an afterlife ('''seerǧı̋ı̋ȝa''') 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. | |||
==Afterlife | *More will be related about the sundered mages in a separate article. | ||
*There is a belief in an afterlife (''' | |||
*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. | *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 (''' | *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 ('''pőṁa''') 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 (''' | *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 ('''ðeesme̋ðlu''') holding a balance ('''te̋lo'''). Immediately after death there is a soul-weighing ('''poṁïte̋la'''). The individual’s good works, represented by a golden ring ('''sárana̋a̋no'''), are placed in balance against his bad works, represented by a stone ring ('''taaina̋a̋no'''). 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. | *Every worship hall displays prominently and centrally a representation of a balance. | ||
==Ancestor reverence | ==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. | *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. | *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 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. | **At the summer solstice the celebration is to remember all those who were leaders of the community. | ||
==Religious officials | ==Religious officials - '''ȝőunu dasṁı̋rus'''== | ||
*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. | *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 ''' | *The suffix '''–ne̋e̋ilu''' (leader) is appended to the name of the People’s settlement to specify the role of leader of worship. Thus: | ||
# For the Ethrans, ''' | #For the Ethrans, '''ðuun̈e̋e̋ilu''' | ||
# For the Pyrans, ''' | #For the Pyrans, '''davne̋e̋ilu''' | ||
# For the Hydorans, ''' | #For the Hydorans, '''naaðne̋e̋ilu''' | ||
# For the Humans, ''' | #For the Humans, '''ceiṁne̋e̋ilu''' | ||
# 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 ''' | #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 '''ne̋e̋ilu'''. | ||
# For the Lithans, ''' | #For the Lithans, '''kilne̋e̋ilu''' | ||
==Religious calendar | ==Religious calendar - '''ȝőuno áhluxta̋go'''== | ||
The religious calendar is given in Chapter 2. Time, under | *The religious calendar is given in Chapter 2. Time, under "Calendar". | ||
==Rituals | ==Rituals - '''ȝounőőros'''== | ||
===Prayer service | ===Prayer service '''lilőőro'''=== | ||
*The religious ritual (''' | *The religious ritual ('''őőro''') 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 ('''nőiva me̋vra''') 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. | *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 ''' | *A guest in the home is known as a '''še̋tu'''. A guest at a ritual is known as a '''ðees̬̈e̋tu'''. | ||
===Ritual for establishing a new community '''ȝűűnu koinűs meȝa̋s őőro'''=== | |||
===Ritual for establishing a new community | |||
*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. | *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 | *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 earth taken from their settlement. | |||
**The Lithans set up a [[Wikipedia:Cairn|cairn]] ('''taaingűmo''') of six stones 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 later set the cairn up in front of the community building. | |||
==The Monastic Life | ==The Monastic Life - '''nava̋s ǧı̋ı̋a'''== | ||
*The institution of monasticism goes hand-in-hand with hospitality. These monasteries/caravansaries ('''saþda̋ro''') are located at the fords of rivers. The hosts (''' | *The institution of monasticism goes hand-in-hand with hospitality. These monasteries/caravansaries ('''saþda̋ro''') are located at the fords of rivers. The hosts ('''be̋e̋mlu''') are of any of the Peoples who have chosen this vocation. The guest master ('''beemve̋e̋lu''') is chosen by the hosts for a period for six years ('''beemlëdı̋ı̋ta'''). | ||
*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. | *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. | *There is a charge for lodging ('''oþxe̋po''') and ferriage ('''perxe̋po'''). This payment may be in kind from the Lithan traders. | ||
==Magic – dweomory | ==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. | *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 | ==Supernatural Beings - '''uporv̌e̋e̋tu e̋santus'''== | ||
There are no supernatural beings. | *There are no supernatural beings. | ||
==The Origin of Evil | == The Origin of Evil - '''ɫaaxta̋s tőda'''== | ||
*In creating the first Loquent People, the Ethrans, | *In creating the first Loquent People, the Ethrans, Ȝumu (known as Ilmu to the Ethrans) created seven mages. The first created was the female archimage Tse̋liu. Then followed the creation of the other six mages and then 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 | *After the passage of 25,765 years (the length of the precession of the equinoxes), Yumu (known as Puusa̋nu 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, | *After the passage of 25,765 years, Ȝumu (known as Ne̋e̋ru 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. | *These acts of creation began to fascinate Tseliu. | ||
*After the passage of 25,765 years, | *After the passage of 25,765 years, Ȝumu (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, | *After the passage of 25,765 years, Ȝumu (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 | *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 | *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, and with help from the dweomery, she was able to create chimeral creatures, known to the Sefdaanians as monsters ('''vomf̨űűðlõ'''). Her first abomination was to create her own son from a cell of her 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 | *She then went on to tempt the other Loquent People to imitate her in disobeying Ȝumu. 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 | ==Prayers - '''lı̋los'''== | ||
===Ethran Plow Prayer - '''gal̨oonűm buzlı̋lo'''=== | |||
*'''ilmű anderű. bűzlusk̬e ɠűlesk̬e sa̋a̋no.''' | |||
::Lord Ilmu, may the plowmen and the pterantelopes be healthy. | ::Lord Ilmu, may the plowmen and the pterantelopes be healthy. | ||
*'''ilmű ȝumű, hőli ṁus éra súvi sa̋iso:''' | |||
::Ilmu God, may the buckwheat yield well for us. | ::Ilmu God, may the buckwheat yield well for us. | ||
===Pyran Plow Prayer - '''aaþ̨oonűm buzlı̋lo'''=== | |||
*'''puusanű anderű. bűzlusk̬e ma̋ṡesk̬e sa̋a̋no:''' | |||
::Lord Puusanu, may the plowmen and the reindeer be healthy. | ::Lord Puusanu, may the plowmen and the reindeer be healthy. | ||
*'''puusanű ȝumű, rűƣ̒i ṁus éra súvi sa̋iso:''' | |||
::Puusanu God, may the rye yield well for us. | ::Puusanu God, may the rye yield well for us. | ||
===Human Plow Prayer - '''tal̨oonűm buzlı̋lo'''=== | |||
*'''taronű anderű. bűzlusk̬e mőresk̬e sa̋a̋no:''' | |||
::Lord Taronu, may the plowmen and the horses be healthy. | ::Lord Taronu, may the plowmen and the horses be healthy. | ||
*'''taronű ȝumű, eda̋a̋kis ṁus éra súvi sa̋iso:''' | |||
::Taronu God, may the lentils yield well for us. | ::Taronu God, may the lentils yield well for us. | ||
===Lithan Plow Prayer - '''taiṅoonűm buzlı̋lo'''=== | |||
::Lord Kabeiru, may the plowmen and the yaks be healthy. | *'''kabeirű anderű. bűzlusk̬e űdesk̬e sa̋a̋no:''' | ||
::Lord Kabeiru, may the plowmen and the yaks be healthy.''' | |||
*'''kabeirű ȝumű, kana̋pi ṁus éra súvi sa̋iso:''' | |||
::Kabeiru God, may the hemp yield well for us. | ::Kabeiru God, may the hemp yield well for us. | ||
Revision as of 14:21, 17 February 2017
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 (nőőa) to his/her nature: Creation (ƥűta), Maintenance (mõ̋õ̋ra), Transformation (ṁa̋ȝa). This belief is known as the tirnőőa. This "deity" has manifested him/herself in six manifestations in the various acts of creating the Peoples.
- The Six Worshipful Avatars (sa̋a̋d tőzu ȝumte̋idu) for each People are:
- I̋mu of the Ethrans who manifests as a clean-shaven man with white hair and light blue (ɫiiðkőőxi) eyes. He wears a long white (pa̋ȝi) silken (k̨űfi) tunic (ṁe̋sto), slit to the hips, tied with a gold (sara̋ni) 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 (ṁeeve̋e̋lu)", "Eagle-rider (ormɪ̋mlu)", and "the White-Haired (paipı̋lmu)".
- Puusa̋nu of the Pyrans manifests as a woman with long flowing copper-colored (raudte̋e̋ri) tresses and amber-colored (diita̋ini) eyes. She wears a long orange (vı̋mi) silken tunic, slit to the hips, tied with a silvern silken cincture, andlight orange (ɫiiðvı̋mi) silken trousers. Her totem is the reindeer. She travels in a chariot drawn by two reindeer cows. They name her "Lady of the Stars (ṡuxve̋e̋lu)", "Reindeer Mistress (masve̋e̋lu)", and "the Copper-tressed (rauðbősmu)".
- Ne̋e̋ru of the Hydorans manifests as a shaven-headed woman with dark blue (kaalkőőxi) 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 (kűűge). They name her "Lady of the Waters (hurve̋e̋lu)", and "Mistress of Swans (kuuƣve̋e̋lu)".
- Tarőnu of the Humans manifests as a black-bearded man with dark brown (kaalba̋di) eyes. He wears his black hair in a long ponytail (morpőɫmu). He wears a long-sleeved red brown (őrbi) silken doublet, and crimson (seeƣre̋uði) silken trousers. His totem is the horse. He travels on the back of a stallion. The name him "Lord of the Steppes (kébarve̋e̋lu)", "Horse Master (morve̋e̋lu)", and "the Long-ponytailed (píðmorpőɫmu)".
- Perkűnu of the Xylans manifests as a dark-complexioned man with curly (b̨űdo) 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) (fugšőmbi). He carries an oaken stave. His totem is the bear. He travels on foot. They name him "Lord of the Forest" (furve̋e̋lu) and "the Green-curly-haired (ðálṁelka̋nmu)".
- Kabe̋iru of the Lithans manifests as a woman with close-cropped black (šőrdi) hair and bangs (cuvle̋mbo). She wears a long purple (ṁı̋ȝi) silken tunic, slit to the hips, tied with a silvern silken cincture, and mauve (ɫiiðṁı̋ȝi) silken trousers. Her totem is the tur. She travels in a chariot pulled by two tur does. They name her "Lady of the Mountains (ǧarve̋e̋lu)", and "Tur Mistress (kiþve̋e̋lu)".
Religious practices – ȝounke̋e̋vos
- 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 veelű", "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 fo nőivo ȝuṁűs fe̋e̋tos)
- ƥűþlu – He Who Creates
- ba̋ilu – He Who Brings Joy
- fa̋rlu – He Who Provides
- vɪ̋nlu – He Who Is of Importance
- ṁe̋nlu – He Who Loves
- me̋ðlu – He Who Judges
- te̋islu – He Who Consoles
- dűűrlu – He Who Pardons
- þűnlu – He Who Is Sovereign
- ðɪ̋lu – He Who Shines Brightly
- ɫe̋nlu – He Who Is Bountiful
- lőővlu – He Who Restores
- ṡa̋ðlu – He Who Transcends
- ża̋a̋l̨u – He Who Invites
- se̋hlu – He Who Conquers
- ze̋l̨u – He Who Awakens
- re̋e̋ƣlu – He Who Helps
- ne̋slu – He Who Saves
- kı̋þlu – He Who Surpasses
- ǧı̋ı̋ilu - He Who Gives Life
- xől̨u – He Who Is Unique
- ƣűűƣlu – He Who Is Mysterious
- ha̋ṁlu – He Who Summons
- ȝűslu – He Who Justifies
- a̋inlu – He Who Exalts
- e̋slu – He Who Is
- ı̋rlu – He Who Harmonizes
- ől̨u – He Who Destroys
- õ̋ƣlu – He Who Is Resplendent
- űnlu – He Who Is Benevolent
- Other religious practices are enshrined in the Six Commendable Acts of Religion (sa̋a̋d e̋ȝo ȝouna̋s kɪ̋os)
- private prayer (e̋iṁa lı̋la)
- almsgiving (peeðdőőa)
- meditation (ƣooża̋ba)
- earth care (talte̋sa)
- ancestor reverence (ánera̋isa)
- communal worship (kőina tőza)
Sacred Writings – nőőivo ȝare̋þo
- The written traditions include:
- The Scroll of Faith (ooa̋s ȝare̋þo)
- The Chronicle of Creation (ƥuta̋s þa̋no)
The Scroll of Faith ooa̋s ȝare̋þo
- The basic tenets of the faith are collected in a scroll called the Scroll of Faith (ooa̋s ȝare̋þo).
- The foundation of this faith is a belief in the three unities (tı̋r se̋mtas):
- The unity of God (ȝumse̋mta)
- The unity of Faith (ose̋mta)
- 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 (sa̋a̋d nőiv’ a̋isas). These Six Sacred Reverences correspond closely to six of the Hindu Yamas:
- Reverence of God (ȝuma̋isa) - ishvarapujana (worship of the Lord)
- Reverence of Creation (ƥuta̋isa) – aparigraha (absence of covetousness)
- Reverence of Life (ǧiiȝa̋isa) – ahimsa (non-violence)
- Reverence of Truth (ṁeera̋isa) – satya (truthfulness)
- Reverence of Others (f̨una̋isa) – daya (compassion)
- Reverence of the Property of Others (f̨únuða̋isa) – asteya (non-stealing)
- The Six Sacred Reverences give rise to the Six Precepts (sa̋a̋d őiṁos):
- to refrain from impiety (alȝumna̋a̋am de̋usu)
- to refrain from polluting (ma̋ȝam de̋usu)
- to refrain from violence (kı̋ı̋ƣtam de̋usu)
- to refrain from falsehood (ƣa̋ṁtam de̋usu)
- to refrain from indifference (te̋ftam de̋usu)
- to refrain from theft (vőőuram 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:
- lust for others (f̨unȝa̋ta)
- lust for things (ṁexȝa̋ta)
- lust for power (ṁaxȝa̋ta)
- These lusts can be eliminated by the practice of the three cures (ȝe̋e̋kos):
- chastity (pőuƣta)
- moderation (na̋ɫa)
- humility (ta̋pa)
- There are six diseases (da̋mos) of the soul:
- hatred (ṡe̋da)
- injury (ma̋iþa)
- doubt (bűxa)
- despair (vı̋ṡa)
- ignorance (ṁűla)
- sorrow (mı̋ṁa)
- There are six cures (ȝe̋e̋kos) for these diseases:
- love (ṁe̋na)
- forgiveness (dűűra)
- faith (őőa)
- hope (ı̋ṡa)
- wisdom (sa̋a̋sta)
- joy (ba̋ȝa)
Myth – ȝuml̨őmo
- Many myths are told by each of the Peoples about the activities of their avatars.
Afterlife - seerǧı̋ı̋ȝa
- There is a belief in an afterlife (seerǧı̋ı̋ȝa) 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 (pőṁa) 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 (ðeesme̋ðlu) holding a balance (te̋lo). Immediately after death there is a soul-weighing (poṁïte̋la). The individual’s good works, represented by a golden ring (sárana̋a̋no), are placed in balance against his bad works, represented by a stone ring (taaina̋a̋no). 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 dasṁı̋rus
- 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 –ne̋e̋ilu (leader) is appended to the name of the People’s settlement to specify the role of leader of worship. Thus:
- For the Ethrans, ðuun̈e̋e̋ilu
- For the Pyrans, davne̋e̋ilu
- For the Hydorans, naaðne̋e̋ilu
- For the Humans, ceiṁne̋e̋ilu
- 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 ne̋e̋ilu.
- For the Lithans, kilne̋e̋ilu
Religious calendar - ȝőuno áhluxta̋go
- The religious calendar is given in Chapter 2. Time, under "Calendar".
Rituals - ȝounőőros
Prayer service lilőőro
- The religious ritual (őőro) 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 (nőiva me̋vra) 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 ðees̬̈e̋tu.
Ritual for establishing a new community ȝűűnu koinűs meȝa̋s őőro
- 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 earth taken from their settlement.
- The Lithans set up a cairn (taaingűmo) of six stones 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 later set the cairn up in front of the community building.
- The institution of monasticism goes hand-in-hand with hospitality. These monasteries/caravansaries (saþda̋ro) are located at the fords of rivers. The hosts (be̋e̋mlu) are of any of the Peoples who have chosen this vocation. The guest master (beemve̋e̋lu) is chosen by the hosts for a period for six years (beemlëdı̋ı̋ta).
- 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 - uporv̌e̋e̋tu e̋santus
- There are no supernatural beings.
The Origin of Evil - ɫaaxta̋s tőda
- In creating the first Loquent People, the Ethrans, Ȝumu (known as Ilmu to the Ethrans) created seven mages. The first created was the female archimage Tse̋liu. Then followed the creation of the other six mages and then 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 Puusa̋nu 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, Ȝumu (known as Ne̋e̋ru 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, Ȝumu (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, Ȝumu (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, and with help from the dweomery, she was able to create chimeral creatures, known to the Sefdaanians as monsters (vomf̨űűðlõ). Her first abomination was to create her own son from a cell of her 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 Ȝumu. 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 - gal̨oonűm buzlı̋lo
- ilmű anderű. bűzlusk̬e ɠűlesk̬e sa̋a̋no.
- Lord Ilmu, may the plowmen and the pterantelopes be healthy.
- ilmű ȝumű, hőli ṁus éra súvi sa̋iso:
- Ilmu God, may the buckwheat yield well for us.
Pyran Plow Prayer - aaþ̨oonűm buzlı̋lo
- puusanű anderű. bűzlusk̬e ma̋ṡesk̬e sa̋a̋no:
- Lord Puusanu, may the plowmen and the reindeer be healthy.
- puusanű ȝumű, rűƣ̒i ṁus éra súvi sa̋iso:
- Puusanu God, may the rye yield well for us.
Human Plow Prayer - tal̨oonűm buzlı̋lo
- taronű anderű. bűzlusk̬e mőresk̬e sa̋a̋no:
- Lord Taronu, may the plowmen and the horses be healthy.
- taronű ȝumű, eda̋a̋kis ṁus éra súvi sa̋iso:
- Taronu God, may the lentils yield well for us.
Lithan Plow Prayer - taiṅoonűm buzlı̋lo
- kabeirű anderű. bűzlusk̬e űdesk̬e sa̋a̋no:
- Lord Kabeiru, may the plowmen and the yaks be healthy.
- kabeirű ȝumű, kana̋pi ṁus éra súvi sa̋iso:
- Kabeiru God, may the hemp yield well for us.