Sefdaanian Ethnography Chapter 8 - Faith

Pronunciation table

p	b	f	v	m̃	m			t	d	þ	ð	ɫ	l			ṡ	ż	s	z	r	n			k	g	x	ƣ	h	ȝ			š	s̨			i	e	a	õ	o	u			ĭ	ĕ	ŭ
/p/	/b/	/ɸ/	/β/	/m̥/	/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/	/ĕ/	/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 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 best understood as "godhead". It denotes the essential and divine nature of the deity. This Godhead while not a Trinity in the Christian sense, is believed to have three aspects (h̬e̋lga) to his/her nature: Creation (ƥűþra), Maintenance (mõ̋r̈a), Transformation (m̃a̋ira). This belief is known as the tirh̬e̋lga. This Godhead has manifested him/herself in six manifestations in the various acts of creating the Peoples.
• The Six Worshipful Avatars (sa̋a̋d tőzu ȝumdı̋lu) for each People are:
  • 1.ı̋lmu 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 (m̃e̋sto), slit to the hips, tied with a gold (sa̋rani) 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" (m̃ééande̋ru ), "Eagle-rider" (ormɪ̋mlu), and "the White-Haired" (paipı̋lmu).
  • 2. puusa̋nu of the Pyrans manifests as a woman with long flowing titian (re̋uðsara̋ni) tresses and amber-colored (diita̋ini) eyes. She wears a long orange (vı̋mi) silken tunic, slit to the hips, tied with a silvern silken cincture, and light 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" (ṡúkande̋ru), "Reindeer Mistress" (masm̃a̋l̤u ), and "the Auburn-tressed' (x̨uurbősmu).
  • 3. 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" (húrande̋ru), and "Mistress of Swans" (kuuƣm̃a̋l̤u ).
  • 4. 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 carmine (őrbi) silken doublet, and salmon (seeƣre̋uði) silken trousers. His totem is the horse. He travels on the back of a stallion. The name him "Lord of the Steppes" (kebárande̋ru), "Horse Master" (morm̃a̋l̤u ), and "the Long-ponytailed" (píðmorpőɫmu).
  • 5. 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). He carries an oaken stave. His totem is the bear. He travels on foot. They name him "Lord of the Forest" (fúrande̋ru), and "the Green-haired (ðalþ̨űűxmu)".
  • 6. kabe̋iru of the Lithans manifests as a woman with close-cropped black (šőrdi) hair and bangs (ṡuvle̋mbo). 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 (ǧárande̋ru)", and "Tur Mistress (kiþm̃a̋l̤u )".

Sacred Writings – nőőivo ȝare̋þo

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

The Scroll of Faith (ooa̋s ȝare̋þo)

• The basic tenets of this 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 þűntas):
  • 1. The unity of God (ȝumþűnta).
  • 2. The unity of Faith (oþűnta).
  • 3. The unity of the Peoples (leuðþűnta).
• These Three Unities are made manifest in the lives of the Peoples through the practice of the Six Sacred Reverences (sa̋a̋d nőiva a̋isas). These Six Sacred Reverences correspond closely to six of the Hindu yamas.
  • 1. Reverence of God (ȝuma̋isa) – [[Wikipedia:Puja (Hinduism)|ishvarapujana (worship of the Lord)
  • 2. Reverence of Creation (ƥuta̋isa) – aparigraha (absence of covetousness)
  • 3. Reverence of Life (ǧiira̋isa) – ahimsa (non-violence)
  • 4. Reverence of Truth (m̃eera̋isa) – satya (truthfulness)
  • 5. Reverence of Others (ana̋isa) – daya (compassion)
  • 6. Reverence of the Property of Others (ánuða̋isa) – asteya (non-stealing)
• The Six Sacred Reverences give rise to the Six Precepts (sa̋a̋d őim̃os):
  • 1. to refrain from impiety (álȝumna̋a̋am de̋usu)
  • 2. to refrain from polluting (ma̋ȝam de̋usu)
  • 3. to refrain from violence (kı̋ı̋ƣtam de̋usu)
  • 4. to refrain from falsehood (ƣa̋m̃tam de̋usu)
  • 5. to refrain from indifference (te̋ftam de̋usu)
  • 6. to refrain from theft (vőőur̈am 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 (anȝa̋ta)
  • 2. lust for things (m̃exȝa̋ta)
  • 3. lust for power (m̃axȝa̋ta)
• These lusts can be eliminated by the practice of the three cures (ȝe̋e̋kos):
  • 1. chastity (pőuƣta)
  • 2. moderation (na̋ɫa)
  • 3. humility (ta̋pa)
• There are six diseases (da̋mos) of the soul:
  • 1. hatred (þi̋xra)
  • 2. injury (ma̋iþa)
  • 3. doubt (bűxra)
  • 4. despair (vı̋ṡa)
  • 5. ignorance (m̨űlta)
  • 6. sorrow (mı̋m̃ra)
• There are six cures (ȝe̋e̋kos) for these diseases:

1. love (m̃e̋nra)
2. forgiveness (dűűr̈a)
3. faith (őőra)
4. hope (ı̋ṡa)
5. wisdom (sa̋a̋sta)
6. joy (ba̋ira)

Religious practices – ȝounbőþos

• 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 anderű, "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 ȝum̃űs fe̋e̋tos)

001. ƥűþlu – He Who Creates 002. ba̋ilu – He Who Brings Joy 003. fa̋rlu – He Who Provides 004. vɪ̋nlu – He Who Is of Importance 005. m̃e̋nlu – He Who Loves 006. me̋ðlu – He Who Judges 007. te̋islu – He Who Consoles 008. dűűrlu – He Who Pardons 009. þűnlu – He Who Is Sovereign 010. ðɪ̋lu – He Who Shines Brightly 011. ɫe̋nlu – He Who Is Bountiful 012. lőővlu – He Who Restores 013. ṡa̋ðlu – He Who Transcends 014. ża̋a̋l̤u – He Who Invites 015. se̋hlu – He Who Conquers 016. ze̋l̤u – He Who Awakens 017. þőnlu – He Who Helps 018. ne̋slu – He Who Saves 019. kɪ̋þlu – He Who Surpasses 020. ǧɪ̨̋ilu - He Who Gives Life 021. xől̤u – He Who Is Unique 022. ƣűűƣlu – He Who Is Mysterious 023. ha̋m̃lu – He Who Summons 024. ȝűslu – He Who Justifies 025. a̋inlu – He Who Exalts 026. 'e̋slu – He Who Is 027. ɪ̋rlu – He Who Harmonizes 028. ől̤u – He Who Destroys 029. ɔ̋ƣlu – He Who Is Resplendent 030. űnlu – He Who Is Benevolent

• Other religious practices are enshrined in the Six Commendable Acts of Religion (sa̋a̋d e̋ȝo ȝouna̋s kɪ̋os)
  • 1. private prayer (e̋im̃a lı̋lra)
  • 2. almsgiving (peeðdőőa)
  • 3. meditation (ƣooża̋ba)
  • 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 – seerǧı̋ı̋ȝa

• There is a belief in an afterlife (seerǧı̋ı̋ra) 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 (Chapter 17), but there is a soul (ṡ̨űűu) which continues to exist in the afterlife. There is no reincarnation.
• Entrance into heaven is dependent upon a preponderance of good behavior (tı̋nra) over bad behavior (x̨űsra). In this context a People’s avatar is seen as a judge (ðeesme̋ðlu) holding a balance (te̋l̤o). Immediately after death there is a soul-weighing (ṡ̨uute̋lu). 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 dasm̃ı̋rus

• 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,
  • 1. For the Ethrans, ðuune̋e̋ilu
  • 2. For the Pyrans, davne̋e̋ilu
  • 3. For the Hydorans, naaðne̋e̋ilu
  • 4. For the Humans, ṡeim̃ne̋e̋ilu
  • 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 ne̋e̋ilu.
  • 6. 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 (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 ðeeš̤e̋tu.

Ritual for establishing a new community (ȝűűnu koinűs méȝasőőro)

• 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 ǧı̋ı̋a

• 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 (beemve̋e̋l̤u) is chosen by the hosts for a period for six years (beemlĕdı̋ı̋ta).
• 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 Ṡe̋l̨u (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 Ṡe̋l̨u. This was the beginning of the first era.
• After the passage of 25,765 years (the length of the precession of the equinoxes), Ȝumu (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, Ȝumu (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 (tam̃a̋þõ). 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 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 – gaḷoonűm buzlı̋lo

ilmű anderű. bűzlusk̬e ɠűlesk̬e saane̋ȝa:

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

ilmű ȝumű, hőli m̃us éra súvi saise̋ȝa:

Ilmu God, may the buckwheat yield well for us.

• Pyran Plow Prayer – aaþ̨oonűm buzlı̋lo

puusanű anderű. bűzusk̬e ma̋ṡesk̬e sa̋a̋ne̋ȝa:

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

puusanű ȝumű, rűƣ̨i m̃us éra súvi saise̋ȝa:

Puusanu God, may the rye yield well for us.

• Human Plow Prayer – tal̨oonűm buzlı̋lo

taronű anderű. bűzlusk̬e mőresk̬e saane̋ȝa:

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

taronű ȝumű, eda̋a̋kis m̃us éra súvi saise̋ȝa:

Taronu God, may the lentils yield well for us.

• Lithan Plow Prayer

kabeirű anderű. bűzlusk̬e űdesk̬e saane̋ȝa:

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

kabeirű ȝumű, kana̋pi m̃us éra súvi saise̋ȝa:

Kabeiru God, may the hemp yield well for us.