Religions of Teppala

The religious beliefs of the people of Teppala are fairly similar from place to place, despite civilizations at endpoints of the planet being separated by more than 50000 years. Most people on Teppala belong to one of the Gold religions, which were created from a fusion of the native Repilian beliefs with those of immigrants from the islands of Laba. These two religious complexes were themselves very similar despite having diverged nearly 30000 years ago.

Believers in the Ridiamic religions (also called Ridia) are positive polytheists. They believe in the same gods, and that those gods cooperate with each other. Thus, wars are not fought in the name of a deity, even when two human cultures have chosen to devote themselves to two different gods, because each acknowledges that the other's main deity is real.

Overview

Lack of sin

Ridian religions could be said to have a childlike moral outlook with no concept of sin. All that brings happiness is good. Since the gods are omnipotent and invincible, no human deeds will ever bring harm or benefit to the gods, and humans' only responsibility is to each other, whereby they are free to make their own laws.

Instead of a list of sins to avoid, Ridians learn a list of ways to protect themselves and their family members from evil spirits and the dangers of the natural world, while maintaining spiritual purity and winning the protection of the savior, #Malamen.

Afterlife

All Ridian religions believe in an eternal afterlife, with either eternal absolute bliss or eternal absolute punishment for all humans and animals.

Salvation

With salvation, one is granted eternal happiness. All who are saved are equal; everyone is at the top, in the state of maximum possible bliss. The path to salvation is not to avoid sin, or even to do good deeds, but to maintain spiritual purity, and win the favor of the savior, #Malamen.

Damnation

The Ridian equivalent of Hell is served out on earth in a state of hereditary slavery. Disowned by the savior #Malamen, these people and their children are only allowed to worship #Yuni and #Kwatena, who may at times provide temporary relief from their torment but will not free them from slavery.

Blasphemy and spiritual disguise

The spirit of #Malamen guides believers during prayer and daily life, and those who commit acts of blasphemy, such as mispronouncing a word during prayer, are revealed as spiritual impostors and therefore unable to receive salvation. Their punishment, like others who are damned, is slavery to be served out immediately on earth.

An attempt to avoid a situation in which one may be prone to blasphemy is considered spiritual disguise, and this also is seen as a sign of a damned soul. A priest who refuses to lead a prayer is therefore ejected from the community and may be enslaved.

Malice

Crimes of property damage, where a human being is harmed without benefiting the perpetrator, are sometimes said to be committed in the name of #Kolagas, and therefore equated with or likened to blasphemy. This varies from priest to priest.

Reincarnation

All Ridian religions believe in reincarnation, and that the same soul is at any given time reincarnated in multiple bodies. Ghosts are spirits seen in bare form; however there is no connection between death of a body and a ghost because that person's spirit is already incarnated in another body.

There is no distinction between spirit and soul.

Sacrifice

Because favor from the gods cannot be bought, there is no culturally acceptable use of sacrifice. Anyone committing a sacrifice of any kind will be treated as if they had destroyed property belonging to someone else.

Supreme deities

In this list, the names under the Translingual column are taken from different stages of different languages, and thus often match none of the other columns. Note that even within a language, it is common for one deity to have many names. Languages can spread across many religions, and in some cases, practitioners of one religion will prefer a different name for the same deity than other religions speaking the same language.

All supernatural beings are considered gods. The three primary figures are all female, but #Yuni is a god of many forms and can appear as male.

The three goddesses known as Màlamen, Kʷărena, and Yŭni are all omnipotent. But one belief taught early in childhood is that, while Yŭni is all-powerful, Kwărena's powers are even greater than Yuni's, and Màlamen's are even greater still.

Mappamensam

Malamen

Mappamensam is the goddess of pregnancy and childbirth, and is worshipped in all Ridiamic religions. Some religions, such as that of Thaoa, have become monotheistic with Mappa as the supreme being.

Translingual	Tapilula	Gold	Khulls	Proto-Moonshine	Bābākiam	Poswa	Pabappa	Thaoa	Proto-Subumpamese	Old Andanese	Late Andanese	Notes
Malamen		Ṃătʷamṅ	Màlamṅ	Màlamn	Matuamem	Maptamum	Maptamum	Mappamyn		Makămṅ	Makami
Saaha	Fàga-Hà	Sàga	Sàġa	Sàga	Saa	Saba	Saba			Fahà	Haha
Uqeumiya	Uḳĕmba	G̣ʷăda	Gʷăra	Gʷara	Paa					Uqĕmba	Vima
Palli	Bàayi	Dāyi	Lēyi	Lāyi	Tāyi	Table	Tabli	Caži

The names Saaha and Palli are much older than the others, and can be traced back to the Mumba language, where they appeared as Mabasan and Pyahalyi respectively. Thus, the much later Khulls/Moonshine name Pālyi is a reborrowing by scholars who had studied early history. The name Mabasan is not cognate to Mappamensam and its relatives, despite its superficial resemblance; even the m- is not cognate.

Note that the names Sàga and Fahà, and their descendants, are reflexes of the full name Fàga-Hà with syncope of the medial vowel.

Other names: qehew/fyji...tlawe/kolafis

Only those with a clear mind can pray to Malamen, because she responds immediately to the prayer and only one with a clear mind will hear her and carry on a conversation.

Kʷarĕna

Kwatena

Kʷarĕna is the creator of the universe, and controls the sun, moon, stars, and planets. She is the goddess of abortion, disease, and death; including death in early childhood. She cooperates with Màlamen rather than fighting against her; Màlamen and Kʷarena choose which children will live and which will die. Diseases caused by Kwatena are cancer, death by old age, and other internal diseases; she is not associated with external disease causing agents such as pathogens.

Kwatena is the mother of a class of spirits called the yîna . The yîna have bodies and are invincible and immortal, but not omnipotent ... see #Yîna. They include the sun and moon, and many beings with human names. The yîna have eternal bodies, but female yîna can conceive and bear children with or without the help of a male. They protect humans from various dangers and provide temporary material benefits to those they favor.

Kʷarĕna is worshipped as the supreme deity by a cluster of religions, including the Raspara, which formed around the year 4200 but have few remaining followers. These people do not think of Kʷarĕna as evil, but simply as very difficult to please. They believe that Kwatena is benevolent to all humans, since she created the world and everything in it, but humans' mixed motives create evil and suffering. Natural evil, being part of the life cycle, is not blamed on mixed motives but humans' desire for worldly pleasures. Short term needs are worded in prayers to Kwatena, not Malamen. Kwatena does not give an immediate verbal response. The word for this type of prayer is different from the other.

The Mum- part of the name Mumpuni is likely cognate to the first M- in #Maptamum, not to the final -mum. Note that Enodab and Baeno are the same name.

Translingual	Tapilula	Gold	Khulls	Proto-Moonshine	Bābākiam	Poswa	Pabappa	Thaoa	Proto-Sub.	Old Andanese	Late Andanese	Notes
Kwatena			Kʷătena			Waptena	Waptulna
Mumpuva						Mumpuva	Mumpuni
Enodab		Ainauda	Enōra	Ainə̄ra	Bainava	Baemba	Pamba
Ryrra	Yòya									Yòya	Yuya

Other names\\\\

The #Yina have other names for Enora, such as:

1. nathŅmı
2. Wa
3. E
4. thńna
5. Tama / Tamha / Hama / Hamha
6. A
7. Paka
8. Laa

Akama, Akana, Caa, Capaa, Hacaka, Hahapa, Kacala, Kaha, Kalaa, Kalava, Kikaka, Laka, Mavakala all mean "God" (Enōra ... because those are Enōra's words) ... mavaka is "worship"

Yuni-Yipâwa

Yuni

Yuni is a goddess with the ability to control people's behavior and change her own form. She is often depicted as a small child, even as a boy, but can also take other forms.

Yuni controls the èpa, medical spirits who cure disease. She also controls spirits that cause harm to those who have been rejected by Màlamen. Both of these spirits are invisible and are #free spirits, existing in their bare form, rather than spirits with a body like humans, trees, and other visible creatures. Free spirits

Worshipping Yuni is the same as worshipping nature as a whole, with the components of nature as her children.

Translingual	Tapilula	Gold	Khulls	Proto-Moonshine	Bābākiam	Poswa	Pabappa	Thaoa	Proto-Subumpamese	Old Andanese	Late Andanese	Notes
Yuni			Yŭni	Yuni	Yəni	Lyne	Lun
Yipâwa	Yibĕwo	Yidăgʷa	Yirăgʷa		Īava	Ira	Irra
Ridiato	Yiyàtə	Yiyatə	Yiyĕkʷ	Yiyek	Yiyate	Lilti	Lilti
Rospa	Lĭpa	Lĭpa	Lĭpa	Lipa	Yipa	Ripa	Riba	Lipha		Lĭba	Lipa

Minor deities

Yîna

The yîna have limited supernatural powers, but are immortal and invincible. They have limited powers over humans, and can be helpful or harmful. These spirits all worship #Kwatena, and are considered her subjects.

75% female. Can be pregnant with or without a male. Souls reappear so the number of souls stays the same, and each yina is called by their soul's name, so the number of names also stays the same.

Note on transcription errors ... İ ij are both varieties of /a/, and į ĭ ı probably are as well ... it is not clear why 5 a's are present. Ɓ is /u/ ... Ř is probably an /i/. Ƥ is schwa. The sequence Řs sometimes replaces Andanese /uci/ which means it is also a common element (but not when it arises by compounding). Uci is properly spelled ùḳi and means "eye".

The many names containing /ciha/ may be a coincidence. Voiced stops here spell the pharngalized voiceless stops.

1. Yo-bʷ-ŏgu ♀ <---- Timpsari, "light of the eye of Enōra".
2. Ùḳ-ṅlu ♀ <--- depicted sad, weeping
3. Nihamṅda ♀ <---- depicted "on fire with happiness"; with alternate name: depicted with dark hair and angry
4. Hùla ♀ <--- shy; often depicted pregnant
5. Ùḳi-pati ~ cikaci / ♀ pregnant/angry
6. Mṅ-h-ăgu ♀ <-- "in awe"
7. Womalĕpa ♀ <--- Aweman, depicted with a skirt
8. (hi-)Tĕlo / hati ~ haci / ♀
9. Mbanăla ♀/ muppa "nymph"; one who takes blame for a crime and loves with open arms
10. Tippala ♀ <-- same as the name of the planet
11. Ùḳi-mṅ (2) <--- there may be 2 angels with this name; if not, the other is Uḳipàlu
12. Ney-ùḳi-ti ♀ <--- cf Ukipalu "stargazer"
13. Mṅùḳi ♀ ... associated with severe pain; not related to Ukimn
14. Namṅ ♀ ... happy, kind, raising hands
15. Dʷobàgə <--- possibly male ... "Cala" is probably a *very* distant cognate of Dʷobàgə ... this name duplicates one from below. also cf gʷahĭla
16. ___ / "Pamparama" ♂ <--- depcited with tongue
17. Yiti ♀ <--- "very big", associated with severe pain
18. Ganĕya <---- Haneram ♂
19. Yihʷədăhi ♀
20. Mṅlu <--- mn + nlu  ; always helpful even to her enemies
21. Ya / Namma ♀ <--- the same as the placename; often depicted as pregnant
22. Ima / Tenti ♀ <--- a hard worker
23. Pĕo ♀
24. neyala / Munampa ♀ <--- depcited eating anana
25. Ḳauma (a Gold language name) ♀
26. Dʷĭhe ♀
27. Mùta ♀
28. Tàme-pàlu-la ♀ <--- overwhelmingly big ... also pàlu can swap for -ti-, -ci- ... tiwo>hwo
29. Pàlu ♀ <---- "moon"; Pabappa adds Pam-; also pàlu can swap for -ti-, -ci-
30. Magăni ♀
31. Mṅgăni ♀ <--- note that /ṅg/ might be [nd]
32. Ganigùta ♀ <---- associated with abortion ... Gold replaces găni with /hìhi/ (--> /his/), and gùta can change to mbŏta
33. Gùpa ♀ <--- "acicalici " on fire; jumping with joy

1. Icimahi / nasanič♀
2. Ahʷa (Ahua) ♀ (Poswa Somany, but an exonym)
3. mititi ♀<--- depicted "physically agile and healthy"
4. Aalaha / Makakakaca / mpata ♀ <--- Mpata (probably Pampada)
5. camaca ♀<--- may be a mistake; name means "boss" but probably composite with cam(-a)- being a prefix also seen in camiputa and possibly kamaciha
6. ___ / Balambam? <--- depicted "jumping"
7. tiala ♀
8. H(uh)uka / sosumi / pula ♀
9. ipuputila / Žsílƨp ♀
10. camiputa--ŏgi--ikaha ♀
11. cipa / Gʷahĭla / Hănʷe ♀ "Slope" but possibly a variant of Tippala
12. İtuca / makúti

Stap

A female figure who coordinates the actions of the others.

Omyomya

A female figure with supernatural powers and a strong protective role.

Vembed

A male consort of #Omyomya.

Kolagas

A male figure associated with pain and disease.

Moto

Moto is associated with peace and intimate relations. Some religions consider her a subordinate of #Malamen rather than Kwatena.

Nompo

Nompo ♀ is another figure associated with peace and intimate relations, known for acting independently. nompo ~ amahala & maybe "suspicious & hostile", & "ready"

Cabat

Cabat is a male god who interacts primarily with #Yuni, but also with the other deities.

Group III

1. hohƸmasahƐ / hohƸmawŘsahƐ ♀
2. kİi ♀
3. lƃlu ♀
4. Dʷobàgə <--- Sopato ♂
5. Niha(namapaa)-dʷobàgə <--- "Halalpam" ♂

Group IV

These may all be simply names for Waptena.

1. Lasi <--- commits acts of evil; "like Satan"
2. Kii <--- commits acts of evil; "like Satan"

other infgpo

uuhau "nymph" = "strip (clothes)"

Other spirits

Free spirits

Free spirits lack bodies and supernatural powers, and are neither worshipped nor given names. All are under the control of #Yuni and may be considered as her counterpart to the #Yîna of Kwatena. The designation as free is to show that they appear in bare form, not to imply they are in a superior state to humans or angels.

Free spirits have natural powers rather than supernatural, and are amoral, capable of good and evil but prefering neither. Because they have only natural powers, they cannot harm a believer's soul, and Malamen's worshippers are said to be immune to the attacks of the spirits, apart from those believers in the kuma state (disgrace). While Malamen will not protect her believers from disease, a disease will typically have a shorter and less painful course in a believer than in one who is in disgrace or has been rejected by Malamen. This is because, without Malamen, even the very force of nature is dangerous and quickly overwhelms a person's body; see #Gapōs.

Gapōs

This is the "IBB/kila" curse ... a force of nature that affects those in a state of disgrace, or who have been disowned by Màlamen. People here try to survive but because they do not have the holy spirit of #Màlamen they become weaker each day as their salvation slips away. Thus, there is not just one Gapōs ... they are innumerable, but behave as one. Thus this noun has no plural.

As Gapōs gains influence over a person, they become physically weaker and are injured by ordinary objects, both manmade and natural. These natural spirits are not evil; they cause pain because the sufferer is being consumed by nature due to Malamen's abandonment. Each misfortune that befalls a person is due to Gapōs taking a bite from a person's body; when the entire body is consumed, salvation becomes impossible.

Since Gapōs can only attack those whom Màlamen has rejected, they act only under Malamen's control, and prayer to Màlamen cannot relieve a sufferer of their pain. Rather, their torment is the beginning of an eternal chain of punishment to be served out by reincarnation into future bodies of the innumerable damned.

Gapōs is not the cause of any disease, but can make a disease more severe. Likewise, Gapōs does not have control over life and death, but can cause a person to age more quickly than average.

Èpa

These are spirits that cure illnesses.

Xìṭa

This is the electrical spirit. Like the other free spirits, they have no number, and therefore no name. They are present wherever there is electricity, including static electricity.

Angels

The term "angel" can be used for a supernatural being which has free will, and therefore is immune to temptation. They are capable of both good and evil, and those who do evil will never repent, because they committed it in free will.

Angels are not related to demons nor is there a term that covers both. Angels are seen as like humans but with true free will. They have bodies. They have powers *of* nature (not *over * nature).

It is possible that these are the #Yîna.

Tree spirits

Far back in the past, some creatures, das, running away from a battle were turned into trees as they ran, with those who were fast enough to resist the change being the only survivors. Those who became trees remain as such today, their spirits bound into their new bodies. They are considered to be both powerless and amoral; as such, they are undeserving of compassion.

A tree spirit may achieve freedom if a splinter of its wood pierces the skin of a human; however, it does not enter the human body, but rather links itself with the human's own spirit; the human, therefore, becomes equally bound to the tree.

Reincarnation

Reincarnation is hereditary, and souls are innumerable; their number neither increases nor decreases with the change in human population. The fertility goddess #Malamen is responsible for the migration of souls and determines the fate of the children of mixed marriages.

Rituals

Baptism

nĭgʷu is comparable to baptism for the priests. It raises them to the status of #Angels, meaning they have true free will and cannot be influenced by other humans or by the spirits of nature. Anyone who reaches this state and then turns away cannot be restored to salvation, as they rejected it in full conscience.

Celebration

Believers celebrate their acceptance by the savior #Malamen in a ceremony in early adolescence.

Cleanliness and filth

Spiritual and material filth are recognized as distinct concepts, but are treated similarly. No believer is permitted to pray, worship, or congregate with other believers while in a state of filth. Therefore, when hungry, they must acquire and prepare their food independently.

Types of affliction

Spiritual filth

Spiritual filth is private and cannot pass from one believer to another. It may manifest itself as a non-contagious disease, mental illness, or a curse. Relief from the affliction can be granted if another believer prays on the sufferer's behalf to #Malamen. Therefore, those suffering from a spiritual affliction must remain close to their community in order to make their condition known to another believer who is willing to relieve their burden.

An invisible spiritual affliction may be a sign of aggression by #Yuni, but not by #Kolagas.

Material filth

Material filth generally presents as a contagious disease. One may be sound in spirit but defective in body. People suffering from material filth are permitted to pray, but must still remain segregated from the public at mealtimes.

Temporal aspect

Filth

Filth by itself is usually temporary. Someone afflicted must find another believer to pray for them to #Malamen in order to free them from their curse.

Disgrace

If no other member of the community will pray for an afflicted believer, that person falls into disgrace (kuma), a state of permanent filth from which there is no escape. These people thus become disowned by the community. Some are taken as slaves, since their curse cannot be transmitted to other believers. Those generally believed to be more dangerous are exiled into the wilderness, where survival is difficult. Most of these people are male; therefore, the communities of the damned cannot grow by natural means.

Mythology

The mythology is separate from the theology because it varies from place to place and is not taught to all believers.

These creatures are treated as equals of humans.

Fairies

Flying humans live in deserts and open plains. They are animals, not spirits , and some cultures consider fairies to be simply other tribes of humans, and do not believe they can fly.

Mermaids

Humans who can breathe underwater are called mermaids. They are matriarchal and far larger than humans. Some cultures merge mermaids with #Undines.

other info

It is possible that the deities #Kolagas, #Moto, #Cabat, and #Nompo are part of the mythology rather than the theology.

Frog Pond

Frog Pond is a state of mental clarity, in which all worldly concerns are forgotten and the believer thinks only of spiritual things.