Sefdaanian Ethnography Chapter 8 - Faith

Pronunciation table

peműko (labial)						riisűko (dental)						muitűko (alveolar)						vainűko (palatal)						ṡ̨uuše̋nos (vowels)						nı̋þo ṡ̨uuše̋nos (weak vowels)
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	ǫ	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/	/ɛ/	/ʊ/

The Six Goals of Life – sa̋a̋d ǧiira̋' se̋e̋iðras

m̃e̋nra - Love
tőzra - Worship
bőþra̋m þűxra - Fulfillment of Responsibilities
űűna þűxra - Spiritual fulfillment
se̋vra - Pleasure
m̃e̋xta ne̋kas - Material gain

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 (ȝumte̋iðru). 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 (nőőra) to his/her nature: Creation (ƥűþra), Maintenance (mǫ̋r̈a), Transformation (m̃a̋ira). This belief is known as the tirnőőra . This Godhead has manifested him/herself in six manifestations in the various acts of creating the Peoples.
The Six Worshipful Avatars (sa̋a̋d tőzu ȝumte̋iðrus) for each People are:

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 (k̨uf̨őni) tunic (m̃e̋sto), slit to the hips, tied with a golden (gil̨őni) silken cincture (xe̋ɫo), and white silken trousers (ǧőno). His totem is the great golden eagle (műire), upon the back of which he travels. They name him "Lord of the Winds" (m̃ééande̋ru), "Eagle-rider" (muirmı̋mlu), and "the White-Haired" (paipı̋lmu).
puusa̋nu of the Pyrans manifests as a woman with long flowing titian (reuðgı̋li) tresses and amber-colored (diita̋a̋in̈i) eyes. She wears a long orange (vı̋mi) silken tunic, slit to the hips, tied with a silvern (kűri) 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" (tuntĕm̃a̋l̤u ), and "the Titian-tressed" (réuðgilbősmu).
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 ).
tarőnu of the Humans manifests as a black-bearded man with dark brown (kaalba̋di) eyes. He wears his black hair in a long ponytail (morpőɫo). 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).
perk̬űnu 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)".
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 – nőivo ȝa̋raþo

The written traditions include:

The Scroll of Faith (ooa̋s ȝar̈e̋þo )
The Chronicle of Creation (ƥuta̋s þa̋no)

The Scroll of Faith (ooa̋s ȝar̈e̋þo)

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):

The unity of God (ȝumþűnta).
The unity of Faith (oþűnta).
The unity of the Peoples (leuðþűnta).

These are also known, in a different wording, as the Three Pillars of the Faith (tı̋r oora̋s ṡı̋ı̋sos).

The Avatars (ȝumte̋iðrus)
The Teaching (dőxra)
The Community (kőinu)

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.

Reverence of God (ȝuma̋isa) – ishvarapujana (worship of the Lord)
Reverence of Creation (ƥuta̋isa) – aparigraha (absence of covetousness)
Reverence of Life (ǧiira̋isa) – ahimsa (non-violence)
Reverence of Truth (m̃eera̋isa) – satya (truthfulness)
Reverence of Others (ana̋isa) – daya (compassion)
Reverence of the Property of Others (ánuða̋isa) – asteya (non-stealing)

The Six Sacred Reverences give rise to the Six Precepts (sa̋a̋d őim̃os):

to refrain from impiety (álȝumna̋a̋am de̋usu)
to refrain from polluting (ma̋ȝam de̋usu)
to refrain from violence (kı̋ı̋ƣtam de̋usu)
to refrain from falsehood (ƣa̋m̃tam de̋usu)
to refrain from indifference (te̋ftam de̋usu)
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:

lust for others (anȝa̋ta)
lust for things (m̃exȝa̋ta)
lust for power (m̃axȝa̋ta)

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

chastity (pőuƣta)
moderation (na̋a̋ɫta)
humility (ta̋fta)

There are six diseases (da̋mos) of the soul:

hatred (þi̋xra)
injury (ma̋iþa)
doubt (bűxra)
despair (vı̋ṡa)
ignorance (m̨űlta)
sorrow (mı̋m̃ra)

There are six cures (ȝa̋kos) for these diseases:

love (m̃e̋nra)
forgiveness (dűűr̈a)
faith (őőra)
hope (ı̋ṡa)
wisdom (sa̋a̋sta)
joy (ba̋ira)

Religious practices – ȝounbőþos

The Thirty Holy Names of God (tı̋r foos nőivo ȝum̃űs fe̋e̋tos)

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.

ƥűþlu – He Who Creates
bűɫlu – He Who Has Mercy
fa̋rlu – He Who Provides
ve̋nlu – He Who Hears
m̃e̋nlu – He Who Loves
me̋ðlu – He Who Judges
te̋islu – He Who Consoles
dűűrlu – He Who Pardons
þőnlu – He Who Helps
ðe̋m̃lu – He Who Shines
ɫe̋nlu – He Who Is Bountiful
lőővlu – He Who Restores
ṡa̋ðlu – He Who Transcends
ża̋a̋l̤u – He Who Invites
se̋hlu – He Who Conquers
ze̋l̤u – He Who Awakens
rı̋zlu - He Who Supports
ne̋slu – He Who Saves
k̬e̋e̋ðlu – He Who Admonishes
ǧiiı̋dĭlu - He Who Gives Life
xe̋rlu – He Who Requites
ƣuuƣı̋dĭlu – He Who Is Mystifies
ha̋m̃lu – He Who Summons
ȝűslu – He Who Justifies
a̋zlu – He Who Pervades
e̋slu – He Who Is
ı̋rlu – He Who Harmonizes
ől̤u – He Who Destroys
ǫ̋ǫ̋zlu – He Who Is Resplendent
űnlu – He Who Is Benevolent

The Six Spiritual Disciplines – sa̋a̋d űűna taavmőődas

sa̋a̋r̈a - knowledge
nı̋ı̋xra - service
ȝa̋zra - devotion
midőmra - asceticism/self-control
nőivo ȝa̋raþom ð̨a̋a̋u - reading of scripture
ƣopűűþra - meditation

The Six Commendable Acts of Religion - sa̋a̋d e̋ȝo ȝouna̋s kı̋os

e̋im̃a lı̋lra - private prayer
peeðdőőra - almsgiving
ƣopűűþra - meditation
talte̋sra - earth care
ánera̋isra - ancestor reverence
kőina tőzra - communal worship

The Six Additional Acts of Religion – sa̋a̋d mőþmo ȝouna̋s kı̋os

naaża̋s pósa n̨ege̋ȝa - abstain after noon
me̋buk̬e ga̋a̋ȝuk̬e n̨ege̋ȝa - abstain from dancing and singing
hőma fa̋nram n̨ege̋ȝa - abstain from personal adornment
őőno se̋donk̬e þe̋gonk̬e n̨ege̋ȝa - abstain from high seats or beds
gı̋lomk̬e kűromk̬e nı̋ðu n̨ege̋ȝa - abstain from handling gold or silver
ȝe̋vu n̨ege̋ȝa - abstain from sex

Myth – ȝuml̨őmo

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

Afterlife – ǫn̈e̋sra

There is a belief in an afterlife (ǫn̈e̋sra) 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 (gila̋a̋no), 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 the land of the blessed (firme̋xa). 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.
If the deceased is found blessed, he is taken by the avatar to the land of the blessed.
- The Pyrans mount the chariot of Puusanu and are taken into the west to a land of flowing water.
- The Hydorans mount the chariot of Neeru and are taken into the west to a land of many lakes.
- The Humans mount behind Taronu on his stallion and are taken into the west to a vaste steppe.
- The Lithans mount the chariot of Kabeiru and are taken into the west to a land of magnficent mountains.
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 – ánera̋isra

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 dashőmus

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, ṡeim̃ne̋e̋ilu
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 "The Solar Cycle".

Rituals – ȝounþa̋xos

Prayer service (lilþa̋xo)

The religious ritual (þa̋xo) 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 meiþa̋xo)

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 – koin̈őőnla ǧı̋ı̋ra

The institution of monasticism goes hand-in-hand with hospitality. These monasteries/caravansaries (saaþda̋ro) are located at the fords of rivers. The hosts (rűűmlu) are of any of the Peoples who have chosen this vocation. The guest master (ruumve̋e̋l̤u) is chosen by the hosts for a period of six years (ruumlĕdı̋ı̋ta).
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.

The Twelve Monastic Precepts

Worship Yumu and pray to him morning and evening.
Obey the ideal rules of life: modesty, patience, cleanliness.
Speak pure words in all sincerity.
Practice forgiveness and be merciful from the heart.
Do not steal or keep any intention to do it.
Do not condemn or criticize.
Do not lie.
Do not indulge in disputes or debates.
Have mercy on all living beings and love them.
Crush lust, anger, greed and attachment.
Do not comsume addicting plants or alcohol.
Do not eat meat, always remain vegetarian.

The Six Personal Possessions - sa̋a̋d hőmo űðos

ba̋a̋nok̬e ke̋ȝok̬e - pot & spoon
tı̋r m̃e̋stos - three robes
ṡı̋sno - cloth belt
sı̋ı̋mlo - knife
s̨uufa̋ro – needle & thread
ba̋xlo - staff

Magic – Dweomory (seȝűűra)

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 archimage Ṡe̋l̨u (Tseliu), 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 26,000 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 26,000 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 26,000 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 26,000 years, Ȝumu (known as Perk̬űnu 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 26,000 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 (vormĕf̨űðlǫ, terror producer). 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 Ȝumu. This is called the Great Sundering (mezpűlra).

Prayers – lı̋los

Ethran Plow Prayer – gaal̨onűm buzlı̋lo

ilmű anderű. bűzlusk̬e sı̋ı̋lesk̬e saane̋ȝa:

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

ilmű ȝumű, hőli m̃úm éra súvi saise̋ȝa:

Ilmu God, may the buckwheat yield well for us.

Pyran Plow Prayer – aaþ̨onűm buzlı̋lo

puusanű anderű. bűzusk̬e tűntesk̬e saane̋ȝa:

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

puusanű ȝumű, rűƣ̨i m̃úm éra súvi saise̋ȝa:

Puusanu God, may the rye yield well for us.

Human Plow Prayer – tal̨onűm buzlı̋lo

taronű anderű. bűzlusk̬e mőresk̬e saane̋ȝa:

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

taronű ȝumű, eda̋a̋kis m̃úm éra súvi saise̋ȝa:

Taronu God, may the lentils yield well for us.

Lithan Plow Prayer – taain̨onűm buzlı̋lo

kabeirű anderű. bűzlusk̬e űdesk̬e saane̋ȝa:

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

kabeirű ȝumű, kana̋pi m̃úm éra súvi saise̋ȝa:

Kabeiru God, may the hemp yield well for us.

Canticle of Praise - ainős ga̋a̋iko

Bless the Lord Ilmu, you Children of Air!
ȝús gaal̨onűs. ı̋lmum ande̋rum fı̋re:

Sing praise to God with glass harp and voice!
veðkomlősk̬e ƣamősk̬e xéma ȝűmum o a̋inom ga̋a̋ȝe:

Glorify the Lord, you winds and breezes!
ȝés m̃eee̋sk̬e m̃eeke̋sk̬e. ande̋rum m̨a̋ge:

Give thanks to the Lord, all you eagles and other denizens of the air!
ȝés őre muire̋sk̬e a̋nus gaalős m̃eeslűsk̬e. ande̋rum o kűȝe:

Praise and glorify the Creator, all you creatures,
ȝés őre ƥutaþe̋m. ƥűþlum a̋inek̬e m̨a̋gek̬e.

For his love for us is eternal.
hi eȝu-m̃e̋nra m̃ús éra še̋ðm̃a e̋sa:

Bless the Lady Puusanu, you Children of Fire!
ȝús aaþ̨onűs. puusa̋num ande̋rum fı̋re:

Sing praise to God with ocarina and xun!
benšilősk̬e toolšilősk̬e xéma ȝűmum o a̋inom ga̋a̋ȝe:

Glorify the Lord, you rivers and streams!
ȝés daae̋sk̬e voge̋sk̬e. ande̋rum m̨a̋ge:

Give thanks to the Lord, you salmon and other denizens of the watercourses!
ȝés őre laṡe̋sk̬e a̋nus gave̋m m̃eeslűsk̬e. ande̋rum o kűȝe:

Praise and glorify the Creator, all you creatures,
ȝés őre ƥutaþe̋m. ƥűþlum a̋inek̬e m̨a̋gek̬e.

For his love for us is eternal.
hi eȝu-m̃e̋nra m̃ús éra še̋ðm̃a e̋sa:

Bless the Lady Neeru, you Children of Water!
ȝús hur̨onűs. ne̋e̋rum ande̋rum fı̋re:

Sing praise to God with syrinx and ney!
nedősk̬e ṡ̨agkumlősk̬e xéma ȝűmum o a̋inom ga̋a̋ȝe:

Glorify the Lord, you lakes and ponds!
ȝós eherősk̬e laxm̃ősk̬e. ande̋rum m̨a̋ge:

Give thanks to the Lord, all you frogs and other denizens of the still waters!
ȝés őre raase̋sk̬e a̋nus aam̃e̋s m̃eeslűsk̬e. ande̋rum o kűȝe:

Praise and glorify the Creator, all you creatures,
ȝés őre ƥutaþe̋m. ƥűþlum a̋inek̬e m̨a̋gek̬e.

For his love for us is eternal.
hi eȝu-m̃e̋nra m̃ús éra še̋ðm̃a e̋sa:

Bless the Lord Taronu, you Children of Earth!
ȝús tal̨onűs. tarőnum ande̋rum fı̋re:

Sing praise to God with bows and harps!
l̨omősk̬e kufrősk̬e xéma ȝűmum o a̋inom ga̋a̋ȝe:

Glorify the Lord, you steppes and tundras!
ȝós kebarősk̬e manrősk̬e. ande̋rum m̨a̋ge:

Give thanks to the Lord, all you saiga and other denizens of the grasslands!
ȝés őre ite̋sk̬e a̋nus paartőm m̃eeslűsk̬e. ande̋rum o kűȝe:

Praise and glorify the Creator, all you creatures,
ȝés őre ƥutaþe̋m. ƥűþlum a̋inek̬e m̨a̋gek̬e.

For his love for us is eternal.
hi eȝu-m̃e̋nra m̃ús éra še̋ðm̃a e̋sa:

Bless the Lord Perk̬unu, you Children of Wood!
ȝús maat̨onűs. perk̬űnum ande̋rum fı̋re:

Sing praise to God with flutes and whistles!
ṡ̬eȝoƣlősk̬e šiősk̬e xéma ȝűmum o a̋inom ga̋a̋ȝe:

Glorify the Lord, you forests and groves!
ȝós furősk̬e sumhősk̬e. ande̋rum m̨a̋ge:

Give thanks to the Lord, all you wisents and other denizens of the woodlands!
ȝés őre m̃isonte̋sk̬e a̋nus őm m̃eeslűsk̬e. ande̋rum o kűȝe:

Praise and glorify the Creator, all you creatures,
ȝés őre ƥutaþe̋m. ƥűþlum a̋inek̬e m̨a̋gek̬e.

For his love for us is eternal.
hi eȝu-m̃e̋nra m̃ús éra še̋ðm̃a e̋sa:

Bless the Lady Kabeiru, you Children of Stone!
ȝús taan̨onűs. kabe̋irum ande̋rum fı̋re:

Sing praise to God with chimes and bells!
ƥasősk̬e zarősk̬e xéma ȝűmum o a̋inom ga̋a̋ȝe:

Glorify the Lord, you mountains and hills!
ȝós ǧarősk̬e raȝősk̬e. ande̋rum m̨a̋ge:

Give thanks to the Lord, all you turs and other denizens of the mountain ranges!
ȝés őre kite̋sk̬e a̋nus mooniȝőm m̃eeslűsk̬e. ande̋rum o kűȝe:

Praise and glorify the Creator, all you creatures,
ȝés őre ƥutaþe̋m. ƥűþlum a̋inek̬e m̨a̋gek̬e.

For his love for us is eternal.
hi eȝu-m̃e̋nra m̃ús éra še̋ðm̃a e̋sa:

The Chronicle of Creation (ƥuta̋s þa̋no)

Before the beginning, Yumu the Self-Being, was in the Infinite Nothingness.
Before the beginning, Kaanu, the Self-Existent, existed in the Blinding Darkness.
He was sitting on the Adamant Throne for an eon.

The Self-Existent arose from the Adamant Throne and, from his nose, breathed out and there was air.
- From the right nostril the rushing wind filled the Infinite Nothingness.
- From the left nostril the gentle breeze filled the Blinding Darkness.
- He was pleased and sat down upon the Adamant Throne for an era.
- The First Eon ended. And so began the First Era.

The Source of the Wind arose from the Adamant Throne and, feeling but not seeing, he opened the right eye and resplendent fire came forth filling the Blinding Darkness.
- He gathered the fire into a flaming orb which filled the Infinite Nothingness.
- He was pleased and sat down upon the Adamant Throne for an era.
- The First Era ended. And so began the Second Era.

The Fountain of Resplendent Fire arose from the Adamant Throne and the flaming orb of fire made the right eye water.
- The tears fell into the Infinite Nothingness becoming a vast water in which he was.
- He gathered the vast water under his feet and stood upon the vast ocean.
- He was pleased and sat down upon the Adamant Throne for an era.
- The Second Era ended. And so began the Third Era.

The Wellspring of Water arose from the Adamant Throne and the flaming orb of fire burned the skin and the slough fell onto the vast ocean.
- He gathered the slough forming the primeval mound.
- He was pleased and sat down upon the Adamant Throne for an era.
- The Third Era ended. And so began the Fourth Era.

The Molder of the Earth arose from the Adamant Throne and was standing on the primeval mound.
- With the right fist he seeded the primeval mound and the trees sprang forth.
- He was pleased and sat down upon the Adamant Throne for an era.
- The Fourth Era ended. And so began the Fifth Era.

The Planter of the Trees arose and was standing on the primeval mound.
- With four teeth he created the solid stone on which the primeval mound, sinking under the vegetation, might rest.
- He was pleased and sat down for an era.
- The Fifth Era ended. And so began the Sixth Era.

The Shaper of Stone arose from the Adamant Throne and opened the left eye and a cool light shone forth.
- A portion of the cool light he gathered into a glowing orb.
- A portion of the cool light he scattered in the firmament.
- Setting the flaming orb and the glowing orb into motion around the primeval mound that they might alternately heat and cool the primeval mound, he looked upon the creation, that it was right and that it was true.
- He was pleased and sat down upon the Adamant Throne and the Second Eon ended.

The Creator of the Elements arose from the Adamant Throne and strode among the elements.
- "All is still," he said. "There must be life."
- Standing on the primeval mound, with the left fist he seeded the primeval mound and the grasses sprang forth.
- He was pleased and sat down upon the Adamant Throne and so began the Third Eon and the Seventh Era.

The Creator of Life arose from the Adamant Throne and strode among the grasses and trees.
- "All is yet still," he said. "There must be movement."
- Standing on the primeval mound, he gathered the air and he crafted it. With it he created the dragon and all the beasts that fly.
- Gathering the fire, he crafted it. With it he created the horse and all the beasts that run.
- Gathering the water, he crafted it. With it he created the salmon and all the beasts that swim.
- Gathering the earth, he crafted it. With it, he created the serpent and all the beasts that crawl.
- Gathering the wood, he crafted it. With it, he created the squirrel and all the beasts that climb.
- Gathering the stone, he crafted it. With it, he created the badger and all the beasts that burrow.
- He was pleased and sat down upon the Adamant Throne and so began the Seventh Era.

The Procreator of the Sentient arose from the Adamant Throne and strode among the elements. "There is no love," he said. "There must be."
- He strode across the majestic heavens. With his right hand he gathered Air. He crafted it into beings. Into their nostrils he breathed his breath. Into their ears he sang their song. Thus he created the First People.
- He was pleased and sat down upon the Adamant Throne and looked upon his creation, that it was right and that it was true. And so began the Eighth Era.

He arose from the Adamant Throne and said "There is not enough love. There must be more."
- He strode along the rushing watercourses. With his right hand he gathered Fire. He crafted it into beings. Into their nostrils he breathed his breath. Into their ears he sang their song. Thus he created the Second People.
- He was pleased and sat upon the Adamant Throne and looked upon his creation, that it was right and that it was true. And so began the Ninth Era.

He arose from the Adamant Throne and said, "There is not enough love. There must be more."
- He strode by the still waters. With his right hand he gathered Water. He crafted it into beings. Into their nostrils he breathed his breath. Into their ears he sang their song. Thus he created the Third People.
- He was pleased and sat upon the Adamant Throne and looked upon his creation, that it was right and that it was true. And so began the Tenth Era.

He arose from the Adamant Throne and said, "There is not enough love. There must be more."
- He strode across the vast steppe. With his right hand he gathered Earth. He crafted it into beings. Into their nostrils he breathed his breath. Into their ears he sang their song. Thus he created the Fourth People.
- He was pleased and sat upon the Adamant Throne and looked upon his creation, that it was right and that it was true. And so began the Eleventh Era.

He arose from the Adamant Throne and said, "There is not enough love. There must be more."
- He strode through the venerable forest. With his right hand he gathered Wood. He crafted it into beings. Into their nostrils he breathed his breath. Into their ears he sang their song. Thus he created the Fifth People.
- He was pleased and sat upon the Adamant Throne and looked upon his creation, that it was right and that it was true. And so began the Twelfth Era.

He arose from the Adamant Throne and said, "There is not enough love. There must be more."
- He strode upon the magnificent mountains. With his right hand he gathered Stone. He crafted it into beings. Into their nostrils he breathed his breath. Into their ears he sang their song. Thus he created the Sixth People.
- He was pleased and sat upon the Adamant Throne and looked upon his creation, that it was right and that it was true. And so began the Thirteenth Era.

The Thirteenth Era continues. The Third Eon continues.

Sefdaanian Ethnography Chapter 9 - Art