Lathadun mythology

Lathadun mythology is the body of mythology of the Gundioc people stemming from traditional paganism and continuing after Ayekization and into Lathadun folklore. Lathadun mythology ultimately stems from Proto-Sedic mythology. Lathadu was one of the last regions of Eastern Alutra to be Ayekized, a process that occurred from the 13th century and into at least a century after. While no native texts survive detailing the mythology of the Gundioc peoples during the pagan period, knowledge of the mythology may be gained from the Ordrish and Salian chronicles, later folklore, by way of etymology, and comparative mythology.

While the early chronicles (12th and 13th century) were largely the product of missionaries seeking to supplant the faith of the native peoples with Ayekism, rich material survives into Lathadun folklore. Thismaterial has been of particular value in Proto-Sedic studies; it is considered by scholars to be notably conservative in terms of language, reflecting elements of Proto-Sedic languages and faiths. The Proto-Sedic Divine Twins are particularly well represented in the deities Scaagheyfer and Keyllfer. According to folklore, they as well as the third main deity, Niauoilimmee, are direct products of the “churning” of the universe.

Overview
Although the Sedic world at its height covered much of eastern Alutra, after the collapse of the Sedic Confederacy in 85 BCE, it was not politically unified nor was there any substantial center source of cultural influence or homogeneity; as a result, there was a great deal of variation in early local practices of Sedic religions (although certain motifs that would go on to form the core of Ayekism appear to have been diffused throughout the Sedic world). Inscriptions of hundreds of different deities across the region have been found, often equating one to various other regional counterparts. Most of these were local or clan deities, and few were widely worshipped. However, there were some regions that enjoyed strong commonalities than others, and one of these was Lathadu and the pantheon it enjoyed at this time. The nature of functions of these ancient deities can be deduced by their names, the location of their inscriptions, their iconography, and similar figures from folklore as it exists today.

Historical sources
As a result of the scarcity of surviving materials in written Gundioc, it is surmised that most written works describing Lathadu’s mythology are in the written form of Ordrish. Foreign rule, first under Salia then Ordrey, introduced a more widespread habit of public inscriptions, and broke the power of many local shamans in the areas they conquered; in fact, most inscriptions to deities discovered in Lathadu from this period post-date the Salian conquest. Although the early Gundioc used a form of script to record short inscriptions (largely personal names), more sophisticated literacy was not introduced to these areas until this time of foreign rule. Indeed, many Gundioc myths were first recorded by Ayekist monks and missionaries, albeit without many of their original spiritual meanings.

Lathadun mythology
The oldest body of myths stemming from what is often called the “Age of Heroes” (typically held to be the period prior to the arrival of Ordrish refugees from the Salian conquests of the 10th century CE) is found only from the early medieval period of Lathadu. As Ayekism began to become the predominant faith, the local deities were slowly folded into and adapted into the faith, away from their original form in the culture. What has survived includes material about the main three deities, the Coartree (Over-Three), at least one of whom form the basis of nearly every story/poetic epic in the canon. Where the Coartree represent the vaguer, more high-minded functions of the universe, more local deities called Aisar or Ainar represented more specific, individual functions (baking, sewing, etc.).

The Coartree
The Coartree were the tripart heads of the pantheon, each with their own roles in the maintenance of the universe. Each were represented as either masculine or feminine figures, but they were understood to be non-human and almost incomprehensible entities; to see one in their full form would cause instant death to a mortal. This did not mean that they were without personalities of sorts; the deity Keyllfer was trusted to be benevolent enough to tolerate jokes at his own expense, on occasion. Traditional tales depict the Coartree as figures of power, armed with traditional symbols such as weapons of scepters. Depictions of the Coartree across the Lathadun countryside was once common, perhaps most popularly in chalk, especially on the sides of their famous burial mounds.

Keyllfer
Keyllfer is depicted is being over the realms of war, good fortune, the hunt, poetic inspiration and the arts, and order. He is commonly associated with the sun, oak trees, thunderstorms, and lightning as symbols. Keyllfer is depicted as riding a golden horse through the skies, meant to represent the sun making its journey through the sky. Those who die in the commission of heroic acts, like battle, giving birth, or in the protection of another, go to his side rather than facing judgement at the hands of Scaagheyfer, Lord of the Dead. Keyllfer is depicted as being generally good-humored but also temperamental; a single act of impeity could anger him sufficiently to bring a terrible storm and even floods upon unsuspecting humans.

Scaagheyfer
Scaagheyfer is over the realms of fate, judgement, death, and justice. He is commonly associated with ill-fated events such as plague, pestilence, and poor harvests. Scaagheyfer is depicted as riding a black horse, and is associated with the larger of the two moons. He, in contrast with Keyllfer, is typically shown as being dispassionate in most tales. Proper rites were still followed to the letter when burying their dead, but most knew better than to ask him for any sort of favor. He would do what was required and what was just, but rarely anything else. Scaagheyfer’s consort, Trimsheynyhoie, is associated with the smaller of the two moons, and is depicted as ferrying the souls of the dead to Scaagheyfer over cover of night.

Niauoilimmee
Niauoilimmee, unlike the duo of Keyllfer and Scaagheyfer, is a distinctly feminine presence depicted as being over the realms of the earth, fertility, rivers and waters, prosperity, and the home and hearth. She is said to be the creator of all mankind, molding their bodies from mud found on the banks of the headwaters of the Aarnieu river. Of the three, she is the only one depicted as being wholly good and loving of mankind; Keyllfer often plays the role of trickster or even vengeful bully, while Scaagheyfer plays the part of the impartial judge. Niauoilimmee, meanwhile, is known for presenting many of humanity’s heroes during the early Age of Heroes with gifts such as fire, agriculture, and even brewing beer.

Others
Other important deities, members of Ainar or Aisar, were present throughout the region as local figures. Most local deities had specific realms that covered local groves or caves, and covered specific areas such as horses, bread, or carpentry. Many early clan leaders in Lathadu’s history claim descent from one of these local deities, as a means of showcasing their power and cementing their legitimacy.