Ayekism

Ayekism is a Sedic or group of religions originating in eastern Alutra. It is among the world’s largest religions, with several millions of followers, known as Ayekists. The word Ayekist is an exonym, and while Ayekism has been called the oldest religion in the world, many faithful refer to their religion as “the Eternal Way,” or "the Living Path" (Cídeach: an Bealach Beo") which refers to the idea that its origins lie outside contemporary recorded history, as revealed by its sacred texts.

Having a strong cultural basis in eastern Alutra, Ayekism includes a range of groups linked by shared concepts, rituals, cosmology, pilgrimage to sacred sites, and shared textual resources discussing theology, philosophy, and mythology. Ayekism prescribes certain “eternal duties,” such as honesty, patience, forbearance, self-restraint, virtue, and compassion, among others. Prominent themes in Ayekist beliefs include the Four Celestial Truths, the proper goals or aims of human life; namely ethics/duties, prosperity/work, desires/passions, and liberation/freedom, as well as the cycle of death and rebirth that is embodied throughout the faith.

Ayekist texts are classified into “Read” (Cídeach: Scríobhthaí) and “Listened” (Éistí), the major scriptures of which are divided into several bodies of work written by various figures over the past few centuries. The “Read” texts are commonly consumed by the faithful via text, while the “Listened” are more akin to poetry in verse memorized by some. There are six primary schools of Ayekist philosophy, all of whom recognize the authority of most works contained within both categories.

While Ayekist chronology presents a genealogy of several millennia, scholars regard Ayekism as a fusion of ancient Salian with various Sedic cultures and traditions, having diverse roots and no specific founder. This Ayekist synthesis emerged some time around 500-200 BC, during the period of the Great Sedic Confederation, when many of its first epics were composed. It thrived afterwards as well, eventually supplanting Canachism, a related faith, on the mainland.

Currently, the largest denominations of Ayekism are Orthopraxical (Salian), New Land (Ordrey), and Myrish (Gladomyr and Koranel). Sources of authority and eternal truths in the Ayekist texts play an important role, but there is also a strong Ayekist tradition of questioning established authority in order to deepen the understanding of the faith’s basic truths and to further develop the tradition. Ayekism is the most widely professed faith in Salia, Ordrey, Lathadu, Koranel, and Gladomyr.

The name Ayek is derived from Old Cídeach (Áidheach “fiery one”). in the modern language, the religion is called Áidheachas, the worship of the Allfather Ayek. A common translation would be “religion or belief of the one who gave the fire of civilization to mankind.” This epithet refers both to Ayek and fire, which is one of his major attributes, not only in a destructive sense but also as the spark that started human civilization.

Other names include ollathair (Great Father, Allfather), Yn Arth Mawr (The Great Bear), Ather’then (Fatherfire)

Symbols and holy places
A symbol used by many Ayekists is the celtrune, representing the runic spelling of Ayektenk’s name. The symbol was often put on the roof of Salish huts as well as drums used in various spiritual rituals. Today, it is used by many in Salia, both those who count themselves among Ayekism’s faithful, some of whom use it as more of a cultural symbol than a religious one. Representations of the worldtree or rainbows are commonly used symbols by both groups as well. Another common symbol utilized in Ayekism are the three rings depicted on Salia’s flag; meant to depict the nation’s three clans united together, Ayekists also use them to represent the primary three types of spirits in their faith: ancestral, elemental, and energy/light spirits, and the three aspects of the soul in Ayekist theology.

Mountains, river sources, waterfalls, or areas largely untouched by human development usually become sacred places. Since the time of the original Salish clans, inscriptions state that ceremonies were held in places such as these. It is believed that in such sites, the most powerful elemental spirits dwell (opposed to ancestral spirits, which dwell in the underworld/afterlife, and light spirits, which dwell in the heavens). Even outside Ayekists, Salish who live near such sites traditionally regarded as sacred follow the customs of not disturbing them, as superstition and beliefs about bad luck coming from disturbing them more often than not outweighs any perceived benefits.

Liturgy
The Ayekist temple, which evolved from the same cultural structure as Lathadun Gund-halls, is where liturgy to the Lú is held. Sacrifices are made to a specific Lú depending on the needs of the community, along with songs, collective meditation, etc. with the intent of encouraging the Lú in question to speak through one or more of the adherents.

In Lathadu, the religious structure of the Ayekist temple was reintroduced to Lathadu during the Salian Conquest of Lathadu, and the more native Lathadun Gund-Hall began to hold a more communal and cultural function, with religious ceremonies conducted in Ayekist Temples instead.

Modern Ayekism can be subdivided into a number of major branches, divided across Alutra, Nanmaunaktak, Coranelle, and Huenarno. Of the historical division into six schools of thought included in the two branches, Cídeach (the basis of Salian orthopraxy, followed in Salia, Lathadu, and Gladomyr) and Tretweg (Followed in Salia, Edury, Ordrey, and the Tretu) are the most prominent, and others include varients of syncretized belief in Nanmaunaktak and Huenarno as well as mixtures of Orthopraxy and pre-Ayekist belief in Lathadu and Ordrey.

Classified by the primary Lú that is worshipped, four major Ayekist modern varients in Alutra include: Lámhach (Camháil Lámhdearg), Athartha (Áthair Caoimh), Domhanda (Sál Uaine) and Dóigh na Ceithre (The four major male head Lú treated as equals, which together form the Ayektenk).

The second notable belief of Ayekist theology includes the concept of “bith-dhóigh” (a collective term for eternal duties, rights, laws, conduct, virtues and the “right” way of living in line with the Lú, the community, and oneself, referred to individually as dóigh, or plurally as dóigheanna). The bith-dóigh is not prescriptive, and instead is interpreted from tradition and Ayekist texts in a pragmatic fashion through interpretation based on the denomination of Ayekism that one follows and the individual needs of an adherent in relation to himself, their patron Lú, and their community, but it most often includes such virtues as honesty, patience, forbearance, self-restraint, self-knowledge, virtue, and compassion, among others. The six major denominations of Ayekism emphasize to different degrees the Four Celestial Truths, which are the proper goals or aims of human life; namely ethics/duties, prosperity/work, desires/passions, and freedom/self-knowledge.

The six major schools of Ayekist philosophical thought are:


 * 1) Folk Ayekism based on local traditions and cults of local deities venerated to status of Lú, and is the oldest system of Ayekism, closely related to pre-Ayekist Sedic beliefs. This category also includes syncretized versions of Ayekism practiced overseas as well.
 * 2) Seanchas Ayekism, based on the philosophies of the earliest Salian epics and emphasizing ontological understanding and achievement of spiritual enlightenment through consecration (typically through healing rituals) and sacrifice (typically involving animals and/or fire), as well as the importance of engagement with ancestors through meditative communion to prepare oneself for the afterlife.
 * 3) Féinfhósadh Ayekism, mostly following the text of the Autumn Cycle emphasizing introspective awareness, health, and self-attainment in the physical, spiritual, and mental domains and the overlap between them.
 * 4) Dóigheanna Láthúil, or "daily ways of life" a conservative interpretation of Ayekism emphasizing community involvement, cultural engagement, clan hierarchy, and structured family life, the power of one’s nation, community, and the duties within such circles.
 * 5) Mothúnánach Ayekism, or devotional/emotional Ayekism, where intense emotions are elaborately incorporated in the pursuit of spiritual connection, sometimes involving passion-filled rituals of intense pain or pleasure, as well as alcohol or psychedelics.
 * 6) Orthopraxic Ayekism, mostly drawing upon the philosophy of the Summer Cycle of literature, including Scéalta an Chaoimhigh, emphasizing knowledge and wisdom and the acquisition of knowledge as a path to greater consciousness, which results in spiritual freedom.

Holy Texts
The hundreds of shared stories and various texts that comprise the Déanta and Scríofa (books of proverbs, stories of the Lú etc.) are used as sources of wisdom and guidance rather than objective facts or laws. An Ayekist uses the examples within as guidance for their behavior, and the actions taken by the characters within are not necessarily emulated but learned from in a pragmatic way.

Below are the texts used in Salian Ayekism. The Roth an tSamhraidh (Summer Cycle) describes the primordial period of Sedic/Ayekist history, and the Roth an Fhómhair (Autumn Cycle) describes the beginnings of Salian civilization and the nature of the Lú. Individual texts are classified by Ayekist scholars into three categories: Ón mBun ("authentic"), eiseamláireach ("exemplary") or Fáithscéal ("legendary/fanciful").

Roth an tSamhraidh (Summer Cycle):
Déanta:


 * Leabhar an Tine (The Book of Fire)

Various stories of the creation of the world and various natural phenomena.


 * Teacht an Earraigh (The Coming of Spring)

A pseudo-historical account of the Salians’ conquering of Salia from mythical ogres, and the introduction of Ayekism to Salia.


 * Cogadh na Mná Uasal

A pseudo-historical account of the first Salian invasion of Lathadu, an epic.


 * Cogadh na Trí Shlua (The War of the Three Hosts)

A pseudo-historical account of the first of the Salian tribal wars, an epic.

Scríofa:


 * Gaois na nDraoi (Wisdom of the Priests)

Maxims, proverbs, ceremonial descriptions of the Lú and their recommended offerings; various liturgical writings of monks and priests from the first period of Ayekist history.

Éiste:


 * Amhráin na mBansagart (Songs of the Priestesses)

A long text, which is a collection of songs, prayers, and poems written by the first priests and priestesses of Ayekist history, meant to be used in temple rituals.

Roth an Fhómhair (Autumn Cycle):
Déanta


 * Geasa na Saighdiúirí (Oaths of the Soldiers)

Accounts of deeds of the first Cídeach prophets and missionaries.


 * Imeacht thar Sáile na Mná Doinne (The Voyage of the Brown-Haired Woman)

The story of Duinín, believed to be the first Priestess (bansagart) and her journey to Gladomyr to spread Ayekism among the Myrish, and her eventual journey into the Locufaric ocean.


 * Scéalta an Chaoimhigh (The Stories of High Caoimh)

''The story of Caoimh and his struggles with wrestling against the human heart in the founding of the Salian civilization. Half of the text contains philosophy seen as the base of Sedic philosophy.''


 * Aistear Bachramáin (The travels of Bachramán)

Adventures of the Lú Bachramán in the early Salian Season of War.


 * Cogadh an Gheimhridh (The Winter War)

Prediction of how the world will come to an end, as written by Suanán mac Béara as he scribed the words of his mentor who may or may not have existed, Faion map Deuddo.

Scríofa:


 * An Dóigh (The Way of Life)

Book of proverbs written by a myriad of early Salian priests, most unknown


 * Abairtí na gCrann (Sayings of the Trees)

Accounts and wisdom of early Cánach prophets, as well as their writings.


 * Abairtí na dTonnta (Sayings of the Waves)

Accounts and wisdom of early Lledoweg prophets, as well as their writings.


 * Abairtí mhac Béara (Sayings of Mac Béara)

Sayings and deeds of the first High Priest of Salia, Suanán mac Béara.

Éiste:


 * Amhráin na Tíre (Songs of the Land)

A book of elegiac and adulatory poetry including (but not limited to) the following texts:

— Amhrán an Deoraí (Song of the Wanderer)

— Amhrán an Fharraigigh (Song of the Seafarer)

— Caoineadh Dóra (Dóra’s Keening)

— Amhrán na Banríona (Song for the Queen)

— Wylyff ac Ôllwyliwr (Wylyff and Ollwyliwr)

Ayek
Ayek (Áidheach) is the Supreme Being, the One, and the Creator of the Universe in Ayekism. Usually, it is understood panthiestically as a non-anthropomorphic absolute, rather than a named with a human-like personality such as in h'Ejrad. All other spiritual beings recognized in Ayekism are revered as Ayek’s manifestations or spirits. For example, spirits embodying earth, wind, fire, water, sun, moon, clouds, air, storm, thunder and lightning, and rain and rainbow can all be found in the faith under the broad banner of “elemental” spirits. This differs from some religions that view such "elementals" as gods in their own right, such as with Sortisism.

The guiding principle of the Ayekist cult is: what you want to do to the inaccessible Ayek, you do it to the Lú (or Spirits), they are his representatives, and will give report to him on your behalf. The Lú are considered both aspects/manifestations of Ayek as well as individual beings in their own right.

Three-world cosmology
As in many belief systems, there is a “celestial world,” an “underworld,” and the land of the living in between in Ayekism. The only connection between these realms is the “Worldtree” that is in the center of the three worlds. Modern Ayekists regard the tree and separate world as metaphorical ones, with “spiritual roots and branches” connecting all parts of the universe. The ancient Salish divided the celestial and subterranean worlds into six layers (the underworld sometimes as much as nine and the celestial as much as 18). Shamans claimed to recognize portals to travel into these realms. Psilocybin intake is associated with shaman work. These drugs were used to induce religious experiences in the shaman. In the multiples of these realms, there were said to be beings living just like humans on earth, with their own respected souls, shamans, and nature spirits. Sometimes, they would even visit earth, but would be invisible to all but shamans, typically manifesting themselves in strangle sizzling of a fire or on a piece of tree bark read by a shaman. According to the faith’s adherents today, the world is not only a three-dimensional environment but also a rotating sphere surrounding the universe. In ancient times, there were said to be three rings circling around the sphere; one following the sun, one following the moon, and one following the north star/equivalent. Everything is bound by these circles and their revolutions, and their movements factor greatly in Salish astrology.

Heavenly world
The celestial world is similar to earth, but is undefiled by the permanent presence of humans. There is a healthy, untouched version of nature there, with trees reaching into the clouds, dense forests, and countless animals, and natives that have never deviated from the traditions of their ancestors, and those who are remembered by their living relatives. This world is much brighter than the earth and is under the direct auspices of Ayek and his spirits of light. Shamans can visit this world. On some days, the spiritual gates of the heavenly world are opened, and the light shines through the clouds. During this moment, the prayers of the shamans are most influential. A shaman performs his imaginary journey, which takes to the heavens, by riding a raven, a deer, or a giant salamander, or by going into the spiritual shape of these creatures. Otherwise, he may scale the Worldtree or pass the rainbow to reach the heavenly world.

Underworld
There are many similarities between the earth and underworld, and its native inhabitants resemble humans, but have only two souls instead of the normal three. They lack the heart soul and are cold to the touch, as they lack blood to keep them warm, and are pale. The sun and moon of the underworld give far less light than the sun and moon of earth. There are forests, rivers, and settlements there, but the underworld peoples care nothing for the ways of their ancestors and live in ignorance of them, but are still very clever. It is believed that the souls of the dead voyage to the underworld to await reincarnation, but that in the meantime, they can function like light souls of heaven on earth; they can grant favors, cure the sick, and other such goods. In return, the underworld folk give them their wisdom on a matter of things, which can in turn be transmitted to their living relatives or a shaman. The souls of those who lived wicked lives are permitted by Ayektenk to be captured by the underfolk, harnessed and drained like resources to fuel powerful forges and engines in a state of anguish. If someone is sick, a shaman can move to the underworld to negotiate with the underfolk to give the person more time to live. If they fail, the person dies.

Souls
It is believed that all living things have souls; generally, a person is regarded as having three souls, but the names, characteristics, and numbers of souls may be different among different groups/traditions. For example, some in the west believe that women are born with five souls and men four, and that one of the woman’s souls is partially given to each child she gives birth to. Since animals have at least two souls, and plants one, humans must respect all living things. The parts conventionally accepted as making up the unitary human soul include:
 * Heartsoul: provides body temperature and blood, said to invigorate the body. All animals, human or otherwise, have this soul.
 * Watersoul: said to exist outside but around the body, moving like water. This is the part of the soul that reincarnates, moving to the worldtree after death and entering a new body at birth. All living beings have this soul.
 * Mindsoul: the soul of the self that gives someone their personality. If other souls leave the body, from illness or astral projection, the only loss is of consciousness. However, if the mindsoul leaves the body, then the person dies.

The Lú
The early Salians believed that they left Ayek on the mainland when they left for Salia. Contrary to popular belief, the Lu are not deities in and of themselves; they are intermediaries for, and dependent on, a distant Ayektenk. This is why Ayekism is considered still a religion.

The Lú are an amalgamation of pan-Alutran gods, deified Salian folk heroes, and pan-Sedic figures that were syncretized into Ayekism. Foreign Ayekism often includes Lú which are not worshipped in Salia, and this is not seen as idolatry or blasphemy as all gods are viewed as being different manifestations of Ayek to different peoples across the world of Vanatas. Ayekism also accepts numerous divine beings, seen as Lú, with origins outside of Alutra to be a part of Ayekism, with some Ayekists considering all Lú to be aspects or manifestations of a single impersonal absolute or ultimate reality or God (collectively referred to as Ayektenk) while most Ayekists maintain that a specific deity (Usually Áidheach or Ádhach) represents the supreme and various Lú are lower manifestations of this supreme.

Every Lú is seen as a trinity, including within them aspects of Ayek himself, the unique story they tell or domain they inhabit, and their individuality of being in their own right. The most powerful Lú are worshipped or revered by most if not all Ayekists, however Ayekist theology purports that there are an infinite number of Lú; ancestors of those Salians who are remembered by the living retain the status of Lú, and hold domain over the lives, families, and doings of their progeny who revere them (usually in personal family or clan temples and/or domestic-shrines). Ancestor Lú can be prayed to and petitioned by adherents to Ayekism, who give them offerings and prayers tailored to those individuals. They are thought of as having wisdom that is useful for humans, although they are not seen as moral examples which should be emulated.

The Lú are divided a few different ways for theological reasons: the Lú are divided into 4 tribes (Dream) loosely based on domain and source of origin and 2 clans (clann) based on the general character, attitude, or persona of the Lú, and about a dozen families (Teaghlach) based on canonical relationships between the Lú. The two major Clann are F-Lú (Red) and N-Lú (blue).

F-Lú tend to be dangerous, fiery, unpredictable, chaotic, passionate, sensuous malevolent and/or emotional, although their passion promotes great creative and inspirational energy, and can also be very protective of the living.

N-Lú tend to be orderly, calm, intellectual, peaceful, benevolent, easy to please, supportive, although they may also turn out to be angered if disrespected or offended. For example, Uaine Sál is the wife of Séinis Mór, which makes them part of the same Teaghlach, whereas Séinis Mór is of a different Dream. They are, however, both a part of the same clann, (N-Lú) as their personalities are cool, calm, and they are easy to commune with.

This complicated grouping system allows adherants to please members of one Teaghlach, Clann, or Dream while performing rituals for other Lú in the same category. It allows for multiple related Lú to be addressed and petitioned at once via shared rituals.

Each person is gifted at birth with a guardian Lú, which is called a Dealuachán, and is chosen from among thousands. This connection is lifelong albeit not always intimate and typically familial in nature. It shows itself in the development of the individual’s character and temperament. It is rarely obvious and not always present; unlike Lú that may be drawn to the person throughout their life by the life choices the individual makes along their lifetime, as their personality matures and they become a fully formed adult: this is the Personal Lú, a Lú which is always present and is generally reflected in the individual’s core person, the secret side shown to few in their life. For an Ayekist, one of their goals is to live in accord with the ethic set by their ruling spirit, and uses their behavior to guide his or her own actions in an individual, practical, pragmatic, and intimate manner that is different from adherent to adherent, even among those who have developed a relationship with the same Lú. As the spirits themselves contain all aspects of humanity and human behavior, there are thousands of known Lú to choose from, which represent all aspect of the human experience; instead of a single moral code that rules all human interaction, the initiate who lives by the example of their ruling Lú as much as possible is able to see their challenges and gain greater access to their life’s purpose. Ayekist morality is based on how well an adherent stays true to the image of the self that one has decided to follow using the personality of one’s Lú as a guide, as well as the goals that one sets for oneself— not by how well one follows religious law.

Lú comes from the same etymological root as the Cídeach "luaigh" meaning "to reference, mention," for each Lú.

L Lú
The L-Lú are generally older, as many of these spirits come from Alutran common pagan deities and live in the celestial branches of the worldtree. The L-Lú handle the domains of fertility, natural resources and phenomena, the ocean, sky, etc. The L-Lú are mainly water, sky, or earth spirits and many of the L-Lú are served with water. The L-Lú are much less aggressive and fiery than the F-Lu, and are spirits of the natural world and the heartsoul. The L-Lú tend to be more distant from mankind than the others, but nevertheless interact with humanity often. The L-Lú hold domain over natural resources, earth’s fertility, and natural phenomena such as the ocean, weather, nature, etc. as well as the Croí-anam (Heartsoul): provides body temperature, organ function, energy, and breath, said to invigorate the body. All animals, human or otherwise, have this soul.

F Lú
The F-Lú are generally the more fiery, occasionally aggressive and warlike Lú, and are associated with the mindsoul. The F-Lú hold influence over the domains of war, conflict, law, professions, crafts, marriage, weapons, and victory. The F-Lú are powerful, boisterous, and quick to anger or turn on their allies. The F-Lú are served with fires and burnt sacrifices. Commonly associated with the G-Lú as spirits of energy who live in the underworld, but also distinctly separate for they interact only with the living. They represent the hot passionate forces that can fuel a society’s development and creation, but can quickly turn destructive. They are spirits who experience the world as a battleground and are ready to fight and win. They hold dominion over the Meabhair-anam (Mindsoul) the soul of the self that gives someone their personality. If other souls leave the body, from illness or astral projection, the only loss is of consciousness. However, if the mindsoul leaves the body, then the person dies; constitutes the psyche, source of memory, intelligence, and identity. All living beings have this soul.

N Lú
These are the Lu of Salian culture, knowledge, humanity, and the watersoul, and are the tutelary spirits of the ancestors (who attain Lú-like status and can influence the living as long as they are remembered). These Lú have influence over day-to-day life in Salia. The N-Lú are kind-natured and dependable. Powerful N-Lú ancestors can even petition Áidheach himself. The N-Lú are served with carved stones, crafts, and poetry. The N-Lú live in the middle plane, and are close to humankind. The N-Lú hold sway over society, Salian culture & customs, knowledge, and ancestors, history, remembered dead, men, women, children, humanity, as well as the Uisce-anam (Watersoul) said to exist outside but around the body, moving like water. This is the part of the soul that reincarnates, moving to the worldtree after death and entering a new body at birth; understood as the conscience and sentience that allows an individual to engage in self-reflection and self-criticism. Only mankind possesses this soul.

G Lú
The G Lú are the spirits of the unclaimed or unremembered dead that have not reincarnated into ancestral Lú, thusly categorized separately from one's remembered ancestors, but also of sex, passion, emotion, rot, death, and the underworld. The G-Lú’s purpose would seem dismal and dark to the casual onlooker, but actually serve to emphasize the passion of life by comparing it to the silence of death. These spirits watch over the souls in the underworld, and help guide them to shamans in the real world, and vice versa. Through the G-Lu can shamans contact the dead. As those who have lived already, they have nothing to fear. Commonly associated with the F-Lu as being spirits of energy. The G-Lú hold sway over sex, death, fertility, emotions, birth, health, riches, unremembered dead, and the underworld. These Lú are not associated with an aspect of the soul— they are instead associated with the body.

Ayekism and h'Ejrad
King/Chieftain/Whatever Donnovan McGuiness sent a message to Mahar Udin, head of the Udin Merchant Family of Tafari, Haksarad, from his capital in the north. Kept in the Pink Palace Museum found in the city today, it served as an invitation for joint operations against pirates that troubled the region around the Abayadi Sea, as well as to begin trade negotiations. The letter provides key insights into the Salish understanding of their faith and its relation to h'Ejrad, as well as furnishing among the earliest Salish scripts outlining the religion. Some lines read:

Arrak spoke to our ancestors by our own community prophets and priests They miraculously revealed the future through the same wonders you describe He said, On high, I alone am He Almighty and made you lord over your peoples and kingdoms We, by the power of the living Allfather, Bróí mac Dhuinn Ó Chaoimhe To Mahar, illustrious head of House Udin, Greetings! Revealing the above revelation, we notify you that we follow the command of He Considering well that we received our power from the same Allfather We thought your priests to be communal leaders as ours, but later, After diligent inquiry, understood that they are holy men who pray to Him incessantly On behalf of all the nations of the living Allfather eternally and without end.

The letter largely propounds the usual Salian ideology and understanding of Ayekism, with mentions of him as the “living Allfather” likely meant to reflect his nature as encompassing all living things rather than being a distinct living being. Salia was largely Orthopraxical by the time that contact with made with Haksarad, and friendly relations in trade permitted the two to learn about one another’s faiths; in particular, the personal nature of h'Ejrad in Haksarad caught the attention of Salian merchants and sailors, gaining some small amount of admiration.

Ayekism and Sortisism
Compared to Ayekism, Sortisism is a religion with many of the elementals considered as deities rather than tthe Ayekist view of them as spirit assistants to Ayek. In Sortisim, the domain of the gods is at a level below The Fates (Sortis) who are more than deities, a concept not found in Ayekism.

Pantheon
Fercam - "Crooked Man"

Man’s body with the skull of a bear. Mostly worshipped in Lathadu. Right arm is strong and the left arm is normal. Believed to watch over travelers and punish those who prey on them and violate rules of hospitality in the home. Realm of protection includes all those seen as being inherently vulnerable - the elderly, the disabled, etc. Those who prey on the weakness of the vulnerable, according to legend, can expect a great deal of misery coming their way. Even in the leanest of times, Lathadun mothers were cautioned to never abandon disabled or malformed children, lest Fercam wreak his vengeance on those who might leave them to the elements. Legend says that Fercam was born in the beforetimes, with an ugly and misshapen head and a withered arm. His own mother mourned his birth, and he was abandoned on a flat rock by a rushing river. A Great Bear came by shortly after, and noticed the infant, pitying it. From its own life force it granted the babe life, so as to give them another chance. The babe’s head shifted to be like that of a bear, and its arms became normal on one side and large on the other. For a time the Great Bear raised the half-man, half-bear as a cub, before the child grew into a man. However, he was rejected by humans, still seeing him as deformed. Still, he set about making the world safer for the people whom he wished to join. His efforts included the slaying of a horrible boar which had been making sport of local peoples, as well as gathering food and leaving it for passing groups. His reputation as a force for good softened people’s hearts toward him, but by this point he had resolved himself to living alone. After his death, he was elevated to the position of Aisar, or minor deity, by x deity, who saw his pure heart.

Every person has a tree in the netherworld, one that represents their soul. One bear picks fruit from your tree, one by one, while one holds the basket and the other keeps a rhythm with his instrument. The person’s life is over when all their apples are picked. Or maybe the apples are memories that are harvested as they grow

Doonamoir is a among the most powerful major deities, the Ainar, seen as being over the realms of art, culture, justice, and fertility, being over the three bear-aisar. She is depicted as a woman, often naked, her body covered in tattoos and with dark hair. She is usually depicted with a symbol of each of her main domains, often a fruit in one hand, oak laurels on her head, and a musical instrument in the other. Also called Niauoilimmee by Lathaduns, she is said to be the originator of mankind, either forming them from mud or birthing them directly depending on the legend. She is present in many heroic tales and epics taking place in the beforetimes, known for presenting many of humanity’s heroes during the early years of humanity’s existence with gifts such as fire, agriculture, and even brewing beer. She is also said to have given birth to many human heroes and early leaders.

Carn Uasal, Meaning “The Antler Man” in Salian Cánach) is a spirit of chaos, pain, cruelty, death, violence, and criminality in Ayekist folklore, especially among the Cánach tribe in the hilly north of Salia. He is also known Uncle Longhorn, The Cane Man, and the Tolltaker.

It is said that Carn Uasal was a man once, one of the first generation of humans who was jealous of his brother’s wife. He beat his brother to death, thinking that there were no witnesses— but a rat saw everything, and immediately ran to tell the Allfather (who still walked in the world at that time) of the slaughter. Ayek came to Carn Uasal as he was preparing to go to his brother’s wife, alone in their house, and cursed him for his deed, making him as ugly as death itself, and also for discovering the art of murder, and the Allfather decreed that it would be Carn Uasal who would take revenge on all murderers, to atone for his fratricide, but to this day the spirit hates rats, and will kill them wherever it finds them.

As the first murderer, Carn Uasal is master of those who murder, or use violence to harm others. Families of murder victims and the abused pray to him to get revenge on those who wronged them. The spirit takes the form of a Salian macaque, often skeletal, with long ram or goat horns and often wearing a monocle and/or dress hat, drinking clear alcohol, and carrying a cane. He can also appear as a horned macaque with flesh, although in this form he is covered in white fur with one rotting eye, but is always depicted with the cane. The cane that he carries is supposed to be able to walk on its own at night. Carn Uasal can send it on errands, and as it walks, it creates a loud rhythmic clack on the ground. If the cane hits a living creature, the victim will surely die before the dawn.

Carn Uasal is a popular costume choice for those who celebrate the Cídeach and Cánach holiday Dia na bhFiacla (Cídeach: “Day of the Teeth) in which partygoers traditionally dress in characters fashioned after Ayekist deities of the dead, or as skeletons, and run through both the yards and public streets of the celebrating communities from 12AM to 1AM, attempting to scare anyone who does not participate.