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 Path,” 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 (Ádhach “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.

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.

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 sturgeon, 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.

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.