Ankh're

Aveh Project: Theology

What are the most common theological ideas in Aveh? How do these affect the day to day life of some of the more major Avik clans?

The basic structure of the Avik theology consists of a division of three parts, that of the ancestral spirits (which by far are the most important and most immediate in the daily lives of the Avik people), the concept of a dual deity (though it is not generally called such) which governs the natural world and those things within it which the Avik most depend on for survival, and the supernatural entities which interact with both the first two groups, such as the Assara'arriku (Souleaters) and the Esshi'faianau (Sunflame Birds).

What is the nature of the of the duotheistic spiritual tradition and how is it reflected in the culture and lifestyles of the Avik people?

The dual 'god' which exists within the Avik traditions, while superficially resembling a traditional deity, is in reality a composite entity composed of the both the beneficial spirits -- Esshi'faiana, Parai, and the benevolent nature spirits -- and the ancestral spirits of the Avik people. Essentially, it is the whole of Avik belief expressed as a single force.

This composite being, called Sharress'anaranu (Greatest-of-spirits) in the native language, is considered dualistic as it holds reign over both the sun and the waters. As it deems fit, it may ease the heat of the desert and the glare of the sun, or send excessive drought to an already parched land; it may offer the refuge of an oasis or even the rarest of events, a slight rain, or it may cause wells to shrivel and dry. Sharress'anaranu encompasses both fire and water, a concept odd and sometimes unnatural to foreigner, but a simple fact of life to the Avik, as without both forces they would be destroyed. The nature of this duality is expressed within the Avik's fascination and reverence for the elemental forces governed by Sharress'anaranu.

Water (kerria) is also referred to as jaia'kevi-ik, or "giver-of-life", and much of the formal Avik ritual is focused on the land's artesian wells, or, in settled areas, the fountains. Such places are highly ornamented and are quite frequently adorned with offering-gifts left by those who draw the life-element from them. To waste water, particularly while any distance from a well or fountain, is grave act indeed.

Flames, which also nurture life -- and can also revoke it -- is handled with reverence, often with some small tokens added to the flame, regardless of its size. It is frequently incorporated into the fountains and wells as a beacon, to any who may need to find it. A purifying element, fire is also used to sear and thus sterilize belongings -- and injuries -- and features highly in rituals of cleansing, physically and spiritually.

Sharress'anaranu is often conceived of as a great sparkling white bird of majestic plumage and a long, full, trailing tail, with hints of sky-blue and flame-gold. It's eyes are frequently identified as the sun and moon.

Describe the mythos of the Sunbirds. How is this evident in day to day life?

The Esshi'faianau are spirits which are essentially the patron spirits of the Avik clans. Each clan has its own Esshi'faiana, which guards and protects the peoples of the clan, both living and ancestral. Such spirits are described as being long-tailed raptorial birds, crested, and of a deep flame-red.

Lesser Esshi'faianau (which are simply esshianau, 'firebirds') are the long-limbed, long tailed, red-plumaged raptors -- resembling the Terran secretary birds -- which are occasionally seen hunting throughout the Land. These avians can generate a fiery aura at will, and are believed to be the earthly representatives of the Esshi'faianau.

Both forms are frequently found as motifs within Avik artworks, and ornaments of esshiana feathers are amongst the highest of honors which can be bestowed. These feathers must be gathered as shed feathers; to harm a firebird is to invite, at the least, expulsion from one's clan and traditional lands.

A variant of the Esshi'faiana, the Parai, will be dealt with below.

What is the nature of the Avik tradition of ancestor worship? How does this tie into the tradition of the ruling-line being mummified?

Avik worship of the ancestors is the primary segment of the Avik theology. It is the Avik belief that, once gone, one remains behind in another form one which can aid and guide those left behind. In return, it is the duty of the living to support the ancestral spirits by making offerings and ritual songs in order to sustain them. It is because of the ancestors and their acts, after all, which cause the Avik to be present on the earth.

There is no real hierarchy amongst the spirits of ancestors, but there are still those which are held to be more 'effective' in certain situations, and those which are believed to be more powerful. Ancestral heroes are stronger than one's grandparents but on the other hand, one's grandparents are more familiar with you and more inclined to respond quickly and beneficially. The spirit of a successful trader will be able to aid one in a mercantile situation more than the spirit of a hunter or warrior.

Of course, one needs to be sensible about the ancestors. Making constant petitions instead of relying on one's own abilities is a sure way to suddenly find oneself 'abandoned' by the ancestral spirits until this unbalance is rectified. The ancestors help those who help themselves.

The mummification of the ruling line is related to and dates back to a similar practice which was used with the regional tribal heads, which was subsumed by the ruling line when it was created. The preservation of the body creates a link between the spirit and the living world which can be used as a contact point between the spirit and those who are not related, as opposed to members of the same clan.

Previously, the bodies were placed in specified ritual areas within the Land. With the advent of the ruling line, a temple of sorts was created so that any may come and petition the royal ancestors; this edifice, and the galleries below it, is also the most sacred place for the royal line, the place where they renew their connection with their clan and their beliefs.

The spirits of the ruling line are believed to become Esshi'faianau, a specific white and gold form which are referred to as Parai, and which act as the guardians of the land as a whole. This name is virtually untranslatable into other languages, but is generally rendered as "angel".

What are the other benevolent forces of the Avik tradition?

While there are no other recognized positive forces per se, the Avik acknowledge the life-spirits of the natural world and are careful not to offend such. Of greater importance are the elemental forces, particularly water and flame as noted above. Many Avik train their innate abilities towards an elemental basis as a means of connecting themselves with the forces of the Land.

What are the negative forces within the Avik theology? Where are they found?

The baneful entities of the Avik theology are collectively referred to as Vorrke'paraiu, the "dark parai" ("dark angels"), or, more simply, demons. One of the most feared variety are the Assara'arriku, spirit-destroying entities generally described as resembling a coal-black, emaciated horse with the long tail of a scorpion. The Assara'arriku absorb one's spirit by slowly corroding it away from within, until only a soulless shell is left.

Other, minor entities are generally conceived of as black, venomous animals, especially scorpions and snakes.

The "proper" home for these forces is Vorrhanik ("place of freezing darkness"), frequently translated as "hell". This elsewhere is bitter cold, compose of pure blackness, and utterly desiccated, all qualities which are the antithesis of everything the Avik revere and the selfsame qualities which are feared above all. Vorrhanik is the place where the irredeemable spirits are changed into baleful forms, as opposed to the ancestral spirits and the Esshi'faianau. And there is little the inhabitants of Vorrhanik would desire more than to be able to invade the Land en masse.

During an eclipse, the Vorrke'paraiu are believed to have blinded Sharress'anaranu and thus created a means to invade the living world. All the spirits of the Avik clans combat this with all they have, and the clans themselves offer their own lifeforce to strengthen their ancestors and guardians.

These beliefs have led to a cultural aversion to dryness, particularly of the self (remedied by the use of salves, oils, and other balms), of coldness, and of darkness. This last is often a full- blown phobia, and often a strong one.

What are some of the more important rituals and traditions? What do they entail?

The basic Avik traditions (which are also rituals; there is little or no difference in the Avik mind) are those which involve the petitioning and offering to the ancestral spirits, Esshi'faianau and Paraiu, the rituals involving the various rites of life-passage, and the rituals associated with purification and preparation for the assumption of duty or ritual offices.

The petitioning of -- and offering to -- the ancestors may be classically simple or highly ornate, depending on the circumstances. In its most basic form, the petition is murmured and a small token (such as a bit of food, a small ornament or such sort) is offered; such objects are left exposed to the elements, their essences absorbed by the spirit involved. Actual offerings are more formal, generally performed in isolation unless a group is involved, and typical offerings include a meal, small precious objects and symbolic objects of the ancestor's life -- tiny weapons for a warrior, miniature instruments for a songkeeper, etc. These are generally set aflame if they cannot be left to be 'absorbed' by the natural forces.

The Esshi'faiana rituals are similar but more ornate, and are generally invoked by the clan as a whole. Tokens and offering-bundles are cast into a large fire, and all the clan take part in ceremonial songs or tale-spinning which honor the Sunbird involved.

Paraiu may be invoked by either form of ritual, depending on the scale of the aid desired, but if the petition is not performed at the temple complex a pilgrimage must be made as soon as possible. All offering rituals to the Parai are performed within the temple galleries, in the presence of the individual to whom the offerings are being made.

The passage rituals will be detailed in the essay on clan structure, but the following overview will suffice for now. Each ritual is tailored to the individual involved, but involves purification through the use of incense, flames and libations of wine, milk, water and various oils and resins. If, during the passage of adulthood, the individual has acquired an allied elemental force, ritual scarring in the form of the force's symbol will also be performed.

The birth ritual also involves the preservation of the infant's umbilicus and a bit of the placenta, and the encasement of such within a beaded, ornate ornament (diamond-shaped for males, circular for females; the ornament will be remade in a wedge-shaped form and reconsecrated, should a male prove to be aeri the "non-male" third gender -- later in life). The remainder of the placenta is ground and added to a ritual meal for the parents and the newborn.

Death rituals involve the purification of the body through libations and the applications of oils; the body and the death-offerings are then burned to ash, and such are either scattered to the winds, cast into water or buried under the dwelling-place as dictated by clan custom. Immediate relatives often retain a lock of the deceased's hair, wrapped in an ornate amulet.

In matters of true necessity, as well as signs of extreme devotion or willingness to fulfill any needs, autosacrifice -- the shedding of one's own blood -- will be performed. A universal example of this is during a eclipse, when one's blood is shed directly into flames as a means to strengthen those who are combating the Vorrke'paraiu to prevent their mass entry into the world.

While it is rare in the extreme, in times of ultimate duress (immanent clan annihilation, plague, et cetera) a human sacrifice will be made of a willing individual. Such volunteers are believed to join the Esshi'faianau upon their deaths. The means of sacrifice, autosacrifice or no, is dependant on clan tradition, though most use blades of electrum or turquoise.

List some of the most important spiritual symbols and explain their meanings. How do these vary by region/clan?

Of materials, gold and silver represent fire and water respectively, and figure highly in Avik symbolic art and ornamentation, as does electrum, the naturally occurring alloy of the two metals. The most important stones are turquoise and the various opals, whose color symbolizes both the sky (and thus the sun), and the waters. Also revered are those stones which resemble flames or water, such as azurite, aquamarine, amber, and carnelian. Lapis and sapphire are the stones associated with the ruling line; deep red stones such as garnets and spinels are linked with chieftainship, save for the ruling line which utilizes ruby. Black stones are shunned as being representative of Vorrhanik.

In addition to the colors of fire and water, the clans associate green with fertility, prosperity and growing things, dun-colors with the Land itself, and white as a sign of purity of purpose. Black is not to be used in any amount, unless balanced with another color.

Save for the usage of raptor motifs, there are few consistent symbols within Avik tradition; most symbolism is conveyed through color and/or materials instead. Of significance is an arrowhead-shaped pendant, usually of silver, which is believed to ward against curses and other unluck. Contrary to this, most clans have identifying glyphs and other secular markings, which are used extensively.

What type of afterlife does the Avik theology detail?

The Avik afterlife could almost be described as an existence of quiet contemplation; ancestor spirits are believed to continue on within the traditional clan territories, observing the lives of their descendants and experiencing what they do, taking pride in the continued life of their families. They respond to petitions of they so desire, and partake of the offerings made to them, be they individual rituals or the annual clan ceremonies.

Many Avik see their ancestors as existing within shafts of sunlight and the shimmering desert winds, having become one with the Land.

How is Nisan different in its spiritual teaching (if at all) from the traditional teachings of the clans?

The teachings of Nisan emphasize the betterment of one's inner self, and of the interdependence people have with one another. Though perhaps considered more refined by the outside world, this belief system bears much in common with the traditional mentality of the clans. However, this commonality is based more on the secular ties that bind than the traditional Avik theology.

While most Avik believe in the betterment of the self, and the need to be an essentially good person, the apparent lack of any belief in the spiritual world -- or an afterlife of any kind -- within the Nisan doctrine is a frequent cause for unease amongst those of the clans.

Beyond a religious symbol, what role does the Holy Mother of Nisan play?

The Holy Mother exists as the crowning example of the expression of the Nisan doctrine, the individual others pattern themselves after. While nominally she is also the head of the Nisan city-state, in actuality the city is managed by an Avik noble family. The Holy Mother has become more of a figurehead than anything else, rather a far cry from the days of Sophia.

~ Dictionary of Terms ~ Clan Structure ~ Cultural Notes ~ General Notes ~ Theology ~