Yaeani (jɛ)

Followers of the Yaeani religion are called Yaean or the Children of Yae. Yaeani is marked by a pantheon of gods based on the natural world, and a creation myth that places less importance on the gods themselves, and more on the natural processes of the world of Eiros. Yae is the name of Eiros' single moon. Yaeani also places special symbolism on birds, as they are the creatures closest to Yae and the stars.
Table of Contents

1. Pantheon
• Elder Divines
• Conclave
2. Mythology & Lore
• Creation Myth
3. Ceremonies & Rituals
• Funeral Rites
• Annual Hunt of the Uoclaepoiyk
• Drinking of the Milk of Yae

Pantheon

Elder Divines

Also referred to as the Twins or the Divines, these two represent the sun and the moon. They are largely inactive in the lives of people and prayers to them are primarily in thanks, rather than requests. The nature of their relationship, whether platonic, familial, or romantic, is purposefully left up to interpretation.

Yae is the creator of all sentient life on Eiros. Their presence symbolizes rest, healing, and spirituality. Many Yaeans wear jewelry that depicts the moon's phase on an important date, such as their birth. Babies born under a full moon are thought to be especially blessed and lucky, while those born under a new moon are considered to be destined for misfortune and sometimes even cursed. Furthermore, babies born under a lunar eclipse or a solar eclipse experience an even more intense version of this mysticism. Yae's symbolic bird is a nightingale.

Uol is the sun and caretaker of Eiros. Although they played no role in the initial creation of life, they did birth the patron of art and knowledge. Additionally, their presence is the reason life can continue, and the magnitude of celebration when the volcanic ash dissipated after the Collapse and Time of Ashes was unmatched. Cultural festivals, artistic creations, learning centers, and new year celebrations are often decorated with sun symbols. If both the sun and moon are pictured, they are depicted as equal sizes. Uol's symbolic bird is a cardinal.

Conclave

The five children of the Elder Divines are the primary targets of prayers and requests from Yaeans. They are also sometimes called The Five, or the Patrons.

Uylen is the first child. Geological marvels, plants, and the season of autumn are their domain, and they are the Patron of farmers, hunters, miners, manual laborers, and any others who work with the land or earth. They also symbolize honesty, hard work, and charity. Their emblem, a single strand of wheat, is often placed in courthouses, government buildings, and soup kitchens. Uylen's symbolic bird is a kestrel.

The second child is Śuolšik, whose domain is the sea, travel, mischief, and summertime. As all water ultimately comes from the sea, it is all theirs. They are the Patron of travelers, sailors, pirates, criminals, lovers, and healers. They symbolize mischief, pleasure, and adventure. Their emblem, an anchor, can be found on ships, caravans, in places of healing, and in houses of crime. Śuolši's symbolic bird is an osprey.

Elhae, the third child and the first to be created by Yae alone, is the Patron of time. They usher the changing of the seasons, the passage between night and day, and represent the cycle of life. They are most honored on solstices and equinoxes, and at the end of the year. Their emblem is an hourglass, and while it's rarely displayed in any specific places, it can be found everywhere on the aforementioned dates. Their symbolic bird is a raven.

Čihbhaen is the fourth child and the last to be created by Yae alone. Their original purpose was to guide souls to the afterlife, but their domain has grown to encompass the sky, wind, and wintertime. Despite the depressing nature of death and winter, they are seen as the kindest of the Patrons, as it takes immense empathy to peacefully help spirits out of their earthly chains and into the stars. Čihbhaen has a dark side, however––those who committed evil in life will not be led to the stars. Instead, they will be left to wander as their predecessors did before Čihbhaen's birth. This state is referred to as the Ohz. Čihbhaen is the Patron of soldiers, the poor, the sickly, the hopeless, priests, and dreamers. Their emblem is a four-pointed star for the four months of winter, and is prominently displayed in religious buildings and on military bases. It can also be found in places of healing and soup kitchens. Čihbhaen's symbolic bird is an owl.
Femšehl is the youngest child, and their domain is that of art, culture, knowledge, creation, and the spring season. They are the Patron of artists, musicians, writers, dancers, actors, scholars, scribes, smiths, architects, merchants, children, and those that are with child. Many mages also view Femšehl as their Patron, though battlemages typically prefer Čihbhaen and healers, Śuolšik. Femšehl's emblem is a feather, found in guild houses, smithies, schools, birthing rooms, children's rooms, and in any place of creation. Their symbolic bird is a lark.

Mythology & Lore

Yaeans believe that the world of Eiros is the only constant. It has always existed, and it will always exist, regardless of the creatures that walk upon it. This is because Eiros is blessed with the existence of ehlu, the Xihthil word for magic. Ehlu is so powerful that no one could have created it, and to believe otherwise is blasphemous. Yaeans believe that mages are the highest priests because of their ability to tap into the power of ehlu.
Following the discovery of the Ehloh in Fuñta, scholars came to believe that it was the tree itself that gave magic to the world, and that its roots once spread across the entire planet to infuse the land with magic. Misuse and greed, however, killed all the roots except those in Kima, likely because it had not yet been found by humans.
Each of the gods, with exception to Yae and Uol, are based on constellations that are visible in the night sky during each season. An astrology system has been formed from this basis, correlating with the constellations and the moon phase on the day of one's birth.

Creation Myth

Before humans, the ehlu present in Eiros was so potent that it spontaneously created life. Therefore, Uol, the sun, and Yae, the moon, were born. They ruled together, both hanging in the sky at the same time, subjecting the world to an endless twilight state. This quickly grew boring, so Yae suggested creating more beings such as themselves to keep the two of them company. Uol agreed, and they began forming their first children.
Their children were formed from the ehlu that streamed through the world. The first was Uylen, who symbolized the land that the Divines could see from their height. Uylen walked the earth and from their feet sprung mountains, canyons, volcanoes, and forests. These forests fascinated Yae, as they were living, but not sentient. Uol did not seem to see them, though, too entranced with their first child.
The second child was Śuolšik, symbolizing the vast oceans that cover most of Eiros. Śuolšik was mischievous and young, dancing around their older sibling seemingly without sleep. Where they stepped, rivers would mark their path. Where they rested, lakes would appear, painting the land with water. Yae noticed that the trees Uylen created thrived when Śuolšik passed by.
The four gods lived in peace, but Yae was not content. They watched Uylen's trees, intently watching for any further changes, but none occurred. The rivers did not flow. The mountains did not crumble. The world was stagnant. Yae wanted to fix this, so they experimented with the world's ehlu. In doing so, they created time, and their third child, Elhae.
This discovery elated Yae. Elhae made the rivers flow across the land, made the earth shift and tremble, and made the wind whistle across the mountains. Most importantly, though, Elhae made the trees change. They grew taller and taller until they could no longer. Then they turned brittle and fell. More appeared in their place, starting as tiny saplings. Yae was infatuated with the cycle of life.
Uol, however, was angry. They were upset that Yae would add to their world without discussing it first. For the first time, they retreated from the sky, leaving the world in darkness. Yae hardly noticed, though, too enraptured with the process of life. They experimented more, and eventually, crafted more beings from the world's ehlu that coursed through the trees, the soil, the water, and the wind. These beings were not gods. They were creatures, sentient tree-equivalents. These were the first ehluim, and later, the first humans. They spread across the planet, forging lives, homes, and communities.
There was one problem: they didn't last very long. These beings were fragile, and their time on the planet seemed more limited than the trees. When they passed, Yae watched their spirits float across the land, unseen to the living beings but there nonetheless. They seemed sad, aimless, and lonely. Yae couldn't stand their despair, and so another child was born. This was Čihbhaen. Using the wind, Čihbhaen gathered the lost souls and carefully hung them in the sky, creating the first stars. Čihbhaen cared for the souls, and so they came to symbolize life after death, the stars, and the wind.
It was then that Uol finally decided to reemerge, to Yae's delight. Yae showed Uol all that they had created, urging Uol to love the beings as well. At first, Uol was wary, unwilling to accept a creation they had no part in, but Yae seemed so excited about them. Uol slowly grew to cherish the creatures in their own way, though they never had any love for Čihbhaen.
Despite Uol's return, Yae still spent most of their time with the creatures, forming new ones when the old ones died out, as they had no way to self-create like the trees did. Uol grew weary and bored. In their boredom, they came up with an idea. They asked Yae if they might create one, final child. Yae agreed, and thus, Femšehl was born. Femšehl joyously embraced the beings on Eiros, gifting them with the ability to create and learn.
Their work done, Yae and Uol sat back and watched their children. Eons had passed in this time, Elhae saw to that, and they were exhausted. Yae had learned upon Uol's return that the beings they created could not survive in an eternal twilight. They needed both sunlight and darkness. Yae told Uol this, and they agreed to alternate their time in the sky. To break up the monotony, and with Elhae's assistance, they devised a pattern that allowed them to spend more or less time in the sky in different seasons. At twilight and dawn, they see each other, and they converse.
When Uol is in the sky longer, Femšehl is more present. When Uol is gone, their shunned child, Čihbhaen, increases their own presence. Elhae guides the changing of the seasons and the days. Each of the other children keeps watch over a season. Čihbhaen's domain is winter, while Femšehl's is spring. Uylen spends time in autumn and Śuolšik plays in the summer.
This process continues to this day, all guided by Elhae. Yaeans show their gratitude by paying respects to all their gods, and by naming their religion after their creator.

Ceremonies & Rituals

Funeral Rites

Yaeani burials involve burning the body and spreading the ashes at the highest physical point that individual ever reached in their lifetime. In some cases, scattering the ashes at sea is acceptable as well. It is considered an insult to bury a deceased Yaean in the ground.
Upon the death of a Yaean, a practicing Yaean mage is summoned. The body is placed on a clear, prefereably elevated space, such as a ritual slab. It must be outdoors, and under the light of the moon. It's considered bad luck for the soul of the departed if it burns beneath the sun or a new moon. The mage stands or kneels before the body and manifests a light at four eqiudistant points, with the corpse's heart serving as the center. These points represent the four-pointed star of Čihbhaen. The corpse is then set alight. The mage, and any attendees (typically only close friends and family), maintain a silent vigil until the body is turned to ash. It is acceptable, and expected, that the mage will take necessary steps to 1.) ensure a timely burning of the body, and 2.) eliminate any unwelcome odors during the cremation process.
Once the ash is collected, it is given to the deceased's designated steward. In the event that there is none, the mage will assume responsibility for the ashes. Because of the significance of the sky in Yaean tradition, its preferred that their ashes are scattered someplace close to it. For many, this manifests as a significant elevated location that they visited in their lifetimes.
Requiem for the Lost

The Requiem for the Lost is conducted in a manner similar to the standard funeral rites. The difference is that it does not involve a body, as its reserved specifically for when a body is not recoverable. The methods are the same, but an item of significance to the deceased is used in place of the corpse.
There are two alternative versions of this ritual. One, used rarely, is conducted when a body is found, but unidentifiable. It is completed the same as the traditional rites, but the ashes are scattered to the winds upon recovery, rather than being taken anywhere.
The final alternative is used in the event of a mass funeral, where there are too many unknown or unrecovered bodies to hold individual rites. A massive pyre is built, and any recovered corpses or items of significance are placed upon it. This ritual often takes longer than the previous, and it's common to see multiple mages take shifts.

The Yaeans believe that the fallen not afforded proper burial rites are forced to roam forever as lost spirits. Furthermore, those who are rejected by the stars for the evil misdeeds are believed to be twisted into kkus, horrific demon creatures.

Annual Hunt of the Uoclaepoiyk

Often just referred to as the translated name, "the harvest elk" or the "uoc elk" is one of the largest creatures in Kima at nine-and-a-half feet on average at the shoulder. What really makes it tower over all the rest, however, is its antlers. All harvest elk, regardless of sex, possess impressive antlers that are shed in the spring. The antlers contain properties of healing, fertility improvement, painkilling, and ehlu vigor. The hide is tough enough to act as armor, and thick enough to guard from the harsh northern winds. The hooves can be ground into a paste with similar properties as the antlers, though less potent. A Faelkish and Øghean staple tradition is the Annual Hunt of the Uoclaepoiyk, which involves a ceremonial hunt of a harvest elk at the end of the fall without the use of magic. The felled animal becomes a food source throughout the winter. The beasts are notoriously difficult to take down without the use of magic, but are also considered sacred in the Yaeani faith, as it's believed that they were one of the first living creatures to be created. Harvest elk are all but extinct in the other parts of Kima that they once roamed, and are forbidden from Faelkish and Øghean hunters except during the Hunt.
The Hunt begins with a gathering of all able-bodied and willing hunters from the villages of the corresponding province, as well as any visitors from other provinces (most commonly Oru). Some hunters prefer to go on foot, while others make use of horses and even enxe to aid their mobility. All carry bows and knives. Each hunter is assigned a role, mirroring the way that pack animals such as wolves have been observed to hunt. Those with the best aim are archers, with the job of shooting the beast from afar. Hunters with fleet-footed mounts and steel nerves are responsible for keeping pace with the elk and redirecting it toward the strikers, and are called runners. Scouts are the first to leave the hunting party, in charge of finding a suitable beast for the hunt. The one they choose is the one the party must go after, no exceptions. Once the beast is suitably slowed and weakened, the strikers are sent in. This is the most dangerous task, reserved for only the most skilled of hunters. They get in close with the beast to cut it down. A harvest elk’s hide, particularly around its throat, is incredibly thick, making it difficult for arrows to pierce and deal the killing blow.
Once the elk is brought down, a maven or elder will approach to say a blessing and complete the Hunt. The hunter who felled the beast is awarded most of the spoils, and the village they are from takes the meat and freezes it throughout the winter to sustain its people. Rewards are given to other notable hunters. The antlers, hide, and hooves are awarded to those who stood out during the Hunt as particularly skilled or as leaders.
The Hunt signifies the ongoing ehlu of Kima and its sustenance of those inhabiting it. As long as the harvest elk retains its magical properties, those associated with the ehluim, it means that Kima’s ehlu is healthy and flowing. If the elk were to ever lose its ehlu, then that would signify disaster.

Drinking of the Milk of Yae

Every living creature on Eiros possesses something called a zičilx, a magical shield that protects the creature from the effects of blood magic. The strength of this shield varies as a result of several different factors. These factors include species, age, health, magical aptitude, and willpower. Generally, species that are less intelligent, such as common animals and insects, have much weaker zičilx than the likes of humans or ehluim. When it comes to humans in particular, infants, children, the elderly, the sick and wounded, non-mages, and those lacking hope or will are more vulnerable to the effects of blood magic. Sometimes a healer can even tell if someone is sick or wounded just by looking at the state of their zičilx. Blood magic works by breaking past a creature's shield in order to access their life force. A creature with a stronger shield is much more difficult to break.
Drinking the "milk of Yae" is unclear if it really does anything to help strengthen a shield, and most healers try to pinpoint the actual cause of the weakened zičilx if it's not a result of age. This ritual is often done either as a last resort for an ailing or dying loved one, or as a measure of protection and comfort for a newborn or an elderly relative.
The ritual itself is quite simple. It requires that Yae be full. For better results, it's recommended to perform the ritual during specific months, depending on the cause of the weakened zičilx, as noted below:

• For an infant or child, either already born or soon to be, perform the ritual during the month of Oñfeytli.
• For the elderly or sick, the month of Søga.
• For an injury, especially one sustained in battle, the month of Døpo.
• For one who has lost hope, the month of Aeup.
• For unknown weakness, the month of Awuth.

Once the conditions are met, the person performing the ritual must set a bowl of water outside at evening. There cannot be anything blocking the sky. The bowl must sit outside until Dučan is at its highest point, reflecting in the bowl of water and making it look white, like milk. The afflicted person must then be brought to the bowl and made to drink from it, therefore consuming the milk of Yae.