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Aeranid Empire: Difference between revisions
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→Creation myth and the founding of Telrhamir
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This split is theorised by some to suggest the syncretism of two or more separate, earlier traditions amongst the ancestors of the [[Aerans]]. As the theory goes, the Dim descend from the gods worshipped by [[Maro-Ephenian languages|Maro-Ephenians]] migrating into [[Iscaria]] from [[Eubora]], while the Rham descend from the religion of the earlier inhabitants of Iscaria. As the two groups intermingled and merged, so too were their religions combined. Critics of this theory point out that many of the basic beliefs and deities associated with the Rham are found in many other Maro-Ephenian cultures without the Dim/Rham distinction, suggesting these elements could not have originated in Iscaria. Proponents argue that these Early-Iscaric beliefs may have been more widespread than previously assumed, that they may have spread throughout Maro-Ephenian cultures ''after'' initial contact, or that many of the beliefs of the Maro-Ephenians were reanalysed and grafted onto the Early-Iscaric religion. | This split is theorised by some to suggest the syncretism of two or more separate, earlier traditions amongst the ancestors of the [[Aerans]]. As the theory goes, the Dim descend from the gods worshipped by [[Maro-Ephenian languages|Maro-Ephenians]] migrating into [[Iscaria]] from [[Eubora]], while the Rham descend from the religion of the earlier inhabitants of Iscaria. As the two groups intermingled and merged, so too were their religions combined. Critics of this theory point out that many of the basic beliefs and deities associated with the Rham are found in many other Maro-Ephenian cultures without the Dim/Rham distinction, suggesting these elements could not have originated in Iscaria. Proponents argue that these Early-Iscaric beliefs may have been more widespread than previously assumed, that they may have spread throughout Maro-Ephenian cultures ''after'' initial contact, or that many of the beliefs of the Maro-Ephenians were reanalysed and grafted onto the Early-Iscaric religion. | ||
===Creation myth and the | ===Creation myth, and the battle with Destruction=== | ||
The fundemental focus of Aeranid theology was the battle between the universal forces of creation and destruction. | The fundemental focus of Aeranid theology was the battle between the universal forces of creation and destruction. Before the beginning of time, there was a massive battle between these two forces, with the Rham leading creation, which creation eventually won, casting all destruction out of the universe, however at a great loss of numbers. King of the Rham, Ixor, gathered the remaining Rham, and made his court in the centre of the universe, ''Satercas'' (''{{Smallcaps|{{term|satercās}}}}''). From there they oversaw the creation of the universe as it is now known, and ruled over it. For a time, the universe was an absolute celestial paradise, however as time went on, the Rham became more and more powerful, and the greatest among them, including Ixor, were crushed under their own gravity, and gave into gluttony and desire. Through them destruction reentered the universe, and the remaining Rham again took up the battle against their former kings. However, with their ranks depleted, they were pushed out of Satercas, and unable to put up more than a stalemate against Ixor. | ||
In one attempt to strengthen their ranks, the Rham decided to increase their numbers by seeding new creation outside of Ixor's reach. They sent out one among them, the sun god Odesser, away from the frontlines, to the lifeless planet of [[Avrid]]. There he used his power to create basic life on Avrid, giving rise to the Dim as well. He worked together with them to create more complex life, eventually creating intelligent wumbo, who could create for themselves new things even the gods could not imagine. It became the duty of the gods to cultivate wumbanity, so that one day it would be powerful enough to join the battle in the centre of the universe and defeat Ixor. | |||
Because of Ixor's influence, all creations must eventually decay in time. This decay was seen as contrary to the fundemental force of life, ''aenun'' (''{{Smallcaps|{{term|aēnun}}}}''), and objects or beings resistant to time's decay were considered to have more ''aenun'' than those that decayed quickly. Thus, under this concept, inanimate objects like rocks or trees are considered to be ''more alive'' than living things like wumbo and animals. However, many of these resistant beings were not particularly creative. These were considered ''eternal''. The ideal was something that could create more than it was, or multiply itself, before it succumbed to time. These things were considered ''cyclical'', or ''reproductive''. Finally, things that easily succumbed to time were called ''temporary''. This distinction was of the upmost important to Aeranid culture, and it can be found repeated across all aspects of Aeranid thought, including linguistics, where these distinctions gave rise to the names of the [[Aeranir#Gender|Aeranir grammatical genders]]. | |||