Golden Age Mythology

Golden Age Mythology or Skawechimism (Old Sumrë: ška hwecimsȯnė “teaching of origins”) is the body of stories and practicies relating to the polytheistic beliefs of Old Sumrë speakers during the Sumric Golden Age. The belief system comes directly from the polytheistic beliefs of Proto-Sumro-Naukl speakers.

In Skawechism there is no solid distinction between the physical and the spiritual, both being viewed as if on a spectrum. This can be observed in Krintham’s Hierarchy which ranges from the Fates at the top to inanimate objects at the bottom. Another core aspect of Skawechism is the belief that the world and all things in it except the Fates are made of a light called Waita and that the world will be destroyed when it is bombarded with the Vainti light.

While the belief system is comprised of oral tradition it was also codified by a number of shamans over several generations who wrote down the oral traditions. When the written tradition was “closed” all of the texts were compiled into the Sumrichronicon (Sajelga Slavtyylka) which became the most important text in Skawechism ever since. The sagas are made up of several “books”, each of which describe an age of history (as percieved by the Sumnė) starting from the creation myth until historical events which took place in living memory of the authors. The books are typically comprised of poems written in alliterative verse (see: Sumric Verse). The following are the books which make up the Sagas:


 * 1) The Book of Creation Thaígh Domtasȯna: Describes how the world was made. The shortest book as it only contains one story which is a poem written by Sustyrh who quotes a much older poem which describes the same event.
 * 2) The Book of Flower Thaígh Sėpasȯna: Describes how the gods and other being and features came into being.
 * 3) The Book of Whale Thaigh Sekusȯn: Describes how the first humans arose.
 * 4) The Book of Settlements: Describes how Malomanan was settled by various races.
 * 5) The Book of Altasi Thaígh Altasisȯna: Describes the life of the hero Altasi.
 * 6) The Book of Man Thaígh Nasȯna: Describes events that took place after the settling of humans in Malomanan. The older tales are semi-mythical while the newer ones are quite historically accurate.
 * 7) The Book of Gilgakkur Thaígh Gilgakkursȯn: Describes the arrival of a foreign blacksmith to Malomanan who brought forth the Nebyetic Iron Age.
 * 8) The Book of Taboo: Doesn’t describe historical events but prescribes cultural behaviours and punishments for breaking taboos, includes non-mythical allegories and metaphors.
 * 9) The Book of Questions: Also doesn’t describe historical events but rather it is a list of questions which ask about mysteries that appear in the sagas but also of other things in general. Some have attempts of answers which are recorded but some are left unanswered.

=Krintham’s Hierarchy= Krintham’s Hierarchy (Old Sumrë: Krinthama Eossumolk “Krintham’s divine order, or ölistamis "soul row"”) is the standardised hierarchy of all beings described by the shaman Krintham in the 21st Century AN which was quickly adopted by all shamans. It describes that all things both physical and spiritual, with the exception of the Fates, exist as different forms of the same Waita light with which the world was created. The hierarchy is as follows:


 * First Order (“eossum dobyl”): Fates
 * Second Order (“eossum paterdwum”): Gods
 * Third Order (“eossum perbyl”): Vaipni
 * Fourth Order (“eossum kubyl”): Monsters and other lesser spirits
 * Fifth Order (“eossum byrtbyl”): Underground animals
 * Sixth Order (“eossum benbyl”): Aquatic animal
 * Seventh Order (“eossum skumtibyl”): Terrestrial animals (including humans)
 * Eighth Order (“eossum biipiidbyl”): Flying animals
 * Ninth Order (“eossum piidiikbyl”): Tools
 * Tenth Order (“eossum pigimbyl”): Plants and Fungi
 * Eleventh Order (“eossum dopigbyl”): Rock, soil, water, dead organic matter

It is important to note that these orders are not solid or fixed and that things can be “elevated” with influence from a higher order. For example tools are considered as higher than the materials they are made from since they were created by something from a higher order (humans). On a similar note shamans are seen as higher than other humans due to their influence from spirits in the higher orders.

=Fates= The Fates (Lerddwirylkėė) also known as “Weirdlings” (Tööltėė) are the First Order of the hierarchy which contains a closed class of beings. The Fates are the oldest living beings and it is they who control what events happen in the world although they are far from being flawless themselves. Each fate besides Pėjart rules over its own world. There are nine fates and they are as follows:


 * Pėjart (also known as Nappá Larddwirýlkaan “The King of the Fates”): The most powerful fate. He is described as having no physcial body, existing as pure gravitational energy which holds the universe together. However soon after creation he created a new humanoid body for himself so that he could explore the world. His human body is described as being that of an older man with one eye yellow and the other blue.
 * Anepi: The oldest Fate and the Fate of

=Perception of the gods= Skawechimism has a large amount of gods, indeed during the Golden Age the Second Order of gods was open class and was infrequently added to as legends of humans long gone grew into legends of gods. Despite this the gods are not worshiped with reverance or loved nor are they seen as being perfect infallable beings. They are simply viewed as beings that sit higher up on Krintham’s Hierarchy. While they aren’t worshipped the gods do recieve offerings as a sign of respect by humans, or if a human wishes to gain a favour from a god. Offerings may also be made on certain holidays throughout the year.

=Shamans= Shamans or konbojosė play a massive role in Skawechism and in Sumric society in general. In this context the definition of a shaman is not just someone who performs spiritual duties but anyone who takes up a dedicated profession (albeit these also come with spiritual aspects). Since the Sumnė of the Golden Age were nomadic hunter-gatherers they did not work trades or jobs, so anyone who did take up a dedicated profession stood in contrast to the normal population. So not only do shamans act as bridges between humans and the higher orders but they also act as doctors, keepers of justice, weathermen, craftsmen and protection from the wild. Shamans hold a high position of respect in Sumric culture and they can always expect to find hospitality in another’s home. There are seven classes of shaman which which are Hyrcolk (“Witchdoctor”), Dwarñoolk (“War Shaman”), Sowoswu (“Weather Seer”), Gilgakna (“Knapper Shaman”), Škadrinsolk (“Laughing Shaman”) and Konbojoscuo (“Rogue Shaman”). The knowledge is passed down by a shaman taking an apprentice or škiins and also with the apprentice reading up on relevant literature. Shamans are the only people of Sumric society at this time who wrote down literature, the vast majority of which was collected in the sole existing library during this period called Mauksakoht on the island Thaighvar which ironically is not even in Mӑgalsjo as the island belongs to Sucumia.

Hyrcolk
The Hyrcolk or “witchdoctor” serves as the doctor and healer. Hyrcolks are the most common class of shaman. They can mostly be found travelling in nomad groups or living in Iswaagvar settlements. Some older Hyrcolks may even take to living in caves. Hyrcolks heal by three main methods which are Arpootru (“plant-craft” the use of medicinal herbs), Mavvĕdru (“wound-destruction” the use of primitive surgery) and Ksȯbi (“Divination” the use of speaking to spirits). The methods are learned in this order by trainee Hyrcolks. First the use of medicinal herbs is studied, this is usually done under the teaching of another shaman but one can also study herbology by reading books. As well as learning which herbs cure which ailments, a Hyrcolk must learn a song to go with each treatment. For while the herb is being administered to the patient a song specific to the illness must be sung as it is believed that the treatment would otherwise not work or be ineffective. Songs are also sung for primitive surgeries but only before the actual surgery instead of during so that the Hyrcolk can concentrate better and so as to not attract spirits which may enter the open wound.

As with all types of shamans a staff is carried. The staff of the Hyrcolk, called a stuĕstiwescuo, is made of yew. Also like other shamans the Hyrcolk must craft his own staff before he can officially become a shaman. Once a suitable yew tree is found, the shaman asks the trees permission to be cut from (not doing so risks the wrath of gsugis which are horrid little wood sprites). Then the song of the yew tree is sung before the cutting begins. The song is as follows:

[instert song here]

Once the wood has been aquired the Hyrcolk carves out a staff from the wood which is as tall as the Hyrcolk’s shoulder. The head of the staff is more bulbous than the slim shaft which has two flat faces, on one face the image of Jörri the goddess of health, healing, luck, joy, personality, resurrection, peace and bsugi (a medicinal plant) and herbology is carved. Under the face an inscription is carved which reads Jȯrrihualid (“oh great Jörri”). On the other face an image of a prairie dog impaled on a spear is carved. The god of sickness and disease, Orages, is also the god of prairie dogs so this serves as an insult towards him. From the head two prongs jutt out which curve upwards, these and the bulbous head serve to give the staff the same outline as the bsugi plant which is a commonly used medicinal herb. The prongs can also have personal charms and trinkets tied to them. Another inscription is carved which spirals down the shaft reading Bsipaaupra khyldyldaum, martaa gonau, muna gsthaitėen joc térȯn mȯ emens kiĕir (“I expel diseases, I promote health, none shall suffer while my wood trembles”). When the training is finished the shaman adorns a new name and this is also carved onto the staff on a spot of the individual’s choosing. Finally the newly made staff is rubbed with jonkbsigusȯna, an oil extracted from the bsigu plant. Such coatings are regularly applied to the staff throughout its life.

Škadrinsolk
The Škadrinsolk or “laughing shaman” has the duty to make people laugh and be happy. Such tasks range from doing good deeds to cheer people up or telling hilarious jokes that have people laughing wildly. Škadrinsolks make people laugh by three main methods which are Rakăsdre (“subversion” - telling jokes or stories which have unexpected twists), Specdwo (“absurdity”- telling stories that are so ridiculous that one can’t help but laugh) and Dwyljowri (“irony” - expressing statements that are opposite to reality and so are funny). The humour doesn’t have to be expressed only by jokes or stories, pulling pranks or creating funny situations is also a common vehicle of the Škadrinsolk’s comedy. Despite this one quality that is emphasised heavily is originality. Originality is so valued by the Škadrinsolks that they keep track of which jokes are becoming popular so that they can shy away from telling them until they fade into obscurity again. This results in common jokes popping in and out of fashion over time. Although not mandatory, some Škadrinsolks also play instruments as a form of entertainment. This is why this branch of shamans holds the Vaipni spirit Hadmart with importance for he has the ability to make anyone who hears his songs happy.

The training is done by learning from an older Škadrinsolk and by studying literature of older examples of comedy which includes memorising many jokes and tales by heart. An apprentice shaman completes his training with one final challenge which is to travel to an iswaagvar where the elderly and sick live. If an apprentice can make someone who has endured the hardships of a long Sumnė life laugh with glee and joy then he or she is considered fully fledged. Once training is complete a new name is given, usually one relating to humour or a name which is funny in itself. An example is when one new shaman was asked which new name he wanted to which he replied Skohtaamu gles (“I don’t know yet”). His cheeky mentor therefore assigned him the name Skohtaamugles much to the new shaman’s expense although he appreciated it as a joke whenever someone new asked him what his name was.

The staff of the Škadrinsolk is the most varied and comical. Since this class of shaman values originality these Škadrinsolks have complete artistic liscence over their staffs. This has resulted in ridiculous staffs such as ones carved into the shape of a penis, or ones made from preserved mammoth penises, to ones that are comically tiny such as twigs or needles decorated with oversized trinkets.

List of non-human races

 * Fates
 * Giants
 * Gods
 * Gsugis
 * Knakkwagi
 * Kusiñ
 * Măti
 * Olistanonika
 * Serpents
 * Spupmi
 * Vaipni

List of Dieties

 * Aiskolas God of fire and cooked food
 * Amegėl Goddess of persistence
 * Anepi Fate of Sėamau
 * Ansotroolke God of the wilderness, raw food, lightning, carnivores, floods, storms, madness, caves, the deep sea, mountain tops, the uninhabitable north, solitude and death
 * Anuges God of sloths
 * Asdros Fate of Pėjylvar
 * Asilñe Goddess of the sun and consciousness
 * Atab God of Predators
 * Bawülh Fate of Kwonarun
 * Benskihtȯ God of names
 * Bidăre God of cloud, rain, wind, observation and history
 * Bidunne God of hoarding and hoards
 * Bidyro Bat king of Bėsowrimau
 * Bodatri Goddess of bridges, crossings, conversion, change and risk
 * Bofne God of the Bsamkos
 * Brumnos God of cold, frost and autumn. Herald of Oskül
 * Cuagŕ God of the home, of the camp
 * Dalartolk Fate of Jamavar
 * Dhaspartanhăă Goddess of the ocean
 * Džietnutemi God of hunting sabre tooth tigers
 * Erotru Fate of Maku
 * Ėbmȯ God of memory, then god of forgetfulness
 * Giiledwodru Goddess of hunger
 * Gilgak God of the underground and soil
 * Gilla Goddess of horned and tusked animals
 * Gloja Goddess of nomads and moving camp
 * Hadylain Goddess of invasion
 * Hofne God of debts and favours
 * Jampür
 * Kialge God of thunder
 * Kjarnast Goddess of petrification
 * Kjalla God of taboos
 * Maawatarraa God of language and buzzards
 * Măldŕ God of cunning
 * Mnoja Goddess of grass, grazing, pasture, comfort, insulation, rope and thatched roofs. Protector of deer.
 * Nonast Goddess of rivers
 * Olh Fate of Panarlumvar
 * Ogoga Fate of Hȯkaramau
 * Ȯnnüžytekka Goddess of rosebay willowherbs
 * Oskül God of winter and owls
 * Pandwir God of writing, of books
 * Pėjart King of the Fates
 * Pėjürot Moon god
 * Peryl God of storms
 * Piimgaha Goddess of intuition
 * Piñdwir God of cheering up
 * Plortiges Goddess of sharing, generosity and goodwill
 * Saatiotli Goddess of Shadows
 * Skyli Goddess of obstacles
 * Stofne Goddess of slavery
 * Süncüühihak Goddess of the sea wind
 * Tampür
 * Tanspür God of fertility, blossoming and well being of forests. Herald of Asilñe
 * Tomdwir The first god, god of declaration, messages, promises and intention
 * God of knapping
 * Türtast Goddess of lakes
 * Türte God of lightning and travel
 * Tyrsast Goddess of streams
 * Unwe First being
 * Yrotli Fate of Dwisgavar
 * \entry{Žan}{n7, \textsc{ns:} ürran}{god of streams}
 * Žponja God of theft, cunning, funerals and memory

List of monsters, beasts and lesser spirits

 * Bugal A giant hound that chased the humans out of Kwonarun
 * Gepmnêr The cat and companion of Manêr
 * Sgodŕ A horrific serpent
 * Ülluga A giant hound that swallows light
 * Ürrymins Mother of the giant eagles
 * Ȯdab

List of Giants

 * Jyrdžolhk ("generous know-for-certain")
 * Orsilyvvünc ("dance give-away-one's-position")

Other races of spirits

 * Knallañe
 * Păkolk