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A comprehensive list of all known religions in Riiga by continent > region.



Red Temple

A gigantic religion which is spread throughout the Benevan kingdoms and city-states. The Red Temple worships the Child God Nikina and attempts to unite humanity against the god of destruction: Garukavar. It was founded by King Arngos around 800BD.

The religion utilises large temples as centres of worship and places where priests of the Temple can be found. Smaller temples for towns and villages are known simply as chapels. Individual homes often have a small wooden figure of Nikina in the corner of the house furthest from the entry, to ward evil away from the home. These figures are usually simply called icons. Sometimes wayside icons made of wood or stone are placed near the site of a crime, accident, or to mark dangerous or difficult terrain. Larger statues are common in temples and chapels, and they are almost always of Nikina, and are positioned at the end of the nave. Other statues may be of historical high priests, but they are never given the same emphasis as statues of Nikina. In some parts of Benevis, there are outdoor statues of Nikina in gardens maintained by temples, where people come to chant and pray. Due to the physical presence of Nikina among his religion, the Red Temple has a lot of influence on the ruling powers. The Venquis are monster-slaying knights who operate in secret and are supported by the Temple.

The primary religious text is the Dutri (also called the Dethreos, Dudrei, or Dutrys), which is a compilation of myths, lost histories, and sacred laws transcribed from what Nikina has spoken in the past, as well as chapters of early history of the Red Temple up to around 400BD. Over the next few hundred years, with the escalation in conflict leading up to the War of Ten Kings, work on the Dutri became too fragmented and divided, and after the Darkness, the Dutri was deemed too old to amend or change, so it has not changed in a millennium. There are also collections of song books written by priests who turned many sections of the Dutri into song form, which are usually chanted by Red Temple priests during services. Joining the priests in these chants is considered one of the most sacred form of prayer, and is an expression of gratitude to the Red Temple and Nikina for being the heart of civilised mankind.


Though the Red Temple is unified under the authority of the high priests of Umburn and Lyte, there are different creeds operating within the religion itself, separated by minor differences in belief and practice, though all creeds believe in Nikina as the primary god and force of good, and that the sacred text known as the Dutri as the source of doctrine. The creeds are the Dualkedorians of Margon, Arkein, and Simbea; the Arngosians of Umberia, Granland, Vastin, and Regyland; and the lesser creeds of Abadorians of Asshor, Satium, and Maugnun, and the Prielics of Laviscon, Solusia, Velena, Curin, Oluseon, and Yaele.


They believe that there is a dichotomy of good and evil in the world and that it is the duty of the good to fight against the evil. They believe Nikina's four aspects are separate minds and wills but sharing the one body. They fully endorse the Venquis and protect them under sacred law. They believe that Forganad is the only true force of harmony in Riiga, operating from outside the material world in unseen ways.


They believe that there is a dichotomy of good and evil in the world and that it is the duty of the good to fight against the evil. They believe that Nikina is one mind and will but the aspects are different facets of him. They fully endorse the Venquis and protect them under sacred law. They do not endorse belief in Forganad and do not think there is a divine force of harmony.


They believe that there is a dichotomy of good and evil in the world and that it is the duty of the good to fight against the evil. They believe that Nikina is one mind and will but the aspects are different facets of him. They do not oppose the use of Venquis, and they do protect them under sacred law, but they do not employ their use directly. They believe that Forganad is the only true force of harmony in Riiga, operating from outside the material world in unseen ways.


They believe that it is possible to be neither good nor evil, such as with animals or children, but it is still the duty of the good to fight for the neutral. They believe Nikina's four aspects are separate minds and wills but sharing the one body. They do not utilise Venquis in this part of the world, but they do not reject them as a part of the Red Temple. They do not endorse believe in Forganad and do not think there is a divine force of harmony.

See Mythology for the mythology of this region.

Red Temple
Nikina Lexander Hadrinaeltrios Mohaxamilia
Often simply called The Child. Nikina has three other forms (listed below). This form has green eyes and is associated with omnipresence, omniscience, wisdom, guidance, light, energy, power, and holiness. The gold-eyed form of the Child God. A being of spirit, soul, the next life, formality, intelligence, journeys, silence, and maturity. (Xander, Lexand) The red-eyed form of the Child God. A being of peace, choice, violence, protection, education, war, strength, music, and creation. (Hadrin, Adrinael, Eltrios) The blue-eyed form of the Child God. A being of birth, growth, kindness, innoence, joy, love, passion, prosperity, and humility. (Mohax, Maxamilia)
Ilertav Leuvana Forganad Creeds
The Grand Behemoth, King of Beasts, or King of Riiga. Ilertav is known as the one who crafted the lands, so large and powerful that he creates mountains and seas with his movement. He was the first to gain divine knowledge. Mother Sage, Bringer of Life. Leuvana is second to Ilertav and is the one who gave knowledge and life to the first men at the beginning of time. She is associated with light, fierceness, and power. God of balance, crafter of the laws of nature. Forganad oversees and adjusts according to the actions of Garukavar and Nikina. Seen as greater in power than the Child God and Garukavar, but not directly worshipped, because Forganad is indifferent toward humanity and he only exists beyond the world itself. There are two major and two minor creeds within the Red Temple, each with varying beliefs regarding the Venquis, Forganad, Nikina's aspects, and the dichotomy of good and evil in the world.
Viyar Hireos
Demigods also known as greater Hireos. They are inferior in power compared with gods, but aren't limited to a physical body, and generally remain unseen and stay out of mortal affairs. Known Viyar include Ilertav and Leuvana. Gods of other religions are often regarded as Viyar. Demigods, lesser in power and authority than the Viyar. The term is used for humans that live for extended periods and display super-human ability, many of whom were mighty rulers in their time.
Enemies of the Red Temple
Garukavarius Rukravumakoron Mirukavikneon Votorin, The Enemy
The god of destruction, recognised but not worshipped. Seen as an essential yet extremely dangerous component of Riiga. Garukavar curses humanity through his many offspring, and has two other minor forms. (Garukavar, Kavar) The aspect of Garukavar associated with hatred and vulgarity. (Rukra, Vuma, Koron) The aspect of Garukavar associated with manipulation and dishonesty. (Miruk, Kavik) Garukavar's general of war, the bane of humanity, enemy of civilisation, or simply The Enemy, Votorin creates monsters and sends them to attack people. His order, the Antemplars, claims responsibility for all monsters attacks, including The Darkness.
Raeldon Sheokro Gorenku Endon Odanon
Garukavar's great beast of ice. Raeldon is sly and heartless. She was born of a raging whirlpool deep in the first oceans of Riiga. Recognised but not worshipped. Garukavar's great beast of fire. Sheokro is violent and hateful. He was born of a gigantic volcanic eruption that formed large islands. Recognised but not worshipped. Garukavaru's beast of storms. Gorenku is cunning and destructive. He was born of a storm that ravaged the land for a thousand years. Recognised but not worshipped. Demigods similar to Viyar, but they are limited to a physical body. Recognised Endon are Sheokro, Gorenku, and Raeldon. Demigods similar to Hireos, but descended from The Enemy or the Endon. They are often more monstrous in appearance than Hireos, and will directly interfere with mortal affairs.


Little is known about the original large family of gods that was found all throughout Umber and Nor before the Red Temple drove the religion out. People from Leulan follow a modern variant.

The old religion of the area is Leisatru, which follows the god Leiyu and his family of deities. The religion is almost nonexistant today. Members of this religion are known simply as followers, and their main places of worship are henges made of wood or stone.

See Mythology for the mythology of this region.

Leiyu Baelyr Velyr Daunys Beinarda Gylvaey
The father god. Elusive and mysterious. The first son of Leiyu. He is god of the sea and sky and commands rain, snow, clouds, wind, and natural disasters. The second son of Leiyu, god of kings, governor of the lands, and ruler of all humans. Wife of Baelyr. Goddess of feeding and farming. Her touch makes plants ripen and flourish. Wife of Velyr. The queen goddess, advisor and partner to Velyr, the king god. First son of Baelyr, god of courage. His sword, Cylidd, is made of pure gold, and is so sharp that the air bleeds when he swings it.
Amaveion Anuvyn Gvydaen Brauvyn Aerbeirch Dyleisy
Second son of Baelyr. A creature who turns into a stony grey demon if the stars align a certain way. He also randomly changes from male to female and back again. First daughter of Baelyr. A beautiful and mighty elk who protects forests and animals. She adopts Gwern from Arberth and Branwen. Third son of Baelyr. A mighty warrior whose voice is so powerful that he can curse other gods. He can only be killed by a spear through his left eye. First daughter of Velyr. Goddess of marriage and death. If someone lives without love, they will die; according to Brauvyn, the only cause of death is heartbreak. First son of Velyr. A giant, as large as a mountain, with a head that can live forever and regrow the body if removed. Second son of Velyr. God of love and lust, seen as a man dressed in shining gold and riding a shining white horse.
Reimon Dylaen Lugoch Blaedyved Gvyrn Byrveir
Wife of Dyleisy, made a goddess by his power. First son of Gvydaen. God of stealing. He was cursed by Gvydaen to scream in terror every night at midnight. Sometimes, if you listen really hard, you can hear him. Second son of Gvydaen. Wife of Lugoch. A goddess made of a thousand different types of flowers. She can satisfy any man, but gives birth to destructive demons. Daughter of Aerbeirch. Goddess of beasts. She can transform into any animal and can turn people into creatures as punishment. Son of Dyleisy. The young god of duty and servitude. He has unparalleled strength, but can only do what pleases his masters.



A hoqomer is a region ruled by a hoqon, who is an elected leader who acts according to the sacred laws of Xudo. It is a theocratic democracy and a system of beliefs. The Eber Empire itself is a hoqomer, as are some surrounding states such as Reunou and Xinmou. It was founded by Hoqon Evexar around 1200BD.

Despite the hoqon himself being a holy leader, holy sites called tequra act as places of worship to the various deities, and a place where priests called sudyan can be found. Hoqomers are theocratic democracies, and as such religion is tightly intertwined with their governments.

Hoqomers utilise various combinations of religious texts. Most commonly is the Am Eir Hoqar, which is an ancient collection of texts written by Hoqon Neqemgu. They are considered extremely cryptic, and are a blend of known and unknown ancient characters and symbols. They foretell a line of hoqons that follow Neqemgu, but does not specifically name who should be the next hoqon. Due to their cryptic nature, each hoqomer has its own interpretation of the Am Eir Hoqar, and thus each hoqomer feels justified in their selection of hoqons. The selection itself is narrowed down by sudyan priests, and the people elect one of these choices to be the new hoqon. Other religious texts include: the Qoiruz Asru which is commonly the foundation for sacred laws and is often adjusted over time, the Erekeze which is an ancient text telling the extensive mythology of the Seleru region, and the Qsib series which are collections of parables of wisdom written only by ruling hoqons of history. Some hoqomers utilise mosaics to depict visages of hoqons, historical events such as wars, or scenes from mythology.

See Mythology for the mythology of this region.

Xudo Quyosh Oy Osmon Qora
The one and only supreme god. Xudo is the source of legislation and sacred law. He gives signs via heavenly phenomena which anybody, provided they believe in Xudo and mysticism, can interpret and share. The masculine aspect of Xudo, associated with the sun. The feminine aspect of Xudo, associated with the moon. Second to Quyosh, aspect of the sky and strength. Second to Oy, aspect of shadows and peace.
Yomgir Shamol Tuman Chaqmoq
One of four aspects of Osmon. Aspect of rain, growth, and sadness. One of four aspects of Osmon. Aspect of wind, protection, and weakness. One of four aspects of Osmon. Aspect of fog, deceit, and rest. One of four aspects of Osmon. Aspect of lightning, victory, and defeat.
Soha Yulduz Nur Izi Tutilish
One of four aspects of Qora. Aspect of planets, bravery, and cowardice. One of four aspects of Qora. Aspect of stars, joy, and loss. One of four aspects of Qora. Aspect of comets, good health, and bad health. One of four aspects of Qora. Aspect of eclipse, prosperity, and poverty.


Mystics are found mostly in northern Suribia and Seleru. In Suribia, Eber mysticism was founded by Mezim of Eser in around 2600BD, and has since been transformed by other religions into variants of the old form. It focusses more on astronomy and less on the hoqon and gods. Mysticism can also be found in and around Ileimou, Hmou, Envou, Haramys, and Surutes.

Mystics dwell in sacred buildings called ostium. As with a hoqomer, high mystics are seen as very authoritative figures, and in many cases act alongside ruling powers. The most sacred act of a mystic is to complete a pilgrimage. There are various minor pilgrimages across the lands, but by far the most significant is the Noqlable Tuq, which is a journey to the Noqlable Arch. The pilgrimage route utilises major and minor roads built by the Xilou Hoqomer, and connects Haramys, Envou, the Eber Empire, the Reunou and Xinmou Hoqomers, the Dead Coast, Ileimou, and Hmou. Smaller stone arches called Noqlab are found all along the pilgrimage route, and ancient ones can be found elsewhere, marking old routes that are no longer used. Mystic texts are mainly focussed on astronomical recordings, from which many derivative works have emerged, covering chants, methods of meditation, dances, and tales that promote and strengthen mystic values and beliefs.

In Asshor and Havigban, mystic kings can be found ruling. Mystics themselves dwell in sacred buildings called ostriva. As with a hoqomer, high mystics are seen as very authoritative figures, and in many cases act alongside ruling powers.

See Mythology for the mythology of this region.

The Heavens Followings Afterlife Recordings Destiny Heaven's Mandate Celestial Sects
As with western mysticism, eastern mysticism believes the answers to all things lie in the heavens. Deities dwell here but are unreachable and unknowable. Followings are group stargazings where large groups of people gather and receive predictions, usually in the presence of the king and usually regarding the kingdom as a whole. Mystics believe that when someone dies their soul is raised up into the heavens and it becomes a star. The more influential the person was, the brighter their star. In this way, good kings are believe to cause good fortune for years to come. Mystics often have long histories of astronomical recordings. They note significant changes in weather, celestial changes, and seasonal behaviour. This information is often referred to years later to prove aspects of predictions. Mystics believe that all events of significance are predetermined, and the more we try to change that destiny, the more suffering and failure we bring. Mysticism supports kings and chiefs who believe in it, and whoever the predictions and followings point to. Often, the mystics as a whole have more power than the monarch if the monarch himself does not have a high position among mystics. Some older variants of mysticism have various sects to different celestial deities, who are said to grant magic ability to their most devout worshippers.


Muk Zuas

Muk Zuas is practiced by many Raonare peoples at the far southern end of Baracsa, including the Hade Empire, the Efisi States, Takefesi, Gaodsi, and Miyikisi. Their beliefs involve several gods, many of whom are vengeful yet promise great blessings to the devoted.

Muk Zuas has a large pantheon of gods which can be followed by anyone, though their current king -- called the nanohe -- usually has gained the favour of a particular god or goddess at the start of their rule. It generally doesn't utilise religious sites, as the religion is so closely tied with ruling powers. A priest is called a Kejoka.

Muk Ra

Muk Ra is a variant of Muk Zuas which uses essentially the same gods, but only recognises Akoni Zu, Isowa Zu, and Urlu Zaru as gods worthy of worship. In Mbokecho and Onzigho, the ruling warlord chooses one of these three gods to be associated with, and the culture changes accordingly to find ways to appease the warlord and his god. If there are signs that the god is not pleased or does not in fact agree with the warlord's actions, this is justification to overthrow the warlord and choose a new ruler who might choose a different god.

Muk Zuas
Urlu Zaru Abadam Zu Akoni Zu Chukwa Zu Boso Zu
Father god, master of the earth. He is the lord of the next realm, where people pass on where they die if the priests properly perform the death ceremony. God of beauty. If one is born without Abadam Zu's favour, they may be born disfigured, or perhaps even stillborn. Goddess of war. She instills warriors with strength and bravery, and holds their hands if they fall in battle as they pass on to the next realm. God of dawn. If thanks are not given to him each day, sickness may come on the following day. God of fertility. Prayed to when trying to conceive. If the right blessings are given at the right time, the woman may give birth to twins or more.
Dajara Zu Efekon Zu Ifewe Zu Isowa Zu Mobonogo Zu
Goddess of the earth. Responsible for how well crops grow. Dajara Zu enriches the soil where offerings are made to her regularly. Goddess of the sun. She watches over all during the day, keeping evil gods at bay until passing her task on to Mobonogo Zu. God of the sea. Sailors and fisherman pray to him for a good catch and a safe voyage. Storms are either Ifewe Zu's wrath, or an evil god battling with Ifewe Zu. God of the afterlife. He guards the entrance to the next realm, and allows people to pass on if Urlu Zaru has written down their name. If not, Isowa Zu turns the offender to salt and sprinkles them on the lands of the deceased's family. God of dusk. When Efekon Zu awakens Mobonogo Zu, he checks over everyone before allowing the night to come. Not praying to him before night can bring about a prolonged darkness.
Nkeom Zu Ojupa Zu Omolo Zu Onyed Zu Yabana Zu
God of ceremony. Called upon for every ceremony as a divine attendant. He relays all information to Urlu Zaru afterward, and rewards skilled priests with blessings. Goddess of healing. She is summoned when a curse from an evil god has befallen someone, or when a foul illness has struck. Her price is often high. God of wisdom. Prayed to by scholars so that they may receive his divine wisdom. Praying to him every day for fifty years is seen as the path to sacred wisdom. God of youth. Often prayed to by children as per the instructions of the parents. Onyed Zu shields children from evil gods and corruption. Goddess of marriage. Called upon during a marriage ceremony. Any who marry without Yabana Zu's presence often die in their sleep the following night, their eyes boiled into liquid.


Though Hamakro see their leader as a child of the spirits, there are seven specific spirits who they see as gods. The she-beasts are acknowledged as superior but are never outwardly spoken of.

Tatori Jamolua Pura
The she-beast of coldness, the sea and sky, darkness, and caverns. Like all she-beasts, she is aware of all, and does not like to be spoken of. The she-beast of fire, earthquakes, the earth, and lava. Like all she-beasts, she is aware of all, and does not like to be spoken of. The she-beast of lightning, winds, and storms. Like all she-beasts, she is aware of all, and does not like to be spoken of.
Apipaj Jero Urolua Kirutekaj
Spirit of death, sickness, suffering, and plague. She is both feared and revered, and also associated with loneliness, seclusion, and disability. Her three children are Jero, Kirutekaj, and Urolua. The sister spirit of food, celebration, and passion. Worship of her involves festivities of many kinds. The brother spirit of hunting, gambling, death, and secrecy. Hamakro admire his exploitative nature. He also represents incarnation and eternity. The mother spirit of commerce, trade, intelligence, beauty, and intricacy. She is a strong model but also widely feared, as she is known to punish foolishness without mercy.

Ma Tu

Ma Tu is a religion that supports the tzoil's (king's) rulership over the people. It is found on the island of Mvecho in the Karber Sea, and in Shcholi, Owngatho, and Wayinzo.

Ma Tu is closely tied in with the authority and validity of each king, known as a tzoil. It generally doesn't utilise religious sites, as the religion is so closely tied with ruling powers. Ma Tu priests are called anari.

Ma Tu
Itsaut Sua Ivik Raqtuq Una Una
The Bird Monster, god of rulership. He always speaks through the current tzoil (king) and represents high authority. The Rain Spirit. He represents Qurva -- heaven -- the source of life and energy. All life begins in Qurva and makes its way to Umavaa, passing through Raqtuq on the way down, where our lives play out. The Snarling God. He represents the vicious land of the mortals called Miga Ma, food, and life itself. He is seen as very dangerous, but just and fair. The Fish Monster. He represents Umavaa, the lands below, where only death is found. One's soul goes here if dying in childbirth, battle, or suicide. Anyone else must be prepared for the journey.




Dunin shamanism is prevalent over all of Batur and have minor differences between many groups, but they primarily believe in the same spirits who live in the spirit world, where the dead also reside.

Rather than having temples, shamans declare natural landmarks such as hills or mountains to be sacred sites, and manmade structures called ovuqu are places of worship and offering. A shaman usually has some influence on the zhadas, though they are usually seen as an advisory figures. Sunkhu is shared and preserved almost entirely with the spoken word, and their myths and heroic stories are told through ballads. Often, key lines of ballads are used as mantras for meditation, which is commonly practiced among followers of this religion. Shamans often weave grand tapestries using quality textiles, depicting the victories of old heroes and other mythical scenes.

See Mythology for the mythology of this region.

Sunkhu Shamanism
Ezun Khamgaal Asran Khar Tsagaan
Lords of the spirit world, overseers of the land beyond. They care for the souls of the dead. Names vary. High spirits who help the lord spirits by conveying messages back and forth between the spirit world and living world. They can be called upon for help by clan leaders. Names vary. Guardian spirits who protect the spirit world by preventing unwanted souls to pass by. Shamans must find the asran of their ancestors and befriend it before they can pass into the spirit world and back. Names vary. Black spirits. They are malicious, but will only attack shamans who tap into the spirit world without permission of an asran. Nameless. White spirits. They are sent to those in need by higher spirits and bless those with whom they come into contact.


Utyq beliefs do not involve any deities, but are instead focussed on the divine nature of the sap of plants.

Utyq Beliefs
Sap - Essence Essence Seekers Jewellery
To the Utyq, sap is the essence of life. They see it as a sacred source of living energy. Children come of age by taking their first drink of it, and they believe the world will end if everywhere runs out of essence. People whose job it is to seek out bloodthorn shrubs and extract the most sacred sap from them. They grow on high hills and their teal flowers glow during dusk and dawn, making these times the ideal foraging time. Utyq people also make jewellery out of essence through a complicated melting and freeze process which eventually results in a material which can last for centuries. Utyq jewellery is worth a lot to the right people.



Gaojhism is prevalent in the Yinchu, Ladari, and Porosoea Kingdoms, and to a lesser extent, in some surrounding areas. This religion has no deities, and instead centres around fundamental beliefs by which gaojhists live their lives.

Gaojhist monks called gaotu reside in gaoguan, which are extravagant temples. The head monks often give the approval of the ancestors to upcoming monarchs, giving the religion a lot of authority. The sacred text of Gaojhi is the Yon Gao, written by Gao Jhang himself during his reign. It is a philosophical explanation of his ideals -- Yuchian, Honhien, and Jingshe -- beliefs, and values, and also contains his perspective on law and history. It is frequently referred to by gaotu priests, who in turn teach Gaojhism to the upper ruling classes. Though it is not a religion with any deities, the likeness of Gao Jhang is often used as a symbol of the religion, and is often portrayed in murals and paintings as an ascended figure above all and flanked by various other figures, representing the guiding force of the ancestors. Gaojhists frequently leave offerings at gaoguan temples, which are then burned while the gaotu priests chant parables. Some wealthy homes may have their own gaoguan shrine and can perform this offering in their own time.

See Mythology for the mythology of this region.

Yuchian - Ancestors Honhien Jingshe - Lesser Spirits
Yuchian means ancestors are eternal and are a guiding force in all lives. Worship of the ancestors is required and, in many places, is the law. A ruler who does not have the support of his ancestors does not enter into power. Honhien means that all of nature is cyclic, and that we should also strive to live by this pattern: seed to tree to seed. It discourages the use of non-cyclic materials such as metal or magic. Ghaojhism believes the land is filled with spirits of varying power, but one's ancestors are more important. They do not worship any gods, but do not deny their existence either.


A religion based on eighteen ideals practiced by people from the Temanean islands of Teruvea, Sopone, Espone, Tenhan, and Henmi. They believe in gods (who bless & protect), spirits (who make up nature), and demons (who curse and harm). All entities in Gontoism are nameless.

Gontoist priests are called kanotu, and their places of worship are called pagodas, which are towering temples where certain spirits are said to gather. As with gaojhism, kanotu priests have some sway over rulers by offering blessings from the gods or spirits and affirming the virtues of the monarchs. Because Gontoism is such an old religion in a group of cultures with no written histories, its origins are not very well understood, and it seems to adapt and evolve over time as needed. Some believe Gontoism is a combination of old Gaojhist beliefs and the traditional beliefs of the people native to the Islands of Night. Regardless, its kanotu priests spread teachings orally, and keep no written material relating to Gontoism. When kanotu are not in pagodas chanting, meditating, or weaving tapestries, they travel the islands, sharing Gontoist ideals and myths in the form of poetry and stories. They also offer to speak with tamashai (spirits) and akumo (demons) if there is a conflict between them and the people, acting as divine mediators. In many cases, offerings of equivalent value to the perceived offense are enough to appease unhappy spirits.

See Mythology for the mythology of this region.

Gontoho - The Eighteen Ideals Kontora - The gods Tamashai - The spirits Akumo - The demons
Bravery, humility, respect, selflessness, wisdom, repentance, serenity, change, silence, honour, love, appropriateness, knowledge, care, adventure, generosity, sacrifice, compassion. Luck, wisdom, strength, loyalty, peace, compassion, honour, knowledge, rest, forgiveness, bravery, love, protection, fertility, creation, scholarship, bliss, healing, agility, beauty. Water, fire, light, flowers, wind, thunder, the sun, mountains, stars, rivers, trees, soil, wolves, the moon, storms, the sea, dawn, rice. War, envy, gluttony, pride, laziness, lust, selfishness, illusion, madness, greed, blindness, death, immortality.


Sanism is similar to Gontoism in that it involves a very large number of deities. It is mostly found in the Ho Da and Bandiao kingdoms in southern Teman. Sanism involves a large pantheon of gods of varying tiers of power.

Sanist priests are called santu, and they perform rituals and study scripture in temples called sangan. Sanism is the official religion of the Ho Da and Bandiao kingdoms, and followers are sometimes found in other regions in Temanea. It is required for every family to worship at least one of the Sanist gods, including the royal family. Worship of a god requires a household shrine which houses a relic relating to the god to be worshipped, a Yiara, and a small totem to that god. The relic must be blessed at a sangan temple, or the god in question will not recognise any worship as intended for them. Relics range from mundane objects with sentimental value to extravagant heirlooms and treasures. The relic sits upon a sacred text called a Yiara, which is a personal record unique to each family name, detailing every offering made, every prayer answered, and every time the god has punished a member of the family. Some Yiara are ancient, dating back centuries. Sometimes, if one has ended up too far from the place that holds their family's Yiara, a new Yiara is established for any members of that family nearby. The totem must be created and blessed by a santu priest. Totem materials depend on the rank of god: Heavenly Chasuo totems are made of gold, Celestial Dasuo totems are made of Copper, Terrestrial Lunsuo totems are made of dolomite or diorite, and Subterranean Tasuo totems are made of cinnabar. The following lists of gods are in-exhaustive.

See Mythology for the mythology of this region.

Heavenly Gods - Chasuo Cosmic Gods - Besuo Celestial Gods - Dasuo Terrestrial Gods - Lunsuo Subterranean Gods - Tasuo
These gods are reserved for the worship of the royal family. Heavenly gods include Suohu (creation), Chanta (birth), Tuomun (sacrifice), Taidu (justice), Tyanra (heaven), Luon (divinity), and more. These gods are usually worshipped by the social elites such as nobles heads of royal orders. Cosmic gods include Nunui (stars), Tenmeten (cold), Lentan (death), Momun (immortality), Songbon (male), Meana (female), Nanmua (underworld), Nehane (balance), Mantuo (unity), Datai (destruction), Manmata (morality), and more. These gods are usually worshipped by royal retainers and lesser nobles. Celestial gods include Junmin (knowledge), Muocha (peace), Xe Ten (obedience), Lintyan (gratitude), Muaxa (leadership), Hainurun (resilience), Nyatea (ancestors), Sya La (joy), Handenru (stability), Delen (teaching), Mangdui (war), Ruchenme (music), Huatai (singing), Dyaxin (artworks), Neateng (brilliance), and more. These gods are usually worshipped by the general public. Terrestrial gods include Merua (rain), Bemu Sa (sun), Muytai (moon), Dubau (harvest), Baibya (health), Nuo Mea (medicine), Dahidya (fortune), Ranbuon (longevity), Tinle (snow), Tuy Nen (rivers), Tujyan (sea), Mearan (wind), Da Satu (storms), Hyanmuo (valley), Xya Tai (mountain), and more. These gods are deemed unworthy of human worship, not due to a lack of power, but because of their corrupting nature. Subterranean gods include Bamai (greed), Nuodenme (suffering), Dorun (madness), Cha Mo (mortality), Sonsan (disease), Rinyin (disaster), Xui Hote (laziness), and more.



The Mintar of eastern Oolu believe in an eternal cycle of the immortal empress bringing the previous emperor's soul back, a cycle set into motion by the two first gods. It is the more prevalent religion of the two main ones in the Oolu Empire. The first immortal ruler was Sarrayan.

Temples are called devarsuq, and sarrayi priests reside there. Because Sarrayun states that each emperor is a reincarnation of the previous one, the religion is tied very closely into the ruling powers. Devarsuq have several important roles in Sarrayun. Every devarsuq has a pyre where sacrifices are frequently brought and burned, helping to continue the cycle of life and death. Believers fear that if they do not make sacrifices every fourteen weeks (the time between Guranda's death and resurrection) that their lives will degrade, since there cannot be life without death. It is common to meditate during the burning of sacrifices. Sarrayi priests also have a handful of sacred texts: the Kiber Ran tells the mythology of the creation of the world, the first emperor Guranda and immortal empress Xilia, and the two ruling gods Ulkor and Mavharra; the Qobaku is a set of sacred laws that old histories; and the Bir Hibhar is a collection of ballads and parables that tell of the terror and glory of the gods. Murals that depict the four divine beings and their relations are frequent, and themes derived from this relationship inspired many religious dramas and plays called Hibharla. Sarrayi are also responsible for mummifying important figures, especially west of the Sea of Lions.

See Mythology for the mythology of this region.

Ulkor Mavharra Xilia Guranda
One of two ruling gods. Ulkor is a god of violence and war. He slew those who were brave enough to challenge the two in the first times of man, and eventually made an immortal empress for the first emperor. One of two ruling gods. Mavharra is a god of deceit and trickery. He deceived those who were brave enough to challenge the two in the first times of man, and eventually made an immortal empress for the first emperor. The immortal empress, locked in an eternal partnership with Guranda. She is a spirit of wrath, desire, and punishment. She resurrects the soul of her husband in each new emperor. The emperor, who is revived by Xilia in a new body each time he dies. He is always a being of utter power, with enough willpower to sway any to his side.


The Kayen of western Oolu have a religion very similar to Sarrayun, but with some small variations. Pakorra is practiced only in a few old city-states bordering the Oolu Empire, as Sarrayun is far more prevalent.

Pakorra utilise the same kinds of temples as Sarrayun, but to slightly different deities. Their priests are called pakori, and are illegal in the Oolu Empire. Also as with sarrayi, pakori give authenticity to their monarchs by holding the reincarnation ritual.

See Mythology for the mythology of this region.

Ulkayil Mayahara Esrayan
One of two ruling gods. Ulkayil is a god of power and authority. He is stronger than Mayahara, but only does what his brother suggests. This pairing of brains-body is central to Pakorra. One of two ruling gods. Mayahara is a god of knowledge and wisdom. He frowns upon immorality and sends his brother Ulkayil to smite those who do not pay utmost respect to the twin gods. In Pakorra, the emperor himself is immortal and comes back in a new body each time he dies through a ritual which places his soul in a worthy vessel.

Farhi Bhara

The people of Qusa and Kobhufi follow an ancient pantheon of local gods. They are worshipped in temples usually built along the coast or archroad, and hold festivals to their gods on certain dates. Priests and augurs called bharhudu guide the people in religious ways and teach how to make prayers and offerings to the gods correctly.

The religion is not very close with ruling powers, though it is common for governors to demonstrate that they have favour from a particular deity, and that deity will be a favourite during their rule. Details about each god seem to vary wildly from place to place.

Farhi Bhara
Dunran Kadatu Mhasir Sunrur Qela
God of the moon and rest. He is associated with the owl. God of storms and fortune. He is associated with the sea. God of heaven. He is associated with The Eye. Goddess of healing. She is associated with the camel. God of oaths and promises. He is associated with the elephant
Ruquku Karar Quyonrar Soryure Horon
Goddess of the sun and trees. She is associated with the parqul. God of the dead and the afterlife. He is associated with the tiger. Goddess of celebration. She is associated with the dolphin. Goddess of the sea. She is associated with the sea turtle. Goddess of justice and righteousness. She is associated with the zebu.



People of Yvabira traditionally believe in a variety of gods, many of whom are related or share a history together. Though there is no strict hierarchy or sense of cooperation, Ksevan is generally their high god.

Temples are called hof, and house druid priests, who usually have some influence on kinas leaders. Hofs are usually the place where the arts of woodworking and woodwind instruments are mastered and taught, and druid priests often travel to spread these arts, coupling them with stories of the Yvabiran gods, sharing the wisdom that can be derived from the tales. When a druid priest gains enough popularity and support, they are said to have received the divine task of building a great totem called an Atce. Many atce are finished within a decade, but some take generations to finish and are truly monumental. In the past, some groups of druid priests declared offenses against the gods were committed by villages who adopted Dunian beliefs, and had said villages and their occupants burned, but as of around 600AL, when the Dunian Empire began to withdraw, this practice has since been replaced with hunting festivals, where any suitable game is offered to the gods as sacrifices.

See Mythology for the mythology of this region.

Yvabiran Polytheism
Ksevan Shtoyan Dzobrin Vojemirra Darin
God of gods, a fat tyrannical ruler of unrivalled strength. Ksevan, though normally self-interested, will fiercely protect his dominion and people as a whole. His two sons help him run the land. Ksevan's eldest son, the hunter god. He tests the skill of those who take from his lands and if they aren't resilient enough he will weaken them with wild animals and disease. The artist son. He created trees and animals at his father's request. He also cares for newborns and children, sends warnings and omens to wood priests, and is known to be very emotional. Shtoyan's wife. She is intentionally kept mysterious, as she is the goddess of mystery. Her unknowable nature represents the infinite reaches of knowledge and wisdom, and wise elders call upon her for guidance. The watching god. He sits high in trees, sweeping down in the form of crows to save innocents from harm. He does so despite Ksevan's advice, and is thus known as a god of rebellion.
Bizhjen Vatshiros Bovek Zhuboshtiv
The sage god, older than Ksevan but less powerful. He dwells deep in caves and his mossy beard grows down tunnels across the whole land. It is said that he has no eyes, yet can see all things. The wolf of night who manifests as a giant black wolf-like beast. He prowls around the outskirts of isolated villages at night, sometimes snatching up disobedient children with its huge jaws. Though once the pet of Ksevan, Vatshiros has since become wild. The cloak of darkness. He wears a billowing cloak made of black wolf hide and pretends to be Vatshiros. Rather than eating naughty children, Bovek extracts their minds and makes them his slaves. The land-tree. Older even than Bizhjen and Ksevan, Zhuboshtiv is a god who dwells in the heart of the land, his fingers and toes extending up in the form of forests and mountains. His strength and will holds all the lands together.


People of Huirnon and Alacas believe in Adrastatirok -- the one god -- and various other high spirits relating to the moon and sun, helping others, and seeking truth.

Alatian priests are called followers, and erect great obelisks in their towns and cities to their pantheon of gods, often with shrines nearby. Alatianism has little influence on the monarchs of western Yvatshun. As one of a few large religions without specifically religious buildings, Alatianism is unique in that it moves around easily. Follower priests often travel from place to place, performing dances with ballads that tell stories of the gods. Makeshift temporary obelisks are frequently erected in honour of these times. The origins of Alatianism are not known; it has no sacred texts or objects by which it is propagated or reinforced.

Around 150-200AL, an Alatian high priest called Rapturian divided the Vastions with his own variant of Alatianism but was ultimately executed for high crimes.

Adrastatirok Gulemn Ashmah Gulana Ashmin Shonadol
The god of power, authority, control, and righteousness. He created the sun and moon, who in turn formed Riiga between them as a product of their passion. The moon spirit of silence, coolness, and rest. With Ashmah, he formed Riiga as a manifestation of their passion, contributing the materials of the land. The sun spirit of light, warmth, and life energy. With Gulemn, she formed Riiga as a manifestation of their passion, contributing life and light to the land. A spirit of precision, humility, and skill, and an expert killer and warrior. He is often prayed to in times of great need. A helpful spirit of hearths, food, warmth, and comfort. She is always prayed to before meals, and is believed to hold families together. A spirit of passion, intelligence, beauty, and the changing of seasons. She holds together the cycle of life. She was given eternal life by Ashmah in exchange for an eternity of helping any who encountered her.

Church of the Holy Pyre

The Church of the Holy Pyre is mostly found within eastern Yvatshun, and is the official religion of Nhorcea. They worship the god Raevil, who is a descendent of the gods of Yvabiran Polytheism.

Church of the Holy Pyre
Raevil Holy Pyre Raevil's Bloodline
The primary god who founded the Holy Pyre. He is said to be a mortal descendant of a Yvabiran god, and saved the land from monsters before having his will immortalised in the form of the flames of the pyre. He was a great warrior who found a grey flame in a sacred cavern and took it upon his sword, called Narezlar, which gained the ability to destroy monsters in one strike. The unyielding flames of the Holy Pyre are Raevil's body and spirit persisting into the present day. Every church in Nhorcea has a pyre that was lit by the same fire, which has been burning for centuries now. The flame burns grey and its magical warmth can permeate an entire city, keeping out the region's frigid cold. The Lords of the Chamber are descended from Raevil's bloodline, and many of them are born magificers who learn diviniturgy taught by the church. They make up the highest ranks of the order, and specialise in battling monsters and keeping Raevil's peace.




Akanism is an old religion from early Vaman people. It is essentially nonexistant today -- practiced only in Cendar and by the Valigs in noteworthy numbers -- thanks to the anti-religious views of most of the Vaman kingdoms. King Moinamarvir's Tasif Kingdom is believed to have been the birthplace of Akanism.

Akanist priests are called lobon, and gather in temples called moun to worship their one god. Being a lobon is illegal in Vaman secular kingdoms.

See Mythology for the mythology of this region.

Olayin Yetun Agbar - Meditation Ibor - Illusion Ohun - Singing Lihise - Service Lobon
The one supreme god, reality, and spirit-of-all. It is genderless, formless, and is beyond all humanity. It knows nothing of time and space, and is the origin of all life. The only way to experience Olayin Yetun is by looking inward through meditation, because it dwells deep within all things. Meditation also focusses the power of the body, increasing strength and resilience. Akanism describes most things in the world as illusions in that whatever they bring is very temporary or sometimes not even there at all. Only Olayin Yetun can lift the illusory veil of the mortal life. Akan people sing hymns without music. The hymns are all about Olayin Yetun's divine knowledge and supremacy over the rest of the world, and are often used to find focus and tranquility. Akanism demands that all people contribute selflessly to society in one of three ways: physically, mentally, or materially. All service must be honest and all outcomes must be shared. A lobon is an akanist guru or wiseman who wanders and spreads the teachings of Olayin Yetun. It is now illegal to be a lobon in any Vaman kingdom.


Remdorian Sect

The Sect is a fairly new religion introduced to Remdor by foreign travellers. Its specific origins are unknown. It involves a dual set of central beliefs and does not believe in gods.

Priests called curators dwell in temples called sects, which act like churches for the populace. The high priests have significant influence in the land, but the sect is not higher than the king himself. People visit sects every fortnight, gathering together for two events: sermons are told by curators to the people there, usually recounting the laws and values of the Sect, and reinforcing the ideas of sacrifice and blessing; afterwards, people make offerings, leaving behind one item that they want to do without on a pile before the altar. Since it has no gods, related artforms are usually pairs of faceless statues that represent the duality of sacrifice and blessing.

Remdorian Sect
Diocesan Sacrifice Blessing
The symbolic head of the sect. The diocesan is elected at set intervals. Anybody can put themselves up for election. The voting is done within the sect itself. They only have influence over culture, but have no say on laws. The sect believes that goodness only comes when people are willing to give up something in return. Those who hoard -- possessions or ideas -- will receive suffering in life. The sect believes that blessings are earned when people give up needless posessions and ideas, and that those who give blessings to others are apt to receive goodness in life.


The ancient Scarcun natives of eastern Suribia believe in a living and feeling world, rather than in gods. Not only are all things spiritual in nature and origin, but all things are alive and equal.

Scarcun Animism
Things Ideas Totems
Animals, people, plants, rocks, water, weather, buildings, places, tools... All objects are living and possess a soul. Some things, such as forests, share souls of varying sizes. Most animals have their own soul. Similarly, all words, spoken or thought, have a soul and gain a life of their own once brought into existence. It is for this reason that Scarcun practice saying only what they'll be happy with for their entire lives. Since everything existing or created has or gains a soul, Scarcun craft protective items and place into them good thoughts and energy. Then they carry the totem if it's small or erect it if it's large and the good spirit stays in the totem, protecting those nearby.



A tlarate is a theocracy where the tlar is also their god. But unlike other theocracies, the tlar changes, and there are many ranks of tlar. They are referred to simply by order of their power. Tlarates include Ngara, Morunwa, Angilun, Hlisitl, Agbakpwas, Anykwas, Hiigwbas, Akpzas, and Sitahs, though only Ngara and Morunwa have tlars of the patnaimu ranking. The first tlar was Patnaimu Intonganihuntro Kwanmanga, and is the only tlar to have ascended beyond the patnaimu rank.

Temples are called unrotinga and can be found in every settled area, where people are required to offer goods and prayers to their tlars.

See Mythology for the mythology of this region.

Patnaimu Patnanku Patmunru Panrantu Patinoru
Fifteenth. Allegedly the highest rank a tlar can attain. A patnainu spends the entirety of his time fasting and meditating in an attempt to reconnect with the ancient tlars of the first Inoti Tlarate. Fourteen. The tlar-in-attendant. Since the patnainu spends all his time meditating, the patnanku is the face of the patnainu. He has absolute say on all matters. Thirteen. There are seven patmunru who make up the patnanku's private council. Together, they can inform the patnanku on matters or send orders on his behalf. Twelve. Capital rulers. Panrantu manage the city as a whole through various subservient orders of officials. Eleven. Temple head. Patinoru run the wide networks of tlar temples from the capital temple and govern most aspects of a tlarate's religious activities.
Pattu Onpatu Etvatu Elamu
Ten. Temple masters. A pattu is the head of a temple, has several onpatu beneath him, and answers to the patinoru if word comes in. Nine. Temple-dwellers. At this stage, the tlar becomes a high priest in a temple beneath the pattu/tenth. They train priests and perform sacrifices, and one replaces the pattu if something happens to him. Eight. Greater warlords, given more land and more authority in the tlarate. They can speak on behalf of the tlar on minor matters. Seven. The lowest tier of tlar, often considered warlords of their own minor regions. Esteemed officials can aspire for this title, given appropriate actions and training.




The Wwinda people believe in a pantheon of supernatural beings that can be appeased for various kinds of favour and blessing.

Wwinda Beliefs
Terrtoq Anguak Avnawa Kalau Nefaluwf Handawk
A long-haired, powerful being who can turn into a great blue wolf to hunt those who go out alone at night. He blesses hunters who respectfully pay for the souls they take while hunting. A giant man with a coat of long fur and a heavy necklace of sea-green shells. He lives under the ice and helps fisherman, though he causes leaks in boats of those who disrespect him. The companion of Anguak. Avnawa is a woman with long white hair and arms covered in leaves. She is the spirit of medicine and fertility. A woman in black furs, goddess of the dead. She gathers souls who have passed on and offers them a night with her. If they refuse, they can pass on in peaceful slumber. If they comply, they spend eternity as her slave. A bony man with the head of a tree stump. He is the god of storms and wind and leads the foolish astray by changing the land around them. The god of bears. He rides a great polar bear and has antlers upon his head. He leads the sun spirit across the sky which is in turn chased by the moon spirit.



The Nwashas are nomadic peoples. They follow their one goddess, moving whereever she guides them and staying as long as she asks them to.

Nwashas Beliefs
Achanu Anne
Also known as the Blue Mother, their goddess speaks to the chief and elders of the Nwasha people through the moon. They believe that she will one day guide them to a haven of ultimate peace.




The Tesakri believe in a trio of divine beings who are caught in a cyclic pattern pertaining to the drawing and removal of the darkness everyone carries in their hearts.

Tesakri Beliefs
Auhelo Tiisetso Ntsu
Goddess of the sun who brings the light. She selflessly takes people's darkness and burdens upon herself. They believe she will one day come again and save everyone from the encroaching darkness of Ntsu once more. Auhelo's older brother who protected her in her youth and took her up to the sun during her first flight. He turned to ash. He represents those who give up their wellness for the greater good. God of death. He carries everyone's darkness unwillingly, drawing so much of it that he looks like a giant bird of shadow. If Auhelo doesn't take his darkness, Ntsu will spread darkness across the land, killing everyone and everything.



The dustmen of Setekri believe in the universal importance of dust being the beginning and end of all things. Their belief system has no specific deities.

Dust Taerose
Dust is the source and end of all life. They wear dust to be closer to the land, and as an expression of humility and mortality. Also known as the "dust father". Every taerose is chosen from a tribe by another tribe called the dustclan made entirely of taerose. The dustclan travels from tribe to tribe, continuing to teach each new generation about their traditions. If a tribe lacks a taerose, one of the dustclan members will stay behind to become the new chief.



Keid see Buroba, the air spirit, and Maaloxtodin, the water spirit, as both essential to their existence.

Buroba Maaloxtodin Faatox
The father, creator, and god of the Keid. Buroba is a spirit of wind who walks among the Keid, residing in the grand temple in Shuptalxia. Almost all Keid worship Buroba as thanks for him giving them the ability to breathe. The Old Father. Father to Buroba. He once had complete power over the land, but lost some of his power when he saved the first Keid from Faatox. He is associated with water. A malicious spirit who terrorised the first Keid. He chased Buroba from the deep cavern of Pzapzo, where Buroba gained power over air and eternal life. Believed to have been slain by Maaloxtodin.



The beliefs of the Ildemin, passed down through generations in secret. It sees the gods as great beasts who play various roles in Riiga. As Ildemin don't live anywhere in particular, the religion is spread thinly throughout northern Baracsa, and in scattered areas across Armalia.

Enfelen Leveni Enkiden Kemenkin Meseter
The divine beast who manifests as birth or death in order to strike balance in Riiga. Treated with utmost respect and reverance. The beast spirit of passion, associated with love, beauty, life, sacredness, and divinity. She is a mother to the Ildemin and looks out for those who do what pleases her. The son beast of Enfelen, the hunting beast. Associated with fighting prowess, good health, food, and wellbeing. He is celebrated with feasts and good hunting, and worshipped very commonly. The divine beast of peace. He represents endurance, eternity, and restfulness. The divine beast of storms. He is associated with independence, anger, light, and vigour.
Rekeni Rek Biribel Erest Mefeni
The divine mystic beast. He is associated with grandeur, logic, science, and confidence. As he opposes enemies of Ildemin, he is one of the most popular divine beasts. The dreaming beast. She is associated with family, hope, and dreams, and believes in love for all and hatred for none. The rebellious beast. He turned against the dark beasts in his youth, and inspires Ildemin all over, often used to glorify tales of rising against opposition. The nomad beast. He is associated with change, movement, soulfulness, chance, good fortune, and spontaneity. He is commonly worshipped among nomadic Ildemin. Beast of kindness. She is associated with helpfulness, humility, serving, kindness, and mercy. Ildemin believe that when they die, they meet with Mefeni, who grans mercy upon those who ask for it, allowing them to pass on to "eternal grazing", an endless state of pleasant rest.