The Known World of Dracopolis: Faith in Ylaruam
by Lance Duncan from Threshold Magazine issue 34Introduction
In my campaign, The Known World of Dracopolis, Ylaruam deviates significantly from the established canon. Instead of Arabic and Middle Eastern influences, Ylaruam is modeled on the Libyans and Berbers of the ancient world, more specifically the ancient kingdom of Numidia. This requires a complete reworking of the people, culture, laws, and government as presented in GAZ2: “The Emirates of Ylaruam”, except insofar as a general depiction of nomadic desert life. This article details the native religious beliefs of the people of Ylaruam, and is meant to be a replacement of the section on the Eternal Truth as presented in the gazetteer on pages 14–19.
[A Note Concerning Names: I am using the term “Iasuli” to refer to the people of Ylaruam in this article; this name comes from the Original Known World Campaign of Lawrence Schick and Tom Moldvay. Diegetically I am using this name in the same sense as the term “Libyan” used by the ancient Greeks. Iasuli was the first, or most well known, tribe encountered by the Doulakki (the M-Greeks) and henceforward they called any native of the region of Ylaruam by that name. However, the native people of course have names for themselves in their own tongue. The indigenous populations of North Africa in the real world, upon whom the Iasuli are modeled, prefer the terms Imazighen when referring to the people as a whole, Tamazgha when referring to the land, and Tamazight when referring to the language.
In addition I have had to rename many of the place names from the gazetteer so as to keep internal consistency, replacing overt Arabic names with Tamazight names, Egyptian with Punic (Nithian), and Persian with Turkic (the Makistani are M-Turkic in the Known World of Dracopolis). Hence the city of Tel Akbir becomes Berenike, and the province of Tel Akbir becomes Barka, Tel Abdallah becomes Tukra to the Iasuli or Toukhira to the Thyatians, Jaboor becomes Zuwarah to the Iasuli or Casas to the Thyatians, Abbashan becomes Kirthan to the Iasuli or Cirta to the Thyatians, Tel al Kebir becomes Jalo, Deraan becomes Lalut, Dar-el Tamya becomes Fess’a’tu, Hedjazi becomes Ghat, Cinsa-men-noo becomes Ykosm to the Iasuli or Icosium to the Thyatians, Surra-man-raa becomes Tunis, Ctesiphon becomes Caesarea, Parsa becomes Bursa to the Makistani or Prussa to the Thyatians, Uruk becomes Meric to the Makistani or Mora to the Thyatians, Warqa becomes Ozhan to the Makistani or Asomatos to the Thyatians, and Kirkuk becomes Kerkuk.]
[A Note concerning the Nithians: In the Known World of Dracopolis the Immortals did not create a magical forgetting of the Nithian Empire (M-Carthage in The Known World of Dracopolis). Yes they had a hand in its downfall, but only indirectly by directing the Thang Republic (the precursor to Thyatis, similar to Rome, also from the OKW) and its Doulaki allies in the mortal plane. Nithia itself is largely forgotten (1,500 years of history will do that) yet there are still remnants of it scattered across its old territories and there are sages who have studied the old Nithian Empire. The Nithians referred to the people and the land of Ylaruam as the Temehu.]
Iasuli Faith
The Iasuli are an extremely religious people. Their beliefs are many and varied, often incorporating gods and rituals from foreign lands. They are generally respectful of others’ beliefs and expect the same in return. The Dulesmir tribes of the desert observe the ancient practices, a mixture of animism, ancestor veneration, and the worship of various gods, while many in the settled tribes of the oases and highlands have forgotten the old ways and follow the new faith of The Holy Church.
Animism
The traditions of the Iasuli embody all things with a spirit. These spirits do not all have names, it is more a matter of seeing all things as alive and having an impersonal spiritual force. This includes objects which are often not considered to be living by other people such as trees, clouds, windstorms, rocks, hills and mountains, caves, wells and springs. All natural phenomena and natural things in general are the focus of their worship. Certain herd animals such as the ram, bull, and antelope are especially sacred, and are often found in art; these animals can be seen depicted in the oldest petroglyphs found in Ylaruam. Additionally the ‘spirit’ of the West Wind is held to be especially powerful and greatly feared by the Iasuli; there are tales of the West Wind drying up wells and rivers, and of entire armies being lost in storms brought by the West Wind. [Author’s Note: in Tamazight culture, this is the South Wind, but I changed it to West as that reflects the idea of the wind coming out of the desert.]
The Sun and the Moon are worshiped as supreme beings by the Iasuli. The Sun is called Tafukt which means Lord or God, and the Moon is called Ayyur. An interesting point to note is that in Iasuli myth the sun is feminine, and the moon is masculine, the reverse of many other cultures in the world, and possibly having to do with the matriarchal nature of Iasuli culture. It is common to find the sun in ancient rock art represented as a cross of dashed lines with a dot in the center, and the Iasuli will still to this day tattoo themselves with her symbol.
Megaliths
In general, rocks, caves and mountains are held sacred by the Iasuli and are considered to have their own ‘souls.’ The sacred nature of these places is often associated with the veneration of the dead or the stars in the heavens. The Sun and Moon are worshiped at Megaliths. Often this worship is also connected with the dead. These great rocks are themselves worshiped as representations of the sun, moon, and stars in the heavens. They are often placed near or around tombs of great kings.
Ancestor Worship
The Iasuli take great care in burying their dead. The dead are mummified and painted with a red ochre, then buried in a fetal position or sometimes a sitting position, sometimes with jewelry, weapons, and shells of ostrich eggs. The Iasuli in the Barka region will bury their dead similarly to the Doulakki, laying flat in an east to west line. Still others living near the sea in the north and around Zuwarah will cast their dead into the sea; it is believed this practice comes from the ancient Nithians. The most revered are buried in great tombs. Many different styles of tombs have been employed over the centuries. They range from rock-cut tombs to pyramids to towers to tumuli (circular pyramids) or bazinas (artificial hills). Only the most honored of a community are placed in such tombs. Funerary altars are often contained in these great tombs where the living may give offerings to the dead.
Women are leaders in the ancestor worship of the Iasuli. They will regularly visit tombs and perform various rituals to venerate the dead. They so revere their ancestors that it is common practice to enter an ancestors’ tomb and make requests of them. Some will even go so far as to sleep in the tomb in the hopes that their request will be answered in their dreams. Sacred prophecies can be obtained in this manner, which can guide the conduct of a tribe for years. There have been a few cases of well-known prophecies foretelling the reincarnation of an important figure; for example, Alexander, the last King of the lost city of Cynidicea, is supposed to return to guide his people back into a second golden age.
The Iasuli relationship with the graves of their ancestors is somewhat similar to that of totem worship in other societies. There is a strong belief that the dead have a tangible presence and ability to influence and protect the lives of the living. The most solemn oath an Iasuli can swear is on the names of their ancestors. A sacred vow protected by the ancestors must be fulfilled. Some tribes will still go to the graves of persons who were reputed for their justice in order to swear binding oaths.
The Afterlife
The Iasuli have a detailed conception of the Afterlife and the Underworld; they view the soul as eternal and much of their worship revolves around preparation for the journey into the underworld and the next life. The preparation and burial of the body is essential in a person's journey to the underworld. The choosing of a gravesite and the building of a tomb are often undertaken while someone is still living. Once someone has passed funeral preparations begin; first by the preservation of the body through mummification, following which the living kin gather together to join in the funeral procession. The body is then interred in a casket or sarcophagus if their station demands it, and the gathered mourners proceed to carry the body to the prepared tomb, all the while singing songs of mourning. Once they reach the tomb, the body is placed inside with grave goods, which may include any number of items they may need in the afterlife; these grave goods are smashed in a ritual death. In the case of the greatest kings servants are also ritually killed to serve the king in the afterlife. Only after the tomb is sealed with the body of the dead and the grave goods inside, over which the proper songs and rituals have been performed, may the dead begin their journey into the afterlife. The funeral procession is the last stage of their mortal life and allows the spirit of the deceased to move on.
The journey through the underworld is represented by a pattern of motifs. After death there is complete and utter darkness. Only after a proper burial does this change; the light of the sun appears and the dead follow the light until they reach the underworld. This is why the funeral is so important, without it the soul is consigned to eternal darkness with no hope of moving on. Once the dead have reached the underworld they must wait by a gloomy underground river. A boat will approach them piloted by a figure in a black hood who will ferry them across the river. Once across the river they must follow a path to a great abyss, over which there is a narrow bridge which they must cross. Once on the other side of the abyss the dead must pass under the judgment of first Tarua, followed by Gorm, and finally Usamigaras. Once judged by the great gods, the dead arrive at a pool of fire beside which kneels a woman in white robes. The white-robed woman will bathe the dead in the pool of fire. Those judged as evil, wicked or unworthy immediately shrivel up into a black husk and are condemned to the darkness for eternity, while those deemed good begin glowing with an inner golden light. A winged boat glowing with a golden light then arrives to take the good souls to paradise.
The Gods
The Iasuli worship a number of gods associated with the natural world in addition to a syncretic collection of gods they have encountered from other peoples. They view all the gods as worthy of veneration and will accept the gods of another nation, readily incorporating the worship of the new gods into their ancient traditions. This polytheistic worship extends to their ancestors; both dead and living kings are often worshiped as gods. Often the conquerors of the Iasuli tried to impose their gods on the people, by associating the invaders’ gods with the gods of the Iasuli, and the people would continue worshiping in the same way as they always have, whatever the name of the god was. The places of worship venerated by the Iasuli have always been built by the people of the tribes and villages, and not by the rich or the government. The upper class might worship at the palatial temples built by the reigning king or governor, but the common people continue to worship at the local shrines.
The Dii Makkri were what the ancient Thang called the gods and spirits worshiped by the Iasuli people. There were 52 official Dii Makkri, with a ruling pantheon of seven deities (Gorm the sky god, Tarua the earth goddess, Usamigaras the god of prophecy and magic, Tafukt the sun goddess, Ayyur the moon god, Ifri the goddess of the underworld, and Awessu the sea god) worshiped in Cynidicea. The concept of the Dii Makkri was likely a construct created by the Thang who lumped all the Iasuli together into one people, while the Iasuli have always been divided by tribes and each tribe may revere different gods, while only a few were worshiped by most tribes. The Dii Makkri were invoked by the magistrates, governors, and military captains from the Thang Empire who operated in Ylaruam who wished to appease the local gods as a whole without leaving out any minor god they may not be aware of.
[Author’s Note: The term Dii Makkri is used in place of the historical Dii Mauri; I am using the Makkres region as an analog for the Maghreb and using the term Makkri to refer to the natives as opposed to Mauretanians or Mauri. Also regarding the list below, I have replaced a few key deities with the Cynidicean Pantheon from module B4: The Lost City; Gorm is an amalgam of Anzar and Ammon; Madarua, or Tarua as I have dubbed her, replaces Tannit or Neith; and Usamigaras is used to replace the oracle aspect of Ammon at Siwa oasis. And finally Poseidon has been subsumed into Awessu to avoid having two gods of the sea. There are also a number of gods derived from the predynastic or early dynastic Egyptian delta. This list is far from exhaustive and contains only the major gods that are well known.]
Acephali – The Acephali are not really worshiped as gods, but are known as an ancient, cursed people. They are said to have once been ordinary humans who angered the gods and as punishment their heads were severed, and their faces were placed in the center of their chests. This legend seems not to originate from the local Iasuli, but from the Doulakki immigrants. The first recordings of this story come from the early migration of Doulakki settlers from Thyatis and Kerendas into the ruined areas of the destroyed Nithian Empire.
Anezti – a.k.a. Asar (Nithian), Osiris (Doulakki) – An ancient pre-Nithian god associated with the Nithus Delta. Most likely rooted in the worship of a great shepherd king of some sort. His worship became co-opted by the Nithians and at this point what is known of him comes through them. There are various tellings of the myth, but they all have similar core elements. Anezti is said to have taught the people the arts of civilization, and agriculture. He then departed to distant lands with his sister and wife Rusat and returned many years later. Upon his return to Nithia, his brother Sutekh ruled the land and, fearing a coup, Sutekh killed Anezti, cutting him into pieces and casting them into the river. Rusat went in search of the remains of her husband, and upon finding them she reassembled him by wrapping his body in linen, whereupon she cast a spell to revive him and bore him a son. With the aid of Anezti’s son, Rusat avenged the death of her brother by killing Sutekh, and setting up her son as king, ushering in a new golden age. Anezti is a god of the underworld and judge of the dead; the practice of mummification is supposed to have begun with him, associating him with the cycles of life and death in nature. He is depicted with green skin, holding a crook and flail, crowned with a white crown, wrapped in white linen.
Anket – A water goddess of the ancient river Nithus. She made her home among the Falls of Nithus below the mountains of Rockhome. She is worshiped as a giver of water and thus life. Some say the Nithians angered her, and she stopped the flow of water, creating the desert known today. Her symbol is a cowrie shell, and she is depicted as a four-armed woman with a plumed crown.
Anti – a.k.a. Antaeus (Doulakki) – Said to be a giant, a son of Gorm and husband of Tinjis. He draws his strength from the earth itself and was only defeated when the hero Herakles lifted him off the ground, depriving him of his life energy. He died when he was separated from the earth. Many have seen this story as a metaphor for the Iasuli people: the Iasuli have repeatedly been invaded and subjugated by other peoples and so lost contact with their sacred land, and only when they reclaim the land will they regain their strength as a people.
Aptuchus – Said to be the son of Kura, a prominent god worshiped in the Barka region.
Ash – a.k.a. As (Nithian) – An early fertility deity, considered a benign patron of oases and other fertile areas of the desert. Of some prominence during the old Nithian empire and possibly earlier but has since declined in favor. Sometimes depicted with one or multiple animal heads such as the lion, vulture, hawk, or snake.
Atlantides – a.k.a. Hesperides (Doulakki) – The daughters of Shu (Atlas) and Hesperis (a Doulakki goddess, the daughter of the evening star Hesperus), also called the “Nymphs of the West” or the “Daughters of the Evening.” They are traditionally seven in number – Aegle, Erythea, Arethusa, Hestia, Hespera, Hesperusa, and Hesperia. They live on a mythical isle bearing their name, Hesperides, in the western Isles, supposedly near Ierendi. On this isle a garden was planted by the Doulakki goddess Hera where a magical tree produced golden apples. The Atlantides nymphs were given the task of tending to and guarding this garden. In addition Hera placed a great 100-headed hydra by the name of Ladon as an additional guard on the isle. The nymphs are said to be in possession of sweet song which will soothe even the most dangerous beast, and the great serpent Ladon sleeps an eternal slumber to this song.
Auliswa – Worshiped at Tlemcen, a small village in the Makkres foothills. A fertility god who watched over the harvest, the Thang associated him with their god Consus.
Awessu – Kerothar (Alphatian), Poseidon (Doulakki) – The god of the sea, also called “the Earthshaker.” The Doulakki learned of this god from the Iasuli, and some old Iasuli folktales associate this god with the faraway land of Alphatia, though most sages discount these stories. In ancient times he was especially worshiped by the Iasuli around Lake Nithus and the Delta, but his worship has waned in the intervening centuries, though he is still widely worshiped by the Doulakki.
There is a ceremony dedicated to this god in Zuwarah, during a full moon at the end of Felmont and the beginning of Fyrmont. The rite is meant to attract the good and banish the bad. The locals go into the sea before sunrise, often with their animals, and thus purify themselves and their garments and blankets to obtain the blessing of the sea and release their accumulated sins over the year into the salt of the sea. Then they leave the sea and feast all day on the beach, waiting for the full moon to rise. This day is called the Awessu day and is said to be a magical day when the sea takes the shape of a black mirror and reflects the stars.
Ayyur – a.k.a. Ieru (Thang) – The god of the moon. The word for month, “Yur,” is derived from this god. Ayyur is a god of life associated with flowing waters and natural beauty. There are many tales of the jealousy of this god concerning beautiful maidens who are compared to his beauty.
Bast – a.k.a. Ailuros (Doulakki) – A goddess who appears either as a lioness or a woman with the head of a lioness who is revered throughout Ylaruam. Legend tells of an ancient city named Perbast (literally meaning house of Bast), or Boubastis to the Doulakki, that existed during Nithian times in the great delta, but the city was abandoned after the fall of Nithia. Bast is a protection goddess, guarding against contagious diseases and evil spirits, and a traditional protector of the king. She is also invoked to ensure healthy pregnancy and safe childbirth. She is honored once a year with a great feast of drunkenness.
Froarangan – A god of masculinity worshiped in Minrothad.
Gorm – a.k.a. Ba’al-Ghorm (Nithian), Zeus-Gorm (Doulakki) – The great sky god. Among the most ancient gods worshiped by the Iasuli. The Iasuli believe the sky is roof over the earth and the sky is “leaking” when it rains, hence Gorm is the god of storms and rain. He is also seen as a patron of agriculture and flocks and herds, promoting fertility with his rain. In worship he is offered the first fruits of the harvest such as dates, grapes, oil, wine, and pinecones, and the firstborn of bulls, oxen, and sheep are also sacrificed to him. These offerings are most commonly made in the spring and autumn festivals which are seen as part of the cycle of death and rebirth of the god. Tarua is his queen and partner.
When the Nithians arrived in the region they worshiped him as Ba’al Ghorm (literally ‘Lord of Storms’) and was held to be their supreme god. After the destruction of Nithia, many Doulakki people began interacting with the Iasuli, and they (the Doulakki) associated Gorm with their chief god Zeus. The new arrivals began worshiping Gorm instead of Zeus, but with their own practices of worship. In their great city of Cynidicea they built a new temple dedicated to Zeus-Gorm. This new god took on aspects of both Gorm and Zeus. He was depicted as a strong, long-haired, bearded man with a stern gaze, holding a lightning bolt in his right hand and a balance in his left hand. He became more than just a god of storms and fertility but also a god of justice and war. All laws were seen as having their origin in him and the kings of Cynidicea claimed descent from him. His face was on the coins of the kingdom of Alasiya. During the dominion of the Thang Empire, Zeus-Gorm was often worshiped as Jupiter. Under the rule of the Kingdom of Alasiya in Cynidicea there was a brotherhood of fighting men who dedicated themselves to his service and the execution of his justice; they marked themselves with his symbol, the lightning bolt, and swore never to show their face to another, always wearing a mask bearing the face of Gorm. Since the fall of Cynidicea the brotherhood of Gorm and the worship of him as Zeus-Gorm has become unpopular among the Doulakki as many see him as failing to protect that great city. Zeus-Gorm is still worshiped on the fourth day of each week, but popularity has been waning in recent decades with the growth of the Holy Church.
The ancient aspect of Gorm as a rain god persists to this day, and many Iasuli petition him for rain by singing a common song which has several variations among the differing tribes. There is a tradition, the “Tilsit n Gorm” among the Iasuli to offer a ‘bride’ to Gorm, hoping that this would increase his pleasure with the people, and he would let the rains flow as a consequence. These ancient rites thankfully have been moderated over the years, and an actual bride need not be sacrificed, instead being symbolically practiced. There is folktale which is told in accompaniment during the “Tislit n Gorm” (literally the bride of Gorm) which basically is this:
Gorm often visited the mortal realms as an eagle until a young girl, Tarenza, bathing in a river one night caught his attention. Enraptured by her beauty he asks her to wed, she being shocked by his presence refused and fled from him. Upon this rejection Gorm became angry and withheld his rains from the fields, causing a great famine. He threatened to never let it rain again unless Tarenza gave in to his desires, and yet she still refused him. He became angrier and sought the help of the West Wind, causing the river near her village which she bathed in to dry up. Fearing for her people Tarenza went to the dry fields and rent her garments pleading to the rain god to take her if it would satisfy him to let the rains flow again. He came and embraced her, and the rains poured down, the waters flowed, and the earth was green again. It is said that since being taken by Gorm, Tarenza (a rainbow) will appear in the sky after a rainstorm to view the flowing of the water on the land.
The common ritual of “Tislit n Gorm” is clearly derived from this mythical story. The ritual consists of five steps: 1) select the most beautiful virgin in the village and prepare her with the most luxurious jewels and clothes 2) the women of the village escort her to the local shrine or temple dedicated to Gorm, who then spray the “bride” with water 3) ritual sacrifices of food and candles and other goods are offered to Gorm 4) the “bride” is undressed and must circle the shrine seven times while praising Gorm and begging him for rain, meanwhile the women of the village dance and sing in praise of Gorm and the young girls play a game with a ball called “Zerzari” where the ball must enter a hole in the ground before nightfall 5) a sumptuous meal is prepared and shared by the entire village. Within a few days Gorm will bless the village with rain. In some villages where the Church has a stronger presence the ritual has evolved to include a ladle, called the Tarenza, which is wrapped in cloth in imitation of a bride and carried around in parade, to prevent the unseemliness of exposing a young girl.
Gurzil – An Iasuli Sun-God and also their main god of war. He is said to be the son of Gorm and a cow; some speculate the cow is a metaphor for Tarua as the fertility goddess of the earth, but the legends are unclear. He is most popular among the Dulesmir tribes who personify him as a magical bull, which is let loose in battle. Many tribesmen fought in the name of this god when the Iasuli drove out all foreigners under the great Masinissa. During the wars with Thyatis a high priest of Gurzil, Iarna, took the sacred image into battle; the Thyatians won that day and Iarna fled with the image into the desert; he was later caught and killed, and the image has been lost to the sands. In this same battle, the town of Ennaej, housing the temple of Gurzil, was destroyed and left in ruins. He is also worshiped as a protector of herds and cattle. The Doulakki often draw parallels between him and their god Apollo.
Ha – A guardian god of oases and a god of fertility. He is described by ancient Nithian sources as warding off enemies from the west (most likely Iasuli tribes from the desert). Depicted as a hybrid of man and animal crowned with the symbol of desert dunes. Practically unknown today.
Idir – a.k.a. Ba’al Adir (Nithian) – A god of harvests, and specifically the threshing floor, worshiped by the northern Iasuli.
Ifri – a.k.a. Africa (Thang) – A goddess of fortune and fertility, death, birth, and the changing of seasons. Ifri is also often associated with caves and the underworld, so much so that her name has become the word for cave in the Iasuli tongue. She is also given the title of queen of the Jnoun and is feared for her dark or mysterious nature. Before engaging in a dangerous task the Iasuli offer a quick invocation to Ifri first as a way to ensure her blessing if they enter the underworld. Considered a protector of her people, she can appear as a haunting figure which strikes fear into the hearts of her enemies.
Jalut – A great giant, legend has it that he was the father of the Iasuli people.
Jnoun – The Berber term for the air elementals also known as djinn, worshiped as benevolent spirits by the Iasuli.
Kandisha – a.k.a. Kadesh or Qetesh (Nithian) – A minor goddess of sexual attraction and fertility. Said to appear as a beautiful woman with creamy milk-white skin adorned with traditional Iasuli tattoos, dark silky hair, and black almond-shaped eyes which shine like the stars. She often haunts deserted watering holes, hot springs, or wells. She is said to hunt for lonely men at night, calling them by name and knowing all their secrets, seducing them with a mere glance. Men cannot help but fall under a thrall at the sight of her. The only hope these men have is to notice her inhuman elements; she always appears with at least one cloven hoof instead of a foot, which she disguises behind long dark veils and robes. Upon noticing her true nature a man may chance to escape her thrall if he runs and is able to rejoin the company of others, yet if she catches him before this she will drown him in nearby water for refusing her. A more potent charm against her is to thrust a silver knife or arrow into the ground between her and the intended victim; this will cause her to flee into the night. Her victims will have one night of sheer ecstasy and most, not being able to satisfy her, will then be drowned anyway. Those rare few who will be able to satisfy her are given gifts and offered her protection until the end of their lives. These rare few go through life without any satisfaction, often looking for another encounter with Kandisha; they in fact are the ones who are most fervent in worshiping her, while others only offer sacrifices to her out of fear. She has many shrines throughout Ylaruam where people will offer amber, honey, pearls, shells, bread, figs, and olives. She is said to be able to heal many illnesses, especially those in children and women (particularly those to do with menstruation or infertility). When her blessings are being sought out it is common for people to tie silk ribbons to a fig tree, adorn themselves in henna, light candles, and offer perfumes as an especial offering.
Libica – a.k.a. Sibyl (Thang), Libya (Doulakki) – This goddess is represented as tall and overbearing, reflecting the power of women in Iasuli society. Women are her chief representatives, both in the temple, as oracles, queens, and as warriors defending the people in her name. Said to be the daughter of Gurzil, Libya had three sons with Awessu, god of the sea: Belus, Agenor, and Lelex. They each ruled different kingdoms and their descendants have birthed nations. She was especially revered by the Thang who sought out the Sibyl for guidance; the most well-known prophecy uttered by her was, “coming of the day when that which is hidden shall be revealed.”
Kura – a.k.a. Kyrene (Doulakki) – A local goddess worshiped in the Barka region. Kyrene was a legendary Iasuli woman, who according to legend was the guardian of a local spring and a great huntress who rode lions into battle. When Apollo, one of the Doulakki gods, witnessed her bravery he fell in love with her, and abducted her and founded a new city with her as his wife and she bore him many children. She was revered as protector of the Doulakki immigrants settling in the new city of Apollo. That ancient city has since sunk beneath the waves, though its legacy lives on in the mixed Doulakki and Iasuli culture of Berenike and the Barka region.
Mastinam – The god associated with planet Jupiter by the Iasuli magi. A war god with an obscure nature. God of borders between Fabia (the northernmost Thyatian colony) and Zuwarah.
Medusa – The first medusa is said to be of Iasuli origin, a great warrior maiden of Tarua from Lake Nithus. Her visage was so fierce that her enemies froze in fear at the sight of her.
Nithus – The ancient goddess of the now dry Lake Nithus. Since the fall of the Nithian Empire her worship has faded into obscurity. Some say she still dwells with her husband Wadj-wer in his golden palace.
Psaphon – An Iasuli of great renown named Psaphon was known to collect songbirds. Upon his mysterious death (though some tales say he left on a great journey and never came back), his birds were set free and wherever they went throughout the land they sang “the great god Psaphon” to any who would listen. Heeding the miraculous words of these songbirds, the Iasuli began offering sacrifices to Psaphon. This tale is apocryphal and considered a fable by modern sages, yet some few still offer sacrifice to him.
Rusat – a.k.a. Isis (Doulakki) – A goddess of the underworld who guides the dead in the afterlife. She is also seen as having great magical powers of healing which she uses to help the common people. She is said to have been the companion of her brother Anezti in life and after his death at the hands of his brother Sutekh she reassembled the discarded remains of his body and brought him back to life, after which she bore him a son with whom she exacted revenge on her brother Sutekh. She is usually portrayed in association with the throne, as the mother of the kings, or the source of kingship, and she often holds sistrum (a type of percussive instrument). She was widely worshiped by the Doulakki of the Kingdom of Alasiya, where the cult of Isis became most popular.
Sekhmet – Sister of Bast, she is a goddess of vengeance. She was said to be able to breathe fire and the hot dry West Wind is compared to her breath, and she brings plagues upon humanity. She is also said to like strong drink; there is a festival at the beginning of the year where the people imbibe as much drink as they can to imitate the drunkenness of the goddess and in offering to her in the hopes of staying her hand from destroying humanity.
Settut – a.k.a. Shaheded (Nithian) – The first witch, and some even say first woman. She is called “Yemma n Dunnit” (the Mother of the World). There are many, often conflicting, tales about her. One thing is for sure, she is possessed of powerful magic. It is said she resides in a palace of human bones in the center of which is her magical mirror of perfectly still water; this “water mirror” is the source of her greatest magic. She is regarded as an evil hag but was not always this way. In her youth she was considered a beautiful maiden of great wisdom and knowledge. With her magic water mirror it is said she created the moon and the sun and the stars and the clouds. However as she grew older she learned that she was barren and would never have children. With this knowledge she became bitter and spiteful toward the fruitful and growing world; she began to use her magic not for the good of others but to punish or work evilness in the lives of others. Many of the animals are said to bear her mark as a cruel punishment for some slight. She creates eclipses and other calamities giving darkness rule upon the earth. It is said she sowed the seeds of the first disagreements among men, causing an unintelligible discord resulting in the creation of the first seven languages. There was one mistake she made however when she attempted to curse the god Yennayer; in his anger at her he caused all the land to freeze, and she became petrified in ice; it is for this reason that witches are at their weakest in winter. Settut’s name has become diluted to the point that any old hag or evil witch is called a Settut. The Doulakki compare her to the goddess Hecate.
Shshid’an – The Iasuli name for the great evil one, i.e., the Devil.
Shu – a.k.a. Atlas (Doulakki) – An ancient god, a god of peace, lions, air and the wind. He is the dry, calm air separating the sky from the earth. He is said to dwell at the mountain Atlas in the southern Makkres range. Sometimes called the king of the Makkres. It is said that he supports the sky above the earth. He is always depicted wearing one or more feathers (usually ostrich) on his head. His wife is Tefnut, and together they are said to have created the sky and the earth. Also said to be the first Astrologer, teaching the Iasuli of divination by watching the heavens. He is also said to have given them the first calendar from which all others are derived.
Sinifere – a.k.a. Canapphare (Thang) – A war god worshiped by the Iasuli of the Barka province. Sages often compare him to the Thang Mars or the Doulakki Ares. The ancient legions of Berineke made dedications to “Mars Canapphare” before entering battle.
Sufax – The son of Tinjis and Herakles. After Herakles defeated Anti, he took Tinjis as his wife and fathered Sufax. Sufax founded the city of Tingi, which he named in honor of his mother, as guard against the border of Iasuli lands. Many Iasuli kings have claimed to be descended from Sufax; Juba II was one of the more recent kings to make this claim.
Suggan – a.k.a. Seggen (Nithian) – The god of a mountain, called Sugganem, in the eastern Altan Tepes. The mountain is composed of a striking black rock, hence the name Suggan, meaning “to be black.”
Sutekh – a.k.a. Seth (Doulakki) – The Lord of the Desert and brother of Anezti and Rusat. He usurped his brother and cut him into pieces, throwing the remains into the river. He was later overthrown by his brother and sister’s son. Sutekh is often represented as a type of hunting dog, and when in human form he is represented with the head of the dog.
Tala – A goddess of a well-known spring. Sometimes known by the title “Nana Tala.” Offerings are commonly given to her around the base of Nafusa Mountain in the Hardanger range.
Tafukt – She is the Sun god, the source of heat and light, and gives life to the world. She is prideful because of the power she holds, and can cause disaster if angered, having the power to dry up the waters and destroy crops.
Tarenza – Goddess of the rainbow, and a consort of Gorm. To avoid Gorm’s wrath and for the sake of her people she consented to let Gorm have her if he would let the rains flow.
Tarua – a.k.a. Madarua (Nithian), Moneiba (Minrothad) – The goddess of the earth. Most likely the oldest deity worshiped by the Iasuli, she is often mistaken as a Nithian goddess, but her worship is much older; the Nithians simply adopted her as the supreme goddess of the land when they arrived on the shores of Lake Nithus, calling her Madarua, by which she is commonly known today. Her ancient city and center of worship was on the shores of the now dried-up Lake Nithus. She is the wife of Gorm and considered the mother of the gods. Many different aspects fall under her dominion including fertility, birth, death, and rebirth, and the changing of the seasons. She has always been a protector of the Iasuli people, leading young women into battle. Her ancient symbol is a triangle, representing the body, beneath a circle, representing the head, separated by a horizontal line, representing the hands.
She has a dual nature, that of a matronly mother, and a young virgin warrior. As a mother goddess she is commonly called “the weaving goddess” and is sometimes shown with a weaving shuttle. The Matron is honored in a great festival on the autumn equinox.
As the virgin warrior she is depicted as a beautiful woman holding a sword in her right hand, and a sheaf of wheat in her left. The Maidens of Tarua are a fighting order of young maidens dedicated to her worship and the protection of the Iasuli. They wear the symbol of a sickle in battle, often as a tattoo or brand. The Maidens celebrate a feast in honor of Tarua on the spring equinox. Before the feast begins the most beautiful maiden is dressed in the finest armor and is led around the “lake” in a chariot (this lake is often symbolic as Lake Nithus is long gone). After the procession, the maidens resort to a contest of arms; they divide into two groups and fight with wooden clubs. Any maidens who perform well are considered “true” and those who fall in battle are considered “false maidens,” and it is by this method that the ranks of the maidens are renewed each year.
Tarua is often compared to the Doulakki goddess Athena in her warrior aspect, and Demeter in her matron aspect. The Thang often ascribed to her the title of Dea Caelestis or Dea Nutrix.
Taziri – The goddess of Moonlight and the daughter of Yennayer. In some folktales, she takes the place of Tarenza as the bride of Gorm.
Tefnut – Tefnut is the Iasuli goddess of rainwater. She is a fertility goddess associated with agriculture and has the power to give life. She is given praise and thanks whenever the Iasuli water their crops and herds or when quenching their thirst. She is the sister and consort of Shu and is depicted with the head of a lioness.
Teryel – The mother of the Waghzen (ogres) and the most hideous and powerful ogress of them all, she is also known by the title “Tarir” (The Limitless) or “Tirira” (The Unstoppable). Folktales about her are often used to scare little boys. She is said to roam the wilds and shelter in caves with her following of Waghzen at night. It is said she craves the flesh of young boys, and upon finding one will put him in her sack and tie the sack to her staff and carry him off to her den where she will devour him. The only means of escape for the young boy from the great ogress is to suckle on her breasts; she will then mistake the child as her own. She never attacks young girls and will help them if they are in trouble. Any woman who suffers abuse from men and invokes her name will witness their husbands, fathers, brothers, or whoever is the abuser (and sometimes those who are not abusive) devoured by Teryel. Teryel then adopts these women as her own, teaching them magic and to live a happy life without men. These women and girls are called the “Teryalin” (the daughters of Teryel).
Teryel gained many of her magic powers by traveling to the realm of Attala where she ate a golden leaf of the divine Tree of Life and Destiny. This gave her the power to shapeshift and to see and have power over the invisible world and its inhabitants such as the Jnoun.
Tiliwa – a.k.a. Lileo (Doulakki) – A goddess of cleanliness and purity. This must be one of the oldest goddesses; a form of her name “lilu” is used in the Iasuli tongue to signify something bright and clean and another derivative “ilil” means “to rinse.” She is most worshiped by the Dulesmir Tribes and may be related to Tefnut.
Tin Hinan – The legendary ancestress of the Dulesmir tribes. Renowned for her wisdom and her role as matriarch.
Tinjis – Wife of Anti, mother of Sufax, and namesake of the city of Tingi.
Usamigaras – This is an ancient god; his worship is said to go back to the first men. Usamigaras is the personification of the ancestors of the Iasuli, thus having power over death, fate and visions or prophecies of both the future and past. With the association of prophecy he became the patron of magic and the Magi in Ylaruam. His worship is most popular in the oasis of Ylaruam where stands his ancient temple, which is said to have always been there and stood through the many calamities of the world. Over the centuries many rulers and potentates from foreign lands have traveled to his oracle to seek guidance and his blessing. He is known as “The Invisible God,” or “The Unseen One.” His idol is in the shape of a wrapped body in the sitting position (in imitation of the buried dead) atop a large, bejeweled platform. When someone of significance wishes to gain the counsel of Usamigaras, this figure is paraded through the palm groves by 80 attendants who follow him singing his praises and asking him to give good counsel. This parade does not follow a set path but follows where the god wills them to go. The high priest at the end of this parade interprets the answers of the god for those seeking guidance. More common folk question the god directly in his temple by sleeping in quarters provided for the faithful, and they must look for an answer in their dreams. Usamigaras accepts both male and female priests of any age; many children are dedicated to the service of the god of fate, and those who are not children wear a mask of a smiling child to hide their age. The high priest or priestess is always the youngest child, as they are regarded as being closest to the ancestors and unclouded by the worries of mortality. The ram is sacred to Usamigaras, and there are many apocryphal tales regarding the foundation of the temple at Ylaruam, but most Iasuli believe that a woman lost in the desert followed a ram to the oases of Ylaruam and received a vision from Usamigaras there. There are many other tales of Usamigaras appearing to people lost in the desert and guiding them to water or civilization. The Nithians decorated their ships with the figurehead of a ram in the hopes that Usamigaras would guide the ships to safe waters. The Thang considered the temple of Usamigaras to be an Oracle of their god Saturn.
Wadj-wer – a.k.a. Triton (Doulakki) – This sea god is the son of Awessu and took the goddess Nithus as his bride. He acts as the herald of Awessu, and with his magic conch shell has the power to command the waves. He is said to dwell in a golden palace beneath the sea. He is usually represented as half man half fish and is said to be the father of all tritons and merrow.
Wihinam – A goddess of childbirth. Represented as a woman wearing a covering of feathers, she holds scissors with a child at her feet.
Yennayer – The god of time, he is known by various titles, “Lord of Time and Light,” “First-born Son of the Twelve Months,” “Lord of Time and New Beginnings.” His name literally translates to “First Moon,” meaning he is the first month of the year. There is a great celebration on “Id Suggas” (New Year’s Eve or literally “night of the year”) where a great feast is shared among the community.
There is a common tradition and story associated with Id Suggas. On that night, an old witch, Yemma Meru (Mother Meru), also called Id Suggas, visits the home of every family. She judges whether children have been good or bad. If the children finished their meals the night before then they are rewarded by the old lady with treats in the morning, but if they did not finish their meals the children are rewarded with stomachs full of hay and rocks. Some traditions require leaving a traditional meal of milk and wheat grains at the door for the old witch, while others require leaving salt at the door to turn her away. In some tales she offers no reward and is simply said to devour wicked children. Also sometimes the admonition is specifically for children to eat their green vegetables.
Yush – a.k.a. Yakush (Nithian), Iguc (Thang) – A god of rain and fertility worshiped by the Berghwata tribe in the Makkres foothills. This god has many similar characteristics to Gorm, and many sages believe it is an earlier form of the same god. The word must be of truly ancient origin as it is used to refer to any god generally and among the Church it is the word used as the name of He Who Watches.
Tawargit (The Dream)
Throughout his time in guiding the Iasuli people Masinissa composed the Tawargit (literally meaning Dream), a work showing his dreams for the future of the Iasuli tribes and what he thought was the right and proper way for Iasuli to act toward each other. The Tawargit is divided into 3 main sections each addressing a different aspect of his dream.
The first part of the Tawargit is about Masinissa’s dream of Justice among the Iasuli. He dreamt that all Iasuli, both high and low, and rich and poor alike, could expect equal justice. Those with more should give to those with less, so none stands in need of want. The common justice of the tribes, internal feuding over the slightest insult, was to be a thing of the past; kin should not raise arms against kin, and instead kin should be able to depend on kin for aid. Justice must be sought by nonviolent means where possible, yet if there can be no recourse the people united must mete out their judgment in full and take responsibility for the consequences.
The Tawargit secondly describes proper ways of upholding an individual’s Honor. This follows on the principles of justice; many past kin feuds began as a way to answer insults to honor and Masinissa sought to quell the common infighting of the tribes. The Tawargit focuses on the act of being honorable as opposed to taking insult to one’s honor. Instead of seeking to improve one’s honor in the eyes of others, one should seek to be honorable in one’s own eyes. Then there are listed many specific examples of how to act honorably and contrasts of how others may see these acts vs. how the self might perceive the acts, and the virtue of looking inward instead of outward. The ways to be honorable essentially boil down to keeping one’s word, having integrity and being honest and truthful at all times, and sharing your hospitality to all who are in need (an important aspect of nomadic culture).
Before the Tawargit was composed Masinissa shared these ideas of Justice and Honor with those around him and it was these principles combined with his force of personality that united the tribes behind him, allowing him to forge a new independent Iasuli kingdom.
When Masinissa released the manuscript of the Tawargit to the sages of the Iasuli, his Dream of the Desert Garden was revolutionary. The majority of the Tawargit is in fact detailed plans of the Desert Garden. First he explains his reasoning, about the history of the Iasuli and how the lands they inhabit were not always a barren landscape. He then describes the dream, a flowering desert brought to life through the efficient use of public works bringing water from the high mountains and from deep underground to transform the land. To any familiar with the Alasiyan Desert, this idea sounds far-fetched; and it is all the more miraculous that it seems possible when reading the Tawargit. Then he exhorts the leaders of the people, the magi, the clerics, the Imaharen highborn to work together to bring about this change. He then exhorts the common people, the nomads, and the town dwellers to support their leaders in the actions necessary to fulfill and maintain his dream. The remainder of the work is full of concrete specific plans of exactly how to achieve the transformation of the Desert Garden: where to dig canals and wells, how much water should be expected where and when the installation of pumps will be necessary, where dams should be built and their size and construction, and also how the clerics and magi can uniquely contribute a supernatural element to overcome the harshness of reality.
The Dreams of Masinissa have been followed haphazardly in fits and starts by his descendants. His teachings and plans were vigorously followed during his reign and that of his son Micipsa, as evidenced by the extensive lands of paradise surrounding Ylaruam and Kirthan. But these times of prosperity were interrupted first by the Jugurthine wars and the infighting that followed due to the political meddling of Thyatis. Then the Imperial wars seemed to have no end. During these troublesome years many lost faith in Masinissa as a uniting figure and in his far-reaching Dream. Though the wars did end and the latest rulers of Ylaruam have sought to follow the Dream first set forth by Masinissa, and the fruits of their labor can be evidenced by the many small villages that have seemingly sprouted out of the ground in recent years.
The Magi
The Iasuli have always practiced witchcraft, fortune-telling, soothsaying, divination and astrology. So when the magi of the west arrived in the region, they quickly adopted their practices and magi soon held a place of prominence in Iasuli society. Most villages and tribes will be home to a magus of some experience. The magus of a tribe holds the same respect and status as the greatest Imaharen (noble). It is rare for the chief of a tribe to not have the approval of his magus. The magi act as a sort of priesthood in Iasuli life; they often officiate at local festivals and ceremonies.
The Imuaalim Taqbilt (literally meaning ‘teacher tribe’), a council of magi, was established by Masinissa Amzizrt to advise the king and act as a supreme court of the land. The Imuaalim Taqbilt take a key role in deciding who is worthy to be king, having a relationship similar to the tribal magus and chief. They especially govern the many magi in Ylaruam, ensuring they perform their many duties to their tribes, and also punishing those that act against the interests of the people or perform forbidden magic.
Cult of the Magian Fire Worshippers
In the dying days of the Nithian Empire, many turned away from the gods of their ancestors to worship fire demons in a search for power. Thanatos was the chief of these demons who promised the Nithians salvation from their enemies. In the end these fire demons, being true to their treacherous nature, betrayed the Nithians, and their civilization was destroyed by the Thang and their Doulakki allies. The Magian Fire cult, also known as the Magian Fire Worshippers, are a group of evil clerics and magi who maintain the worship of these fire demons and practice the dark arts of necromancy. They ultimately seek to restore the Nithian Empire as the preeminent power of the known world.
The Magian Fire cult and the dark rituals it practices are banned by the Imuaalim Taqbilt. However, they still operate openly among a few sympathetic villages in the northern highlands, the heart of old Nithia. Unknown to most, the cult has cells which continue their dark work in secret throughout the rest of Ylaruam and beyond. These cells constantly search for artifacts of the old Nithian Empire and a network of gates built by the Nithians which have the ability to summon the fire demons into the mortal realm.
For more Information on the Magian Fire Worshippers refer to MD02: “The Magian Fire Worshippers Compilation” by Irving Galvez (http://www.pandius.com/MD02_The_Magian_Fire_Worshippers_Files.pdf). Though for the Known World of Dracopolis replace the sections on Rathanos and Corona as other high ranking demons (preferably with a penchant for fire), the Plane of Fire with Hell (or an equivalent fire-and-brimstone-themed plane), and fire elementals with lesser demons.
The Church of Ylaruam
There has been a Karganite presence in Ylaruam since the times of the Nithian Empire; the Karganites prospered in the villages and towns in Ylaruam both under Nithian and Thang rule as the Iasuli have always been multicultural, accepting Doulakki, Nithian, and Thang alike. However after the Galanese revolt the Thang Empire began to persecute the Karganites still within its borders, and many Karganites flocked to Ylaruam where they could shelter among the sympathetic Iasuli people.
Many Iasuli townsfolk and even entire tribes converted to the Karganite faith and established a Church of Law in Ylaruam, which was in fact the first church in the known world. Hence when the Church of Law was recognized by the Emperor in Thyatis there were bound to be some disagreements.
Unorthodoxies of the Church of Ylaruam
The converted
populace worships the saints and martyrs of the Church in much the
same manner as they used to worship the old gods and spirits of the
land. Some Iasuli even maintain their worship of the old gods while
also being members of the Church. The ancient funerary traditions of
the Iasuli have also been incorporated in the practices of the Church
of Ylaruam. In addition to this, the Church of Ylaruam tolerates the
magical practices of the magi in contrast to the ban on all magic by
the Church outside of Ylaruam.
The distinguishing
controversy between the Church of Ylaruam and the Church of Thyatis
is known as the Guraya
Heresy,
known as such due to the preaching of Saint Guraya, a priest of
northern Iasuli stock. When the Empire embraced the Church, many
former members who had denounced the faith to avoid persecution,
returned to the fold and some were even reinstated to their previous
status within the priesthood. By decree of the Emperor these persons
were pardoned for any sins while apart from the Church and all were
expected to accept their penance. Guraya, who had weathered the
persecution, did not accept this decree from the Emperor; in fact he
refused to accept the holy position of the Emperor as the new head of
the Church. Guraya taught that any who had renounced the faith after
receiving baptism could not be allowed to enter the priesthood, and
any blessing or other rituals which they performed were invalid and
must be performed again by a cleric who is considered properly ‘holy’
before the body of the church.
The preaching of Guraya of course upset the Emperor, so he sent an envoy to the village of Saldae, where Guraya was priest, with the goal of overcoming these theological differences peaceably. Unfortunately when the envoy reached Saldae there was a misunderstanding, the cause of which will be forever only known by the dead, which led to the martyrdom of Guraya and the death of most of the inhabitants of the village, even those who were not members of the Church. This event came to be known as the Saldae massacre, and then from this event the teachings of Guraya spread like wildfire among the converted Iasuli.
To this day the Church of Ylaruam maintains itself apart from the Church of Thyatis and reveres Guraya as a Saint and considers his writings as scripture. In the century following the death of Guraya, there arose one of the most prominent theologians of the Church, Saint Augustine. Augustine was born in Berenike and rose to be the bishop there, which at the time followed the Church of Ylaruam in the schism against the Church of Thyatis. Saint Augustine argued against the Guraya Heresy, and taught that the rituals performed by a priest were not dependent on the ‘holiness’ of a priest, because all men are sinners, even priests, and thus the rituals were sanctified by the great creator and none else. This led to the Council of Berenike in which the leaders of both churches gathered to unify the church, and most of the churches in Ylaruam rejected unity, but the churches in Berenike, Biazzan, Nicostenia, and Dythestenia, which had previously followed the Church of Ylaruam, forbade the heresy and joined with the church of Thyatis.
Appendix
Additional material and websites are provided below if you are interested in learning more about traditional Tamazight religion and myths.
The Eastern Libyans, an Essay by Oric Bates
Dictionnaire Critique de Mythologie by Jean-Loïc Le Quellec, Bernard Sergent
Contes de Femmes et D’ogresses en Kabylie by Camille Lacoste Dujardin
Recueil de Contes Populaires de la Kabylie du Djurjura Recueillis et Traduits by J. Rivière
Le Grain Magique by Taos Amrouche
Souviens-toi Ramier : Contes D’amour Kabyles by Tassadit Yacine-Titouh
https://libyanheritagehouse.org/religion/amazigh-religion-in-libya
https://africame.factsanddetails.com/article/entry-348.html
https://africame.factsanddetails.com/article/entry-349.html
https://en.wikipedia.org/wiki/Berbers
https://en.wikipedia.org/wiki/Traditional_Berber_religion
https://en.wikipedia.org/wiki/Guanches
https://en.yabiladi.com/articles/details/70976/anzar-morocco-s-rain-human-fiancee.html
https://en.yabiladi.com/articles/details/83309/berber-mythology-three-gods-that.html
https://amazighworldnews.com/amazigh-myths-and-their-symbolism/
https://www.webtoons.com/en/canvas/anzar-and-tiziri/list?title_no=498100&page=1
https://journals.openedition.org/encyclopedieberbere/
https://www.conte-moi.net/contes/algerie
http://tadukli.free.fr/pages/culture/histoire_01_elements_de_mythologie_kabyle.htm
https://mythlok.com/gods/african-gods/north-african-gods/berber-gods/
https://barlamantoday.com/2023/07/05/amazigh-mythology-exploring-ancient-berber-beliefs/
https://oldworldgods.com/other/berber-mythology-gods-and-goddesses/