Yeoman Religion
(A brief history of Yeoman religion, as compiled by Dustdigger Olan Demeter, 7 Reaping, 590 CY)
All Dustdiggers should be well acquainted with the history and development of religious beliefs in the Yeomanry. This knowledge is invaluable when attempting to determine whether a find is native or foreign and can also be used to establish the age of a find in many cases. Even sites of a non-religious nature (fortresses, habitations, etc.) often will contain contemporary religious artifacts. This document is but a brief primer on the faiths of the Yeomanry; students are encouraged to learn as much about this subject as possible.
A Historical Overview of Yeoman Religious Development
The Native Flan (before -466 CY)
A thousand years ago, the valley that would become the Yeoman Freehold was occupied by a number of Flan tribes. Their primary gods were Allitur (LG / LN ethics, propriety) and Joramy (N / NG fire, anger, quarrels). These deites were represented as a dualistic pair - male and female, rational and irrational, calm and impassioned, watery and fiery. In the Yeoman Flan lore Allitur and Joramy were lovers, albeit distant ones. He represented the order of the clans and the laws that gave them stability, and she represented the conflict and quarrels that kept them independent. Rao was also present, although seen as more of a distant, legendary father figure to the other Flan gods. The Old Faith was once prominent in the valley but, by the time the ancient Suloise started moving into the region, it had already been harshly suppressed for some reason lost to the passage of time. Fragments of the Old Faith still exist in the Yeomanry today but primarily in remote areas, most notably the hillmen in the Little Hills region.
The Suel Migrations (circa -466 CY to -378 CY)
When the Suel came, they brought with them many gods. Some temples were built even before the Rain of Colorless Fire as the original Suel settlers established themselves. Most construction in this era was of a practical nature - mines, forts and the like. However, there were several important early religious movements including a large number of followers of Beltar that fled the Suloise Empire and ended up in the area. finds of this antiquity are extremely rare, however, and the historical record from this period is very vague.
Then, of course, came the mass migration of the Suel people through our land in response to the Twin Cataclysms. This was a brief but significant flurry of activity that left a host of artifacts and corpses in its wake, an ancient but rich archaeological period. As nearly all of the surviving Suloise passed through the Yeoman valley, artifacts and temporary houses of worship to every know Suel god could be found in the region.
Period of Assimilation and Birht of a Nation (circa -378 CY to -240 CY)
But as most of the Suel moved on, the simple and lowborn farmers that remained in the valley clung to four gods in particular: Phaulkon (CG sky, air, birds, archery), Fortubo (LG / LN stone, mountains, earth, guardianship), Norebo (CN luck, gambling), and Kord (CG strength, courage, athletics). The blessing "Land and sky, luck and strength" is still frequently used by religious people today in the Yeomanry. Worship of most of the other Suel gods was then obliterated during the brief reign of the maniaclal Asberdies of house Malhel - he suppressed worship of most of the good Suel gods, destroying most of their temples, and once he was overthrown there was a similar reaction against all the evil Suel gods he promoted. After those events, these four gods were all that were still worshipped to a great degree. At the founding of the Yeomanry, they were invoked to give their blessing to the fledgling nation. Eventually a complex theology relating these four deities came into being - a cycle: Phaulkon, Norebo, Fortubo and Kord. The opposing pairs were seen as different - not conflicting, but rather complementary. "Land and sky" represented the natural world around the people, subsuming most common activities (farming, hunting, etc.) including those domains considered the province of Beory or Phyton in other lands. "Luck and strength" represented the two most desirable traits of the people, the two things most desirable for success in any enterprise. The Chaotic bent of this group of gods is interesting; perhaps this is why the existing Flan gods with their Lawful and Neutral bent fit will into the group. Even so, the total mix remained slightly Chaotic, and helped to form the individualistic, freedom-loving nature that is so characteristic of the Yeoman.
As the Suel and Flan intermarried, their gods became intertwined as well. There were a number of fringe cults that originated during this period, most notably an elemental cult that equated the gods Allitur, Joramy, Fortubo and Phaulkon to the four elements. This group never gained enough popular support to become more than a curiosity. It was especially prolific in terms of creation of idols and other artifacts, however, and forms the bulk of dig site finds from this time period. This sect simply waned in popularity until it died out completely.
Early Oeridian Influences (circa -240 CY to -180 CY)
There was a small influx of Oeridian settlers from the northeast during this era. Most of them gave up their gods for the gods of their new land. One god, however, came with them and became important - Delleb (LG reason, study, intellect). Many of the settlers were mages leaving Keoland due to both the suppression of magic among the populace and its regulation by the Silent Ones and by the anti-religious sentiment common in the Keoish government. A god many of them held in common, Delleb, benefited perhaps from some similarities with the hazy image of the god Rao that the native Yeoman still remembered. So he joined the current pantheon of six gods, filling it out into a group sometimes referred to as the "Divine Seven". Other traditions arose surrounding the gods. For example, it was determined that one god had dominion over every day of the week: Starday - Phaulkon, Sunday - Joramy, Moonday - Allitur, Godsday - Delleb, Waterday - Kord, Earthday - Fortubo and Freeday - Norebo.
The Rise of the Church of Seven Faiths (-180 CY to -96 CY)
Until the Freehold joined the Kingdom of Keoland, this mode of religion stabilized and became more established. It was during this time that the council of the Seven Faiths was first convened by the religious leaders of the time to resolve disputes and regulate the administration of rites to the Yeoman people. Though some priests represented a single god, churches and temples dedicated to the entire Divine Seven became extremely common. Most priests, especially in rural areas where any trained religious figures were few and far between, were expected to perform rites of all the gods for the people. Before too long, the priests of the Divine Seven saw the advantages in forming a democratically based common church, where all seven deities were explicitly venerated by the same organization. The founding of the Church of Seven Faiths came in -180 CY (SD 5296). The new combined church was wildly successful, and over the next century it became by far the most common religion in the land. To this day the Church of Seven Faiths is the de facto national faith of the Yeomanry.
With this religious revival came a wave of new construction. New developments in architecture and decoration followed, and a number of impressive church structures still in use today date back to this period. Unfortunately the rise of the Church also generated less tolerance for the worship of other gods, and a number of structures dedicated to other deities were abandoned or razed during this time.
Civilized Religion - Keoish Era (-96 CY to 361 CY)
Once the Yeomanry joined the Empire, Keoish influence could not help but change the face of religion in the land somewhat. A number of Keoish gods, primarily those Oeridian in nature, came to be worshipped in the Yeomanry. Although the previous set of gods were adequate to a more primitive society, the cosmopolitan ideas that becoming part of such a large kingdom entailed brought new moral challenges, and, with them, a need for more gods - gods that represented more abstract and civilized concepts. The most successful of these gods were Heironeous (LG honor, war), Fharlanghn (N / NG travel), and Zilchus (LN power, money, business). The worship of these gods never integrated very well with the rites of the Divine Seven; these new gods were primarily of interest to the rich ruling class and to Keoish immigrants who engaged in war, built businesses, and had time for travel, and not to the general populace. Even today you will find some rural Yeoman peasants who have not heard of some of these newer gods.
The desultory attitude of the Keoish towards religion had some effect on religious practice in the Yeomanry. Due to the land's democratic nature, no religion was ever established by the government, although priests from time to time were elected as Grosspokesmen. The Keoish attempted to make this practice illegal, and although they were never completely successful in this effort this did decrease the role of religion in public life towards the end of the Keoish period. The Yeomen remained privately very religious, however, and a building dissatisfaction with the Keoish anti-religious mindset was one of the undercurrents noted in historical records during the secession of the Yeomanry from Keoland under Tavish the Blackguard.
Religious Isolationism (361 CY to 460 CY)
When the Yeomanry seceded from Keoland, there was a general sentiment of distaste for the gods the Keoish had imported. The worship of the Oeridian gods introduced in this period, except for that of Heironeous, Fharlanghn, and Zilchus, was virtually eliminated. Anti-Keoish and isolationist sentiments prevented any notable import of new foreign faiths until after Keoland recognized the Yeomanry as a sovereign state in CY 460. The Church of the Seven Faiths reinforced its power base during this time by teaching a strong emphasis on the church as one of the historical roots of "true" Yeoman society.
New Gods, Old Ideas (460 CY to 590 CY)
The most recent addition to the Yeoman pantheon is the god Trithereon (CG liberty, individuality, retribution). The following of Trithereon is a recent but widespread phenomenon throughout the Sheldomar Valley. The Yeoman national character proved extremely fertile ground for this faith - though the Yeomen create Lawful institutions, many of them are Chaotic in their hearts and prefer to cling to such free-spirited gods. With his emphasis on freedom and individuality, the faith of Trithereon seems almost custom-made to the democratic Yeomen. Evangelism in the name of Trithereon is common, and followers of this god tend to be more active than the norm both socially and politically.
Smaller Faiths, Cults and Superstitions
There are a variety of other gods worshipped to some small degree in the Yeomanry. Wee Jas (LN / LE, Death, Magic, Vanity) is referred to as "Norebo's Lover" and other more derogatory terms, and is used to represent the bad side of luck, and death in particular. Legends tell of Phaulkon and his son, Kord, often seeking out the witch-goddess' advice in times of need.
Witchcraft, though illegal and looked upon with hostility by many Yeomen, has been found in rural areas from time to time over the last several centuries. Pockets of the Old Faith still exist, although only the hillmen still openly cling to it; it is considered tantamount to witchcraft by the Church of Seven Faiths and is observed only quietly by practitioners in the central Yeomanry.
As in any land, there have always been evil cults of one sort or another in operation in the Yeomanry over time. In earliest times, the cult of Beltar was popular. The dark powers unleashed in the Dreadwood by the cursed Asberdies of house Malhel have not laid silent over the years; artifacts and cultists of these bizarre forces have been recorded as recently as 200 years ago in the Yeomanry. During the Keoish period small cults of many sorts found their way to the Yeomanry, generally as reactions against whatever gods were popular at the time – hence, when the worship of Heironeous was imported, the disenfranchised and ruthless took to the worship of Hextor in response. Witchcraft, devil worship, and other unsavory practices have also been documented, although most artifacts and places of worship to these kinds of beings are destroyed utterly when their cults are uncovered.
An interesting streak of superstition is part of the Yeoman character. This is most noticeable in the Yeoman fondness for numerology. Besides the obvious Yeoman reverence for the number twelve, there is an entire system of belief about which numbers are considered good or bad portents (whether a given number is "good" or "bad" varies according to context). In general, the average Yeoman has a deep appreciation for good and bad omens and lucky and unlucky events of all types.
Yeoman Faith Today
The Yeoman people generally venerate all ten common gods to some degree. The average Yeoman will have contracts sworn to under Allitur's name, will call upon "land and sky, luck and strength" as a blessing both at work and at war, will give an offering to Fharlanghn before setting off on a journey, et cetera. Some people cling more to one deity than the other, however, and so do whole communities. It is not terribly unusual to find a village whose only definable shrine is to a single god and whose populace largely identifies themselves as worshippers of that god. Though there are certainly churches, temples, and shrines dedicated individually to each of the gods common in the Yeomanry, there are many churches that venerate them in groups.
Most common are churches that are dedicated to the Divine Seven; priests there conduct rites incorporating all those deities. One of the most notable aspects of Yeoman worship today is the Church of Seven Faiths, also known as the Church of the Divine Seven or the Sevenfold Church. The Sevenfold Church is the largest religious organization in the Yeomanry, and it has subsects dedicated to each god in turn. Some older churches dating back to the time of the founding of the Freehold concentrate primarily on the four Suel gods of old, though this is much more rare. Administratively, each god has a "church" of its own (the Church of Joramy, the Church of Allitur, etc.) but the seven patriarchs and matriarchs of the seven churches sit in a council that guides the Church of the Divine Seven, and it is in this way that most Yeomen interact with these deities. It is estimated that some 70% of Yeomen consider themselves affiliated with the Church of the Divine Seven (over 90% consider themselves to be in some way religiously affiliated). The Church holds nearly exclusive sway over religion in the central Yeoman valley. It is not common in the Little Hills, as the hillmen there cling to the Old Faith most strongly. In frontier regions there tend to be more communities that are not solidly Church affiliated.
The Oeridian gods tend to have separate places of worship, and their worship is more concentrated in urban centers than in the rural populace at large. A couple of churches have been built in some cities that combine services for all ten of the area's gods, Suel, Flan, and Oeridian, in one house of worship (one such church even adds Trithereon as an eleventh and Wee Jas as a twelfth god, likely due to the well-known Yeoman fascination with the number twelve) but these are generally not regarded well by religious people, who see them as being unacceptably ecumenical. Some of the Oeridian gods have local seats of power, but others are simply branches of larger church organizations seated in Keoland or elsewhere.
Specific Church Roles
The Church of the Divine Seven is the most notable Yeoman religious institution. It is also fairly unique, as such ecumenical organizations are seldom found in other lands, and is a testament to the Yeoman democratic spirit. The seven gods, however, fulfill quite different roles in the lives of the populace, and as stated before even devotees of the Sevenfold Church also freely worship the three common Oeridian gods in their turn and incorporate them into their lives. Some of the seven gods of the Church also have sects that operate independently of the Church – in other words, the god is worshipped in the Church but there are independent orders and churches dedicated to that deity specifically.
Almost every Church of the Divine Seven has an associated branch of the Sisters of Joramy, a kind of ladies' auxiliary where women gather to pray, do charity work, and interact. The Church of Joramy, if you count the Sisters of Joramy, is the single most influential faith, at least in number of members, in the Yeomanry. No other nation in the Flanaess worships this goddess in a major fashion, but in the Yeomanry nearly every woman reveres her to some degree. The resulting temperament of Yeoman women is something remarked upon by many of their neighboring countries.
The clergy and leadership of Joramy are also frequently called upon to settle religious disputes between the other sects of the Church of the Seven Faiths, as the more Lawful and Chaotic elements frequently find cause to disagree on Church policy. The faithful imagine Joramy herself serving the same role among the gods, and she is sometimes referred to as the "Mediatrix." There is also a movement to declare Joramy the chief of the seven gods of the Church; this movement is considered heretical by the Church but enjoys the support of popular sentiment. Believers in this movement refer to Joramy as the "Divine Lady." She is most often referred to as "the Mother." Referring to her as "the Shrew," as folk from other lands often do, is generally considered grounds for a tongue-lashing at the very least.
Three of the Yeomanry's gods are specifically called upon as war gods – the branches of the Yeoman Army are referred to as the "path of Kord" (infantry), "path of Phaulkon" (archery), and "path of Heironeous" (cavalry). These gods are favored in those respective branches of the Army and forces are often blessed in their name before a battle. Many Freeknights venerate Heironeous, though a few have recently converted to the worship of Trithereon (and there are one or two Kordite holdouts).
The worship of Kord is much favored in a land where a large percentage of people serve as infantry at some point. The spear, usually a part of Kord's symbol but eschewed as a favored weapon by his clergy in other lands, is the single most favored weapon among Kordite clergy and is treated as the god's signature weapon in the Yeomanry. Brawling and wrestling are common pastimes in the Yeomanry and the champion of a given village is often awarded a red belt reminiscent of Kord's to symbolize their might.
Phaulkon's church is the next most popular among Yeoman warriors. This god is depicted with more of an elven cast to his features in the Yeomanry, and is frequently referred to as "The Fair." There is a famous Phaulkonite order of flying clergy; these are greatly respected by the common folk.
Heironeous, "The Invincible," is a newer faith than many in the Yeomanry. Most of his followers are found in the upper class, especially those that can afford to be mounted warriors. His worship is therefore much better represented among Spokesmen than in the populace at large.
Norebo, the "God of Gambles," is an extremely popular god across the Flanaess, and the Yeomanry is an important seat of power to that church. His gambling halls are illegal in many districts, but not all, and are seen as a great financial asset to the districts in which they reside. Yeomen have a strong affinity for the concept of luck, and generally such concepts as "destiny" are not well regarded.
The church of Fortubo is seen as the opposite number of that of Norebo; a popular religious medallion features Norebo's visage on one side and Fortubo's on the other; it is flipped, spun, or otherwise superstitiously consulted to determine whether the Lawful or Chaotic course is the correct one in a given situation. Fortubo is often referred to as "the Stern" in Yeoman parlance. It is his name that is invoked the most in prayers for protection and the defense of the Yeomanry; all are keenly aware that the ring of mountains surrounding the land is the best practical line of defense against the giantish marauders which always seek to invade the lowlands.
The worship of Delleb, "The Scholar," is rare outside the League and is found primarily in Nyrond and Ahlissa; therefore the church of Delleb here operates completely independently from other Dellebians. The Dellebian faith has very few holdings outside the framework of the Church of the Seven Faiths. The members of the Academy of Lore (i.e. the Dustdigger's College) have more than their share of worshippers of Delleb.
The church of Zilchus "The Banker" runs a number of banks in the major cities and towns of the land. They operate as moneylenders and will also issue letters of credit in return for a deposit of money that can be redeemed at other Zilchan temples for cash. This function is very important to the Yeoman economy. The church of Zilchus maintains very strong ties to the Zilchans in other lands, and travel to and trade with other nations that have such a church are greatly facilitated by their letters of credit.
The church of Allitur "the Judge" is the most active in Yeoman government. Nearly every government building has a small shrine to Allitur in it, used both by officials and people coming to seek government assistance. Petitioners leave a stick of incense burning in the sand-filled receptacle before the shrine, symbolizing the (hopefully brief) time until their petition is heard. In addition, the worship of Allitur is popular among Yeoman families as a "father figure" and protector of domestic order. In an odd twist, the few sailors and fishermen of the Yeomanry revere Allitur as a water god, perhaps appropriate for the largely calm lakes and rivers of the land.
As noted previously, the priests of Trithereon "The Summoner" are active in the Yeomanry and often skirt the edge of both the law and public attitude in their aggressive attempts to free slaves and other oppressed people in the Hold of the Sea Princes. The general ideals of Trithereon are well-received by the freedom loving Yeoman people, but the permissive environment in the Yeomanry has caused some over-zealous clergy and followers of the god to spout revolutionary rhetoric towards the Keoish and any Yeomen suspected of Royalist sentiment, and to break the law by smuggling fugitives from the Hold en masse into the Yeomanry without following the proper legal procedures. The government, the Church of the Seven Faiths, and the established Oeridian churches are generally hostile to the Trithereonite faith as a result. The church of Trithereon has very little in terms of established churches, shrines, or other places of worship – they usually use houses or even inns as meeting places. Though there are not many Trithereonites in number, they are exceptionally dedicated and active individuals.
Shrines to Fharlanghn, "The Dweller on the Horizon," are located at every major road-crossing in the land, and there is a common superstition that if you do not pause briefly at each one then you will certainly come to ill on your journey.
As for the demihumans of the realm, many worship their own gods, although many of the dwarves venerate Fortubo and, strangely enough, almost all of the elves of the land worship Phaulkon. The adoption of Fortubo by the dwarves was slow and is well recorded in history; the reason behind the nearly wholesale worship of Phaulkon by the local elves is a mystery, but it appears to predate even the Cataclysms.
Important Religious Sites
The headquarters of the Church of the Seven Faiths is a great cathedral in Loftwick. It is renowned for its seven great statues of the gods – labeled simply "The Judge," "The Mother," "The Brawler," "The Archer," "The Gambler," "The Protector," and "The Scribe." These statues stand some thirty feet tall, and are carved from exceedingly rare marble found in the southern mountains.
Just north of the village of Urrakbek along the Southern Pass through the Hellfurnaces, a side passage leads to the Eye of Joramy, a magma-filled canyon that is one of the holiest sites to the faith; pilgrims often travel to the temple here to pay homage. The High Priestess of Joramy resides at this temple, and conducts worship personally on Sunday, the day most holy to the goddess of conflict and volcanoes.