Bellaraism

Bellara Du (“The Old Faith”, more commonly known as Bellaraism) is the indigenous religion of the Tsunterlands. Scholars regard Bellara Du as a polytheistic, animistic and nature focused religion. Adherents are known as Bellarans and many practices are led by a priestly class known as Druids or Druws. While there is no central authority in control of Bellaraism, there exist a number of lodges or “circles” with varying beliefs and practices between them.

Central to Bellaraism is belief that everything in the universe has a predetermined destiny, known as Agiria. Discovering one’s Agiria and fulfilling it is an essential part of Bellaran practice, while attempting to defy one’s destiny produces Dolem, a negative state of being. Also important is belief in the existence of spiritual entities known as Tsintari which have magical influence over both nature and human emotions. Bellarans believe Tsintari can be in turn be influenced through special rituals or “Azkino” (magic). Bellaraism also focuses on the worship of a pantheon of three gods: Rege Zilbetako, Goddess of the Sea and of nature; Gwyzhen Nos, God of Stars, magic and knowledge; and Vayozha, demi-goddess of life, love and humanity.

Scholars believe Bellaraism evolved out of the belief system of the Eldana people who migrated to the Tsunterlands in the 11th century AD. Some hypothesise that Bellaraism beliefs can be traced back to the ancient Raelosi people, although this hypothesise is somewhat controversial due to the contested evidence. Much of the modern-day beliefs of Bellaraism can be traced back to a number of stories transmitted orally as songs by the Eldana people. It wasn’t until the 14th century that Bellaran druids began to transcribe these songs into a series of texts, known as the Qadish Shireem which some see as the foundational texts of Bellaraism. In the 16th century missionaries introduced Catholicism to the Tsunterlands which both competed with Bellaraism and sometimes syncretised with it. During the Vacrusian occupation, Bellaraism was supressed in favour of Catholicism. A wave of Tsunter emigration meanwhile helped export the faith elsewhere. After the Tsunterlands gained its independence in 1917, there was a revival of interest in the religion as various Bellaraist Lodges or “Circles” emerged throughout the 1920s and 1930s leading to a diversification of religious practices.

Bellaraism is primarily found in the Tsunterlands where there are an estimated 65,000 public shrines, although practitioners are also found abroad. Although statistically more Tsunters identify as Catholics research has found that many Tsunters who do not officially identify as Bellaraists still take part in religious practices, such as engaging in rituals and ceremonies and visiting public shrines.

---

Bellaraism is polytheistic and involves the veneration of many lesser deities known as Tsintari. Tsintari is sometimes translated to “spirits” although a more accurate translation might be “powers”. Tsintari are believed to be omnipresent, formless entities possessing magical properties who inhabit a realm known as Mundua Kres, which is invisible and separate to the physical realm known as Mundua Aalam. Beings in either world are able to affect and influence the other, Tsintari can influence the physical world through their magic powers and humans can contact and influence the Tsintari through religious rituals and ceremonies. Tsintari are believed to be immortal but not all-powerful or all-knowing.

Scholars have identified three categories of Tsintari present in Bellaran beliefs.

• Earthly Tsintari which are tied to nature and physical objects. In Bellaran households it is common to venerate the Tsintari inhabiting the land a house is built upon. Likewise, 17th century Tsunter ships would carry a priest and host a shrine to worship the Tsintari inhabiting the materials the vessel was made from. Earthly Tsintari are tied to the goddess Rege Zilbetako.

• Magical Tsintari are generally conceived of as having more agency, sentience and freedom than other Tsintari. The presence of Magical Tsintari are generally associated with luck and incidents evolving random chance. They are tied to the god Gwyzhen Nos and play a significant role in Bellaran rituals.

• Body Tsintari are linked to specific emotions. They are believed to be both the producer or and the product of these emotions, such as love, hate, anger, contentment. They are tied to the deity Vayozha.

Bellarans believe that everything in the universe, be it living, inanimate, physical or intangible has a unique and innate predetermined destiny known as Agiria. In regard to inanimate objects this might be its eventual journey of transformation over time – the Song of Phizolemede from the Qadish Shireem gives the example of a single grains of sand journey into become the bedrock of a mountain over time. When applied to lifeforms, and more specifically humans, Agiria can be understood as a being one’s deepest and most authentic purpose or calling in life. It's not just a simple desire or passing interest, but rather a profound and innate inclination that aligns with the individual's true nature and potential. Agiria goes beyond societal expectations, personal whims, or momentary preferences—it's a divine purpose that reflects one's unique place in the universe. Each individual is believed to have a distinct Agiria that is entirely unique to them. It's not something that can be imitated or compared to others. This emphasis on individuality encourages people to explore their inner selves and discover their own path in life.

The pursuit of uncovering and fulfilling one’s Agiria requires self-discovery and self-mastery. It involves introspection, self-examination, and a commitment to understanding one's desires, passions, and limitations. Fulfilling one’s Agiria is seen as being in harmony with the natural order of the universe. When individuals align with one’s Agiria, they are believed to contribute positively to the greater cosmic balance. Embracing and living in accordance with one's Agiria is considered essential for personal fulfilment and spiritual growth. It leads to a sense of purpose, contentment, and a deep connection with one's inner self.

Failure or refusal to fulfil one’s Agiria produces a form of spiritual energy known as Dolem. Dolem is sometimes conceived of as negative state of being resulting from being out of balance with one’s cosmic destiny and consequential attracting harmful or evil Tsintari. Dolem is associated with negative emotional states, like melancholy and anxiety, with persistent bad luck and with breakdown in social relations. According to Bellaran beliefs about the afterlife individuals who die with too much Dolem become trapped in the physical world as ghosts. Cleansing oneself of Dolem is thus an essential part of Bellaran practice. Depending on the particular sect the act of cleansing can be achieved through discovery and pursuit of one’s Agiria, special rituals or attempt to live more accordingly to traditional Bellaran values.

Bellarans believe in the concept of a soul, or spiritual energy, that continues to exist in some form after the physical body has died. More specifically they believe that this energy is split into thirds after death. The first third of this energy is subsumed into nature, becoming part of the physical world. The second third joins with the greater ancestral spirit of the individual, and thus lives on in their family and descendants. The final third becomes a death-spirit (known as a Umurra), living on the spiritual world of Mundua Kres. This process is known as Tsailu Arimenginen, or the Partitioning of the Soul.

It should be noted that individuals who have acquired a large amount of Dolem cannot immediately undergo Sailu Arimenginen. Instead, they remain trapped in the physical world as unseen ghosts until their Agiria or grand destiny can be fulfilled by those still living.

Although Bellaraism has no codified ethical doctrine its myths, practices and beliefs natural favours some moral values and behaviours whilst opposing others. Thamuniara (neighbourliness), Tsuriresta (introspection) and Thregairseka (inquisitiveness) are arguably the most important virtues within the faith.

• Thamuniara – the closest translation is neighbourliness, although it relates more towards the values of supporting and providing for one’s family and local community. Within the context of Tsunter society this is linked with of clan loyalty. It can also connote care for one’s natural environment.

• Tsuriresta – translates to “knowledge of oneself” relating to the important Bellaraism places on emotional honesty, self-discovery and self-improvement. In order for Bellarans to discover and fulfil their Agiria, or destiny, they believe it is necessary for individuals to be introspective and critically evaluate themselves and their identities.

• Thregairseka – translates to inquisitiveness. Bellaranism places importance on having an intellectual curiosity about the world around oneself. Pursuit of knowledge and education are especially important virtues in Bellaraism.

Selfishness, hubris, arrogance and ignorance are considered especially deplorable behaviours within Bellaraism. It should be noted that Bellaraism is not a evangelical religion and Bellarans do not in general actively seek to convert others to the faith.

Bellaraism in general does not have a restrictive view on sex or sexuality. Some Bellaran sects engage in ceremonies that involve sex or simulated sex between participants either as a form of emotional release or as a fertility rite. Some Bellaran texts do utilise gender roles, often placing higher value on males as both protectors and community leaders. However, it should be noted that many Bellaran religious sects are often female led, especially by ones that venerate the goddess Vayozha.

---

Within Bellaraism, deities can be divided between lesser deities, know an Tsintari or spirits, and higher deities. Although there are many higher deities within modern Bellaran beliefs only three are truly central to the religion: Rege Zilbetako, Gwyzhen Nos and Vayozha. Rege Zilbetako is seen to be the creator of the world, Gwyzhen Nos is believed to be the king of the Tsintari and Vayozha is believed to be the living link between the physical world of Mundua Aalam and the spirit world of Mundua Kres.

Rege Zilbetako

Rege Zilbetako (“the Silver One”) also known as Kasilelki (“Mother of All), is the highest deity within the Bellaran pantheon. A maternal nature goddess, Rege Zilbetako is both the embodiment of and literally is the sea itself and seen as both the ultimate creator and destroyer within the physical world. She is seen to have command over the natural forces of the world particularly destructive forces, such as storms, tsunamis, hurricanes. Within Bellaran mythology Rege Zilbetako is viewed as the creating of the physical world, having shaped the world’s continents with earthquakes, powerful winds and the control over the ocean. Rege Zilbetako is usually depicted as a half-woman half-snake hybrid (with a woman’s upper body and a snake’s head on her lower half). She is sometimes conceived of as having dominion over the Earthly Tsintari. Temples and shrines dedicated to Rege Zilbetako are typically very minimalist in design although they will often feature dedicated gardens.

Gwyzhen Nos
Gwyzhen Nos (“The Dark King”) is the Bellaran god of the stars, knowledge and magic. He plays a key role in Bellaran rituals involving magic. Gwyzhen Nos is sometimes depicted as the consort of Rege Zilbetako although the former is usually more anthropomorphised than the latter. He is usually represented as a black oval mask with glowing eyes which is often worn by Druids during ritual ceremonies. The invocation of Gwyzhen Nos is also a central part in the process of discovering one’s Agiria or Destiny. Gwyzhen Nos is believed to the King of the spirit world, Mundua Kres, whilst more specifically being associated with Magical Tsintari. Temples and shrines dedicated to Gwyzhen Nos are notable for their granite walls inscribed within religious texts.

Vayozha
Vayzoha (the demi-goddess) is the third higher deity in the Bellaran pantheon. Vayozha is associated with life, humanity, fertility and passionate emotions. In Bellaran mythology she is sometimes said to be the offspring of Rege Zilbetako and Gwyzhen Nos, although scholars believe this is a more recent addition to the Bellaran religious cannon, emerging in the 19th century. She embodies a pivotal role as the intermediary that facilitates the connection between the spiritual realm, Mundua Kres and the physical world, Mundua Aalam. Of notable significance is the theological belief surrounding Vayozha's eternal reincarnation. She is posited to be perpetually reincarnated and there exist many Bellaran lodges which are worship an individual claiming to be Vayozha’s latest reincarnation. In certain Bellaran religious ceremonies female Druids will take on the role of Vayozha. She is usually represented as a young, hairless women with violet skin. Temples and shrines dedicated to Vayozha are usually decorated with vivid, colourful tapestries.

---

Atsino is described as the process by which the physical world (Mundua Aalam) affects the spiritual world (Mundua Kres) and vice versa. Bellarans believe that spirits known as Tsintari routinely exert influence over the physical world and that by forming special pacts with Tsintari through religious rituals adherents can affect how the Tsintari interact within the physical world, producing supernatural outcomes. These rituals usually require some form of offering on the part of the adherent and is sealed with bloodletting. This forms the basis for Bellaran magic.

A ‘standard’ Bellaran magical ritual goes as follows.

• The ritual will take place within a shrine, temple or another place of religious or spiritual significance or even personal significance to the adherent. A Druid will often assist the adherent with the ritual.

• The adherent will meditate to enter a more focused mental space. Religious music and psychotropic drugs often play a role here.

• The adherent will invoke the name of the Tsintari they wish to summon and present their offering. Depending on the sect and ritual this offering may be monetary or material or something intangible such as promise by the adherent.

• The adherent (or, if present, Druid) will ask the Tsintari to use their powers to influence the physical world in such a way to achieve the adherent’s desired goals.

• The pact between the adherent and the Tsintari is sealed with bloodletting. Usually this is just a small cut along the palm of the adherent’s hand. In some cases adherents have been known to cut off a finger as part of the ritual, although this practice has been banned in the Tsunterlands since 1995.

Other (less intense) rituals also form a major part of Bellaran Practice, ranging for fertility rites, funeral rites and luck rituals.

The priestly class of Bellaraism are known variously as Druids or Druws. Novices are selected during their late teens through a rigorous selection process (which supposedly tests the applicant’s ability to commune with spirits) and upon acceptance, they embark on a nine-year apprenticeship under the guidance of a master. These druids serve as the vital bridge between the physical world and the spiritual realm. Their duties encompass the maintenance of shrines and temples, dispensing spiritual counsel and advice, and leading religious ceremonies. They also oversee religious bloodletting rituals and the administration of psychotropic drugs. While there are no strict rules governing marriage or celibacy, druids are expected to lead fairly ascetic lives, with male druids prohibited from shaving. Druids wear distinctive white hooded robes known as Druwas and employ silk or cotton blindfolds when communing with the spirits. Each clan often maintains its own order of druids.

Bellaran shrines and temples are an extremely common sight within the Tsunterlands, ranging from household shrines, stone circles and the large temples found in major cities, with each having a different purpose within the religion. The majority of religious activity will involve a shrine or temple.

Household shrines, as the name implies, can usually be found within the homes of adherents. Their purpose is to demonstrate reverence to the Earthly Spirits inhabiting the home, including the land the home was built on and within the materials the home is constructed from. Bellarans believe that failure to maintain a household shrine will result both disorganisation and discord within the home. Household shrines consist of a display of nature, involving water, stones, seashells, feathers, and small potted plants arranged around a physical representation of the goddess Rege Zilbetako on a specially dedicated shelf or table.

Across the Tsunterlands it is common to find stone circles which also form an important place of worship. The vast majority of these circles were erected between the 11th and 13th century AD, in places where it was believed the divide between the physical world and the spiritual world was thinner and thus it was easier to communicate with spirits. In contemporary times new facilities have been erected around the stone circles to assist in religious practices however actual worship still takes place within the circle itself.

Bellaran temples can be found in most cities in the Tsunterlands. Along with being places of worship they also serve a role as community centres, places to training for apprentice druids, and centres to coordinate religious activities. They are usually large complexes containing both rooms of worship, dormitories, archives, offices and multiple shrines. A temple will usually be dedicated to one of the three primary deities of the Bellaran religion and at the heart of the temple will lie the Duarra, a room set aside for worship of the Temple’s deity.

Bellaraism incorporates the ceremonial use of hallucinogenic and psychoactive substances as part of its spiritual practices. These substances are believed to facilitate a connection with the divine, expand consciousness, and induce altered states of perception. Bellaraism recognizes certain plants and substances as sacred, possessing spiritual properties that can aid in transcendent experiences. Examples of these substances may include but are not limited to psilocybin mushrooms, ayahuasca, peyote, and other herbs or botanicals with psychoactive effects. These substances are considered gifts from the deities and are used in specific rituals and ceremonies under the guidance of Druids.

Prior to engaging in any hallucinogenic or psychoactive practice, strict rituals of preparation are followed. This involves creating a sacred space, purifying oneself through cleansing rituals, and setting intentions for the experience. Participants are encouraged to approach these substances with reverence, respect, and a clear focus on spiritual growth, self-discovery, and connection with the divine.

The administration of hallucinogenic substances is facilitated by Druids who have undergone rigorous training and initiation. The Druids possess deep knowledge of the substances, their effects, and the spiritual realms they can access. They serve as guides, ensuring the safety and well-being of participants during their journey, offering support, interpretation, and integration of the experiences into one's spiritual path.

The use of hallucinogens and psychoactive substances within Bellaraism is seen as a means of spiritual exploration, self-reflection, and revelation. The ceremonies often involve chanting, music, drumming, and other forms of music to enhance the spiritual atmosphere and guide the participants' experiences. Participants may experience profound visions, heightened awareness, and a deepened sense of connection with the spirits, nature, and the self. These experiences are considered sacred and valuable for personal growth, gaining insights, and overcoming obstacles on the spiritual journey to achieving Agiria, or destiny.

Bellaran religious festivities can vary greatly from sect to sect, however there are at least six dates of religious importance that are observed by almost very sect. There are no established or dogmatic ways to celebrate these days, so as a result Bellarans will often take to their own devices or celebrate in groups.

Bellaran New Year (also known as Tsunter New Year) is celebrated on the 31st of December (historically it was believed to be celebrated during the summer, however most sects moved the date back to be in-line with the Gregorian calendar). It’s a celebratory festival and mostly secular, although some common religious practices include the singing of Bellaran songs and chants along with adherents attempted to articulate how they plan to fulfil their Agiria in the coming year. It should be noted that the Bellaran calendar started in the year 1303 and therefore the current year (2023) according to the calendar is 720.

The Blessings of the Silver One is a set of festivals held on March 20th (the start of Spring) and on September 28th (the start of Autumn). This is as much an economic festival as a religious festival as Spring and Autumn represent the periods where fish swim closer to the surface of the water and thus fishermen have larger catches. As the medieval Tsunterlands was heavily reliant on fishing this was seen as a time of abundance and food security. The most important part of these festivals involves druids collecting the catches of fish and ensuring they are equally distributed amongst the community in the large communal feast. In more modern times this has seen the rise of food drives for those in poverty or without homes.

The Days of the Dark King is observed from the 21st of December to the 22nd on the Winter Solstice. The day is reserved for the worship of the deity Gwyzhen Nos. In general, it involves a midnight gathering in a stone circle with a bonfire in the middle as adherents engage in a special religious ritual which meant to grant knowledge to the attendees.

The Days of the Demi-Goddess is observed on the 20th and 21st of June in honour of the deity Vayozha. It is believed that on these days the Body Tsintari, those spirits associated with emotions, are more active and thus adherents need to spend the day in joyous celebration in order to expend excess spiritual energy. This festival is arguably the biggest in terms of scale and attendees although the religiosity of the festival is perhaps somewhat dubious. The celebration involves a two-day festival of feasting and dancing. The festival is also associated with love, increased fertility and sex. Children conceived on the Days of the Demi-Goddess are believed in be especially blessed by the spirits.

The Feast of Aradus is held on July 9th, supposedly the date when Aradus of Abdastartus was crowned King of a united Darsekemur, the predecessor state of the modern Tsunterlands, in 1303 by Bellaran Druids and thus the festival arguably represents the union of political and religious power. The festival often involves a vast communal feast, offering to the spirits and the gods, animal sacrifice, and rituals involving psychotropic drugs. It is generally seen as one of the most holy days in the Bellaran calander.

Other Customs
The Bellaran faith is fairly decentralised and as such there exists a vast diversity in its customs and practices. However there a few common customs practiced by vast majority of devotees.

• Devotion through exercise - Bellarans believe that the body is host to sacred spirits, and that by bringing oneself to be in harmony with these spirits it enhances their ability to fulfil their Agiria, or destiny. Physical exercise, and particularly tests of endurance, is believed to help develop one’s connection to the spirits inhabiting their body. Bellarans view exercising one’s body to its limits as a religious experience. The most common form this takes is through running or swimming although other sports prevail in certain sects. When running Bellarans may recite passages from the Qadish Shireem in the form of chants although in modern times it has become popular to listen to recordings of these chants whilst exercising. This practice has not been without controversy however as there have been many cases, both historic and modern, of adherents severely injuring themselves as a result of this practice. Furthermore in rare cases Bellarans have combined this custom with the usage of psychotropic drugs which has lead to a number of fatalities within the religion.

• Physical Grooming – As Bellarans believed that one’s physical body is host to sacred spirits, special customs must be observed when cleaning and grooming the body. For instance, hair may only be cut during a new moon in order to not offend the spirits. There are also strict rules governing what types of products may be used to clean the body, with items produced from animal fats or synthetic materials being forbidden.

• Diet – Whilst no food is completely forbidden under Bellaran doctrine, adherents believe it is unnatural to raise an animal or keep it captive for the purpose of feeding on its flesh, which does somewhat limit the Bellaran diet. Meat may be consumed if the animal was hunted however, leading to fish-based meals being a staple of Bellaran cuisine.

• Houmesyhá – Houmesyhá is a special communal meal that occurs every Saturday that lasts from around mid-afternoon to the evening and is usually the only meal of that day. During the Houmesyhá a community comes together not just to eat but also to discuss their concerns. The meal and conversation are usually led by a community figure of importance, such as a druid. This is seen as an important part of fulfil the Bellaran value of neighbourliness.

• Inscribed Clothing – Many Bellarans garb themselves in a piece of fabric known as a Byūna, typically a black or white of varying size cloth inscribed with passages from the Qadish Shireem, the holy texts of Bellaraism. Traditionally woman wear the Byūna as a shawl around their shoulders or bind their hair with it, whilst men would tie it around their waists. A Bellaran will choose a Byūna whose inscriptions they believe to be of special relevance to themselves, in order to demonstrate the degree of self-knowledge the faith values.

• Tattoos – Arguably a continuation of the Byūna is the more extreme practice of having one’s back tattooed with writing. These writings are selected by the adherent and are usually lists explaining what the adherent believes their destiny is and how they have fulfilled it.

• Saltwater Pendant – It is common for Bellarans to carry with them small container of saltwater, which is believed to contain the essence of the deity Rege Zilbetako and thus carrying around this essence will curry favour with the spirits. Most Bellarans practice this by carrying a vial of saltwater around their necks.

---

A 2015 found that around two million Tsunters identified their religion as being Bellaran, however this is thought to be severe undercount. The actual number of full adherents to Bellaraism is hard to identify, as many still partake in Bellaran practices out of tradition rather than belief. For instance, it is extremely common for otherwise entirely secular families to maintain a household shrine.

Further complicating matters is the presence of Catholicism in the Tsunterlands. Catholicism was introduced to the Tsunterlands during the 17th century AD and in some places actively competed with Bellaranism whilst in others the two faiths were able to effectively syncretise – with the Christian God taking on some of the roles of the Bellaran God Gwyzhen Nos whilst Jesus Christ was syncretised with Vayozha.

Some of the most devout Bellaran adherents can be found within special sects known as “Lodges” or “Circles” that typically focus on Esoterism and the magical elements of Bellaraism. However, these lodges also favour keeping their activities secret (in part due to attempts to suppress Bellaraism during the Vacrusian occupation) and so identifying the size and number of these Lodges is fairly difficult.