Eskang

A stylized rendition of Qa'tēm, the chief god of the Eskang pantheon.

Eskang is a shamanistic and polytheistic religion originating in modern day Tagamban. It is based around the works of Quut theologian Assanoki, who unified traditional Quut shamanism following claimed divine inspiration in 547 CE.

In its simplest form, Eskang focuses on the appeasement of several powerful gods, each of which is embodied by an animal which shares its character traits. Unlike other faiths Eskang does not have a codified holy book or strict lifestyle given to its followers, instead encouraging a personal connection with one's chosen god. The religion also teaches that all people have an energy called Ulvej, which they gain through deeds beloved by their patron gods such as hunting or poetry. This ulvej is passed down through one's family, as long as the spirits of one's ancestors are venerated. The head of the pantheon is Qa'tēm, the great snow goose, who according to Eskang theology gave birth to our universe in an egg, which will eventually hatch into another god once she dies and so the universe will be reborn.

Originally an ethnic religion of the Quut people, Eskang benefited from the patronage of the Ontug Empire and several of its successors and was able to proselytise across the Taghamic Steppe. During this period it adopted several traits of the shamanistic beliefs of the other steppe peoples, becoming a highly syncretic religion. It is currently the majority religion in Tagamban and Kowk-Avki, and a significant minority within.

Beliefs

Gods

As a polytheistic religion, Eskang recognises many gods. It is speculated that there are thousands of gods recognised, as every species is believed to represent a god. In addition, many geographical locations are believed to have protective spirits which receive veneration in the same manner that gods do. Each god is the patron of an animal, but also represents the traits of this animal. Hunters, therefore, pray to patron gods of carnivorous animals and mothers to avian gods who represent birth. Trades also have patron gods, so the god Tīp who is represented by the Malamute is the patron of soldiers as dogs in Quut society protect the camp while the hunters are away. Unlike in other religions, where these animalistic representations are purely metaphorical, Eskang theology holds that these gods are physically the animals they represent but are able to change their size and appear and disappear at will.

The Eskang pantheon is hierarchical. At the top is Qa'tēm, the Great Snow Goose. As the creator god in Eskang mythology, Qa'tēm is worshiped by all followers of the faith. She is not the patron of any one trade or action and is instead seen to be more or less Omnipotent. Worship of Qa'tēm usually takes place at dusk and dawn, as it is believed that it is Qa'tēm's wing which covers the light at night and brings darkness. Qa'tēm is also referred to as tɨŋVr in more archaic tales, which described her as the "queen of the blue sky".

Cosmology

Eskang cosmology is highly unique, with roots in the natural world. Existence is divided into two distinct realities, that of Kīt, the knowable and material world and that of Qonsal, the unknown and sublime world beyond it. Kīt, our own physical universe, is believed to be encased within a mystical egg, the E'jkīt, laid by Qa'tēm at the beginning of time. All of physical existence is encased within it and cannot escape from Kīt. Qonsal however is only described in the vaguest of terms, as according to Eskang theology there is no way to visualise it. It is described as the domain of the Gods and is said to be composed of pure Ulvej. Qonsal is the source of all mystical power in Kīt. Aldol E'jkīt, the shell of the egg, is described as a metaphysical barrier because material beings have no way of viewing outside of or leaving E'jkīt. The exception to this is through dreams, which are believed to allow one's immaterial life force to leave its body and enter communion with the gods. However, as the gods and energy of Qonsal are purely immaterial they are able to pass through into Kīt as they please. As Ulvej is immaterial, when sacrifices are made to the gods it is able to pass through Aldol E'jkīt to them. It is believed that Qa'tēm herself sits upon the egg, maintaining it with the necessary Ulvej and life force that sustains existence.

Cyclical existence

Eskang theology is based on the idea that all existence is cyclical, taking place within periods, based upon the idea of E'jkīt. It states that one day Qa'tēm will die, having given all of her power to sustaining E'jkīt. On this day, E'jkīt will hatch and a new Qa'tēm shall be born. This new deity shall be created from all of the Qonsali immaterial power that was contained within E'jkīt at the time of Qa'tēm's death, meaning that reincarnations shall end. The only beings who shall survive this process are those who, through their actions, have attained the Ulvej of a god themselves. These beings, called De'q, will escape as E'jkīt hatches and will reside in Qorsal for eternity as powerful beings. Qa'tēm shall then lay a new E'jkīt and begin sustaining it through her Ulvej, until the process is repeated. This cycle is said to have had no beginning or end, rejecting arguments such as the Kalam cosmological argument which hold that there must have been a finite first cause.

Practice

Cannibalism

An aspect of Eskang which attracts much controversy is the practice of ritual cannibalism. This practice is rooted within the concept of Ulvej, the spiritual power that Eskang holds to be present in all life, as well as in Eskang cosmology surrounding Qa'tēm's consumption of the old universe. Following the death of a particularly prominent and virtuous practitioner, his descendants cook the body and then consume the meat in the belief that by doing so they will gain a part of the dead ancestor's Ulvej. The bones are then polished and kept in reliquaries to protect from evil spirits. While cannibalism has been illegal in Tagamban since the foundation of the republic, the practice reportedly still takes place in rural areas and each year there are several cases recorded.