Hybrid religion of Themiclesia
The hybrid religion of Themiclesia developed from the syncretism of the original ancestral cult, cults of other gods, Buddhism, Sindoism, and elements of other religions. The Themiclesian census uses the term to identify a group of "faiths and practices that have historically influenced each other". There are many sects within the hybridized religion, and many adherents to one sect may not adhere to the dogmata of another.
Deities
Trinitarian interpretation
In the 12th century, some writers of the hybrid religion began interpretating Tīks, Qlīn, and Qlaps as three generations of one lineage, expressed in two schemata, the simultaneous and the linear. In the simultaneous schema, Tīks was equated with the grandfather, Qlīn with the father, and Qlaps with the son; in the linear sequence, Tīks was regarded as the predecessor, Qlīn with the ego, and Qlaps with the progeny. From the second schema, Tīks was associated with the past and birth, Qlīn with the present and living, and Qlaps with the future and death. This "trinitarian metaphor" implied that these three gods shared basic similarities and represented the roles that a human being had before, during, and after life, and in three separate stages in life.
The trinitarian interpretation is further elaborated in 14th-century writings, wherein it is asserted that Qlaps and Tīks as similar if not identical beings, more similar to each other than to Qlīn. This seems to be based on a dialogue between the two schemata of the trinity: Tīks is associated with beginnings, foundations, and creation and yet is clearly in the past, which no longer exists and thus may be seen as having died, and Qlaps, associated with the newborn or unborn future, is also associated with the inevitable future of all life—death. This highly abstract theology was given practical buttressing by the arcane notion that generations alternated in place with each other, so that the ego represented the grandfather in sacrificial proceedings, and the father represented the great-grandfather, etc. In this branch of the interpretation, birth and death are considered complimentary processes: a birth creates a future death.
The source of the trinitarian interpretation is not conclusively known. While Christianity is a potential source, and even the more likely in the case of the simultaneous schema, the Maverican religion seems the more likely radix of the idea that a set of three gods encompassed the past, present, and future and yet exist simultaneously. The trinitarian interpretation is one aspect of the three gods that has widespread currency, though it is not the only interpretation of their relationship.
Tīks
Tīks (帝), called Tīks-Progenitor (帝始) or Tīks-on-High (上帝), retains many of the attributes ascribed to him in the era of the Ur-cult. He[1] has the character of a god that resigns from the created world in modern theology, but in an older perspective, he functioned as a god of the fate, particularly of kings and states. Only Tīks was thought to have the power to "end cities" in the oracles, while other deities could only work adversity of more limited scope, but this theology markedly declined after the Themiclesian Republic.
The abode of Tīks is thought to be above the heavenly firmament or dome of the sky, and the star Kochab the portal to him. It is thought to lack ordinary substance and composed purely of the magical power of Tīks. Furthermore, it is shrouded in complete darkness as light is a created effect of the heavenly bodies and therefore absent in Tīks's realm. Not much literature has described this realm high above the visible sky since Tīks has no prominent function in popular mythology. Conserving the Ur-cult's view of Tīks, he is not considered to have a physical shape or restrincted to human forms of perception.
Qlīn
Qlīn (子天 or 示天), or Bright Qlīn (皇天) and Broad Qlīn (昊天), is considered the chief god of the hybrid religion's pantheon. Qlīn originated as the mythical progenitor of Tsins people and the founder of the city of Tsins, where it is supposed that Themiclesians settled after living as a roving band and participating in divine wars against other gods and their human followers (who represented other cities); however, after the unification of Themiclesia in the 3rd to 5th centuries, his role as the chief god and god of the sky is more emphasized. In this role he has displaced the earlier ouranic aspect of Tīks.
Qlīn also possesses the aspect of a warrior, which may chronologically be the earliest aspect.
In trinitarian theology of the triple deity, Qlīn is often regarded as the son of Tīks, though this identification is not true of all his aspects. While it is agreed that Qlīn only appeared after Tīks created the world, no ancient text states that Tīks created Qlīn or begot him through a union with another goddess. In the 5th century, Tīks, so high that no sacrifice was great enough to alter his will, was increasingly associated with fate, death, and inevitabilities, while Qlīn was regarded as a god that gave protection to his followers and thus resisted fate and inevitabilities. This philosophical opposition gave rise to an eschatology of the two gods doing battle with each other, and this scenario excludes a parental relationship between them.
Prince Qlaps
Prince Qlaps (王世) or Patriarch Qlaps (伯世) is portrayed as the divine son of Qlīn and the ruler of the afterlife, the City of Generations.
Two Ladies
The East Mother (東母) West Mother (西母) are collectively called the Two Ladies (二君). The tradition regarding the Two Ladies is varied and not as firmly established in canon. On the one hand, the Two Ladies have a strong chthonic connotation, regarded as the mistresses of the land. In this aspect, they reign over the natural world divided at its navel. On the other hand, they also function as consorts in the trinitarian interpretation of the three gods, in which case they have ouranic connotation. It is possible the goddesses have arisen from a conflation of several former deities, who may not have been female. The chthonic connotation is broadly thought to have come from the worship of land-gods during the era of the Ur-cult, but since land-gods are ungendered, it is thought that the Two Ladies may also have roots in an unknown, prehistoric Mother goddess.
Afterlife
Death
The concept of the undying soul is directly inherited from the ancestral cults, which assume that a person's soul—retaining their memories and personality—persists forever after death of the physical body.
Post-mortem judgement
While the hybrid religion's concept of post-mortem judgement is clearly influenced by other faiths, having emerged by the 8th century is a unique repertoire of concepts that describe the experience and destination of a person's soul as it leaves the body upon death. The original ancestral cult knows no post-mortem judgement and posits that a person's spirit continues to exist in the same mortal realm but can only interact with the living through ceremonies, media, oracles, and dreams. By the 1st century, the cult of Qlīn believed that his favoured followers would form part of his divine host, which implies a selection process based on the worthiness of the deceased, whose criteria have not survived.
Under the influence of Buddhism in the 4th and 5th and then Sindoism in the 6th century, the idea that a post-mortem judgement gained more widespread acceptance. This accompanied the appearance of a "realm of the dead" separate from the world of the living, in which spirits were previously supposed to continue living, and this realm acquired the name of City of Generations in the 8th century. In obscure, early texts, the role of the post-mortem judge was ascribed to Tīks, the mysterious High God without a popular cult. By extension, the world of the dead was said to be located in the north, probably because the visible symbol of Tīks, the Polaris star, was in the northern sky. The mortuary aspects of Tīks seems to be connected to his role as the god of the fate of cities, projected onto that of individuals.
By the 7th century, however, it seems that Tīks's involvement with the human dead fell out of favour, and instead Qlīn's divine son, Prince Qlaps (王世) was regarded as the ruler of the realm of the dead, having been known as the divine messenger. It seems possible, if not likely, that his role as medium between divine and mortal was extended to that between dead and living, as ancestral spirits (the dead) and gods are considered close to each other in nature, or at least by those who adhere to a stricter belief in the divine power of ancestors. His name literally means "generations", and death was often euphemistically called "gone to the generations". Scholars have also formulated a "nebulous but obvious" connection between death and the perpetuation of the Canon of Generations, found as early as the Ur-cult.
Qlaps's role as prince of the dead is strongly reminiscent of that of royal government in Themiclesia, adding to the comparison of the "realm of the dead" as a "state of the dead"—not only a place but a country with a functional government. As the soul arrives at the realm of the dead, they are identified by their dead relatives. Before being admitted, however, other denizens of the realm have the opportunity to accuse the new arrival of crimes that have not been atoned for. If found guilty, Qlaps punishes the arrival before re-uniting them with their families. The content of this punishment is variegated and heavily depends on the narrative needs of the myth describing it; in some, the post-mortem trial imposes those applied in Themiclesia, and in others the punishments are grossly tortuous and incommensurate with contemporary conceptions of justice.
Deceased emperors and nobles, however, are typically excluded from post-mortem judgement as they do not travel to the realm of the dead but live at dedicated temples maintained by their distinguished successors. In this way, their post-mortem experience are conservative, in keeping with the older idea that the dead remained in the world of the living and continued to interact through oracles and temple sacrifices. Religious authors post hoc reasoned that sacrifies re-animate the dead in limited ways, and in the 7th century these were carried out continuously; thus, royal progenitors are continually animated and therefore never travel to the realm of the dead, where the ordinary dead go after their families stop providing for them at their homes. Another reason given is that the royal houses of Themiclesia are direct descendants of Qlīn himself and are therefore exempt from his son's judgement.
Realm of the dead
The attributes of the realm of the dead are not treated in a systematic manner in the most circulated texts, but it seems a basic imagery of the Themiclesian state underlies most descriptions. The most complete descriptions of the realm of the dead is found not in religious manuals but in literary works that transcend the realms of the living and dead. It is common to idealize the City of Generations (世邑), where the ruler is tender and his counsellors always wise, though it is not a world without concerns. Negative actions and emotions exist, but as spirits cannot die or suffer from hunger, they are less vulnerable and perceived wrongs with a subjective intensity lower than that of the living. On the other hand, equally owing to eternal life, grudges incurred can also continue ad infinitum and serve as powerful devices in literature.
The City of Generations is often pictured as very cold. This may be an extension from the idea that it is located in the distant north or because corpses characteristically lack body heat, and its absence is associated with the dead. For this and other reasons, the realm is considered repugnant to the living, and consequences for visiting it may be so dire as to prevent return to the mortal realm. However, this coldness is not a negative thing from the perspective of the spirits, who, because they are not living, do not require warmth.
The position of the City of Generations has been given much philosophical exposition throughout the ages. In Antiquity, it is often said to be underground and connected somehow with underground water. In later ages, its boreal climate and identification with the Pole Star parallels attributes of the High God, Tīks. Tīks's realm above the celestial bodies and air, even the firmament itself, is also said to be extremely cold, where no mortal could hope to survive. As Tīks created the a pocket of life and warmth from the coldness of the world above, the spirits of the City of Generations has also given rise to new human life in the realm of the living. In a sense, therefore, a spirit is in the same state of the world as it existed prior to or outside of life but is intimately connected with life.
The Brak school, which proposes that all living things acquire their life through Tīks's divine magical substance, asserts that spirits only live temporarily in the City of Generations and will, at some point in the future, be re-united with Tīks. This eschatology, however, is not widely accepted.
Eschatology
Notes
- ↑ The word "he" is traditionally used to refer to Tīks in Anglian literature, though his gender is not specified in Themiclesian canon or implied by Shinasthana texts.