Aegir Nameing Traditions
Genonym
The Aegir, the people who live among the glacier filled seas of the great northern archipelago, do not possess family or clan names like the majority of the civilizations of Mrada. Aegir tradition also holds each of the sexes in the same regard, preferring to judge a man or woman by their character or skill rather than the circumstance of their birth. In place of a last name, to prevent confusion in identifying individuals of the same name and with their unusual equality, the Aegir have a process to define who a person belongs to, a process with a slightly greater degree of complexity than one would expect. The solution to this confusion is a combination of what some other cultures across the known world practice; Genonymics.
Typically a society favors one sex over the other, being patriarchal or matriarchal and identifies individuals by their father’s or mother’s name, based on which is the dominant sex of the society. For the majority of Aegir following the tradition is quite simple, a child’s last name is that of their same gender parent with an added suffix. The complexity begins when one parent is more renowned than the other, an occurrence that is not infrequent. When this difference of fame occurs, the child’s last name is based upon the more famous of their parents.
The first of the three most common differences is when a Jarl or other noble has a child with a person of lower standing such as a farmer or craftsperson. The second difference is similar to the first and occurs between a well known warrior and a person of lower standing, whether that be a lesser known warrior, noble or simply a commoner. The third difference is when an individual produces a child with a thrall: the lowest position in Aegir society, incapable of passing on their name even if the other person is a thrall as well. The final concern when determining which parents name will be carried by the child stems from the stout pride of the Aegir.
When the renown of both parents is equivalent or too closely matched, it becomes difficult to determine which parent’s name the child will carry, because neither side typically wishes to give up that honour. The matter is usually settled privately by the parents themselves in a way that both agree too, the method in which this occurs varies from group to group. If they are unable to settle the matter independently, the assistance of either their Jarl or the local Völva is acquired, sometimes both are recruited. A Jarl’s judgment differs from one to the next, it may be that a friendly competition or a tribute will determine the name the child will bear. Rarely does a Jarl choose something dangerous to resolve the conflict.
The aid that a Völva provides is well defined, only inconsequential differences can be found between priestesses. On behalf of the parents the Völva performs a ritual to determine the name the child will bear. During the ritual the Völva consumes a specially brewed potion and burns an offering provided by the parents granting her a brief vision conveyed to her by the goddess Runa. The ritual is performed on the fourth morning after the child’s birth, the same day that they receive their name. The Völva only informs the parents of the name during the conclusion of the naming ritual. The choosing of the name the child will bear, like their given name, typically occurs between the day the child is born and their fourth morning.
With the parent who will pass on their name identified, the process once again becomes simple. To create the child’s genonym, one simply takes the parents name and adds the appropriate suffix. For sons born to parents who follow the older ways of the Aegir, typically those who live in the east and far north of the great archipelago, the suffix “poika” is added. For daughters of the old ways the suffix “tytär” is given. Closer to Asteria, in the west and south of the great archipelago, sons of the Aegir receive the “sson” suffix and their daughters gain the “dóttir” suffix.
Given Name
Like the genonyms the Aegir use to differentiate themselves from one another, their given names are also steeped in tradition. Along with tradition this process of naming children is surrounded by a veil of superstition. Beginning when a woman learns that she is with child, these traditions and superstitions are spread throughout the pregnancy and culminate with a ritual shortly after the child’s birth.
The first tradition and related superstition forbids the discussion of a name until after the child's birth. It is believed that if parents discuss the name of the child prior to the birth, they invite ruin upon their family. If a name is discussed a curse will befall the child, bringing them illness and disease, most often resulting in a miscarriage. If the child is born alive, they are often too sickly to survive and perish shortly after. Those who survive past infant age find their lives filled with growing misfortune, their hopes and dreams frequently wither and shatter to dust. Ultimately the curse finds them and an unfortunate and early end.
The second tradition takes place on the fourth day after the child is born. On the morning of the fourth day one of the parents, typically the father, informs the local Völva of the name and who will be attending the ritual. The time between birth and the morning of the ritual is when parents can safely choose a name. The chosen name is not spoken to anyone other than the parents and the Völva, it is kept a secret until the end of the ritual. A superstition tied to the time between birth and naming, states that it takes three days for the spirit to settle and that naming a child before their spirit is settled can lead to an unruly child.
Attendance of the ritual is reserved to a select few individuals, typically the parents may only invite four individuals, not counting themselves or the Völva. Tradition also dictates that these people must be close family members, most commonly parents will invite family members such as their parents or siblings. Family members such as aunts, uncles and cousins can also be invited if they are of significant importance to one of the parents. If a parent was orphaned or otherwise raised by someone who was not their biological mother or father, that individual is effectively considered their parent. Another type of individual, who is not a direct family member, that can be invited is a Shield Brother or Sister, the Aegir consider the Shield Bond to be equal to that of siblinghood.
The next tradition is the core of the Aegir’s beliefs regarding the naming of their children, the aptly named; Naming Ritual, a nexus in which many of the other traditions and superstitions are tied. The ritual takes place at dusk of the fourth day after the child’s birth, typically at a nearby ritual site maintained by the local coven. When a ritual site is not available the Völva may select another appropriate area to perform the ritual, usually this a nearby area that is the most marshy or boggy. The primary purpose of the ritual is to give the Lord of Creation; Thorkell, the child's name so that he may add it to the Tapestry of History that hangs within his great feast hall. With a child’s name added to the Tapestry, it is believed that the Weavers of Fate record the child’s saga, weaving the strands of thread into an account of each triumph, act of glory, bitter failure and malicious act.
The Naming Ritual is performed by a single Völva, usually the one that one of the parents spoke to the preceding morning. The ritual’s length is mainly dependent on two factors: the Völva and the name that was chosen for the child. The key act during the ritual is the painting of the child’s name down their back. The name is painted along their spine, starting at the top of the shoulder and trailing to just above the hips. When a longer name is chosen, the Völva will begin the name off center towards the left shoulder and continue down the right side of the spine as far as necessary. While the Völva paints the name she speaks blessings of protection, the parents and other individuals in attendance may join her in the chants.
The specific recipe of the paint is a closely guarded secret that is never disclosed by a Völva or her coven, however the primary ingredient is known to all Aegir; Blood. Blood is used in the ritual paint because it is believed to connect the child’s spirit to the upper plane, allowing the Divines to witness the ritual and by extension deliver the name to Thorkell. The use of blood in the paint is known to the Aegir due to the fact that it is the parents who must source it, as it is believed that blood carries with it the abilities of the creature from which it is taken. Only one type of blood can be used in the ritual, meaning parents must choose carefully as different creatures possess different traits.
Typically the rarer or more difficult the blood is to obtain the greater the effect it is believed to have. The blood must also be drawn from a creature slain by one of the parents or an individual who has sworn to aid them, such as a Shield Sibling. Most commonly blood is drawn from Birds of prey, Deer, Seals, or Whales, bestowing patience or determination in case of birds, swiftness or perception for deer, and endurance or tolerance for sea creatures. Less commonly as they are more difficult to acquire, Wolf blood grants Leadership and tactical sense, Polar Bear blood gives strength and endurance, while Yeti blood bestows battle prowess and fury.
The greatest blood that can be used in the ritual is Great Wyrm blood, usually that of a white dragon. The use of Wyrm blood has only been recorded a dozen times by the Covens of Runa and each individual has gone on to achieve great deeds, the four Fylkir, High Kings of the Aegir, were each blessed with dragon blood. It is not possible to lie about the type of blood and cheat the divine as they are aware of its origin and the trials that were overcome to draw it. An exception exists to the law of a single type of blood. If one of the parents dies before or during the birth their blood may be added to any blood that was collected. When this is done it is believed that the spirit of the deceased parent will watch over their child.
Once the Naming Ritual begins it can not be stopped until its completion and malicious interruption of it results in dire consequence. When an individual or group interrupts the ritual with the intent to prevent its completion or to main or kill its participants, a deathly curse befalls them, granted to them directly by Thorkell. If the intruders fail to heed the Völva’s single warning to leave, she and those in attendance are expected to kill them. The Vövla is also permitted the use of her full repertoire of spellcraft, specifically she is allowed unrestricted use of her black magic to remove, main or kill the intruders. If any of the intruders survive and escape a significant bounty is placed on them by the lands Jarl. Once the interruption is dealt with the ritual can precede once again. Individuals who stumble into the ritual by accident are offered a place to observe, but more often simply offer a blessing to the family and continue on their travels.
In contrast when a creature or inclement weather descends onto the ritual it is seen as a potential blessing sent by the divines. Most commonly wolves are the creatures that interrupt the ritual and are seen as a challenge to the family sent by Skjold. If the attendees are able to drive off the wolves, blood can be drawn from any slain wolf and added to the paint, increasing the potency of the blessing. If a greater beast intrudes upon the ritual it is seen as a challenge by Thorkell, if the beast is slain it is believed that the child’s future will hold a great triumph. The Völva is only permitted to defend herself and the child, leaving the fate of the attendees in their own hands. Dalla’s challenge takes the form of a blizzard or other chiling, extreme weather; those in attendance must simply endure it until the ritual’s completion. Dalla’s challenge provides no clear blessing.
The Naming Ritual is concluded when the Völva completes the writing and speaks the child’s full name aloud for all to hear. This may also be when the parents learn which of their names the child will bear if they sought the Völva’s aid in choosing which of theirs would be given. After the completion of the ritual it is customary to return to the family's home and celebrate the night with warm mead and sweet cakes.
-Writers: Kaeso Caprenius Tranquillus, Scholar of the Imperial Researcher's Guild, Alfeid Runadóttir, Witch of Runa.
-Written: Twelfth Age: Ruin 1104th year of the Modern Era, 7th day of Flower.