Primary Creator Gods

OF THE ELVES

There are two universal Aeldvaren gods: the Lady of Heaven and the Wild Goddess. These are the two deities who created the Aeldvari as a people, as well as who made/animated the world around them. They are usually considered to be lovers, though some call them sisters or mother/daughter instead.
The Lady of Heaven is usually just called the Lady, as the most respected and noble of the deities. Her eyes are the sun and the moon, and she is depicted as a vaguely feminine, almost elemental-like spirit enwrapping the world. The sky, the stars, and all celestial bodies are hers. She created the Heavens Elves, the cel’Aeldvari, as well as cyclical time, the seasons, and pure arcana. She is strongly associated with a one-with-god afterlife / ascension after death, though the details vary from culture to culture.
The Wild Goddess has two main aspects (much like the Lady has two Eyes) - the Huntress and the Gardener. The Huntress is how she is acknowledged probably 75% of the time. She is depicted as a feminine, vaguely-kinvaren entity with various animal parts and patterns, or occasionally as a more abstract spirit like the Lady. All living things - the animals, the plants, and anything short of kinvari - are hers. She created the Wild Elves, the wyl’Aeldvari, as well as linear time, death, and the elements. She is strongly associated with a reincarnation cycle, though the details vary from culture to culture.
Weather - the wind, the rain, the movement of clouds, storms - is considered to be how the two gods interact, where they meet at the bounds of their respective domains. As a result, many weather patterns or phenomena have seemingly odd names or nicknames: lightning is the Lady’s Wrath, thunder is the Huntress’ Roar, etc.
These two creator gods are considered too massive and too fully integrated into the living world to respond to individual prayer or plea. If prayers are made to these deities, they are usually a hope for the mortal to be able to better embody one of their aspects (e.g. a hunter praying for a good hunt - not expecting the Huntress to give her one, but hoping to be Huntress-like and create her own good fortune).
They are honored or venerated based on what they have done (e.g. made Aeldvari) or are doing large-scale (e.g. the sun keeps coming up), rather than for an individual’s successes or hopes. At no point are these deities the subject of more transactional prayers or attempts at bargaining; honor and offerings are given regardless of one’s personal failings or triumphs. They typically do not have priests or temples, but open shrines are very common, both in cities and in the wilderness. Smaller statues or depictions in the home are normal, but treated as reminders or art pieces, rather than with icon reverence.

OF THE DWARVES

The third goddess of this set is the Mother in the Earth, which (unsurprisingly) is mostly venerated by Duovari and is responsible for creating them. Despite the racial divide, the Mother is considered equal to the Lady and Huntress, and they share responsibility for everything in the physical reality, with the Mother overseeing the soil, the stones, and everything underground. The Mother is considered, well, the mother (or grandmother) of the other two deities, as well as the foundation of all living and growing things (including, in this case, stones and gems). She is depicted as a stout, well-rounded feminine figure comprised of rock or vaguely seen through the shapes of mountains or caverns; she has the most consistent kinvaren depiction of the trio. All organic, inanimate things are hers - stone, sand, dirt, crystals, salt, lava, ore - and everything built or crafted from them. As mentioned, she created the Duovari, as well as smithcraft, architecture, and all the myriad jewels that are so critical to holding and preserving magical spells and effects. She is strongly associated with an underworld-type afterlife, though details vary from culture to culture.
In Duovaren cultures, especially the underground ones of gran’Duovari, the Mother is depicted almost everywhere in motif, symbolism, or outright figurehead. She is not only the long-ago creator of their kind, but the everyday provider of much of what Duovari need to live, and she is considered the reason they can draw out the arcana from stones and crystals so well. Duovari treat her similarly in terms of her being removed and not one to answer personal prayers, but their drive for veneration and acknowledgment is much stronger than most elves’.
The Mother and the Lady do not directly interact, but the Mother and the Huntress do. The Mother is considered enduring and eternal, where the Huntress (and Gardener) is cyclical, always in motion, striving, living, dying, growing again. The Mother is also considered (oddly) more finite than the Huntress, as minerals can be mined and used up faster than they can be naturally replaced, whereas it’s pretty easy (in these cultures) to not exhaust the plant or animal resources of an area past the rate of their own replenishment. The only natural disasters attributed to the Mother are volcano eruptions and earthquakes; everything else is a result of the tumultuous relationship between the Huntress and the Lady.
Worth noting: many of the above-ground Duovari honor both the Mother and the Huntress/Gardener.

OF THE NAGA & MERS

That leaves the ocean, now, doesn’t it? Is there no god of the waters? Well, yes and no. To the elves, the major bodies of saltwater are the union of the Lady of Heaven and the Wild Goddess. They are considered to be the one womb that the two deities share. (Weird, I know.) In that sense, the ocean has no overarching deity and is instead a sacred biome where the Lady’s moon and wind control the tides and the Wild Goddess’s animals and plants fill the water to brimming with life.
However, the Nagvari have an opinion about the water that is their world, and herein we get a fourth major goddess, though one that is not always included with the others, just as Nagvari themselves are often “forgotten” from the short list of the primary kinvaren races. This goddess has a much wider variance in her names and depictions, thanks to the myriad Nagvaren cultures throughout the world, but they usually agree that they are venerating the same goddess underneath all her trappings and epithets. For the purposes of this document, we’ll call her the Dancer.
One of the core components of this underwater goddess is movement - the movement of the tides, the deep-sea currents, the water condensation cycle, the motion and travel of all the swimming life forms, the constant sway of most plant life. She is not thought to have created any particular form of magic, but she is responsible for teaching the Nagvari their way of using arcana, which is primarily through physical motion, like a dance.
The Dancer is occasionally known as the Siren, which is a darker and hungrier manifestation of herself. The Dancer is depicted consistently as a feminine figure, kinvaren from the waist up and cephalopod from the waist down. The Siren is depicted similarly, but instead of a cephalopod lower half, hers is serpentine, and inside her mouth are endless rows of shark teeth. One of her most common symbols is a pair of feminine hands reaching out towards the viewer, one of them palm-up and offering treasure (jewels, shells, bones, scales) and the other reaching out as though to receive a gift--or to seize the viewer. Everything that exists solely within the water is hers, including fauna and flora. (This does put her in direct opposition to the Huntress re: the animals and plants underwater, but most kinvari don’t argue about it, being too secure in their opinion one way or the other.) She created the Nagvari, as well as water’s endless cycle of movement (the currents, not the surface waves and tides), dreams and the dreaming world, and leylines (the patterns of movement that arcana follows) both above and below the water, since leylines can resemble rivers when marked on maps. The Dancer is strongly associated with a reincarnation cycle based on bloodlines (or being eaten), though details vary.
Notably, the Dancer is not considered a benevolent or “safe” deity - she is neutral, and prayer and offerings may earn her favor for a moment only to be dashed against the rocks in the next heartbeat. Most veneration of her is done of respect and preemptive placating, especially when it comes to getting the Dancer and not her Siren face. As a result, she is the most actively-worshipped of the four primary goddesses - though, again, she does not receive individual prayers so much as supplication for mercy. The Siren does have a few priests, here and there, who largely propitiate her with offerings and try to aim her hunger at their enemies instead of themselves. (The success ratio of such efforts is uncertain.)

OF THE HUMANS

Hymvari are hard-pressed to stick with one or two major deities and tend to splinter into separate cultural pantheons that rise and fall as quickly as their own kingdoms. However, most of them will acknowledge an ancient deity (who is not worshipped or even honored by most of them) who seeded their race, which is what the rest of the kinvari consider “the human god.” This deity has dozens of names and faces, but for the purposes of this document, we will call him the Orator.
The Orator is usually not listed among the prime deities, but as the creator of one of the prime races, he technically is. His is the domain of the spoken and written word, story and song, poem and history, myth and folktale. (This is why Hymvari are called such - a reference to a humming sound, such as what one makes while thinking.) He is rarely depicted directly, but when he is, it is as an old human man with voluminous beard and wrinkled face, a quill or other writing implement always in one hand, the other gesturing outward as though talking or reaching for the viewer. He created the Hymvari, as well as all* spoken and written languages, oral traditions of storytelling and epic poetry, and memory through written history. Humans who acknowledge him generally credit him with giving them the ability to write their own stories - to take the reins of their short lives and live how they desire, rather than being restricted by a less adaptable nature or more rigid social structure. It is a gratitude without obligation; humans nearly never offer prayer of any kind to him. The Orator has few shrines, but his depictions appear most often in institutions of higher learning, libraries, or public speaking platforms.
(*Other races have opinions about the human god being responsible for their non-human languages, especially since they had those languages before humans were made.)

OF THE ORCS

As the last of the prime races, the god who created the Urkvari is technically part of the prime deities… but that god’s identity is widely debated. Most Aeldvari attribute Urkvari to their Wild Goddess in her aspect of the Huntress; many Duovari agree with them. Outside of the existing prime deities, however, there is one god who can be held responsible for the creation of Urkvari, though this god has since fallen from both power and from the people’s awareness.
The Bone Witch is not often called a true deity, but many cultures acknowledge her as the entity who taught anima magic to kinvari, which is widely considered the first kind of magic that any kinvari learned. (Note that she did not restrict this knowledge to the prime races; many “inferior” kinvaren races know and practice anima magic.) Her craft is partially flesh and partially magic, wholly grounded in physical reality, and often soaked in blood. She is not a deity of death or the dead, but she is no stranger to either and has no sense of propriety or civilized etiquette. She is a cackling crone, a trickster, a powerful witch, a sooth-sayer, a healer--the very epitome of the unpredictable old woman in the woods who may or may not eat children and turn princes to toads.
That is how kinvari see her now, however. When Urkvari were first created, she was as much a god as any of the others, not yet slandered and knocked down several pegs to a rung just above “powerful spirit” and just below “demigod”. She is depicted as an old, hunched kinvari shrouded in layers of animal pelts and parts, leaning heavily on a skull-topped staff or stirring a massive cauldron. She is the god of the oldest magic, as well as anima magic, and she has taught kinvari a number of things - fire, alchemy, herbalism, poison-making, even basic anatomy and surgery. She created the Urkvari, as well as several (but not all) kinds of shapeshifters, familiars (the role and those who fill it), anima leeches (shh), medicines, and alcohol. She is no longer associated with a particular afterlife, though hints remain that link her to necromancy and the transition of the spirit/soul between living bodies, often animal ones.