Sahēḏēḏ (Religion)
The Sahēḏēḏ have come a long way from their beginning; starting as an offshoot religion founded by the desperate and dying, becoming the power behind one of the world's largest and most ruthless empires, before descending once again into obscurity.
The Saḏēsuḫbōṯ Haretk̀īhe outlawed the worship of other religions in the areas they conquered, clearing the way for a major rise in Sahēḏēḏ at the time. This led to some Sahēḏēḏ influence in other religions, the absorption of a large number of foreign deities into their pantheon, and the formation of small sects of Sahēḏēḏ worship which remain active across the Sidhai despite the Saḏēsuḫbōṯ Haretk̀īhe being lost over 250 years ago. These offshoot sects are not affiliated with the modern Sahēḏēḏ organization.
Theology
According to the Sahēḏēḏ, the universe is composed of six major elements: truth, order, justice, deceit, chaos, and injustice. These elements are balanced together in a cosmic energy known as the zeṯ. Zeṯ is used both as a measurement of a person's nature, and as an energy force with which to perform incredible feats.
It's important to understand that the Sahēḏēḏ do not necessarily see this as a "good vs evil" arguement. Although truth, order, and justice are known as the qēḏēt ("positive") elements, and their opposing elements as k̀ẖōs̆ ("negative") these quantifiers are not meant to be precisely judgmental. There are many legends in which the k̀ẖōs̆ proved more useful or even kinder than the qēḏēt.
The shifting of alignments is best exemplified by the deities of the Sahēḏēḏ. Though each deity's realm is assigned a particular nature, either k̀ẖōs̆ or qēḏēt, these designations have been known to shift throughout history. An example is the Goddess Ek̀ẖebōs̆, whose realm is death.
The eldest iterations or lore assign Ek̀ẖebōs̆ to order and, thusly, qēḏēt. However, when the Sahēḏēḏ organized, Ek̀ẖebōs̆ was reassigned to the k̀ẖōs̆ nature because, though she is still considered a goddess of order, she is also a goddess of deceit and injustice.
A polytheistic faith, the Sahēḏēḏ believe in a large multitude of gods. Historically, the importance of said gods changed from time to time, often guided by the particular ideology of the current political power. As the Saḏēsuḫbōṯ Haretk̀īhe was ruled by god-chosen emperors, their word concerning the heirarchy of the gods meant a great deal. The modern Sahēḏēḏ are somewhat more focused in their beliefs, with a core pantheon and shifting set of lesser deities.While shifts in the importance of each set happen, deities do not move from the major to minor set, or vice versa.
Assets
History
Several thousand years ago the Sahēḏēḏ were little more than a handful of loosely affiliated religions scattered among the early qīk̀ṯebīfuẖ; denizens of the underground caverns boring through the Sidhai. As the qīk̀ṯebīfuẖ tribes were united by the God-King Mīseḫ Egur, his high priest, the Īk̀ṯuk̀ẖeh h̃ēln Uḏebīẖuḥ, united the Sahēḏēḏ.
Under h̃ēln Uḏebīẖuḥ's reign, the religious order of the Sahēḏēḏ grew in both complexity and power. Though never fully divested from the power of the Empire's throne, the Sahēḏēḏ was otherwise entirely separate from all government etites by the time the Saḏēsuḫbōṯ Haretk̀īhe breached the surface of the earth to conquer the world their ancestors had once roamed.
Over the next several hundred years the Empire swept across the Sidhai, claiming territory and converting the inhabitants to the tenants of the Sahēḏēḏ. However, when the Empire attempted to go against the Zurosh Bakht, the backlash was cataclysmic.
Sacked and broken by the Zurosh Bakht, the Empire lay in ruins and the God-King dead. The few survivors retreated to the ancient Sahēḏēḏ citadel Saletkaw.
To maintain order, the priests there quickly filled the power vacuum with their own ranks, dividing surviving Empire citizens between their temples based upon skills and needs. Over the next half century they've restructured themselves into the modern Sahēḏēḏ , which continues to function as both priesthood and state for the people now known as the Elehēḏēḏ
Cosmological Views
Everything is the universe is zeṯ, the energy of life balanced between the positive and the negative, the orderly and disorderly. The world spawned where these two opposing forces met, and from them came all of creation--including both people and the gods.
Without the proper opposing forces, the entire universe will unravel. The gods, who exist on either side of the positive/negative scale, need energy to maintain the balance of zeṯ. This energy is provided through special ceremonies and sacrifices designed to appeal to the gods different natures.
The Sahēḏēḏ picture of the cosmos has changed over time, however. the surface world was rediscovered, it was thought that the tunnels were infinite and that somewhere within them was the domain of the gods. To these original Sahēḏēḏ, the gods' presence was felt in the subtle, and not so subtle, movements of the earth. Their displeasure was in the lava flows, and the gas pockets, and their blessings in the flourishing crops of fungus which sustained them.
When the surface world once again became known this view shifted to the universe being composed of the earthy, mortal plane, with the spiritual plane held aloft in the sky, punctuated by the hearth-fires of ancestors long past.
Tenets of Faith
Zeṯ
Everything in existence has a place somewhere within this order of the six elements: truth, order, justice, deceit, chaos, and injustice. Most things fluctuate upon the cosmic scale, but actions have undeniable, fixed impacts upon whomever or whatever commits them. The accumulative balance of a peron, place or thing's actions (or the actions commited with/within said thing or place) is known as it's zeṯ.
For example, a person whose actions exemplifies positive behavior will have a powerful, radiant zeṯ which brings peace and harmony to those around them. Someone whose actions have great negative will also have a powerful zeṯ, though that zeṯ will be damaging and poisonous to those who interact with it.
Those who have little or no zeṯ are so rare as to be non-existent. This is explained by the priests in one of two ways: the absence of action in the face of injustice will always be an act of injustice, and that if a person were to choose their actions so as to remain neutral on every topic, their personality would be in such disorder that it would default to chaos.
It is highly debated among those who have worked with members of the Sahēḏēḏ whether or not zeṯ is the same concept as magic or the soul among other cultures. Worshipers of the Sahēḏēḏ find this line of questioning to be highly offense as, to their estimation, it most certainly is not. However, it is notable that there exists no other concept of magic among the Sahēḏēḏ.
Nature
An aspect of zeṯis the classification of each element as either "positive" (qēḏēt) or "negative" (k̀ẖōs̆). As outlined in the theology section above, this is not a comment on whether that aspect is "good" or "evil," but rather a judgement of the impact that element has on things which interact with it. Generally speaking, these terms are not used to refer to living people, though those who have passed may be rendered a judgement if they were important enough in life to merit such scruitiny. More commonly, these judgement are reserved for deities and places. As an example, ruins from the sacking of Saḏēsuḫbōṯ Haretk̀īhe are thought of as having an overwhelmingly negative zeṯ due to the injustices which took place in them.
The Gods
The pantheon of the Sahēḏēḏ can be confusing for outsiders. Though each deity, particularly the major eight figures, has a primary realm, multiple minor deities may be assigned to the same realm, each serving in a different aspect of the realm at large. Likewise, every deity has a multitude of lesser realms they serve in, some of which are conflicting. This complicated dance is difficult to navigate, even for those raised into the faiths. Like so many things, however, it all comes back to the careful balancing of zeṯ, and the need to account for so many variables of morality.
A contributing factor to this messy organization is the religion's absorbtion of other pantheons. As the old Empire consumed other cultures, they would bring the religions of those cultures into their own. Rather than simply replace the new deities wholecloth, they would mark them as minor deities of very specific purpose. In this way, the Saḏēsuḫbōṯ Haretk̀īhe could be "pure" in its worship of Sahēḏēḏ while making it easier for the conquered to submit to their rule.
Major Pantheon
| Deity | Major Realm | Minor Realms | Nature |
| Bīk̀ẖītēs̆ | God of the Earth | Qēḏēt | |
| Bīktōhēt | Goddess of Life | Qēḏēt | |
| Rīḏaḥēk̀ | God of the Sun | K̀ẖōs̆ | |
| Ek̀ẖebōs̆ | Goddess of Death | K̀ẖōs̆ | |
| K̀ẖatequr | God of Mysteries | K̀ẖōs̆ | |
| Mōtōk̀ | Goddess of Knowledge | Qēḏēt | |
| Leṯēh | God of Earthy Water | Qēḏēt | |
| K̀ak̀tōs̆ | Goddess of Storms | K̀ẖōs̆ | |
Minor Pantheon
| Deity | Major Realm | Minor Realms | Nature |
| Ōḏē | Goddess of the Scales | Qēḏēt | |
| Ktōd | Goddess of Trials, trickery, puzzles | K̀ẖōs̆ | |
| Hīwaḫ | God of Warriors | K̀ẖōs̆ | |
| Mōḏṯēḫ | Goddess of the Hearth and Harvest | Qēḏēt |
Divine Leadership & Communion
Though the modern Sahēḏēḏ no longer have a God-King, the concept of a divine leader was embeded into the religion from it's beginning under the various Īk̀ṯuk̀ẖeh. It is believed that the more that one dedicates themselves to the gods, the more likely it is that the gods may speak to them directly. The higher ranked you are within the priesthood, the more worthy you must be of direct contact.
Priesthood
Ancient Structure
In the beginning, the Sahēḏēḏ was comprised of a wide set of loosely related religions shared between disapperate groups of Qīk̀ṯebīfuẖ.They shared core tenants, such as the concept of zeṯ, but differed widely on matters such as the construction of the pantheon, importance of individual deities, and basic myths.
Based upon evidence excavated from ruins in the deepest caverns, scholars estimate there to have been hundreds of different sects, with little clue as to which sect was the originator. However, there were some similarities within the structures of these sibling religions which influenced the more advanced structures to come.
Every known sect was led by a high priest known as a Speaker—Īk̀ṯuk̀ẖeh—who, as the title implies, was said to possess an ability to speak directly to one or more of the gods. This individual, typically male, led religious ceremonies, interpreted events based on a divine perspective, and offered advice to whatever governing official would listen.
The larger sects would also have lesser priests, simply called "priests" or zaḏṯēṯēh. These were the Īk̀ṯuk̀ẖeh's fully trained, adult apprentices who could hold services in the Īk̀ṯuk̀ẖeh's stead, or take over smaller sections of the congregation to free up the Īk̀ṯuk̀ẖeh's time. When a sect was large enough to have some sort of holding of their own, the priests were in charge of basic maintenance and operations.
Regardless of size, a Īk̀ṯuk̀ẖeh always had at least one apprentice, alehēḏēḏ, in training. In the smallest sects this person would be the Īk̀ṯuk̀ẖeh's successor. Larger sects, however, generally had multiple acolytes at any given time. At that point, choosing a successor was the Īk̀ṯuk̀ẖeh's privilege.
In many cultures, the Īk̀ṯuk̀ẖeh was allowed to choose any child they wanted to take on as an apprentice. They considered this a form of divine right, believing that the Īk̀ṯuk̀ẖeh would know whom the gods wanted in their service. Eventually, as the organizational structure grew more complex and various sects began to merge, this concept became tied up with the notion of divinely chosen Īk̀ṯuk̀ẖeh.
Early Empire Structure
As the scattered peoples of the Sidhai underworld coalesced into the Saḏēsuḫbōṯ Haretk̀īhe under the God-King Mīseḫ Egur, their religions were also restructured into an organized whole that would make up the Early Sahēḏēḏ.
As the God-King's personal Īk̀ṯuk̀ẖeh, h̃ēln Uḏebīẖuḥ took the official mantle of Uk̀ẖeh K̀ẖaktaẖ Legīk̀ or "Speaker of the Gods." They posited that, as the Īk̀ṯuk̀ẖeh serving beneath the man whose sacred task would unite the Qīk̀ṯebīfuẖ, they were the only Īk̀ṯuk̀ẖeh to truly hear the word of the gods.
The general population, already spurred into a nationalistic fervor, happily accept the notion that the God-King would have so holy a person as their advisory. However, h̃ēln Uḏebīẖuḥ's fellow Īk̀ṯuk̀ẖeh were divided by the statement. In the end, those who opposed the h̃ēln Uḏebīẖuḥ's spiritual authority were eventually deposed, while those who chose to side with the Īk̀ṯuk̀ẖeh were demoted to the newly formed position of zaḏṯēṯēh masōḫ, or "Holy Priest."
These zaḏṯēṯēh masōḫ were assigned particular duties beneath the Īk̀ṯuk̀ẖeh such as the overseeing of multiple temples within various territories, foreign outreach, and even financial investments.
Within the temples themselves, some zaḏṯēṯēh were elevated to another new status, thezaḏṯēṯēh k̀ẖatk̀ēk̀, who needed to replace the zaḏṯēṯēh masōḫ sent into service elsewhere. Otherwise, the temples remained largely unchanged on a day-to-day level.
Late Empire Structure
Over the next several centuries the Empire Structure of Sahēḏēḏ was refined, little by little. While the structure of the priestly ranks remained much the same—only a handful of new positions were added to the top level tiers—the structure of the religion itself and its physical structure (ie., the buildings serving religious purposes) were radically altered.
As the pantheon was canonized, with many gods being consolidated or re-ordered from major to minor pantheons, the physical temples and shrines also began to merge. Temples dedicated to now-lesser deities, and the smaller, single-priest shrines, were closed down across the Empire. Their assets, and personnel were transferred into rapidly expanding temple complexes that held multiple shrines and buildings of worship, and many of the outlying land holdings were either abandoned or liquidated. The new complexes were dedicated to one of the eight remaining major deities, with multiple shrines dedicated to their corresponding lesser deities.
However, there was often overlap in which lesser deities belonged to which major deity. For example, Ōḏē, who'd had a major cult devoted entirely to her worship, was now regulated to both temples of Ek̀ẖebōs̆ and Mōtōk̀. However, a temple dedicated strictly to Ōḏē could no longer be found except in ruins.
Many of these temple complexes grew to sizes rivaling the largest of the Empire cities, with numbers likened to those of a small army. Some scholars have proposed that this may have been a point of strife between the God-King and the Sahēḏēḏ in those final days. However, the invasion of the Zurosh Bakht destroyed any evidence that may have been left behind.
Modern Sahēḏēḏ (Governmental) Structure
After the fall of Saḏēsuḫbōṯ Haretk̀īhe, the Sahēḏēḏ priesthood took full control over the survivors at their last remaining stronghold, the citadel Saletkaw. Priests were rallied to fill governmental roles. Though the God-King and Īk̀ṯuk̀ẖeh had both fallen in battle, a new Uk̀ẖeh K̀ẖaktaẖ Legīk̀ rose from the ranks, chosen by the gods to stand as supreme ruler over all.
Every ciziten of Sahēḏēḏ is expected to obey religious doctrine, be educated in both practical and religious studies, and must qualify for a priestly rank before they are allowed to hold any governmental office. As all labour classes are part of one or more governmental divisions, this means that without a priestly rank one is prohibited from being assigned any duty higher than menial labour. (See Sahēḏēḏ (Government) for a more in depth explanation.)
Under this regime, each of the eight major gods have their own sect within the main religious body known as a "Sujīḫ," or "Temple." The Sujīḫ houses function much like small, communist city-states.
A Sujīḫ may have sub-sects devoted to various minor gods related in some way to their primary deity; these are called bītk̀ōḥ. Though each Sujīḫ and bītk̀ōḥ have their own peculiarities, the internal organization is pretty consistent across the Sahēḏēḏ.
The common citizens of every Sujīḫ are known as "alehēḏēḏ." Though given a basic education, their positions are generally those of menial labour or other light, non-skilled duties. While they are considered full members of the Sujīḫ, their position comes with some stipulations: they cannot hold office, they are not eligible for combat training beyond the base skills in general education, and they cannot conduct worship services unless given formal dispensation by their supervisor.
Above them are the first rank of priests, zaḏṯēṯēh. These individuals have received basic and secondary education. They work hand-in-hand with the alehēḏēḏ, often in supervisory or educational roles, but can be promoted as high as departmental managers. They are eligible to receive higher education in their free time, training to earn promotions, or choose to join a bītk̀ōḥ's clerical order where they are allowed to conduct services and ceremonies.
The highest, uncapped rank achievable is zaḏṯēṯēh k̀ẖatk̀ēk̀, or k̀ẖatk̀ēk̀ for short. Most k̀ẖatk̀ēk̀ begin their careers as zaḏṯēṯēh, working for several years to gain experience enough to qualify, or qualify by completing higher education courses in their spare time. A very few zaḏṯēṯēh are chosen to go straight from secondary education into higher education, and then directly to k̀ẖatk̀ēk̀.
The k̀ẖatk̀ēk̀ may serve any position beneath the highest Sujīḫ authority, the masōḫ. They have the most freedom of any citizen, and are the only ones allowed to campaign for the position of masōḫ when it becomes available.
The zaḏṯēṯēh masōḫ, or masōḫ, are the second highest rank in society, and must be elected into the position of a Sujīḫ high priest, or assigned a cabinet position by the Īk̀ṯuk̀ẖeh.
Modern Foreign Structure
The old Sahēḏēḏ pantheon is still worshiped by minority populations across the Sidhai, howevermost of these sects are unaffiliated with neither one another nor the main Sahēḏēḏ body. They tend toward a structure which has degraded toward the ancient, highly flexible format over time.
Outreach programs from the Sahēḏēḏ (Government) have made inroads to potentially absorb some of these splinter cells, though many are resistant to the notion.
Known Sahēḏēḏ foreign sects:
- Coming Soon
Vestments
Ancient Vestments
No evidence of unifying signifies exist from the early days of the Sahēḏēḏ. Where ruins depict those presumed to be priests, the evidence is generally in the actions being taken rather than specific items being worn. Remaining oral tradition and cultural understanding says, simply, that priests were treated with the deference they deserve: often recieving gifts of jewelry and other such luxuries as a sign of respect for their positions.
Early Empire Vestments
When the religion began to truly organize, and the clergy numbers swelled, it became clear that some markers of authority were needed. While parishioners in smaller areas would likely know who their clergy were, and what ranks they held, the larger cities became, the more difficult it was for the priests to know all members of their parish, and vice versa.
Early vestments were simple:
Alehēḏēḏ received two plain, though nicely-woven, sheath dresses. One was un-dyed for day-to-day use, and the other, for ceremonial use, was bleached white.
Zaḏṯēṯēh wore simple robes fastened at both shoulders with brass buttons, and cinched about the waist with woven belts whose colours and patterns signified the the temple for which they served. Like the Alehēḏēḏ, they had u-ndyed versions of this outfit for work, and white robes for ceremonies.
Zaḏṯēṯēh K̀ẖatk̀ēk̀ wore the same robes and belts as their lesser counterparts, but many took to their their fingertips and lips in colours which matched their belts. While the use of other makeup, like eyeliner, also became common it was not considered a particular mark of the priesthood, and could also be found among all priestly ranks.
Another addition to the K̀ẖatk̀ēk̀'s wardrobe were pendants given to them upon promotion, in the shape of holy figures. Generally made from gold, and sometimes inset with semi-precious gems or stone, these pendants could also be given out by the temple masōḫ for special services or heroic efforts. They were hung from the K̀ẖatk̀ēk̀s belts by a golden chain so that they're visible.
Zaḏṯēṯēh Masōḫ broke with the mold, generally wearing white robes in a style of their own choosing, punctuated by trimming and/or shawls, and their belts in the colour of their temple. In addition to their lip and finger dye, which is often permanent by this point, they dye the tips of their ears, their toes, and their eyelids. Many also chose to have black eyeliner permanently tattooed around their eyes.
Every masōḫ had their own ceremonial headdress crafted when they were appointed, to be worn at all major events. These headdresses are very personal, and generally depict an animal form of the deity they were originally sworn to serve before taking up a larger office.
As a renowned figure among the Saḏēsuḫbōṯ Haretk̀īhe, the Uk̀ẖeh K̀ẖaktaẖ Legīk̀ did not need any sort uniform to be recognizeable. Though they took some effort to match elements of the priesthood when at public events--such as white robes with accent colours, a belt, and makeup--their every day wardrobe changed as frequently as any member of the regular Imperial court.
Late Empire Vestments
During this period of reformation, the vestments began to take on even more importance among the Sahēḏēḏ. The styles from the Earlier Empire years were solidified, and the newly formed Temple Complexes created a registry of temple colours so that no two temples tried to claim the same combination of colour and patterns. Within the temples themselves, the shrines would also have their own version of the temple colours to distinguish them.
The headdresses worn by the Masōḫ had, over time, become full masks. These masks were registered as well, with each design and its symbolism logged so that further slippage in design could not happen.
Most significant, however, was the change to the Uk̀ẖeh K̀ẖaktaẖ Legīk̀. No longer content to look like any other court member, the Īk̀ṯuk̀ẖeh designed their own headdress with symbolism taken from all eight major deities. This headdress, which looked rather similar to the God-King's own crown, was only seen a handful of times before the Zurosh Bakht invasion.
Modern Sahēḏēḏ (Governmental) Vestments
When the Sahēḏēḏ adopted the Saḏēsuḫbōṯ Haretk̀īhe survivors, the uniforms once worn by the priests, and the makings for them, were already in ready supply. It seemed prudent to simply continue forward in this manner--and so they have through the modern day. Though individuals are allowed to decorate their uniforms in any manner they wish (using credit chits for luxuries such as jewelry, ribbons,etc.,) so long as they do not tread too closely to the vestments of a rank they do not hold, the basic clothing allotted by the provisioner's office.
Alehēḏēḏ
The alehēḏēḏ have several potential uniforms, largely dependent upon their job function. The defining elements are that all cloth is un-dyed cotton or linen, and the designs are simple and sparse.
Children of either gender wear sheath dresses or loin cloths. Most adults wear simple skirts with optional white robes for the hottest days, while adults in particular fields--such as smithing--are allocated full-bodied tunics and aprons.
Every citizen is given one set of ceremonial whites which can also be worn at parties. Of course, purchasing fancier clothes or making them yourself is allowed, though such items may only be worn in one's spare time or to educational courses.
Zaḏṯēṯēh, and Zaḏṯēṯēh K̀ẖatk̀ēk̀
The uniform of the neither the zaḏṯēṯēh nor K̀ẖatk̀ēk̀ have changed much in the Late Empire styles. The largest difference is the shoulder-buttons on their robes. The material of, and isgnia forged upon these buttons indicate their general position, and which department they work for.
Like the alehēḏēḏ, the zaḏṯēṯēh are not required to wear their uniforms outside of on-duty hours, though the dye still usually marks them.
Zaḏṯēṯēh Masōḫ
Given their position, the masōḫ are seen as always being on duty. They are almost always seen in uniform, though they are allowed some variation of cut or material for personal reasons. Their robes are always white, however, and always accented with the colours of their temple or office, where applicable.
Similarly, the now-traditional masks of the masōḫ, only worn at major ceremonies, are made for each new masōḫ once brought into office. Rather than designing their own whole-cloth, the masōḫ's mask is based upon the mask of their predecessor. In this way, the line of masks presents a history of the masōḫ from the fouding of the Sahēḏēḏ (Government) forward.
Uk̀ẖeh K̀ẖaktaẖ Legīk̀
The original headdress of the Late Empire Vestements was lost, but another was designed in its memory for the modern Īk̀ṯuk̀ẖeh. This headdress is passed along, in it's entirety, to every successive Īk̀ṯuk̀ẖeh who takes office.
Other than this, the Īk̀ṯuk̀ẖeh of the modern order do not distinguish themselves from the Zaḏṯēṯēh Masōḫ. They wear the same sort of makeup, robes, and adorn with their personal taste in jewelry. Anything more has come to be seen as a little self-serving.
Modern Foreign Vestments
See individual sect for more information.
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