Luhenye Aptar

The Luhenye Aptar (English pronunciation /luˈwɛnje æpˈtɑː/ or /luˈwɛnje æpˈtɑɹ/, Aelsyan Lhuénye aPtár lit. "the Foot which Leads", commonly translated "Leading Foot" pronounced /ˈlweːnje aˈptaːr/, adjective Aptaran) is a polytheistic religion with elements of animism which was founded in Nation/Aelsya by the three prophets Qenye Mihuáná, Yahice Qedis and Sípa Qahua. The prophets' teachings are recorded in the Hagioramae (Deqhuerá yAptórisán "Holy Visions") Since its founding it has spread across the continent of Asura and into lands which were colonised by nations practising the religion.

At the core of Aptaran belief are the four Aspects of Existence (Senámu-n Aytagáhuá) whose personifications are the Archaeotati (Ecémbráhuá "Most Ancient"), Tennu "Thought", Lós "Action", Líhánu "Emotion" and Bédanu "Creation", four gods which make up the core of the Aptaran pantheon. The pantheon consists of two groups: the Archaeothei (Suqaptón "Old Gods") and Neothei (Núraptón "Young Gods"). The Archaeothei are fifty-two main gods, including the Archaeotati as well as their children and grandchildren, the Megagenea (Yúpa Qánt "Great Family"). The Neothei are lesser spiritual beings with many and varied roles.

Etymology

The spelling Luhenye Aptar is an Anglicisation of the Aelsyan name for the religion, Lhuénye aPtár, pronounced /ˈlweːnje aˈptaːr/. The Aelsyan name literally translates as "the foot (Lhuénye) which leads (aPtár)". It is usually translated as "Leading Foot" into English. The name consists of the noun lhuénye meaning "foot" or "lower leg" and the subordinate verbal clause aptár meaning "which leads". The prefix a- shows subordination while ptár is the third person singular present form of the verb ptaná meaning "to lead" or "to guide".

The name itself is something of a pun. The conjugated verb aptár has a coincidental similarity to the Aelsyan word for "god", apto, with folk etymology popularly connecting the two (though in reality, the verb derives from the Proto-Satto-Lhedh stem *päð- while the noun derives from *ämpiγö via the Old Aelsyan forms *pi̯ar and *i̯ãpi̯o). The use of lhuénye (from Proto-Satto-Lhedh *rʷëŋʲkʲë via Old Aelsyan *lwē̃ŋi̯e) makes reference to the travels of the prophets and suggests both a spiritual journey and following in the footsteps of the enlightened.

Although the adjective used in Aelsyan is Lhuényétu, literally "one who travels by foot", in English the term Aptaran is used instead.

Beliefs

Existence

Pantheon

Scripture

There are three texts which form the basic Aptaran canon. Each of the religious denominations use basically identical versions of the Hagioramae, the texts written by the prophets themselves, but use different versions of the Spudes and especially the Nomi. Furthermore, though the Orthodox and Lhedh Temples have standard versions of the texts which are prescribed for all followers (in Aelsyan and Galysaran respectively) there is no one standard used in the Irenaean and Eastern Temples. These denominations instead use versions translated into the local vernacular - the Vrnallian Irenaean Temple, for example, uses Ruvazi's 1364 Vrnallian edition of the Hagioramae with Ktuza's 1739 Vrnallian edition of the Spudes and Nomi.

Hagioramae

The Hagioramae (Deqhuerá yAptórisán "Holy Visions"), commonly referred to as the Visions, are the core texts of the Luhenye Aptar, and were written by the prophets themselves while on their travels in Phaedria. The texts tell of the prophets' lives, their travels outside of Aelsya and the lessons they learnt from speaking amongst the common peoples, the revelation of the Thealetheia, and their journeys as enlightened men. The Hagioramae consists in total of fourteen canonical texts, except in the Lhedh Temple which controversially ruled the prophet Mihuáná's Travels in the East to be apocryphal. This was widely viewed as a political decision and led to the separation of the Eastern Temple.

Spudes

The Spudes (Lampó "Studies") are a collection of exegetical texts which form an interpretation of the Hagioramae. The set of canonical texts varies between denominations. The Spudes consist of original texts as well as some documents which codified oral traditions, such as the Irenaean text Mihuánáhesú Ménuqá ta-n Ganyaqlauh "Teachings of the Prophet Mihuáná on Peace" which is said to be based on teachings made by Mihuáná and passed down through his children but which was only recorded in writing in 1217, over a century after the prophet's death.

Nomi

The Nomi (Dakúdé "Customs") are a series of texts which explain how the Spudes should be applied to everyday life. Unsurprisingly then, not only is this the text which varies most between denominations, it is also the text which has been revised most often, in order to deal with new issues in the application of the Spudes due to societal or technological changes.

Worship

Rites

Symbols

Prayers

History

Origins

Luhenye Aptar was founded by the three prophets Qenye Mihuáná, Yahice Qedis and Sípa Qahua, Aelsyan pedlars of lowly origin. While travelling through Phaedria which at the time controlled the Aelsyan archipelago, these prophets were gifted with or discovered (accounts are unclear) the Thealetheia (Aptórisú-s Sís "Truth of the Gods"), which they proceeded to record in a series of texts which make up the primary Aptaran religious text, the Hagioramae. These texts were presented to their countrymen upon their return to Aelsya in 842. The Greater Phaedrian Empire was at this time experiencing internal conflicts, with territories increasingly agitating for greater autonomy. The message which the prophets brought back to Aelsya, one of hope and betterment in the face of adversity, was widely interpreted by the Aelsyan people as being sympathetic towards the growing revolutionary sentiment of Phaedrian subjects, and as a result spread quickly throughout Aelsya. Religious institutions grew around the prophets, with the establishment of what was then called the Great Temple of the Luhenye Aptar (Lhuényesú aPtár Piuhpare Qánt), the predecessor to the Blessed Orthodox Temple of the Luhenye Aptar in Aelsya (Lhuényesú aPtár Piuhpare Untasá aKácohuír Ahélsíyauh). The First Mudanir (Yalor aMudánír "Guardian of the Faith") for the Temple was the prophet Sípa Qahua.

In 878 Aelsya gained its independence from Phaedria in the Aelsyan War of Independence, which was largely motivated by the adoption of the Luhenye Aptar. One of the leaders of the rebellion and a pious follower of the prophets, Akarána Sahámo, became Regent of Aelsya, taking the royal name King Aptokácinnu I. His very first edict was to make Luhenye Aptar the official religion of Aelsya. The religion became an intrinsic part of the Aelsyan government as a result. During the reign of Aptokácinnu I the Temple worked at translating the Hagioramae and spreading the Luhenye Aptar to other Phaedrian entities.

Spread

The religion was readily adopted by many Phaedrian subjects who felt that the Aelsyan struggle for independence could be a model for their own nationalistic interests. Niattirb was the first state to adopt the Aptar as its official religion in 890, followed by Brytonia in 897. Phaedria made the religion official in 903, essentially for political reasons, as a religious unification was felt to be necessary to prevent a collapse of the empire. The rulers remained personally hostile to the Aptar, however, and this manifested in various incidents of repression. Following the Leydnoff Pogrom of 912, in which the Niattirban Army, under orders from the Emperor of Phaedria, systematically slaughtered practitioners of Luhenye Aptar in the Niattirban capital, adherents throughout Niattirb revolted against the Phaedrian authorities. The Second Mudanir declared a Holy War against Niattirb and Aelsyan forces moved into Niattirb, occupying Leydnoff and forcing enemies of the religion to either convert and live pious lives or face execution as a penalty for their crimes. This war marked the beginning of a militant age for the Aptar.

First Schism

This new-found militancy was not met with approval from many Aptarans. A number of notable Aptaran figures, including Hopa and Taíba Mihuáná, the sons of the prophet Qenye Mihuáná, declared that they would be renouncing their ties to the Great Temple and founding a new Temple which would advocate pacifism, which they believed was a vital part of the prophets' teachings. Thus the Luhenye Aptar Temple of the Peaceful Step (Ganyaqlasú aPtayár Piuhpare Lhuénye aPtár) was founded, which is now commonly known as the Irenaean Temple. The Great Temple renamed itself as the Blessed Orthodox Temple of the Luhenye Aptar (Lhuényesú aPtár Piuhpare Untasáuh aKácohuír) in response. The fundamental difference between the two groups led to the First Aptaran Schism, also called the Great Schism. Ultimately, the Orthodoxy remained dominant in central nations such as Aelsya, Phaedria and Brytonia while the Irenaea became dominant in peripheral regions such as Isolatonia, Vrnallia and the eastern Lhedh countries.

The Great Schism was not peaceable however, and a number of violent clashes between the two denominations and other religions of the continent would occur over the next few hundred years, including the Lhedronna Religious Wars, Akhmerti Unification War, Vrnallian Civil War and Alydian Conquests.

Second Schism

Denominations

Orthodox

Irenaean

Eastern

Lhedh

Culture

Criticism

Politics

Violence

Proselytism