Stolitism
Stolitism Overview
Vysokan shamanism, or Stolitism, originated from the diverse series of beliefs and traditions of Vysoka’s original colonists. Because of this, Stolitism is closely tied with local folklore and the planet as a whole - the majority of Vysokans are believers, but it has spread little elsewhere.
Vysokan shamanism revolves around both the worship of one’s ancestors, who are believed to have all descended from a “Progenitor Spirit” that became the first man. After dying, the Progenitor’s soul, or Arihuin, was “sown” and split into new souls. The concept of a “spiritual bloodline” is an important part of Vysokan shamanism - after death, one’s Arihuin resides in a spirit world known as the “Sünhestvo”, which is believed to be intertwined with the corporeal world. The Arihuin itself persists in the Sünhestvo, acting as tutelary figures, residing in buildings and territories, or wandering from place to place. Families hire soothsayers to see if children retain an aspect of an ancestor in either their acts or appearance. Children are often named after their ancestors due to this, and it is expected that they choose this ancestor as a patron later in life. Unsurprisingly, the leaders of hosts often claim to be the spiritual descendants of great warriors.
Arihuin must be respected and remembered by those who are alive. Homage paid to one’s notable actions sustain and strengthen an Arihuin’s presence in the Sünhestvo, allowing them to greater influence the corporeal world. An Arihuin that is starved of homage will eventually fade away, merging with the Sünhestvo itself as a formless mass. Arihuin whose important actions have become forgotten will lash out, using their anger to cause misfortune around it. When this happens, a holy man is called upon to seal the spirit into a cask and bury it underground. Vysokans seek to do great things in life so they have something to be remembered by in death.
Religious Customs and Practices
Shrines to the dead, known as “spirit houses,” are commonplace in every community. Spirit houses can vary in exact appearance, but often resemble memorials of sorts - the names of the dead are engraved on tablets, with photos, candles, and food placed around them. Spirit houses are open for anyone to visit, and it is expected that travelers passing through will stop and pay their respects by circling around the shrine. Holy men are often the caretakers of these shrines, although its maintenance is ultimately considered a joint effort by the village. During festivals, the bulk of celebrations are centered around the shrine - as it is believed that the Arihuin residing there will enjoy a reminder of their past lives.
Upon reaching adulthood, Vysokans choose an Arihuin as a patron spirit in a rite of passage known as the “Doresek”, which are scheduled on an auspicious or fortunate day by a soothsayer. During the Doresek a large celebration takes place in the area before the youth, dressed in silk finery, is escorted to the spirit house on gurmori-back and chooses an Arihuin. These Arihuin are usually folk heroes, notable ancestors, or more generalized familial deities. By honoring and respecting their chosen Arihuin by acting in a way that pleases them, the patron spirit will protect them - granting them luck, good health, and riches. Should one displease their Arihuin by acting in a way contrary to them, curses and misfortune follow. Arihuin are not chosen for life, though it is rare for one to change their patron more than once in a lifetime.
Anything that is considered a “body” can be inhabited by spirits. A particularly fierce dainshu may be the reincarnation of a great warrior, for example. Although this usually happens at birth, it is also believed that objects may be imbued with spirits through the use of sigils and certain rituals. IPCs were not born but created, and as such do not have spirits - however, they are still vessels, meaning that spirits can be forced into them by soothsayers. In some cases, IPCs may be deliberately used as a vessel for a family member that died alone. IPCs on Vysoka are distinguished not just by being owned or free, but by whether or not they are inhabited by an Arihuin. To determine this, soothsayers perform elaborate rituals to see if the IPC is suitable for possession or already has a presence in the Sünhestvo. Soul-possessing IPCs frequently go to great lengths to show this fact, with techniques ranging from engraving runes to mounting a skull on one’s chassis. An IPC that lacks an Arihuin will rarely leave the cities due to fear of reprisals by residents or worse - without anything to ‘prove’ they have a soul, these IPCs may find themselves dismantled for parts or sold to the highest bidder.
In Vysokan shamanism, a syhika is a geometric design, drawing, or rune associated with an Arihuin and believed to have mystic properties. Most commonly seen as tattoos or a good luck charm known as a votive amulet, syhika designs are incredibly popular throughout Vysoka. When worn or directly tattooed on one’s body, a syhika acts as a protective device - said to ward off evil, instill fear in one’s enemies, or even bend the path of bullets. The creation of a syhika is taken seriously on the planet - although votive amulets can be made out of several different materials, they must be blessed by a soothsayer to work. Likewise, to ensure the power of a tattoo doesn’t “wear out”, rituals must be performed to re-empower them annually.
Shamans and Soothsayers
Most villages possess soothsayers or holy men, which have an important role as spiritual advisors for its inhabitants by interacting with the spirit world and interpreting the actions of Arihuin. Other holy men prefer instead to wander from place to place, establishing spirit houses and only staying in an area for a short period of time. While these pilgrims prefer to travel light, the harsh wilderness means that all carry weapons with them. Soothsayers frequently possess degrees or some other specialization, with many doubling as the doctor or teacher of a village. Although Stolitist holy men are reliant on donations, some live lavishly regardless - forcing villagers to “donate” more than necessary, or charging exorbitant prices to see relics and buy souvenirs. Due to the lack of any organized church, anybody can become a soothsayer, though their legitimacy is often dependent on how they’re perceived - one must look and act like a soothsayer to become accepted in their community. IPCs that function as soothsayers are not unheard of on Vysoka, utilizing their databases to issue valuable guidance to townsfolk. Although IPCs naturally lack the means to communicate with the Sünhestvo, they have the unique ability to predict the future by calculating the probability of certain events.
In order to combat the spread of con men and snake oil salesmen city-states often have their own requirements to recognize a soothsayer, with permits issued in each city. To acquire one, would-be holy men are required to go through a training course that ranges from two weeks to a year. Criticism has been levied on city-states for the exorbitant price of purchasing a permit, and lack of any central authority - this process must be repeated at every city-state a soothsayer visits.
Vysokan shamanism does not have myths - these were left behind on Earth by its original colonists. Rather, legends, tall tales, and “just-so stories” permeate the religion. Folk heroes are often twisted into legendary figures, becoming deified after their death. Storytelling is an art form for many Vysokans, with skilled orators being particularly valued throughout the planet.