Ðëwaž-Hün

Ðëwaž-Hün was a prominent holiday in the Ïlýrhonid Tribe and a central facet of the Kavamïŋ-Ïlýrhonid. Considered the central event of the Ïlýrhonidian Calendar, it marked the start of a new year and involved a large-scale burning, or Aparaŋ-Ïlýrhonid, of crops, rocks, and other resources for the purpose of combatting the Zar-Isyer-Akwor. It was celebrated until 25025 AYM, when it and all other religiously-affiliated holidays were discontinued as a direct result of the Abolishment of the Kavamïŋ-Ïlýrhonid.

History

Very little about the early holidays of the Ïlýrhonid Tribe survive, as any records on the Kavamïŋ-Ïlýrhonid were purged following its Abolishment. The only such collections reside in the Gaðërïŋ-Tïspamoŋ, a small cache of tablets once buried deep in the ground. These 30 or so tablets are the main source behind the holidays, myths, astrologies, and many other facets of the Kavamïŋ-Ïlýrhonid.

It appears that in the early calendar, the new year was centered on what is now considered midday of 13 Ulta-Eimarae. Despite this, the durations of each day, month, and year were identical to the modern calendar. Each year contained a unique holiday for each of their 8 months, with Ðëwaž-Hün being that of the first month.

This is reflected in its name; Ðëwaž is the early term for a holiday or a special event, specifically in the context of the Kavamïŋ-Ïlýrhonid, and Hün is the condensed form of Hvüžün, the first month.

Procedure and Symbolism

The Ðëwaž-Hün holiday's main symbolism revolved around the moon known as Úlim, the larger and farther-away of the two moons that revolves around Ólïvarneð. Unlike the closer moon Ëmar, which in many ways represented the Ibrófeneð, in the sense of both the individual and the collective tribe, Úlim was symbolic of the tribe's legendary founders Hyvam and Vëtam, who were thought to have been their ancestral protectors. Given that midday of 13 Ulta-Eimarae was the time when Úlim was highest in the sky, it was thought that giving up a fraction of the tribe's harvest was the price for their protection. This was further exemplified by the smoke's rise into the sky, which was the means by which Hyvam and Vëtam were to receive their offering.

Before the burning of the main offering, a preliminary offering of weaponized flowers, namely Žawrülhë and Vëtam-Wëðašïŋ, whose powers would fend off the Zar-Isyer-Akwor for enough time that they would not mess with the actual ritual. This was due to further mythic beliefs that the Zar-Isyer-Akwor had the 'powers of the air', while Hyvam and Vëtam's main source of power was from the earth (hence the symbolism behind the burning of these earthen materials). Because the Vëtam and Hyvam were now in the sky, they needed the source of power to be transported to them through this immolation ritual, but this also required going through the domain of the enemy, that is, the air, who could manipulate the air to suit their own purposes. The most often means for manipulation would likely be strong winds, which would divulge the smoke column away from the moon Úlïm. The weaponized flowers would be mistaken for the real offering, and its poisonous and damaging effects would distract them long enough for the actual ritual to go through unimpeded.