Adaénum

The  are a tribal nation inhabiting the Island of. The Adaénum are organized into about twenty, culturally indistinguishable tribes, varying in size between fifty and four hundred. Their inefficient agricultural techniques cause rapid soil depletion prompting tribes to move every few years. Villages will be reused. by the same or another tribe, about every fifteen to twenty years; a given site will not often be lived in for more than two to three years. Adaénum village contain a mixture of permanent wooden frames but animal hide walls are portable. The Adaénum also heard sheep, goats, ponies and a few cattle.

Tribes and Ranges
The isle of is home to the Adaénum tribal nation. There are 24 tribes, containing not fewer than 60 members; the largest numbers over 500. The seventeen coastal tribes subsist primarily by fishing, while the inland tribes practice pastoral nomadism and primitive horticulture.

Origins and History
Some scholars believe that most of the islands off ’s southwestern coast were once connected to the Harnic mainland by a now submerged land bridge. They conjecture that the islands were part of a peninsula which broke away c. 1000. Such scholars point to the shallow waters of, and the fact that low tides at occasionally expose the stumps of ancient trees. Additional evidence is provided by tribal legends of the “the last place the Sea desired”.

The ancestors of the Adaénum migrated to their present homes about 1100, prior to the separation of the islands from the Harnic mainland. Isolation made the Adaénum a hardy and insular people. Little is known of the first millenium of their inhabitation of Ánfla. From the unsure sources of their oral history a picture of limited clarity emerges: tales of witchery and demons, and raids on the Kamaki, are all that is known of that time.

The first recorded contact between the Adaénum and “civilized” Harnians occurred in in 441, when of  sent an expedition to the is lands. The Adaénum greeted the Aleathians with suspicion and hostility; attempts to explore the island were stubbornly resisted. The expedition returned to Aleath having made little progress. Xuaka ordered a “forceful exploration” the following year, but this met with little more success than its predecessor. Xuaka’s invasion of the the in 443 resulted in the withdrawal of troops from Ánfla.

In 572 some ships of the were wrecked on the coast of Ánfla. The fate of the survivors is unknown, but it is not likely they would have been welcomed by the coastal peoples. It may be significant that the interior Adaénum’s practice of agriculture dates from about this time.

Way of Life
Like many fishing people, the coastal Adaénum have a deep reverence for the sea. They believe in a pantheon of animistic sea spirits (the gull, the crab, the seal, etc.) who are ruled by Manaclir, “the Great Grey God”, who is the master of wind and wave. They believe Manaclir is equally capable of peace and wrath, and changes his moods with capricious frequency. The coastal Adaénum regard the occasional drownings of fisher men as “the dues of Manaclir”. Although they are racially identical, and culturally similar, there are certain differences between the coastal and inland Adaénum. The reasons for the existence of the two peoples are obscure, but the division seems to be very ancient. In all likelihood, the inland tribes are descendants of Adaénum who gave up the dangerous fishing life many centuries ago. Although the coastal Adaénum regard themselves as superior to their inland brethren, there are generally good relations between them. Trade between the two groups is common, and marriage, though infrequent, is not unknown. Both groups live in exogamous (forbidden to marry within ones tribe) patrilineal groups.

Coastal Tribes
The Anac, or coastal Adaénum, draw most of their sustenance from the sea, either fishing, or foraging for shellfish, edible seaweeds, and birds’ eggs. They are skilled fishermen, whether operating from small boats or surf fishing. Trade is usually conducted through barter, although the practice of using elaborately carved abalone tokens is gaining popularity. The coastal Adaénum wear closely fitting clothing so as not to hamper movement while fishing.

The houses of the coastal fishing tribes, especially on windward coasts, are sturdily constructed of turf, stone, and wood. Many of these structures have existed for generations. They are similar to the cottages of Harnian serfs, and in many cases, more comfortable.

The chief and shaman of each coastal tribe is called the Olna, the “Lesser Guide”. The Olna is a semi-hereditary office, usually descending from father to “son”, who is often adopted and is the Olna’s apprentice. There may be several apprentices. In the unlikely event of an Olna dying without an heir, his successor is chosen by lot from among the adult males. This is regarded as a major calamity by the affected tribe, who consider themselves “bereft of blessing”, until the new Olna is properly trained.

The most sacred place to the coastal Adaénum is Ahond, “the Weirding Place”, on Enlaya island, the residence of the Holna, or “High Guide”. The Holna is an oracle of Manaclir and “knows the breaking of each wave”. The Holna is reclusive, seldom visiting Ánfla, and are fed by the tribute of the tribes. Late in life Holna choose their successor from the apprentices of the Olnae.

The coastal Adaénum believe strongly in the existence of witches (called Vulna). Vulna are thought to be persons (either male or female) with unnatural malevolent powers. They are said to obtain their powers in various ways; inheritance is most common, although dormant powers may be activated by strong emotions. It is also thought that Vulna may “purchase” their powers from other witches, or be cursed with them by evil earth spirits. Coastal Adaénum believe that Vulna commit incest, murder their kin, kill the children they should nurture, and mate with wild animals and woodland spirits.

For the last decade, the Dalaga, a witch hunting cult, has enjoyed widespread popularity. The Dalaga is popular among the young, and is led by Sherene, a young woman who commands a cadre of “witch smellers”. Sherene has leveled accusations of witchcraft against numerous persons. According to ancient custom, all such unfortunates must be brought before the Olna, for “treatment”, or the accused becomes Duhlno, or outcast. Treatment consists of feeding the accused a compound of the ordeal drug Tasparth, which often results in the “patient’s” death.

Interior Tribes
The inland tribes are known to the coast dwellers as Shu, or “hidden ” Adaénum. They practice pastorialism and primitive agriculture, moving their villages as the soil is depleted. The dwellings of these tribes are light weight, portable constructs: usually a domed wooden frame with hide covering, easily packed onto the backs of ponies. The dwellings are often covered with an insulating layer of mud and woven sticks.

The entire tribe shares the work of tending the land. Caring for the herds of sheep, goats, and ponies is the responsibility of the younger children. Tribesmen measure wealth by the number of ponies owned.

The Shu Adaénum acknowledge the existence of Manaclir, but practice a form of fertility worship. Rituals are held beneath the full moon. A similarity to both an and n rituals and beliefs, although substantially degenerated, lends credence to tales of Aleathian influence. When children reach puberty, they are allowed to attend their first Adsih, or “moon meeting”. Marriages are performed under a new moon, and are the occasion of much revelry. The tribes of the Shu Adaénum, like their coastal brethren, are led by an Olna. They have no equivalent of the Holna.

Present Situation
The last century has seen gradually increased contact between the Adaénum and mainland Hârnians. Such contact has varied widely, ranging from ese pirate raids to peaceful missionaries.

The Earl of Sarkum has laid claim to Ánfla and the other islands in the group. Since 716 he has sent annual expeditions to Ánfla with the aim of both exploring the island and convincing the Adaénum of the benefits of the Earl’s protection. The response of the coastal tribes has been polite disinterest, although they have accepted all gifts offered. In 719, an attempt by the Kandians to introduce farming techniques and implements to the coastal tribes was met with scorn and anger. The Earl has so far attempted to peacefully co-opt the Adaénum, but has not ruled out the possibility of military conquest. He plans another expedition for the late spring of 720.

The increased contact with mainland Hârn is creating stress for the coastal Adaénum. Exposure to Kandian traders and missionaries has raised questions for which the traditional Olna and Holna have few answers. Some tribesmen have left the islands to make new lives on mainland Hârn, and the ancient ways of life are under increasing pressure. The emergence of the witch hunting Dalagla cult reflects the increasing paranoia and disruption among the coastal Adaénum. Sherene and her “witch smellers” grow increasingly fanatical, the most extreme of them believing that the Kandians are witches sent by the inland tribes or the. Others believe that the Kandians are a test sent by Manaclir, and those that accept their blandishments are tempting his wrath.

Despite the efforts of the Dalagla, the coastal groups are growing accustomed to the strangers, and find many trade goods far superior to items of their own manufacture. So far, there has been minimal contact between Harnians and the inland tribes since the coastal Adaénum are generally unwilling to allow outsiders to roam freely across the island.

Relations between the Kamaki and the Adaénum are generally poor, and have been for several centuries. Disputes with the Kamaki over fishing rights in are common. The west coast Adaénum periodically raid, usually with the intent of stealing nets and boats or simply for sport. This ongoing conflict sometimes escalates to violence. The Dalagla witch hunters call the Kamaki “Ulno” (demons) blaming the drowning deaths of several Adaénum fishermen in Tieka Strait on Kamaki witchcraft.

Manaclir
God of the Adaénum

Lesser God

Manaclir is depicted as a muscular man with wild grey hair and a beard, wreathed in dark clouds. He is often shown amidst falling rain or standing on a rough sea.

The Great Grey God is the chieftain of the spirits of the sea and air. He is equally capable of peace and wrath, and changes his moods with capricious frequency. At times he may be generous, and allow men to sail the seas and collect many fish. But then, for no reason at all, he may grow angry and decide to send a storm. The fishermen who occasionally drown in such a storm are said to be the ‘dues of Manaclir’, and while such a death is much a cause for mourning as any other, there is no bitterness towards the god, who is only acting according to his nature.

Lesser Gods
Cormorant – Demigod of Food

Cormorant is the totem to whom the Adaénum pray for success in fishing. He is often a greedy and selfish bird, but can be coaxed into sending his blessings to human fishermen. He is probably the most popular totem among the Anac (coastal) Adaénum.

Crab – Demigod of Combat

Crab is an angry totem, always snapping at anything which approaches, then sheltering behind his hard shell. Although he usually fights in defence, he sometimes does so just for the fun of it. When the Adaénum need to fight the Kamaki or repel strangers from the mainland, it is Crab they invoke to help them. Unlike other sea-faring peoples, the Adaénum do not eat crabs, throwing any they catch back into the ocean lest the totem become too angry with them.

Gull – Demigod of Entertainment

Gull is noisy and raucous and there are many tails of him trying to pull practical jokes on mortals. As often as not, these tales end with the trick backfiring on the unfortunate totem. None the less, gull is invoked to bring good fortune and for various minor blessings. He can be rather capricious in choosing whether or not to answer such requests.

Puffin – Demigoddess of Housekeeping

Puffin is humble and diligent, but proud in her own way. She is often seen as a women’s totem, and is seen as the most reliable of the six. Her blessings help with healing the sick and for skill in craftwork.

Seal – Demigod of Fertility

Seal is the totem of sexual prowess, as demonstrated by the many contests his children indulge in when they visit the shores once each year. He is strong and virile, and invoked to bring these qualities to mortals.

Turtle – Demigoddess of Mystery

Turtle is sinister and circumspect. She only comes ashore once a year, and then does so under the cover of darkness to lay her eggs, and then quickly retreats back into the sea. While never evil, she cares nothing for humans and will twist them to her advantage when she feels the need. She is only invoked in anger and in secret, for her ‘blessings’ usually bring harm to others.

Yaél – Demigoddess of the Moon

is the wife of Manaclir, and represents not only the night, but also love and feminine sexuality. She is rarely invoked by the Anac, but is second only to Manaclir among the Shu (inland) Adaénum. According to the Shu, Yaél brings fertility to all land dwelling animals, including humans. She is gentle and compassionate, yet also enjoys exuberant revelry when there is something to celebrate. In modern times, elements of both Peonian and Halean belief can be seen in her rituals.

Earth Witch – Demigoddess of Evil

This entity is the mother of the spirits of rock and of rats and other vermin. The Anac Adaénum also identify her with woodland animals, who they believe have rejected the Sea. She is the source of the powers of the Vulna, who she uses to bring misery and ruin to all. She is never actively worshipped or propitiated, although she appears in many myths.

Where did the world come from?
In the void before the world was created there lived two primordial beings, Pel and Odi, one male and the other female. When they became aware of each other’s existence they approached and began to copulate. From this divine, unceasing, copulation the gods were born. First was born Nolor, the sun, who took after his father. Next was the Earth Witch, whose name we do not speak. Third was Yaél, the goddess of the moon and of the night. Fourth came Visanta, goddess of the dark and cold sea. Fifth was Manaclir, the Great Grey God.

At first the gods and goddesses were crushed together, for there was no space between their parents, who showed no sign of ending their amorous activity. To begin with, they did not mind, for they had known nothing else. But when Manaclir was born he soon became angered, for it takes little to upset him. So, with great fury and using all his strength, Manaclir planted his feet upon his mother and pressed his hands against his father and pushed with all his might until they were flung apart.

Visanta and the Earth Witch clung to their mother in fear, not understanding what was happening. That is why the earth and the sea are beneath us. Yaél and Nolor at first clung to their father, for they also were confused as the universe they had lived in all their lives was changed so dramatically. And that is why the sky is above us. But in their confusion, they soon began to wonder what had happened to their mother, and being noble, unlike Visanta and the Earth Witch, they dashed about to see if they could find her. When they did, they could no longer see their father, so they dashed about again, to see if he was still there. And that is why the sun and the moon circle first above us, then below us and why the night follows the day.

And in the middle stood Manaclir, ruling the boundary between Earth and Sky, confident and unfraid.

Where did I come from?
The first humans were the children of Manaclir and Yaél. These many children were set down at various points along the coastlines of the world. Earth Witch soon became jealous of Manaclir and Yaél and so she began to tempt their children with promises of dark power and evil gifts. Many humans were tricked into following her, and these are the ancestors of the peoples of the mainland. But some, such as out ancestors, stayed loyal and ignored the Earth Witch’s blandishments and so remain in their proper place, living where the land meets the sea.

Why am I here?
Our ancestors were born as free people, given souls and understanding that we might chose our own way in life. Animals and the great totem spirits are not like this; they were created to fulfil their roles in the world. Thus, they cannot be corrupted by the Earth Witch as we can, but also have less freedom and their existence is more circumscribed than ours. We should not ignore this gift of free will we are given; we should live life to the fullest, but not squander it by surrendering to evil powers.

What happens after we die?
When we die, our spirit leaves our body and seeks out another in which to be reborn. Our spirit always seeks out a body similar to that which it departed, so that men are always reborn as men, and women as women. The same is true for the spirits of animals. If a person sacrifices too much of themselves to the Earth Witch in return for her evil gifts, then his soul will be consumed by her when he dies and will not be reborn. However, Manaclir and Yaél still make new human souls from time to time and place them on the Earth to see how they fare.

What can you tell me about magic?
Each of the gods created their own totem spirits, who in turn created the various animals and plants you see about you. Manaclir created the best totems, those who dwell on the boundary between the air, water and land, such as Seal and Gull. Earth Witch created the beasts who crawl on the ground, Nolor created the land-dwelling birds, Yaél the plants and Visanta the creatures of the deep sea, such as fish.

Magic comes from dealing with these spirits, and accepting the gifts they give us in return for our offerings. It is good to deal with the totems of Manaclir as the Olnae do, but evil to deal with the totems of the Earth Witch like the Vulnae. The other totems rarely deal with humans, and are best left alone, although they are not truly evil.

What of the other gods?
What can you tell me about



This is one of the so-called goddesses of the mainlanders, or Kandians in their own tongue. We believe she is a servant or child of the Earth Witch, for she has demonstrated her evil nature in past attacks on our island. She seeks to subvert humans to her way of living, making them forget how they should live, and turning them against Manaclir, their creator. Her wicked followers should be rejected and thrown back to the land from whence they come.



Another so-called goddess of the mainlanders. Although she claims to be like Yaél, and may even be a totem created by that goddess, she now revels in the Earth, smearing herself in its filth. Although she has not yet shown herself to be as evil as Larani, she is a base and impure creature at best, and maybe her followers have not yet had the chance to attack us as they wish to. The followers of this low and dirty goddess are to be ignored to chased away by all right-thinking people.


 * Shadet-Etu

This is what the Kamaki call Turtle, the totem of sinister mysteries. Turtle is not evil, and is a creation of Manaclir, but he cares nothing for humans and often makes them do bad things without really caring for the consequences. Thus, we must reject the Kamaki and their ways, for they are twisted in their beliefs and easily fall prey to the Earth Witch.

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