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Central figures

Vald · Aldo

Key scriptures

The Scriptures: Long history ·
Calendar · Sisters of mercy ·
Queens of the silver age


Stim · Socken · Stift
Church of Lazarian
Mellanhand: Kulla Canon ·
Sunna Stift · Fjällsta Stift
Mennity: Vanlösa · Bengtists
Stellist-Orkanan: Star-Gazers


History · Timeline
value · value

Notable individuals

Agunna Ionsdotter
King Alvar · Queen Disa
Hjertrud Lifwen · King Hroar
Iohann Albrekt Pripp
Klara av Östvallen
King Knut · Valdemar Helgand

See also

Symbols · Laws
Teachings · Mythology
Calendar · Divisions
Pilgrimage · Prayer

Orkanan is a monotheistic religion practiced mainly in the northern areas of Anaria. As a belief system, it is a gathering of organized religions based on (largely) the same tenets, morality and mythology, but there is no overarching or universal Orkanan religion. The relation between the different branches of Orkanan is mostly visible in the use of The Scriptures as a common referal point, although only 75-80% of The Scriptures are similar between the different branches.



The Orkanan central god is referred to as Vind or Wind. It is the almighty power behind everything and has the capacity and ability to acchieve things. Vind is omnipotent.

Vind can be perceived through its (empirical) manifestations, often through nature but according to some denominations even directly by spirits. Animals, plants and other natural phenomena are seen as representations of a part of the force of Vind, where the appearance of spirits is seen as a natural phenomena.

One can only observe a very limited part of the omnipotent Vind. Orkanan therefore has strong animalistic traditions, which can be traced back to belief systems from over 2500 years ago in central Stoldavia, before the rise of Orkanan. Nature is considered to have consciousness in most interpretations, a part of the consciousness of Vind.

The human mind is too limited to completely understand what Vind is. This brings a holistic approach to the religion, which has clear effects on its followers. By cooperating, Orkanans try to come closer to Vind. This manifests itself most clearly in worshipping ceremonies and rites.

By creating, Orkanans try to mimic a part of Vind´s omnipotence. This applies not only to the creative arts (sculptures, music, etc) but even to science and manufacturing. Creation is seen as mimicking of Vind's creation and therefore a way to come closer to Vind.

Creation myth

In The Scriptures the creation myth usually is called "The long history of the world". It is written from the perspective of Ingulf Ingemarsson, son of Ingemar Aldoson, grandson of Aldo and Alda the First and said to have been written down by Ingeborg Alfwinsdotter Ingulf, daughter of Alfwin Ingosson, granddaughter of Ingo Ingulfson and therefore the great-granddaughter of the narrator Ingulf Ingemarsson. Ingulf Ingemarsson tells the Long history of the world in the form of a meeting with a spirit (sternward) called Saxa.

According to the myth, the eternal deity Vind has created a multitude of world, of which Gotha is just one. Vind started with creating water in the eternal Hall of times, as a result of his love for Man. After the creation of water, Vind created salt, fire giants and sternwards respectively. The first fire giant was Wald, the first sternward Sigu, both play an important role in the continuation of creation. Wald created the suns and provided minerals, while Sigu divided the worlds into four realms (samman, sike, realm of men and hel) and filled the realm of men with life forms aplenty. With that, Vind "delegated" creation to his creation, but still had to fullfill creation by the introduction of mankind. Aldo and Alda were created by Vind from Sigu's trees and Wald's lightning.

The myth shows that creation was only possible with Vind taking the form of Man, who was yet to be created. This sequence makes mankind all the more important, because it makes Man a co-creator. Vind takes the form of Man to create, because only in this form Creation is possible. In extension, Man has the similar creative powers, because he possesses this form and is a direct offspring of Vind.

Orkanan myhology

Orkanan mythology is the body of myths related to the Orkanan religion. Within Orkanan, there is a huge degree of difference between the role and content of the myths. There is also a wide variation in myths and mythological creatures due to its large geographical distribution. Local folklore has been interweaved into the Orkanan belief system, most visibly in its myths. However, some concepts and characters are universal in most interpretations, like the numerous snos and rås.

See further: Orkanan mythology


Generally speaking, Orkanans believe that after their death the soul or spirit will be transferred to a place for afterlife, where it will be joined with other souls. Some denominations believe that the gathering of all souls can be considered the god Vind, while others (mainly interventionist branches) clearly speak of souls being joined with Vind. Man as a co-creator is primarily a mental state, as soon as the soul is separated from the body, the latter will decay. However, the soul needs a material form to create, since the creative capabilities are not of the same magnitude as the fire giants, sternwards or Vind itself.

The gathering place for souls is called Sammen (Samman in Wortsproke). In Sammen, all souls that have passed the test of Gothan life are joined together. Death is therefore the transition towards a higher, collective state of conscienceness.

In the interventionist branch of Orkanan, Sammen also has an opposite in the form of Sike (pronounced see-ki) where souls that haven't passed the test of Gothan life are being stored. These souls will spend an eternity in solitude. If that isn't punishment enough for Orkanans, souls are also being punished for particular wrongdoings.

Between the interventionist and non-interventionist branches, a rather recent variation has developed in XXXX. This group believes in reincarnation as a way towards Samman, giving souls the opportunity to mature during several lifetimes.


An important central tenet within Orkanan is the core belief that everything is connected. Matter, life and the soul (spirit) are all aspects of the universal creation by Vind, they are literally "of Vind". Matter can have spiritual aspects, all life forms have it, but only some forms of life are consient and have the ability to develop their spirit into a soul. Co-creation is a decisive factor in the distinction. Since other living things are generally considered to bear (partial) spirits, it is therefore logical that Orkanan virtues of respect should encompass animals and plants. Most interpretations extend this respect towards matter (like minerals), but at the same kind put the respect for animals (and particular self-aware animals) on such a high level that it can be considered compassion.

It is therefore of no surprise that Orkanan encourages harmony between the elements. Although different branches might differ in their definition, there is always love or respect between its brethren. With its roots dating back more than 2500 years, Orkanan has managed to keep the extended family, clan or tribe as central unit in its society.

Cooperation and joint efforts are valued most within Orkanan. This does however not mean that individuality is of no importance, like some critics with a Faithful background might formulate. Cooperation is a key virtue for providing the group (stim, family) shelter, food and security. Once that is established, there is room for individual expression and development. The role of the individual is always connected to that of the group.

Morality revolves around the idea that selfishness causes decay, unhappiness and a distancing from the universe as a whole, which is represented by Vind. Selfishness is sometimes necessairy for survival or well-being, but then it's only a temporary state. To abstain from selfishness is an important skill, in which Orkanans get training. On the other hand, persistent selflessness will harm the one being selfless. Cooperation, selflessness, patience and understanding are all considered virtues. On the other hand, this can create a strong group pressure on individuals with different ambitions, goals or methods.

Orkanans put a large emphasis on creativity and craftmanship. Creative arts are an important expression, it shows how Orkanans partially can mimick Vind based on the acquired knowledge and exprience. Most Orkanans are therefore considered creative, resourceful and even cunning. This is also the area where individuality is seen as a virtue, which has added value for the group as a whole. Experience based on actions and activities is considered of higher value than knowledge in itself. As a result, education based on Orkanan philosophies is based on experience gathering, hardly any textbooks are being used. Books that are being used are made for the purpose of sharing experiences, which should help a pupil to learn-by-experience quicker than without such a book.

In the interventionist tradition, it is stated that as long as there are individuals not following the ways of Orkanan, it will be impossible to acchieve Vind's master plan. The religion is therefore considered (extremely) expansive, although this is mainly related to the Mellanhand branches. New converts are embraced and given a place within the group. Since the structure of an Orkanan society hasn't changed considerably during the last centuries, it can be considered a traditionalist religion.

There is no superiority granted to either gender, the religion is egalitarian by principle. There is however a complex division between the genders based on physical and mental characteristics of both sexes.


The religions worship is often done in large congregations in large open temple complexes (although in colder years roofed temples are used as well). Worship itself is in the form of synchronized movements to fast drum beats, instrumental and vocal chants to achieve a trance on the congregation and therefore a feeling of being in touch with Vind.

As an opposite to these mass events, Orkanans tend to withdraw individually or in small groups on a daily base. The location for these retreats or meditations can be house shrines (altars) and smaller gathering places (like rooms in a mantalshus), but using outdoor locations that inspire is perfectly acceptable as well.

The main written reference for Orkanan, simply called The Scriptures, is interpreted more as a source of inspiration and commitment than a lawbook or "single truth". Scripture interpretation is an important part of the ritual of becoming of age, where the consistency and creativity of interpretations is valued most.

Exemplars play an important role in experiencing the religion. Biographies, anekdotes and tributes are used as ource of inspiration and reference. Exemplars literally provide good examples, especially for Interventionist branch members.


The Orkanan symbol is the shape of the religion's sacramental instrument that is a handheld windmill.

Due to the naturalist characteristics of Orkanan, the religion has a large number of symbols, symbolic uses and rituals, with huge regional differences. Some symbols are however shared by all branches and cultures.

  • Windmill - This instrument is used as a metaphore proving that something which can not be seen or hardly even felt, still can manifest itself in a simple way. The wind (in many languages used as synonymous for Vind) is such a manifestation, which proves that something that appears to be nothing (like air) still has an universal presence. The handheld windmill is a central symbol within Orkanan, but variations like paper wing mills and kites are also very present. The windmill symbol can be traced back to the triskele, which is a pre-orkanan symbol.
  • Windmill flag - The graphic symplification of the windmill is a common symbol on flags and in heraldry. It can divide a shield or (originally) square flag into three equally large field. Since the Greater Stoldavic Empire, flags have become more elongated (often in a 2:1 ratio) but still bare the symbol.
  • Trunkbulls (Snabeldjur) - These large animals play a large rol in Orkanan, which has its roots in previous belief systems. During the Orkanan Realm and the Greater Stoldavic Empire, trunkbulls played an important part in the military success of the empires. This has strengthened the idea that trunkbulls are a tool provided by Vind to convert people in large areas. The almost holy status is also used for nationalist purposes: the trunkbull is seen as a symbol of Stoldavic supremacy and the presence of these large animals is considered eminent for the survival of Stoldavic values and interests.
  • Redwood and Sequoia Tree - These trees play an important role due to their unique characteristics and significance throughout Stoldavia. With some trees as old as Orkanan itself, they represent Vind's blessings to the Orkanan faith. It is common to find a giant sequoia or other redwood at the center of a town or city. Almost every major city has its own redwood forest protected by Orkanan law that one may wander to find peace in the presence of one of Vind's most magnificent creations. Many placenames refer to these redwoods, for example in suffixes like -hult (alt, hylte, holt) and -ved (vid) in Wortsproke.



See also: Orkanan phraseology

Structure and clergy

Despite its strict top-down organization during the heydays of the Stoldavic Empire, Orkanan actually has started out as a bottom-up organization. Even today, Orkanan religious institutions have a firm grip in worldly affairs in many nations.

The basic form is that of the extended family (stim in Mellanhand Vittmark, clan is used on Thultannia, gens is used in the Southern Medio). These can even include personel or serfs, which was commonplace during the Greater Stoldavic Empire. A stim or clan pledges allegiance to a congregation (socken in Vittmark and surrounding areas, while in other places names like sogn, karspel, chapelry, contio and pfarr are in use). The religious wayhand of a socken is called alf, although some stims might have their own.

These congregations are gathered in stifts which can act as nation states. In most Orkanan nations, more stifts are being gathered under one King (Furst) or Emperor though. Stifts are being headed by a Her(r) or Lord (which also can be a woman). In some more traditional societies, these also have worldy tasks like regional courts of justice.

The largest congregations are those of the Sternentstehung (40 million followers, predominantly in Helreich), Church of Pastana (25 million followers mainly in Anisora), the Gutlic Congregation (22 million followers mainly in Penryn) and the Hradista Congregation (xx million). A more loose confederation is formed by the Legacy of Mellanhand, where the stifts of Kulla, Iunsala, Månsta, Hagen and Mörenburg are included. Both Kulla and Mörenburg claim leadership over this congregation.

There are also unaffiliated stims and sockens, often referred to as stonds. These can be congregations of loosely organized individuals not part of any stim, stims not attached to a socken, or a socken not attached to a stift. One of the largest stonds is Fjällsta Stift in Vittmark, which gathers over 200,000 people in a non-territorial stond.

Major branches

There are two main interpretations within Orkanan. The XXX congregations state that Vind has a plan and has put mankind on Gotha with the mission to help it carry out the plan. The branches gathered in the Mennity of Vanlösa (also called Wanloesen or Wanleuce), believe that there is no masterplan and that the current (dynamic) situation is the final stage. The interventionist branches are dominant and most major nations have their own branch with minimal differences in the belief system and a royalty as worldly and religious leader.

Apart from these main branches, there are many unaffiliated stims and sockens, which go by a wide variety of names. Some of these have a pragmatical difference of insight, for example the Stond of Sunna from the city of Skara in Vittmark, which doesn't recognize the leadership of the Ådahl family as chosen rulers of Ådalen, Mivö and Skara. Others have different religious practices, either dating back to ancient practices, or highly influenced by recent scientific insights. Some stonds live in harmony with other congregations, while others are being prosecuted heavily and lead an underground existence.

Interventionist branches

The XXX congregations share the core belief that Vind has a Master Plan for Its creation. Vind has put mankind on Gotha with the sole mission to assist in carrying out the Master Plan. Vind will try to communicate with people in order to get things done the right way. Vind is benevolent and thanks Its helpers.

In these branches, the king as national leader is seen as a naturally chosen or appointed guide towards Vind's Masterplan. The king's powers are conventionally absolute, since worldly leadership and religious guidance are closely related. This tradition goes back to the Greater Stoldavic Empire, where Mellanhand Orkanan was the main driving force behind conquest, expansion and economic growth.


Mellanhand used to be the main default interventionist interpretation, dating back to the Greater Stoldavic Empire. Self appointed leaders claimed heritage to the Mellanhand tradition in the northern regions of Stoldavia, resulting in a scattered manifestation. During recent years, integration has been going on since the foundation of Vittmark as a nation state in the core area of Mellanhand. TBC.


The Tower of Stellist-Orkanan

An important, more recent interventionist branch is formed by the Stellist-Orkanan religion. The Stellists, which have their main followers in Helreich and their (former) colonies, believe that the "Rasse von die Sterne" (Race of the Stars) are the creators of life on Gotha, following Vind's plan. The Rasse von die Sterne sheltered life on Gotha for countless millennia and are the fathers to the human race, which should follow in their footsteps seeking the end goal of seeking to join their creator's ranks among the stars and help achieve Vind’s ultimate plan of spreading life and guide future followers of Vind on the same path of humanity.

The conversion towards Stellism was a main factor in the collaps of the Greater Stoldavic Empire, resulting in Mellanhand becaming less influential and several new branches getting developed in the successor states that evolved in the wake of the empire.

Peratolian Orkanan

Peratolian Orkanan, also known as 'Reformed Valantine Orkanan', is a major interventionist branch of Orkanan. It has its roots in the late 6th millennium and is the direct successor of Dragaric Orkanan, the branch that spread Orkanan to much of Anaria Major and Anaria Minor under the Dragar Monopoly. Peratolian Orkanan maintains its own non-Stoldavic canon, the Valantine Canon, which was established as a rival to the Skiöldavik Canon. Major Peratolian congregations include the Peratolian Congregations of Anisora and XXX, which together make it one of the largest Orkanan branches in Anaria.

Areas of major doctrinal divergence from other Orkanan denominations include the spiritual emphasis placed on idols as subjects of worship, the veneration of children as manifestations of Vind's Creation, and elements of radicalism and militarisation of faith. Unlike many other Orkanan branches, Peratolian Orkanan has a militant and radical tendency that has manifested itself after centuries of existential religious warfare in Anaria Minor against the Izhaic sects.

Cydhlig Orkana

Cydhlig Orkana is an interventionist branch of Orkanan primarily in northern Thultannia by speakers of Cydhlig languages. In 6950 it was instituted as the de facto state religion of the Kingdom of Penrhyn and Iseldir. It is closely related to Mellanhand and other interventionist branches of Orkanan.

Northern Anarian branches

Most northern Anarian branches have a believe system where Vind is omnipotent, omniscient and omnipresent. Unlike the Interventionist branches in Stoldavia, who define Vind's presence as scattered all over his realm, Vind is considered a single entity in most mainland Anarian branches. Beside that, there is the presence of syncretism with polytheism which is deeply rooted in the region.

Congregational Orkanan

Congregationalism is an Interventionist branch of Orkanan endemic to the city-states of the Veselyv Plains. It is distinguished by the practice of building religious buildings entirely with the labor and expertise of the congregation, buying nothing but raw materials. Due to the requirement that everyone participate almost all Congregationalists have at least some skill in various artisan crafts. Congregationalists are known colloquially as "barn-raisers" by other Orkanists.

Lazarian Orkanan

Lazarianism is the main branch in Auresia. The official administration of the denomination is the United Lazarian Congregations of Auresia, and is an interventionist branch, closely related to Hylomorphic Orkanan, with direct veneration of Vind.

Mennity of Vanlösa

The minority interpretation of Orkanan are loosely gathered in the Mennity of Vanlösa (also called Wanloesen or Wanleuce). All the stifts, stonds and stims affiliated with Vanlösa believe that there is no masterplan and that the current (dynamic) situation is the final stage. Mankind's task is to come closer to the deity in understanding. According to the Mennity, Vind is non-interventionist.

Stonds of Soul Wanderers

A more recent congregation was formed by several independant stonds outside the Mennity of Vanlösa. The main theological difference between these Stonds of Soul Wanderers and other non-interventionist groups is that they believe in reincarnation. The soul matures during several lifes, getting an opportunity to acquire insight in Vind's omnipotence. This branch has a strict stratification and has a different attitude towards life than the other branches.

Social aspects

Stims as basic level of organisation

The stim can be seen as the continuation of the rather simple tribal culture of Stoldavia, that prevailed even longer than 2500 years ago. A stim can be seen as an extended family, but still operates as a system that is open for change. Members without family ties are welcomed.

In historical times, serfdom was commonplace within stims. In return for food, shelter and security, people could be owned by the collective stims. Trade of serfs between stims was a normal occurrance up to the end of the era of the Greater Stoldavic Empire. Nowadays it is as good as eradicated from Orkanan practice, but reports about serfdom still pop up every now and then.

It still is normal that there is a difference between co-determining stim members and non-determining. The right to actively vote in stim matters has to be earned. Even in the most modern stims, juveniles will have to apply for suffrage at age 16, 18, 21 or 25 as part of the initiation right into full membership of a stim as an adult.

There are roughly two kinds of stims. The original one is a mixed group striving after functioning autonomous. Defining and distributing roles, like food gatherers, farmers, craftsmen, providers of care, security, etc. is the common denominator. The second type has adapted to functioning within a larger and more complex society. Here, the stim is specialised and could be compared to a professional guild: weavers, ship builders, miners, merchants, farmers, foresters, etc. It is obvious that the second type is the prevailing one these days.

The openness of the stim as an instutition manifests itself in different ways. It is possible to join a stim as an apprentice, for example for learning a trade. These members can return to their original stim after graduation, or apply for full membership. It is also possible by marriage, which usually is a more permanent transition. Marriage i therefore more a group process, where an individual is being transferred from one stim to another. Orkanans are however (serial) monogamous in principle (although alternative arrangements do occurr in some cults), so a marriage is represented by one person accepting the other person (of a different gender) into the group.

It is also possible to split stims, merge stims or start new ones. The latter is the most preferred option, where a newly wed couple start their own household and business including some family members and associates. Splitting stims is usually a painful process as a result of internal strife. For both groups it is generally considered a failure if a stim has to split, and usually the more gentle way of a newly formed stim is preferred. The mergure of stims is also an exception to the rule, since a group can not become infinitally big. Usually, stims are anywhere between 20 and 150 people large. Even mergures usually are sealed by the marriage of two key people from those stims.

Burial rituals

In the Orkanan belief system, a soul or spirit needs a material form in order to create. A newborn person has to develop a functional link between the spirit and the body during infancy.

A similar process will happen after death, when the spirit is separated from the body and needs to prepare for (re)joining the joint consciousness of Vind. Orkanan burial rituals are based upon this assumption, a tradition that can be traced back to pre-Orkanan beliefs practiced in Stoldavia. The Mellanhand branch shows a burial ritual with four phases, which hardly has changed since the days of Fyrishyggin Orkanan and the Orkanan Realm of Stoldavia.

1. Burial: The body is wrapped in special cloth before burial in a specially designated lot of fertile soil. A decomposing body will help the spirit to separate from its gothan life. Burial takes place within 2-5 days after death, if circumstances allow for it. During cold phases, winter burials are rare because of frozen soil, especially in the inland mountain regions.

2. Inclusion in the larger collective: Corpses are generally interred for approximately five years following death, thereby allowing decomposition to occur. After this, the (larger) remains are exhumed and moved to an ossuary or charnel house. These are usually located underneath the mantalshus or sala in the form of catacombs or crypts, but there are also separate ossuary tomb buildings present. Bones are carefully sorted and put togeher, skulls with other skulls, tibiae with other tibiae, etc. This ritual symbolizes that the deceased now had become a part of the larger collective.

3. Return to earth: After the soil has been sieved clear from all remains, it is carried to a sacred forest or tree belonging to the stim, socken or stift.

4. Return to air: The smaller remnants are burned in the final phase of the ritual, thus returning a part of the bodily remains to the air.

In Mellanhand regions, the last 3 phases are carried out as a group ritual, commemorating all the deceased in a certain period of time (usually 1 to 1,5 years). In smaller communities it still is an individual ritual, or the rituals are taking place over a longer period (every 2-3 years). However, since the demise of the Greater Stoldavic Empire, participation in these collective burial rituals has decreased. Some sockens and stifts have turned the ritual into a strictly practical routine, where family graves are cleared from remains in order to be functional for a new generation again. Storing bones in crypts also has become less commonplace due to lack of available space or unfavourable conditions for storage.

In some branches, like the Congegationists of Hradista, bone remains get grounded and added to mortar, strengthening the foundation of (religious) structures. This symbolizes the eternal contribution of the individual to the collective. In this case the 4th phase is not carried out.


Marriage within the Orkanan religion is diverse, with different sects within Orkanan following different forms of marriage.

Monogamous (serial) marriages are the most common form of marriage found within Orkanan society.

Though the most common form of marriage is monogamous (serial), line marriages have always held a place within Orkanan culture since the days of the Orkanan Realm of Stoldavia. Often created by people of power, line marriages are marriages where multiple husbands and wives enter the marriage, but if one spouse dies, the marriage continues. Because of the nature of having multiple spouses within a marriage, stability increases over time as a death of one spouse does not destroy the marriage. And over time, new spouses may choose to marry into the marriage, either to reinforce bonds between stims or to create new bonds, along with the side effect of perpetuating the marriage into the next generation. A trend within typical line marriages is that low divorce rate within them as it takes a unanimous decision of all wives to divorce a husband. Other benefits of line marriages is that it creates financial security, gives a stable home to the marriage's children. With the death of a spouse, or even two, the child still has close family to support them: and as a result children are almost never orphaned. As the Orkanan saying goes, "It takes a community to raise a child".

The most famous line marriage in Orkanan history is that created by Prince Råger of Mellanhand and Princess Caroline Varen. The line marriage started by Prince Råger and Princess Caroline would carry on for the next three centuries and creating the great Mellanhand-Varen-Möre Grand Dynasty (Stoldish: Schichtler-Waren-Möhre).

Line marriages are a dying type of marriage, often being replaced by monogamous marriages, and as a result are seldom still made. To find line marriages as of 7571rh, one must look to the few grand dynasties left it Mörenburg or within the elite ranks of Stellist society.

Relations with The Faith

While the Faithful consider Orkanan to be a corruption of the true faith, Orkanans acknowledge a common ancestry of both religions instead. According to the Orkanan interpretation, The Faith has developed so much over the last 25 centuries that it can not be seen as a direct continuation of the pre-Orkanan faiths of the region.

The Faith is the antithesis of Orkanan in nearly every regard. The Faith encourages independence while Orkanan encourages cooperation. The Faithful believe in the transcendence of Aedel, while Orkananist believe in Vind's (empirical) manifestations through nature. The Faithful are distrustful of institutions, while Orkanan religious institutions have a firm grip in worldly affairs. The Faithful believe that the material world is corrupting and transitory, while Orkananist believe nature is conscious and nourishing.

However, similarities do exist. Both are henotheistic. The Faithful and the Orkanist Mellanhand congregations share a belief in predestination. Orkanan mythological figures like Sno and Ra are similar to the Faithful's angelic beings.

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