Hvitbon
Hvitbon is the god of ice, snow, winter, hunting, death, and sacrifice. He is known for being emotionless and unempathetic towards those who suffer or die because of their lack of preparation for cunning, even if they are young, frail, infirm, or otherwise pitiable. However, Hvitbon does teach duty and encourages cooperation among people in winter and hard times. He made the nisse. He is revered by the nisse, cyclops, hunters, and all those who go through winters. The month of Hvitman is named after him. His festival is the Ice Festival.
His Temples
The temples of Hvitbon are known for their dark gray and black stone building materials. They have high-pitched roofs with small barbs at the edge to help keep snow off and to break it up when it falls off. It also has barbs or pointed extensions coming off of the ridge of the roof. His temples also often feature a few shorter spires and a large aesthetic window.
Temple of Hvitbon Covered in Snow
Temple of Hvitbon
Temple of Hvitbon Covered in Snow
Temple of Hvitbon Covered in Snow
This is an AI Generated Image.
Worship
Worship of Hvitbon was widespread in regions that had a snowy winter, however, general worship of him has waned since the introduction of Head Tax Day. Worship of Hvitbon is still prevalent in the northern regions and with hunters, northern dwarves and gnomes, nisse, and cyclops.
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Temples to Hvitbon have a large sitting room with at least one, if not multiple fireplaces, for worshippers and travelers to get warm. Temples to Hvitbon will also feature many furs on the walls and will have a fur draped over the altar. Temples will also feature ice sculptures in their gardens throughout the winter done by various commissioned artists each year.
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At home, devotees will worship Hvitbon by keeping their fires lit throughout winter. They will draw ice pictures on their windows if they have them or put ice or snow sculptures or warriors or ferocious beasts to scare away demons and evil spirits. Hunters who are devotees will donate part of their kills (typically the right hind and/or the kidneys) to the temple of Hvitbon or to the poor, blessing it before they do so as a consecration to the god for blessing their hunt.
Sacred
Hvitbon holds certain practices and attributes as sacred to him, and devotees of Hvitbon, therefore, hold these things sacred as well.
1. Self-sufficiency: It is considered the duty of every adult to provide for themselves and their children. All are supposed to work to contribute to their own survival, young and old with the only exceptions being those who are too young. Even those who are physically or mentally disabled must contribute to the extent that they are able. Those who perish due to the elements because of their laziness are seen as not pitiable, and to have brought on their own suffering.
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2. Cooperation: Hvitbon does acknowledge that most would not be able to survive due to their efforts alone. He further acknowledges that each individual, even the most self-sufficient, will be unable to fully care for themselves at one or more stages in life. Persons who cannot survive off their own merit should not be left to the elements to perish, as long as they are willing to contribute what they can. People are responsible to each other to work together to facilitate their mutual survival especially through difficult times, and for the betterment and thriving of the community at large. Those who know they are uncapable of self-sufficiency must have the humility to act kindly, be grateful, and be cooperative with others. They are expected to contribute what they can, but to be amiable, respectful, and grateful towards the people and community they rely on for support. Hvitbon looks kindly on those that are compassionate and cooperative, especially those who could otherwise survive on their own merits. These individuals must also acknowledge that they, as everyone else, will pass through times necessitating help. Hvitbon also encourages cooperation, even when not absolutely necessary, as such cooperation leads to community growth and abundance.
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3. Thrift/Ingenuity: The ability to be thrifty and to think of creative solutions for survival is an ability revered by Hvitbon. Those who are resourceful or come up with ingenious solutions to survival that benefit the community are honored by his priests.
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4. Hunting: Hvitbon revers hunting as a way to demonstrate prowess and to help benefit oneself and the community, especially in times of survival. The hunters are supposed to utilize the animal in full as not to waste that animal's sacrifice. Hunters are expected to thank Hvitbon for a successful hunt and are encouraged to ask for his blessing before they embark on a hunt. Those who are great hunters are honored by his priests. His priests will also routinely organize hunting parties to help with famine or to eliminate predators. They will also organize a sacred hunt once a year to bring home a kill for the temple to sacrifice to god and feed the temple residents.​
Blasphemy
Hvitbon holds certain practices as blasphemous to him, and devotees of Hvitbon, therefore, hold these things as blasphemous as well.
1. Theft/Robbery: Those who steal from others are committing blasphemy against the god Hvitbon. He expects people to work to contribute to their own survival, so stealing from someone undermines that divine edict. This is especially true if a person steals from someone struggling to survive. Hvitbon vows to unleash a blizzard against those who steal to the degree and intensity of the suffering that they put on those they stole from while the thieves/robbers on traveling to the Land of the Dead.
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2. Fraud: Those who use fraud to get money or sustenance from others are also committing blasphemy against the god Hvitbon. This is also considered to be an action that undermines his divine edict to work for one's own survival. This is futhermore considers blaspehmous, as it also undermines the value of cooperation. Using deceit to take resources from others not only robs them of their time and ability to work for their own survival but also undermines the societal fabric that allows those who are incapable of self-sufficiency from being able to rely on each other. Those who commit fraud will not only face the same punishment as the thief while traveling to the Land of the Dead but will also see mirages and false lights deceiving them from what is the true path.
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3. Laziness/Entitlement: Hvitbon expects all to use their own capabilities, and humble cooperation, when their own capabilities are insufficient, in order to survive and overcome the natural elements. Those that refuse to work for their own survival, and instead prey on the mercy and compassion of others to support them, are anathema to Hvitbon. If they do not reform their ways and seek forgiveness with his priests, he vows to destroy them. They will either perish from the elements while living or will have to cross a bottomless gulf to travel to the Land of the Dead, with no one to help them but their own strength and ingenuity.​​
Rituals
Hvitbon has five major sacred rituals: The Pledge, The First Hunt, The Offering, Marriage, and The Eternal Fire.
1. The Pledge: This ceremony is performed when a couple has a new child (typically through birth, but the ceremony can also be performed for adoption if the child is still young). The parent(s}/guardian(s) bring their baby to the temple to Hvitbon. The parent(s}/guardian(s) present their child to the priest, along with an animal to sacrifice. The priest will set the child on the altar. The priest calls a storm above the child's head. The priest talks about how with the start of time, that death, starvation, freezing, and pain were brought into the world. He talks about how with the introduction of these atrocities, came the divine edict from Hvitbon to work for one's survival and welfare. He notes that children, however, are unable to work, yet hold intrinsic value as the future of civilization. The priest goes on to say that the parent(s) have been blessed by the gods and goddesses to receive this increase, and they are therefore fully responsible for the care and survival of their child during this crucial stage of dependence. He says that they are responsible no matter the lack of gratitude or reward at the end of the child's journey through childhood.
The priest then calls the storm to descend upon the child, and demands the parent(s) keep the child warm. The parent(s) will wrap the child in a blanket to shield him/her from the storm. He has the parent(s) vow to keep the child clothed and sheltered from the elements. An attendant then places the animal on the altar. The priest demands the parent(s) kill the animal. The parent(s) slice the animal's throat. The priest has the parent(s) vow to defend their child from physical (and sexual*) danger. Then the priest asks for the parent(s) to mark the child's forehead with the blood of the animal. The priest has the parent(s) vow to feed the child and provide him/her with sufficient nourishment for good health and proper growth. The priest then has the parent(s) vow to teach them these skills of how to shelter, keep warm, defend oneself, and to feed oneself, so the child is able to do these things when they are an adult.
The priest counsels the parents to look after their child, even putting their welfare above their own. He then blesses the child and the parents that Hvitbon will multiple their efforts as the seek to fulfill their obligations. He declares the child as their own. The parent(s) then present the child with his/her name to anyone in attendance as their own child.
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2. The First Hunt: This ceremony is performed once or twice (occasionally three times) per year and incorporates all the pre-teens/teenagers who are coming of age. This typically happens when children are between 12 to 16 (or 15 to 18 for fae and other long-life races). This ceremony is not done to show readiness to sign contracts/marry/leave their parents, but rather to demonstrate their ability to take care of themselves. Traditionally in communities that worship Hvitbon, this ceremony marks when the child is ready to start an apprenticeship (especially if they are moving out to start one), are responsible for their own crimes, are able to be emancipated in case their parents pass away, do not need adult supervision to travel overnight or look after children; and/or secure a job. It is also seen as the age that parents have fulfilled their promise to Hvitbon to take care of and defend their children. In traditional communities that worship Hvitbon, most children do not move out until they marry or take an apprenticeship or job elsewhere. They are, however, expected to take on more adult-like responsibilities in contributing to the family and to their own personal subsistence. If parents and children decide to part and live separately following the ceremony (either for a job/apprenticeship, marriage, or personal differences), neither party carries additional divine obligations to each other, and they are free to do so.​
The entirety of the event takes place over the course of a week, though the preparation leading up to it may take longer depending on the individuals involved. In preparation, boys will carve/forge their own weapons from raw materials or work to earn the money to buy a weapon with their own labor. Parents are not allowed to contribute to the earning of the money/labor to making the weapon, but can provide instruction for making the weapon/doing a job to earn the money, and may also employee the child so they are able to earn the money to purchase the weapon. Girls will either grow grains and vegetables or earn the money to purchase them. Just like the boys, their efforts must be entirely their own, without assistance from their parents except in regard to instruction or employment.
The week before the ritual, the boys will meet with the priests of Hvitbon, who will take them on a hunting excursion
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3. The Offering:
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4. Marriage:
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5. The Eternal Fire: Devotees of
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*This is usually not explicitly stated in the ceremony, but appeals have been made long ago to the hierarchy of priesthood of Hvitbon. They affirmed that this is explicitly included in the command to protect children from physical danger and allowed for the inclusion of that language in the ceremony if the parents so decide. Most ceremonies, however, just include the original language of the ceremony, with the implicit understanding that these things are obviously included.
Ice Festival
The Ice Festival is dedicated to the god Hvitbon. It starts Manday, the 9th of the month Hvitman, which occurs around our version of January 20 or 21. It lasts three days (like every festival).
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The Ice Festival is a celebration of the beauty of winter and the goodness of the god of winter in allowing people to prepare each year before the frost starts. Traditionally, during the week prior to the festival, celebrators will perform some form of fasting, either by reducing the number of meals per day, or spending some of the days refraining from eating entirely. In place of fasting, celebrators will give up an animal, bales of crops, or a sum of money to the priests of Hvitbon to be distributed to the poor during the festival. Many make their donations in conjunction with their fasting. The purpose of this endeavor is to recognize the power of the god of Winter to take away the necessities of life and inflict death in its place. The fasting/sacrifice is to show reverence and respect for his power, so he is not angered, and will not inflict his wrath upon you. The donations of money, food, or animals is also to help poor and struggling families so they can live through the winter and be able to prepare better the next winter.
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Despite the original intent of the festival, the Altruists have subverted the intention by placing the collection of the Head Tax and Property Tax in the week leading up to the festival. They do this, as they say, because the Head Tax is a form of sacrifice for the good of the collective. The purpose of the Head Tax is to fund the army and guards for defense. The original time of the Head Tax collection was during the month of Hectum, but with the creation of the Victory of Styxa, the Altruist leaders did not want the Head Tax collection to mar the image of the festival. Therefore, they moved the Head Tax collection to the week before the Ice Festival to coincide with the traditional fast and sacrifice. Because of this, most people, unless they are either rich and generous, devotees of the god Hvitbon, or live in more Northern regions, do not participate in the voluntary fast/sacrifice, because they consider the Head Tax to be their sacrifice. There is a certain amount of fasting that takes place, even in non-northern regions, enough that some poor people can receive assistance from the priests of Hvitbon. However, this assistance is not enough to satisfy the needs of all who come to the priests for assistance, as it was previously.
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For the festival, priests of Hvitbon will say prayers on behalf of the populace to appease the wrath of Hvitbon, in order for people to see the beauty and not the wrath of winter. People who are struggling can come to the priests for assistance and a prayer on their behalf, so they and their families can survive the winter.
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During the Ice Festival, many people will celebrate by ice skating, ice sculpting, building snow and frost decorations, and other winter activities. It is traditional to consume hot beverages, meat, and potatoes. Children, with the assistance of their parents, will carve potatoes into animals or artistic shapes and then fry and eat them.
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It is to be noted that southern or coastal regions where there is no snow do not strongly adhere to traditional Ice Festival celebrations. However, if a region is under Altruist control, they get the festival off regardless of celebration.
Non-Altruist controlled regions still collect the Head Tax during the month of Hectum. This is considered more popular and humane, as families are not forced to give up money when they are struggling to get through the winter.
Clergy
Temple for Deimar are typically smaller and family run. Priests and priestess must be married in order to become a priest/priestess. They cannot marry another person even if their spouse dies or leaves them, however, they do remain a priest/priestess. Unmarried adult family members can live at the temple as attendants, labors, or apprentice priests/priestesses.
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There are five levels of priests/priestesses: pledge, apprentice, priest/priestess, high priest/priestess, archpriest/priestess. Each temple will have a high priest/priestess in charge of it. They may or may not have additional priests or priestesses depending on the size of the temple. Pledges are typically children of priests/priestesses between the ages of 8 to 16. Once they complete a minimum of three years training, they are eligible to become apprentices, provided they are at least twelve, and it is identified that there is sufficient availability of positions for them to eventually become a priest/priestess should they complete their apprenticeship and become married. If there are not sufficient spaces available, they can become either attendants or ground laborers. However, if there is not sufficient space for them in any position, they are dismissed from the temple into ordinary, but retain their pledgehood, unless they decide to renounce their devotion to Deimar or act in a manner contrary to her teachings, so that there pledgehood is revoked from them.​
For grounds laborers and attendants, there are seven levels: volunteer, hireling, sworn laborer, sacred laborer, apprentice attendant, attendant, and high attendant. Ground laborers work the farmland and/or roof garden of the temple. Those who are not sworn into the groundskeeper service cannot clear out the sacred soil when it needs to be cleaned and replaced. Attendants work inside the temple performing duties like cleaning, laundry, carrying sacred vessels, etc. Hirelings can be both ground laborers and attendants, but cannot perform consecrated duties, such as carrying sacred vessels. are those
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Pledges, sworn laborers, and apprentice guardians receive a quarter portion of natural nature magic (a full portion being the normal amount of magic a druid would have at full capacity). Apprentices, stewards, and guardians receive a half portion of magic. Priests/priestesses, directors, and captains receive a full portion of magic. High priests/priestesses receive a double portion of magic, and archpriests/priestesses receive a triple portion of magic. This is in addition to whatever amount of magic they would have otherwise.
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In addition to the portion of magic, priests/priestesses, high priests/priestesses, and archpriests/priestesses gain the ability to curse plants or plant-based clothing with a blight that rots them. This happens over the course of a month to all their plants/clothing in the cursed's purview. High priests/priestesses and archpriests/priestesses can also curse plant-based food to rot. This can last anywhere from a period of three days to a full year and happens to any food that passes through the cursed's lips. Priests/priestesses, high priests/priestesses, archpriests/priestesses, guardians, and guardian captains also gain the ability of bendy limbs. This ability allows them to give at will any or all of their bones a rubbery consistency (for up to ten minutes), allowing their bones to bend or squeeze into a tight space. It also gives them resistance to falling or impact damage.
Sacred Atrium
Inside temples/monasteries to Hlathanna, there is a small atrium with a sacred tree and vines growing. Only women are allowed in the atrium, and only then at the direction of the high priestess.
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The sacred vines are a set of vines passed down from the goddess, and they can only be bred by getting a clipping of sacred vines at another temple to Hlathanna. The sacred vines will bloom when someone speaks the truth, or retract if someone is lying. The vines are used to determine if someone is lying or speaking the truth about whether or not they are blaspheming the goddess, or trying to partake of her rituals without adhering to her laws and instructions concerning the matter. Priestesses are restricted from using the plants to solve government or community concerns.
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The sacred tree is a tree passed down from the goddess, and it can only be bred by getting a seed from a sacred tree at another temple to Hlathanna. The tree can sense fertility and will bloom when a fertile woman is present. It will bear fruit if a fertile woman is consistently present. Its fruit can bring about ovulation in women struggling to ovulate (though it does not guarantee the birth of a healthy child). It requires daily consumption over a prolonged period of time (three full cycles), and therefore, the fruit is given out sparingly, with normal herbal remedies being the preferred method for helping to relieve infertility. The fruit is typically only given out to priestesses or when a high priestess receives divine confirmation in her prayers that someone should receive it.
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The sacred tree takes seven years to grow big enough to bear fruit. A temple/monastery cannot be dedicated for use without the tree being able to bear fruit. If the tree gets destroyed through sabotage, the temple cannot perform any rituals until another tree is grown.
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Because of the inherent abilities of the goddess's sacred tree and vines, many people have tried to obtain the vines/fruit to use for their own purposes. However, vines/fruits whither to nothing if they are removed from the sacred atrium without being carried within a twenty-foot vicinity of an arch priestess. Many people have also tried to sneak into the atrium to utilize the plants on their own. However, the plants' abilities do not manifest without a priestess in the room. Government organizations or thugs have also tried to force priestesses to get utility from the room, however, the vines and trees will attack a perpetrator if a priestess is being threatened. If a priestess does give someone access to the plants without the high priestess's say so, that priestess is excommunicated.