The Lumite Faith

The prophet Lumah was once a member of the Vesperan faith, in training to become a mage, when he suffered a crisis of faith and failed his final test. While many who fail that test remain in the church as servants, Lumah went in search of answers to regain his faith in the god and goddess. It was during his wanderings that he was visited by Orien, who came to earth in order to instruct him in a new method of gaining the magical power that heretofore had been reserved only to the Vesperan faith. So enlightened, Lumah began trying to teach the people of his new knowledge, but he was cast out by his Castanan countrymen. After this, he went further south, into the desert lands across the sea, where he brought the word of Orien - who the Lumites call Enzu - to the tribes residing there, founding the Lumite religion. Lumah, near the end of his life, returned to Castana in search of the goddess, seeking to reconcile with her after so many long years. At the very site of Orien's/Enzu's first visitation to the young prophet, the goddess, whom the Lumites refer to as Hebat, also descended from the heavens, not to teach the prophet, but instead to bring him into the heavens alongside the sun and moon, placing him as the brightest star in the night sky.

The main concentration of Lumites lies in the desert lands south of the sea, a land referred to as Kuredin, though some few hundred years ago, they invaded Castana, the site of Lumah's enlightenment and exaltation. They occupy Castana to this day, where they coexist (with the Lumites in greater power) with the Vesperan faith. With a strong belief in learning and culture, the Lumites have founded a university within the capital where they teach the secrets of Lumah's gift from the god, recognizable to us as a form of alchemy.

The Asipu are the alchemists, those that can create magic by scientific means. They are also considered the priesthood of the Lumites, following the path of Lumah in both his alchemist teachings, as well as the spiritual one. The Asipu accepts both males and females into the order. The men, or priests bear the title of En and the female are known as Ensi. Bearing the knowledge of There are five paths on which an Asipu might travel and all are deemed respectable. The five branches of the Asipu are as follows:

The Igizu (Teachers): Among them are the faith's missionaries, but also the educators of secular knowledge. They run the schools that teach the basic skills of reading and writing to the more advanced and abstract, such as philosophy. This is, by far, the largest of the five branches, with the Alchemists a close second.

The Sasu (Historians): They are the devout scholars of the Lumite people. It is through them that the histories are kept in vast libraries. They are the collectors of knowledge, both of the Lumites and of the known world. They are meticulous in their record keeping.

The Zisura (Alchemists): While all Asipu learn the art of alchemy, these priests focus all their energy on its study. They are like our modern-day scientists, attempting to discover new potions and new enchantments that might benefit all Lumites. They are some of the most faithful to Enzu's and Lumah's teaching, for it is through them that this form of magic was born. They also handle the more day to day uses for their potions, such as for Healing purposes.

The Ugnim (Warriors): While the Kuredin have their own military, there is a rank within the Asipu dedicated to the defense of the faith. Rarely do they use conventional weapons such as swords and spears. Their weapons are the creations of Alchemy and it is they that go to battle with the Kuredin army using their potions and instructing the other warriors on their use.

The Dikud (Administrative): The smallest of the five branches, it is also the most secretive. To the ordinary Lumite they are advisors the king and his council, they oversee the building of new places of worship, they handle the everyday accounting and running of the Lumite interests. But they are also the judges of the Lumites, for none may be judged but by the priests of Lumah and Enza, those who know his will best. Even the king will defer to their judgement when the faith is involved. There is also mention that they lead a secret police force to deal with heretics and others who threaten the faith, but any request for information on this secret faction is strongly and quickly denied.

The following are the ranks of hierarchy within the Asipu

Kalif: He is the leader of the Lumite church and is considered to be chosen by Lumah. Before Lumah returned to the desert he appointed his first Kalif and from then on, the Kalif has named his successor, based on the private teaching Lumah bestowed on his first Kalif. He resides in the Kuredin city of Egish-Nugal where the Lumite faith is centered. He wears an open robe with wide sleeves that is half yellow and half blue with the white star of Lumah on both the front and the back. Beneath the robe he wears a long tunic and loose trousers of white.

Eme: He is the voice of the Kalif in the larger cities where Lumite temples exist. In these cities he is the final authority in regards to the faith. All Asipu within that region report to him and he in turn reports to the Kalif. He wears an open robe with wide sleeves that is half yellow and half blue with two bands of white on the sleeves. Beneath the robe he wears a long tunic and loose trousers of white.

Usmi: Just below the Eme, the Usmi are the leaders of each of the orders within the Lumite faith. They are chosen by the Eme and they can be removed by the Eme as well. They oversee all aspects of their respective order. He wears an open robe with wide sleeves that is half yellow and half blue and with a band of white on the sleeves. Under the robe he wears a long tunic and loose trousers of sandy brown.

En: Title for any male member of the Asipu who does not hold one of the above positions. An En wears an open robe with wide sleeves that is all yellow and with a long tunic and loose trousers of sandy brown underneath. They may also wear a closed robe of all yellow with a white belt or sash.

Ensi: Title for any female member of the Asipu. An Ensi wears an open robe with wide sleeves that is all blue and with a long, loose blue dress underneath. They may also wear a closed robe of all blue with a white sash or belt.

Zid: Title for those in training but who have not yet been made a full Asipu. Not a title used outside of the temple. They wear a simple closed unbelted robe with narrow sleeves of either yellow or blue, depending on their gender.

Women in the Asipu

Because of the presence and importance of the goddess Hebat within the Lumite faith it is not surprising to find women in the Asipu. But at the same time Hebat is seem more of a consort to Enzu rather than a true equal, so the roles of women in the Asipu are limited. They cannot hold a position of leadership within the faith and they are restricted from two orders, the Ugnim and the Dikud. They are most commonly found in the Zizura, taking on roles as magical Healers, but they may also join the Igizu and Sasu orders.

They can only lead prayers in female-only gatherings, they cannot lead prayers in mixed or all male company. There are sometimes exceptions to this rule, but only when a male Asipu is not available.

Asipu are addressed either by their full title, if it is known, such as En Ugnim or Ensi Sasi, or simply by En or Ensi if their specialization is not know. Their name can also be used in the address, such as Ensi Sasi Shashara, though such titles are used only for formal introductions. Ensi Shashara or Ensi would suffice without any insult offered.

Lumites believe in one god, named Enzu, and one goddess, named Hebat. While these two figures can be compared to the Orienite and Vesperian deities the Lumites base their faith not only on their two deities, but on a wise and powerful prophet named Lumah. They believe that Enzu selected Lumah specifically to lead a new group of people in a world of knowledge and enlightenment. When Lumah had imparted on his people all he had learned, he returned to the desert where Enzu called him and was taken into the heavens by Hebat, where he now shines as the brightest star in the heavens.

Birth, Death and the Afterlife

Lumites believe that if they live their lives by Enzu and Lumah's teachings that they too will find an everlasting life in paradise and join Lumah in the heavens as a star. Lumites who do not live up to these teachings are reincarnated and forced to live a mortal life again until they prove themselves worthy of the paradise of the god and goddess. Lumites have no concept of hell or of the devil, one is simply reborn until they are deemed worthy of a heavenly berth. Not all Lumites born are reincarnated souls. When a soul obtains his heavenly reward the god and goddess bring a new soul to earth so that the teaching might continue and their numbers grow.

Good and Evil

Because the Lumites do not have a concept of the devil does not mean they lack a concept of evil. In the Lumite faith evil is seen as intentionally acting against the teaching of Lumah. They do not believe in outside forces or evil spirits but rather that a person does something out of their own free will and they are judged by their actions. The god and goddess might sometimes be seen as angry or frightening, but they are never considered good or evil, for they are far above such mortal distinctions.

Teachings

Enzu imparted on Lumah years of advice and knowledge which Lumah faithfully put down into a book known as the Inimku. From this book comes the Sugid, five commandments set down by Enzu on how to one's life. Enzu's teachings in Alchemy are kept within the Asipu, the priesthood of the Lumites, with only the basics of this science taught to those outside the faith and priesthood. Just as Lumah was continually tested by Enzu before additional knowledge was granted, so too are those Lumites who wish to increase their abilities in Alchemy and the only way of doing so is by being a member of the Asipu.

The Sugid

The Sugid is the five basic principles by which the Lumites live and on which their faith is based. In their religion, it is believed that the Sugid was given to Lumah by the god Enzu during is time in the isolated home in the desert as part of his teachings, now known as the Iminku. While part of Enzu's teaching was in the magic that Lumah desired so dearly, Aspu also wanted his prophet to bring about a new way of living and this is done through the Sugid.

The symbol of the Sugid and of the Lumite faith is the five pointed star, one direction for each branch of the Sugid. The heart of the star represents the heart of the people and the faith, with each tenet reaching out to touch others. The Dingir believe that the points of the stars should reach out to touch other Lumites, while the Uruki believe it is a symbol to reach out to the rest of the world and spread their faith. The five tenets of the Sugid are:

Compassion: Charity should be practiced every day if possible. If one is fortunate, that fortune should be shared with those that have to go without. A gift given with love and charity will one day return to you five fold. Do not give while asking for favors in return. Provide what you can so that all may grow and prosper. If one cannot give money or food, one should give their time or their talents in an effort to aid one who has neither.

Devotion: One should offer devotion to both Enzu, his consort Hebat as well as to the mortals rulers of one's city and nation, as well as a devotion to the good will of one's brothers and sisters. But one should not follow blindly, for that benefits no one. Rather, one must offer a devotion that is sustained by the other four tenets, for if all leaders follow, then all they lead will prosper under their leadership. One should remain faithful to Enzu's teachings and offer prayers and devotions according to the dictates of the faith.

Wellness: One should let neither mind or body fall into a state of sloth. Ignorance and lack of education will lead to depravity and poverty. To truly understand the gifts Enzu provides, one must possess the knowledge to comprehend those teachings. A weak mind will fall easy to temptation, whereas a strong mind will keep one on the right path. The physical body must also be tended, for it is the first impression that we give to others. Do not let yourself grow idle, for all must contribute in one way or another and without the strength to work, one is failing Enzu and his people.

Pride: One should always be proud of themselves, family, faith, and people but pride should never be replaced by arrogance. One should be careful how one acts and should always portray a proper image, but pride should not be an excuse to treat others poorly. To be ashamed is human, but one should not wallow in shame and depression. Rather one, should find a way to restore oneself in a way that respects the other tenets.

Respect: One should always be respectful and courteous, for if one is not, respect and courtesy should not be expected in return. Do not make judgements of others for frivolous things such as where they live or what they wear. The richest man may have the darkest soul, while a poor man may have a pure heart. Do not act in a way that is not respectful to others, for it does nothing to improve their opinion of you.

Factions of the Faith

Dingir

The Dingir are the more traditional of the two factions of the Lumite faith. While all Lumites follow the teachings of Lumah set down in the Sugid, the Dingir believe that the privileges and benefits that come from the Sugid should only be extended to other Lumites. They believe that the non-believers, or Sunura, should not be recipients of the behavior set down in the holy teachings. In their eyes, a Sunura must earn respect while fellow Lumites are given it willingly, by the tenants of their belief system. For example, a Dingir Lumite living in a foreign city would willingly give some extra food to a poor Lumite family but should a non-believer come begging he would turn them away without feeling a twinge of guilt. The Dingir Lumites are found in greater numbers in their home nation of Kuredin in the desert tribes, so much so that the desert people have taken on the name Dingir to represent themselves. However, some city dwelling Lumites considered themselves to be Dingir as well.

Uruki

The second faction of the Lumite faith is the Uruki, a group that is mistakenly perceived by outsiders as the peaceful faction, while the Dingir are seen as the warriors. This is not exactly the truth, for all Kuredin are known for their military prowess and the vast majority of those that conquered Castana claimed themselves to be of the Uruki faction. What differentiates them from their Dingir brethren is their interpretation that the beliefs and benefits of the Sugid are meant to be shared with believers and non-believers alike. The Uruki are seen as the faith's missionaries, for their follow their teachings and try to show the Sunura that Lumah's teachings are the way we should all live and that all are welcome who wish to follow his Sugid. To the outsider, they appear more friendly and understanding, but while they might extend kindness to unbelievers they still regard all Sunura as 'lost' or 'mislead' and believe it is their task to bring them to Lumah's wisdom.

A note on the Dingir and Uruki: While two separate factions they are still all Lumites and worship in the same fashion. Dingir do no look on their Uruki brethren as lessers, nor do the Uruki feel that Dingir are beasts unfit to follow Lumah's teaching. One faction does not stand greater in their faith than another and while they might not agree with how the other interprets Lumah's teachings and sometimes persuade the other to change their mind, the Lumites rarely war between themselves.

Lumites are expected to live by the laws put down by the Asipu, not only those that comes from the Sugid and the Inimku, but anything the faith deems necessary to enforce in order to keep the teaching of Lumah pure. The Dikud order of the Asipu are in charge of punishing those faithful who break Lumite laws. They are *only* responsible for faith-based crimes and not for those committed against the laws of a city or nation, though it is not unheard of for the Sultan to ask for their assistance in such matters. Lumites can suffer punishments such as temporary poverty where they are moved to a small and undecorated home to live for a period of time set down by the Dikud. In this time they are given a second change of clothing and small meals. Because Lumites are supposed to look out for each other, if one member of the family is found guilty, the entire family will suffer the punishment.

There are other forms of punishment, depending on the crime, such as monetary donations to the temple and priesthood, or good and services if one cannot afford the fee. Lumites can also be imprisoned in the temple cells for any period of time from a single day to months or years. The most heinous crimes are countered with expulsion from the faith. This, however, is one crime that a person faces alone. If the criminal is married, the wife or husband can seek to divorce his or her spouse and such a separation will be seen as legal and justified in the eyes of the faith. Such crimes that would warrant such a penalty is the intentional murder of an Asipu, the destruction of a temple, the mis-use of Lumah's teachings (especially in the area of Alchemy), or the refusal to raise one's child in the Lumite faith. While the later seems strange compared to the others it is done with good reason. No person will be refused the opportunity to be a member of the Lumite community for doing so keeps them away from the true path set down by Lumah. A child knows no better and must depend on his or her parents for guidance. There is also the matter of reincarnation. If one does not raise their children as a Lumite, they are depriving that soul from possibly attaining his position in the stars, forever in Lumah's company.

Daily Prayers

Enzu is seen as the primary deity, and because of that, the focus of prayer is more heavily weighted toward him, though women in general tend to offer equal time in prayer to Hebat as well.

The devout are expected to pray three times a day; at sunrise, at noon, and at sunset. The sunrise prayers are to offer thanks to Hebat for watching over them as they slept and to welcome Enzu back to bless them with another day of life. A noon, when the sun is the highest in the sky prayers are once again offered, this time to Enzu alone, with praise for his power and greatness, with hopes that they will be blessed, just as Enzu had blessed Lumah. The beg his aid in their everyday lives and they ask for his forgiveness of their mortal sins so that he will not find need to return in his full glory and destroy the world with the sun's power. The noon prayers are, by far, the longest of the three and also considered the most important. The prayers at sunset are to thank Enzu for all he has done for them that day and to ask that he come again the next day to again bless their lives. These prayers are to also welcome Hebat and ask for her protection as they sleep through the night.

Unless one is bedridden the faithful are expected to pray each and every day, either in the temple, or in their homes. In the morning and evening they pray in the direction of the sun so that they are not turning their backs on Enzu. In the noon prayers they face north, which they equate with 'up' or 'above'. They pray either on their knees and sitting upright, or on their knees with their palms and forehead against the floor and remain in that position until the prayers are complete. Only those unable to take either of these positions, such as the elderly, are allowed to pray in whatever position is most comfortable to them. In the temple one of the Asipu leads the prayers and in the homes generally the head of the household leads them. Lumites may pray alone if the situation is such that they are not with family or near a temple.

Towns and cities that are large enough to have a temple also have a bell that rings to call the faithful to prayer. They are run one half hour before prayers are to begin, to give Lumites time to arrive at the temple, or gather in their home. In small villages or rural areas where no such bells exist, the faithful must use their best judgement as to when prayers should begin and end, though this proves more difficult on cloudy days.

Temples

In Lumite communities the temple is as opulent as a palace but it is not an arrogant show of wealth which creates these stunning structures. Rather, its beauty comes from the Lumite faithful. When a new temple is built all followers are expected to contribute their talents to its building and decoration. Because the Kuredin and now the Castanans are well-known for their beautiful works of art, it is not surprising to find the best of their skills put to use in the temples.

Like many other buildings the exterior of the temple is rather plain, though the many archways leading into the interior are framed with interchanged blocks of sandy brown and red granite. But the true beauty of the temple's exterior is the large dome over the center of the temple complex. The smaller ones are covered with tiles but the great temples in the largest cities, including the grand temple in Esharra, are gilded so that they shine like a beacon over the city.

Temples aren't just a single building, but a complex of structures. The main building, the one with the dome, is the main temple where the faithful come to pray each day. The largest room, under the dome, are for the mid-day prayers where men and women pray together. For the morning and evening prayers the sexes separate, with the females adjourning to Hebat's temple to one side of the central hall and the men to Enzu's temple on the other.

The other buildings in the temple complex are living quarters for the Asipu and their family, a school for the Asipu in training, and workrooms and libraries specifically for the business conducted by the Lumite priests.

Birth

Births are times of great rejoicing among the Lumites, not only within the family, but from the entire neighborhood. Each birth reminds the Lumites of a new chance to achieve Enzu's favor and join Lumah for eternity in the heavens among the stars. Birth is not a solitary event between mother and her healers, but it is the beginning of a celebration. If possible a child should be born in Hebat's temple which is seen as good luck for the child. However, only women can attend the birth itself. Customarily it is attended by older women who can aid the mother through the birth with their own experiences. Mothers-to-be attend as well to get a glimpse of what to expect. Only two young girls are allowed to attend the birth. One holds a bowl of water while the other holds a bowl of sand. The water is a symbol of life and the bowl of sand is a symbol of Lumah's travels and the birth of the Lumite faith.

Once the child is born an Ensi blesses the child in Hebat's name and wraps the child in a blue blanket, another representation of the goddess. The child is not named at this time but rather 20 days after the birth, representing the 20 years Lumah studied in the desert. On the twentieth day the child is again brought to the temple where an En will bless the child in Enzu's name and record the child's name in the book of Lumah.

Death

Upon the death of a Lumite the body is taken to the temple where the Asipu cremate the body. The ashes are kept until the next full moon when they are taken into the desert and the ashes are released to the winds. The family of the deceased joins the Asipu to say their farewells and to watch the skies for a new star to emerge in the heaves. If a new star appears they rejoice for their deceased and give thanks to the god and goddess for placing him or her in the heavens. If no new stars appear the family will visit the temple the next day and pray that the soul of their recently departed will find home soon in a new body so that they may attempt to live a better life and gain a starry berth.

With the Lumite expansion there is not always access to a desert. In this case, the Asipu and family will go out into an open area away from the city or town.

Marriages

In more traditional Lumite cities such as those in Kuredin the option to marry someone outside the faith is nearly impossible. However, in Castana this option has been growing ever more prominent with the melding of cultures and the tolerance afforded to those of other faiths. However, Lumites are strongly encouraged to marry other Lumites. In some of the more traditional families marriages are arranged, and so this is not a problem, but among those of lesser rank it is a growing concern in the Asipu.

If a Lumite takes a non-Lumite as a spouse the ceremony must be performed in a Lumite temple to be recognized by the Asipu. A Lumite not married in the temple is not considered wed in the eyes of the Lumite faith and any children born of that marriage will not be considered Lumites. As for the children, if the marriage is seen as a valid one, the couple must promise to raise their children by the Lumite faith. To deny one's innocent child of the faith - especially since that child could be a reincarnated soul - is a very grave offence and the Lumite parent is cast out of the Temple and removed from the book of Lumah.

The ceremony itself is two-fold. The first portion of the ceremony takes place at mid-day when the sun is at its highest. The day of the week does not matter, only the time. Vows are exchanged between the betrothed as they walk the Sand Path. At the end of the path they will both drink from a single goblet of water as the Asipu blesses their union. Their footsteps are brushed away by a member of the bride's family and when the two have been blessed the husband carries his wife back down the Sand Path so that only one set of footsteps remains, signifying that while they came here as two people, they are now joined in one union.

After this the families join together for a grand feast and celebration, but the wedding is not yet complete. As the sun goes down the families escort the bride and groom back to the temple for evening prayers. The bride is taken to Hebat's temple and the groom to Enzu's where the prayers are spoken and then their elders impart on them wisdom and advice. Once the sun has completely left and the moon has risen, the couple is again joined together to receive Hebat's blessing. An Ensi conducts this part of the ceremony. Again they walk the Sand Path with the husband carrying the wife and again share a drink from a goblet. The same family member who swept the sand does so again, but this time when the couple does their final walk down the Sand Path they do so side by side. This is to signify that while the couple is of one union, they are still two individuals, just as the god and goddess as two beings. Following this last walk the families lead the couple in a parade through the streets, ending at the couple's new home. Only the bride and groom may enter the house this night, but encouraging family and friends can linger outside all night shouting encouragement and reciting long and lusty poems.

Receiving new Asipu

This ceremony is a very solemn occasion, but it is one shared with the entire Lumite community. Attendance is not mandatory, but it is strongly encouraged. On this day which happens twice a year, when the day and night are the same length, new students are taken in for training as Zid and those Zid who have completed their training are elevated to the positions of En and Ensi. It is also at this ceremony where the new Asipu make their intentions known as to which order they will join. Commonly a Zid spends long hours with members of the order he or she is planning on joining, so the announcements are generally not a surprise. The Usmi of each order attend and can accept or decline any new Asipu. Though rare, new Asipu have been declined. If this should happen, they may choose another order. In the very rare case that no order will accept an Asipu he or she returns to a position of Zid and will try again one year later. If, after three attempts no order will accept him or her, that person is released from the Asipu and forced to find another path in life. Rarely does this happen, there are only seven instances of this happening in known history.

Solstices

Like the Orienites, the Lumites celebrate both the summer and winter solstice, with the summer as a celebration for Enzu and the winter a celebration for Hebat. There is great merrymaking during both of these days with events to honor the god or goddess on his or her day. There is no standard as far as the merry-making is concerned, aside from the idea that everything must be themed in accordance with the deity being celebrated. Each period of celebration only goes on for the period in which the sun or the moon is in the sky. In the summer the festivities last all day with lengthy prayers the night before. In the winter they day is filled with prayer and reflection while the celebrations last all through the night, ending only at dawn's first light.

Week of Darkness

The Lumites also recognize Lumah's completion of his work in a week-long period of deep prayer and reflection to represent the week of darkness caused by the great explosion that caused the crater in the Castanan desert, the same burst in which the goddess Hebat came to earth to take Lumah into the heavens. Lumites who are considered adults (14 and older) spend that week fasting, eating only flat breads and drinking only water, both in strict moderation. They wear only black to symbolize the darkness that covered the earth, both spiritually and physically. Some spend the entire week in the temple while others venture to the desert itself to spend the week on the edge of the crater. It is expected that all Lumites make one visit to the crater in their lifetime and at this time it is considered the most holy. As the sun rises on the new week the Lumites shed their black garb and dress in pure white. Elaborate feasts are prepared and the day is spent rejoicing and eating.

Similar to the Vesperan faith, the Lumites worship a god and goddess, while also injecting a healthy dose of respect for Lumah, who is not a god in his own right, but is seen as greater than a mere mortal. Unlike the Vesperan faith, however, the god and goddess in the Lumite faith are not considered equals. Hebat, the goddess represented by the moon, is seen more as a consort to the Enzu, the god represented by the sun, rather than an equal. It is in this same manner that she is worshipped, as a wife, mother, and lover, but this does not necessarily equate her with being weak. Anyone who has witnessed a mother lioness protecting her cubs will attest to the fact that Hebat can be fearsome if her children are threatened.

To the Lumites, Hebat represents both life and death for she is the symbolism for motherhood and as well she was the one who carried Lumah away from the mortal realm to dwell in the heavens as the brightest of stars. She also represents comfort, love, family, and the female in general. She watches the faithful throughout the night as she passes silently through the night sky and those that have knowledge of the seas knows of her influence over the tides. Enzu, easily the more powerful of the two, represents strength, virility and growth, but also he can come to mean pain, famine, and suffering, especially for those who do not believe in him. For while the sun is necessary for food to grow, it can also scorch the earth and make it an unfit place to live. Enzu is greatly loved and respected, but he is also feared, lest his wrath fall to the mortal world.

The Lumite faith welcomes and encourages converts though there are some restrictions imposed on converts. Some restrictions last for their lifetime, others for a specific period of time in which the convert must prove themselves in their new faith. Converts can come to the faith at any age, but they must come willingly if they are of an age to do so. A young man or woman at the age of 14 or older is considered an adult in the Lumite faith and thus they cannot be forced to convert if their parents are converting. However, if the child is under age they are converted with their parents.

For a period of three years a convert is known as a Negeltu. In general society this title does not replace any other title, but within the temple this title is used along with their first name, no matter their social standing. In the temple social standing means little. In this three year period the Negeltu is instructed in Lumah's teachings from the Inimku and must live the Sugid. They must also visit the desert crater in this time with one of the Asipu. Also during this time he or she must wear a white robe with bands of yellow and blue on the sleeves whenever he or she visits the temple or otherwise engages in conversion lessons. Some Negeltu take to wearing the robe, called an Atu, at all times, but that is their decision. A Negeltu during that time also cannot consume any alcohol or any other substance that might cloud the mind. While in Castana many Lumites consume wine and other alcoholic beverages, a Negeltu must abide by all rules of the Lumite faith, no matter where he or she lives.

When those three years are finished they are welcomed into the temple in a grand ceremony in which all Lumites in the city attend. They shed their Atu and inscribe their names into Lumah's book, becoming full Lumites.

However, there are some restrictions in place to converted Lumites. They may join the Asipu if they were converted young enough to begin training (under the age of 14) but they cannot ascend to the higher ranks of the priesthood and they are restricted to only joining the Igizu, the teachers, or the Sasu, the historians. Only an order by the Kalif can allow a convert to join one of the other three orders within the Asipu.

The Asipu welcome in any Lumite wishing to join the priesthood, though the majority of their Zid are between the ages of 15 and 25. Converted Lumites who wish to join the priesthood must wait a period of 5 years after their conversion to join. A new Zid is expected to be knowledgeable about his faith before becoming a servant to it. Before a Lumite can begin his or her training they go through a series of interviews with elders in the faith to determine if the person is doing this willingly, if they are genuine about their intentions, and to instruct them on what they are to face in the years to come. If a Lumite does not appear to be acceptable, the Asipu instructing them will turn them away. Joining the Asipu is not a right, it is a difficult position and not one to be entered into lightly.

Zid are accepted only twice a year during the ceremony known as the Su'gub, where new students are brought into the Asipu and those Zid who are prepared to ascend to the full position of En and Ensi are accepted by their chosen order. All intended Zid must wait until one of these two days to be brought into the Asipu training.

During that period of waiting they are encouraged to visit the temple often, as well as the city's libraries and further prepare themselves through prayer and study. Once they are acknowledged in the faith as Zid their training begins. In their first month as a Zid they are not permitted to leave the temple grounds or to speak. In this first month they are to reflect on their chosen path and they are to listen to the new world around them. They attend lectures of Asipu and gain a better understanding of what being a member of the priesthood means. They also generally handle the menial tasks within the temple and the surrounding grounds, for they must prepare themselves for a life of service.

Once this first month is over they are interviewed by the Eme of the Temple and given the option to stay or to leave. There is no dishonor in leaving at this point and many do, finding that the Asipu was not what they had envisioned it to be. If they remain then their true training begins.

Zid are instructed in the Inimku and the Sugid throughout their period of being a student. They must be very knowledgeable of the basic teachings of the faith before they can even be considered for advancement. They also get lessons in a variety of other fields, including Alchemy, though the magical study comes only when a Zid has proven himself in other areas of study.

Only the Eme may decide when a Zid is ready to ascend to a full En or Ensi. This does not come in a few months or even a year. Some Zid train for many many years before they are deemed fit to become a member of the priesthood and join an order. While the Zid is in training he is free to leave the temple when he has free time, but he is expected to follow the laws of the temple. He is to wear his student's robe at all times, he cannot engage in any activity that is deemed unlawful for a Zid, such as drinking alcohol, engaging in sex, gambling, and any other activity that would reflect poorly on him.

The final part of a Zid's training is a journey into the desert. In Castana, Zid travel to Lumah's crater for this final trial. They must go on this journey alone and take only minimal supplies, just as Lumah did. They must remain alone for a period of at least seven days and then return on their own. It is not surprising that some Zid do not return from their journey and those that do speak of beautiful images of the god and goddess, conversations with Lumah, and other such mirages. This is to be expected for all Zid at this point should be strongly focused on their chosen path as a voice for Lumah's teachings.

Only when they return from this pilgrimage can they begin speaking to members of the different orders and gaining greater insight into what each does for the faith. Many times a Zid knows which order he or she wants to join, but only after the desert journey can they begin making inquiries. At this point a Zid's training is usually at an end, now is a time for reflection and study on their own for their future in the priesthood.