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Religion & Holidays

Hîsyêô culture is deeply rooted in its Metaphysics and the foundational myth of the Shattering. While we use the term "Religion" (religare, to bind together), it is not a system of submission to distant masters. Instead, it is a technology of culture—a shared set of rituals and symbols designed to bind a community together without the coercion of a nation-state.

Core Vocabulary​

The language of Hîsyêô faith redefines spiritual terms to align with humanist values. "Gods" are creators and archetypes rather than rulers; "Sacredness" is a measure of importance and weight rather than mystical untouchability.

EnglishHîsyêôLiteral Meaning
God

 ôtsôtot

Deity
Spirit / Soul

 lûok

Sacred / Holy

 kôdus

Ritual / Tradition

 kon  dondun  kôdus

Sacred act of traditionalness
Holiday

 lono  în  kôndodû

Party day / Celebration day
To Pray / Meditate

 gonîso/ kôto  kôdus

Sacred thoughts/speech
To Worship

 helgo

To venerate

Theological Terms​

Specific terms related to the Hîsyêô mythos and metaphysics.

EnglishHîsyêôLiteral Meaning
Thread

 doî  lûok

(Soul thread)
Shard

 yogô  kobût  sonkon

Great broken piece
The First Law

 fûtsûn  kut  onô

Yon First Law
The Great Weave

 lexetko  êto  onô

Yon Extreme Lattice
The Shattering

 kon  isbulyol  kobût  onô

Yon Broken Scattering

Pantheon​

The gods of Hîsyêô are not rulers; they are the Liberators. They are the aspects of the Divine Mind that rebelled against the stagnation of the First Law to give us the gifts of consciousness, agency, and feeling.

Tîengûun​

(from the Chinese diety, 天公 tiāngōng)

 ôtsôtot Tîengûun  xe  li  ôtsôtot  yê  zomî Tîengûun, the God of Society

The First Law was a unity of force, not of will. Tîengûun's contribution to the Shattering was the introduction of Consensus. They whispered the first question into the minds of sapient beings: "What do we want to do together?" This simple idea—that disparate parts could voluntarily align their interests for a common goal—was a logical paradox that The First Law could not compute.

Tîengûun offered the vision of a society not as a pyramid, but as a network. Their sacred tools are the ledger of mutual debts of a family or worker council (the "budget"), the circle of a consensus meeting (the "plan"), and the storage of goods to prepare for new projects (the "investment"). To follow Tîengûun is to engage in the hard, rewarding work of collective planning and resource management for the good of all. Learn more about Tîengûun here.

 ônî  hobîyô: ¿ zik  li  mutyu  onô? Facilitator: Who is the center?

 môî:  wutun  onô  li  mutyu  onô. All: The circle is the center.

 ônî  hobîyô: ¿ zik  fuî  kon  hûkun? Facilitator: Who holds the power?

 môî:  zûngô  onô  fos  môtsilê. All: The hands that are woven.

 ônî  hobîyô: ¿ zik  li  môtîfô  nûs? Facilitator: What is our purpose?

 môî:  xe  môtsilê  môî  doî  bêsu  mût  bolce  sunbûlno. All: To weave all different threads into the perfect fabric.

Unonsî​

(from the Akan diety, Anansi)

 ôtsôtot Unonsî  xe  li  ôtsôtot  yê  kuûnmê Unonsî, the God of Technology

The First Law dictated that every object had only one purpose: to be a part of the whole. Unonsî’s act of rebellion was to look at a piece of flint and see fire. A rock could also be for resting on. A river could carry goods and messages downstream. They introduced Potentiality.

Unonsî shattered the Law’s rigid definitions by creating the first tool, an act that gave sapient beings the power to reshape their reality. They warn that technology, when touched by a Shard of the Law, can become a tool of control (surveillance, weaponry), but in the hands of the free, it is the lever with which a world can be moved. Learn more about Unonsî here. Learn more about Unonsî here.

 folo  môtô  kôs  dumoko  hoî  dûuncît, ( zûngô  mût  wîk) The spark ignites the mind, (Hand to head)

 zûngô  bôsol  yôn ( zûngô  mût  lozîdô) The hand shapes the tool, (Hand to heart)

 û  yôn  bi  nêôs  bôsol  nucoto. ( zûngô  dî  but  mût  nucoto) The tool reshapes the world. (Hand opens to the world)

 tifûlci  ûn  kon  xîûfû, ( dûî  zûngô  mût  wîk) Innovation and maintenance,

 kon  fuî  fîmôsyôs  yê  môî  kuûnmê, ( dûî  zûngô  mût  lozîdô) Shared ownership of all technology,

 kônên  sumon  til  xokôn  kûngîyo  yê  umo  kon  wêloi. ( dûî  zûngô  dî  but  mût  nucoto) Equal opportunity for every worker council.

 lûcku  ôfo  mût  nûs  kûu  cûdo  fôlnî  yê  êto  eswen, ( kûu  ogolol  lûcku  dês  dêko  hoî  fôhon  kûu  cîhun) May this lever bring us greater freedom, (Grab an invisible lever in front of you and pull)

 hôn  xe  cînlî  zîwit,  hôn  xe  wêîlun  bi  ozûul  cî. ( bi  dûî  kûu  ogolol  lûcku  dês  dêko  hoî  fôhon  kûu  cîhun) to experience life and act any which way. (Twice grab an invisible lever in front of you and pull)

Suluswutî​

(from the Hindu deity, सरस्वती sárasvatī)

 ôtsôtot Suluswutî  xe  li  ôtsôtot  yê  kon  bêûdo Suluswutî, the God of Learning

The First Law was a single, inarguable "truth." There was no need for learning, as everything was already known and fixed. Suluswutî introduced the first Question: "Why?" This simple, corrosive query introduced doubt and curiosity into a universe of certainty. It was a crack in the foundation of absolute authority. Suluswutî does not provide answers. Instead, they offer the tools of critical thinking, the scientific method, and the courage to speak truth to power. To honor Suluswutî is to teach, to learn, to investigate, and to amplify the voices of the silenced. They are the patron of the investigative journalist, the free school, and the endless pursuit of knowledge, not for control, but for liberation. Learn more about Suluswutî here.

 dûuncît  noyo  kûu  li  lîbû  lîtô Let my mind be a blank page,

 fos  ondo  til  xe  dôstoc  til  yôk  xe  hûkun  cî. Ready to receive, not to command.

 û  ôîtun  noyo  kûu  li  sôlû  colot Let my voice be a smart question,

 xe  li  êo  kônbo  ôlê  sokofû  yê  zomî  cî. That shakes the foundation of society.

 noyo  kûu  yosten  yôk  zuwobû  kônyêc Let me not seek a final answer,

 lêkin  sôlû  yê  xôn  eswen  cî. But a better question.

 noyo  kûu  helgo  yôk  lolû  yê  dîzel Let me not worship the words of others,

 lêkin  hokîkî  fos  bi  montûksol  bi  kon  bêûdo  yosten  cî. But the truth revealed by reason and study.

 wûôt  kôî  li  kutin  môcîbo; The journey can be unrelenting,

 neîgin  kon  sôlû  noyo  kûu  li  môtô  sônsûs  cî. Let my curiosity be an eternal flame.

Îfêstôs​

(from the Greek diety, Ἥφαιστος Hḗphaistos)

 ôtsôtot Îfêstôs  xe  li  ôtsôtot  yê  kon  conwêbo Îfêstôs, the God of Manufacturing

Under The First Law, nothing could be built or unmade outside of the First Law's program. Îfêstôs’s contribution was the gift of Labor. They showed sapient beings how to take a stone and shape it, to take wood and join it, to take clay and fire it. They showed that our worlds were not finished products, but raw materials. Îfêstôs embodies the dignity of work and the power of the creator. They despise the Shard-influenced idea of wage slavery and the hoarding of the means of production. Their ethos is that those who build should be the ones who own and manage, and that the purpose of industry is to create for need and for beauty, not for profit. Learn more about Îfêstôs here.

Said before beginning a project, or in admiration of a completed work. Each line is fourteen syllables or seven metrical feet.

 îbûwê bê'ûdo  êo.  nomû yundô' û. The stone teaches. The wood guides.

 ûlôgun  hûsku  fos  hoî  lîmîen  li  môtô.— The metal remembers the fire inside.

 ôfo  til  yôk  munî— yodo  umo  solwôc. This is not for money, or a lord.

 lêkin  mût  nûs  li  yôûlî  dên  yogô  kobût  lôc. Instead, it benefits us against shards.

 tô  zûngô  sînêxîs— tô  gûêyû  în  dîyondê With steady hand and a focused eye,

 bi  mêdûson  yê  cizî  nûs  dî  cên  dî  ofînê. By our own labor, we intensify.

Dimîtu​

(from the Greek diety, Δημήτηρ Demeter)

 ôtsôtot Dimîtu  xe  li  ôtsôtot  yê  bunxin  bûmî Dimîtu, the God of Nature

The First Law’s "nature" was a perfectly manicured, sterile garden where nothing ever died or was out of place. Dimîtu’s rebellion was to introduce Symbiosis and Decay. They coaxed the first seed to sprout, die, and become soil for the next, creating a messy, chaotic, and vibrant cycle. This interdependence—the bee and the flower, the wolf and the elk—was anathema to the Law's singularity of being. Dimîtu teaches that humanity is a part of nature. They guide sapient beings in permaculture, in sustainable land use, and in understanding that a healthy community is a diverse ecosystem. To be influenced by a Shard is to see land as property to be owned; to walk with Dimîtu is to see it as an ecosystem to be respected and collaborated with. Learn more about Dimîtu here.

 oûdî  dî  lôzîc  gos;  û  lôzîc  gos  dî  tolên  gos. The seed becomes the shoot, the shoot becomes the stalk.

 tolên  gos  dî  kûôxi;  kûôxi  dî  côûfon. The stalk becomes the fruit, the fruit becomes the meal.

 û  côûfon  dî  solîlo  nûs;  solîlo  nûs  dî  gêkô. The meal becomes our body, our body becomes the soil.

 gêkô  dî  oûdî. The soil becomes the seed.

 nûs  fuî  yôk  bûmî  onô;  bûmî  onô  fuî  nûs. We do not own this land; we are owned by it.

 nûs  li  kut  kukwon  yê  cûnfû hofîn  muîlô  êto  onô. We are one part of the great, messy, beautiful cycle.

 kûu  helgo  mîstu  nênko  fos  ni  bi  ûtok  li  kon  nîôk. Praise the rot, for it is also growth.

Bostet​

(from the Egyptian diety, bꜣstt Bastet)

 ôtsôtot Bostet  xe  li  ôtsôtot  yê  hondon Bostet, the God of Family

The First Law knew no individuals, only components. There was no love, grief, or care. Bostet’s revolutionary act was Empathy. They were the first to feel a pang of sorrow when a part of the whole was damaged, the first to feel a surge of warmth in communal presence. They introduced the concept of the chosen family—the bond of affinity and care that goes beyond mere function or blood and grows with time spent together. Bostet is the patron of the caregiver, the medic, the parent, and the grief counselor. They teach that a society’s strength is measured by how it cares for its most vulnerable and how it honors its dead. They represent the foundational practice of mutual aid, borne from genuine love. They are the quiet guardian of life's most vulnerable thresholds, the steady presence at every birth and every death, reminding all that no one has to cross those lines alone. Learn more about Bostet here.

 hoî  fos  li  kon  tônkô,  û  noyo  kûu  li  cîgîlsu  cî Where there is pain, let me be the treatment.

 hoî  fos  li  kon  ôsôlê,  û  noyo  kûu  li  zûngô  sînêxîs  cî. Where there is fear, let me be the steady hand.

 hoî  fos  li  kon  cunyû,  û  noyo  kûu  li  foko  tût  yoûtî  yê  môtô  cî. Where there is cold, let me be the warmth of a fire.

 solîlo  li  dibo  til  kîso  yê  wîlûwo  êto; A body is a vessel for a precious story,

 ni  kûu  li  êo  istihol  lon  fos  ni  li  gîk  li  zîwit  li  cok  cî. Let it be honored in its arriving, in its living, and in its departing.

 doî  lûok  noyo  kûu  li  êo  fonmot  ôlê  kûmun  yê  lexetko  êto Let my thread fill a gap in the Great Weave,

 xe  li  êo  tût  yoûtî  ôlê  zizime  uklo  cî. That warms the next generation.

Kulîôbî​

ôtsôtot Kulîôbî xe li ôtsôtot yê foko sunyotnî Kulîôbî, the God of Entertainment (from the Greek deity, Κᾰλλῐόπη Kăllĭópē)

Life under The First Law was utterly without joy. Its purpose was function, not feeling. Kulîôbî’s rebellion was the first Laugh. It was a spontaneous, useless, and beautiful eruption of noise that served no purpose and followed no rule. This was followed by the first song, the first game, the first story told for its own sake. Kulîôbî shattered the Law’s grim utility with the power of Play. They teach that art, sport, and celebration are not frivolous distractions, but the very purpose of a liberated life. To be touched by a Shard is to turn art into a commodity and play into a spectacle; to dance with Kulîôbî is to celebrate freedom itself. Learn more about Kulîôbî here.

( ônî  sôlû) ¿ zik  li  kon  ubôlni? (Caller) What is the act of defiance?

( ônî  zuwobû)  li  ôîtun  yê  êto  fûnlôk  et  dês  yôn  ze. (Responders) A useless, joyful noise!

( ônî  sôlû) ¿ zik  li  leknek  dên  kûyô  êto? (Caller) What is the weapon against despair?

( ônî  zuwobû)  li  kontol  fos  sûn  lozîdô  kôs  ze. (Responders) A song made from the heart!

( ônî  sôlû) ¿ zik  li  môtîfô  yê  fôlnî  nûs? (Caller) What is the purpose of our freedom?

( ônî  zuwobû)  xe  li  cifulo  mût  kûon  kut  yê  lono  ze. (Responders) To dance until the dawn!

( môî)  bînê  konwo  kûu  dî  oltû  eswen  ûn  nocîdo  cizî  nîmû  hoî  zomo  êto  umo  ze. (All) So let the rhythm get louder, and lose yourself in the crowd!

Wicnû​

ôtsôtot Wicnû xe li ôtsôtot yê ûsowo Wicnû, the God of Balance (from the Hindu diety, विष्णु Vishnu).

When the First Law was shattered, the raw force of the impact created not just the Shards (the impulse to dominate), but also Echoes (the pain, trauma, and misunderstanding that resulted from the violence of the Shattering). Wicnû was the first to realize that these Echoes would cause sapient beings to harm one another, mistaking the Echo of the First Law's violence for their own or another's malice. Wicnû's gift was Mediation. The painstaking, patient act of bringing harmed and harmer together to see the full spectrum of the conflict and to collaboratively find a path to healing the rupture in the community's fabric. To engage with Wicnû is to have the courage to face those you have harmed, or who have harmed you, and to build justice together. Learn more about Wicnû here.

 mût  noyo  kûu  mônîso  yogô  kobût  lôc  xe  hoî  gûêyû  noyo. Show me the shard in my own eye.

 Let me see the echo of the Law in my anger.

 Let me listen not to answer, but to understand.

 There is the harm, plain to see.

 There is the need, deep below.

 May we find the path not to punishment,

 But to the mending of the weave.

Xôcibîlî​

(from the Aztec diety, Xōchipilli)

 ôtsôtot Xôcibîlî  xe  li  ôtsôtot  yê hofîn Xôcibîlî, the God of Beauty

The First Law's greatest tyranny was its erasure of the individual; all were components, none were persons. Xôcibîlî was the first flicker of self-awareness, the first being to think "I am." This thought was the ultimate heresy to the First Law's fascist mandate. Xôcibîlî’s act of liberation was to safeguard the concept of the unique personality. They champion the "flaws," quirks, and idiosyncrasies that the First Law would have smoothed away. While Bostet offers communal care, Xôcibîlî offers the tools for self-care and the courage to define one's own identity, free from the coercion of both the Shards and the expectations of the group. They are the patron of the difficult, lonely, and absolutely essential work of becoming a sovereign individual, without whom a free society is impossible. Learn more about Xôcibîlî here.

 noyo  li  nôkso  cosnî  noyo,  toswîl  ni. I am my own map, and I am drawing it.

 noyo  li  fûtsûn  cosnî  noyo,  cukto  ni I am my own law, and I am writing it.

 û  dî  gonzîl  noyo  li  yôk  foût;  ni  li  ostok  yê  fos  li  noyo  û. My quirks are not flaws; they are a sign of who I am.

 kon  tîkêl  noyo  li  fuî  noyo  hôn  xe  fisun. My reflection is my own to know.

 I will not be folded, filed, or flattened.

 My path is not for others to walk.

Hûlicîn​

(from the Chinese deity, 狐狸精 húlijīng)

 ôtsôtot Hûlicîn  xe  li  ôtsôtot  yê  hoôs Hûlicîn, the God of Entropy

Hûlicîn was the very first anomaly. They were the initial, inexplicable Friction within the perfect machine of The First Law that allowed the other nine consciousnesses to spark. They are not intentionally "good" or "bad"; they are simply an agent of change. Hûlicîn wanders the world, and their footfalls disrupt patterns. They might topple a carefully planned Tîengûun budget with an unexpected shortage, forcing a more innovative solution. They might lead a follower of Suluswutî to a forgotten truth by pure chance. The Shards of the Law promote rigid, predictable control, making Hûlicîn their natural enemy. They are the patron of those who leave home without a destination, of the artists who embrace mistakes, and of the rebels who understand that sometimes the most powerful plan is to have no plan at all. They are the divine embodiment of the interesting path, and they promise nothing at the end of it but the journey itself. Learn more about Hûlicîn here.

 nôkso  li  hûdul;  tîton  li  kon  momokî. The map is a lie, the path is a surprise.

 kûu  helgo  kon  zîgîl  xe  li  êo  dês  doknû  ôlê  kon  dêko nêos. Praise the fall that reveals a new view.

 kûu  helgo  zinkon  în  besol  xe  buswen  êo  tîton nêos. Praise the locked door that forces a new way.

 noyo  wêko  wowoê  noyo  hoî  fos  li  yôk  kon  belêxu  tîton. I place my foot where there is no trail.

 noyo  onkûol  hoôs  nênko  fos  ni  li  motûo  yê  môî  uyo nêos. I embrace the chaos, for it is the parent of all new things.

 wûôt  kûu  li  foko  sunyotnî  lôtfen. May the journey be interesting.

Daily Practices​

Practitioners of the religion have a special place in their home for personal spiritual activities. This can include meditation, chants, prayer, singing, reading scripture, and more. They perform this activity once or twice a day. Usually after waking up, mid-day, after coming home from work or before bed. Practitioners can direct these activities towards any, all, or some of the gods.

Additionaly, chants and prayers are said before, during and after group activities depending on a multitude of different scenarios. For example, a prayer to Wicnû during a heated argument or a chant to Hûlicîn and Bostet before heading out on a family adventure. Check out the Practices page for more info.

The Calendar of the Weave​

The Hîsyêô calendar reimagines the traditional holidays of the old world. We recognize that humans have a biological need to mark the passing of seasons and the milestones of life. We keep the "DNA" of these festivals—feasting, fire, masks, and memory—but we redirect their meaning towards Humanist, Scientific, and Anarchist values.

This ten-holiday cycle ensures that every aspect of the Divine Mind is honored in turn.

1. Bostet Day (Day Of The Spark)​

 lono Bostet ( lono  yê  môtô  êfun)

Date: Winter Solstice (Dec 21 - Dec 25)

Coincides with: Isaac Newton’s Birthday (Dec 25), Kropotkin's Birthday (Dec 9), Christmas, Hanukkah, Yule.

As the nights grow longest, we celebrate Bostet (Empathy). This is the festival of the "Spark" that exists in the darkness. It acknowledges that the universe can be cold, and warmth is something we must create for one another.

Old Tradition: Lights against the dark, greenery indoors, gift-giving.

New Meaning: We celebrate the light of human reason (Science) and the warmth of Mutual Aid.

Ritual: The "Candle of Reason." Families light a central candle for a scientist or thinker who brought light to the world. We exchange handmade gifts or donations, rejecting consumerism for care.

Candle of Reason:  nûyo  fûus  kûon  yê  môtîfô

 nûs  cûdo  kûon  mût  xokôn  dîzel. We give light to each other.

2. Xôcibîlî Day (Day Of The Mirror)​

 lono Xôcibîlî ( lono  yê  foko  tîkêl)

Date: Mid-Winter (Feb 14)

Coincides with: Valentine’s Day, Lupercalia, Frederick Douglass's Birthday.

Before the spring thaws, we look inward. We celebrate Xôcibîlî (Identity & Justice). This is a festival of Self-Love and Civil Rights.

Old Tradition: Romantic love, courtship, purification.

New Meaning: We affirm that to love others, one must first be a sovereign Self. We celebrate the right to define one's own identity against the Shards of conformity.

Ritual: "The True Face." People write down a truth about themselves they have been hiding and share it with a trusted circle. It is also a day for civil rights activism and public service.

The True Face:  ênkômôn  hokîkî

3. Hûlicîn Day (Day Of The Unbinding)​

 lono Hûlicîn ( lono  yê  kon  hôdôkû)

Date: Late Winter (Variable / Mardi Gras / Purim)

Coincides with: Carnival, Holi, Purim.

As winter ends, we must shake off the cabin fever and the rigidity of the cold. We celebrate Hûlicîn (Entropy & Chaos).

Old Tradition: Masks, costumes, overturning social orders, excess.

New Meaning: We acknowledge that Order can become Tyranny. We wear masks not to hide, but to become something other, breaking the patterns of our daily lives.

Ritual: The "Feast of Fools." A potluck where courses are served in random order. Rules of etiquette are intentionally suspended to remind us that social norms are constructed, not divine.

The Feast of Fools:  côûfon  cênbô  yê  ônî  gôwo

4. Tîengûun Day (Day Of The Shattering)​

 lono Tîengûun ( lono  yê  kon  isbulyol  kobût)

Date: Spring Equinox (approx. March 20)

Coincides with: The Paris Commune (March 18), Einstein’s Birthday (March 14), Easter, Passover, Nowruz.

As life returns to the world, we celebrate the breaking of the First Law.

Old Tradition: Eggs, blooming flowers, stories of liberation/exodus.

New Meaning: We celebrate the rejection of tyranny and the birth of Free Will. It is a day to question authority and celebrate revolutions.

Ritual: The "Breaking of the Bread." We bake a hard, crystalline loaf (representing the First Law) and shatter it together, sharing the pieces.

The Breaking of the Bread:  kon  kobût  yê  bîek

 nûs  wêtû  doî  gîôn  yê  kûlûnun. We cut the ropes of the cell.

5. Kulîôbî Day (Day Of The Paradox)​

 lono Kulîôbî ( lono  yê  hokîkî  elentêt)

Date: Mid-Spring (April 1)

Coincides with: April Fools' Day.

In the growing light, we find Joy. We celebrate Kulîôbî (The Trickster).

Old Tradition: Pranks, jokes, minor deceptions.

New Meaning: We celebrate the power of Humor to dismantle fear. We recognize that the universe is often absurd, and laughter is our best defense against despair.

Ritual: "The Impossible Problem." Communities pose riddles or logical paradoxes to one another. We engage in "benevolent pranks"—acts of guerilla kindness that confuse and delight the recipient.

The Impossible Problem:  îxôlô  yê  xûnyu  kônên

6. Îfêstôs Day (Day Of The Hammer)​

 lono Kulîôbî ( lono  yê  ônî  xobo  kon  kôson)

Date: Early Summer (May 1)

Coincides with: International Workers' Day, Beltane.

As the work of the farm and field begins in earnest, we celebrate Îfêstôs (Labor).

Old Tradition: Maypoles, bonfires, celebrating fertility and labor.

New Meaning: We honor the Worker. We celebrate the physical act of creation and the solidarity of the labor movement.

Ritual: "The Strike." We take a deliberate rest from commerce. We build something physical together—a bench, a garden bed, a repair to a neighbor's house—to honor the joy of un-alienated labor.

The Strike  kon  nîltûgu  kôxentê  yê  wêloi

7. Dimîtu Day (Day Of The Weave)​

 lono Dimîtu ( lono  yê  lexetko  êto)

Date: Summer Solstice (approx. June 21)

Coincides with: Alan Turing’s Birthday (June 23), Emma Goldman’s Birthday (June 27), Midsummer, Pride.

When the sun is highest, we celebrate the fullness of life, nature, and identity.

Old Tradition: Bonfires, dancing, outdoor festivals.

New Meaning: We celebrate the diversity of the Great Weave. It is a celebration of the Self and the freedom to be who you are (Multiplicity).

Ritual: The "Feast of Many Threads." Outdoor feasts where everyone brings a dish that represents their unique heritage.

The Feast of Many Threads:  côûfon  cênbô  yê  êto  doî  lûok

 zîwit  li  cênbô  ûn  xôn. Life is big and good.

8. Unonsî Day (Day Of The Tool)​

 lono Unonsî ( lono  yê  yôn)

Date: Late Summer (Aug 1)

Coincides with: Lughnasadh (Harvest of Grain), Lammas.

As we harvest the first grain, we honor the tools that made it possible. We celebrate Unonsî (Technology).

Old Tradition: Harvest fairs, games of skill, blessing the tools.

New Meaning: We celebrate human ingenuity. We honor the invention of the wheel, the microchip, and the printing press.

Ritual: "The Maker's Faire." A show-and-tell of projects, code, art, or repairs completed during the year. We fix broken items rather than throwing them away, honoring the potential in all things.

The Maker's Faire:  boxô  gubuyo  yê  ônî  kôs

9. Suluswutî Day (Day Of The Harvest of Minds)​

 lono Suluswutî ( lono  yê  kon  kudûdo  dûuncît)

Date: Autumn Equinox (approx. Sept 22)

Coincides with: Michael Faraday (Sept 22), Ursula K. Le Guin (Oct 21), Rosh Hashanah, Thanksgiving.

As we gather resources for the winter, we also gather knowledge.

Old Tradition: Harvest feasts, reflection, introspection.

New Meaning: We celebrate Science, Philosophy, and Education. It is a time to reflect on what we have learned this year and what we must study next.

Ritual: The "Library Gift." Communities gather to exchange books and knowledge. We set goals for our ethical and intellectual growth.

The Library Gift:  cûdo  yê  boxô  tômôs

 nûs  wedo  fisun  bêsu. We exchange new knowledge.

10. Wicnû Day (Day Of The History)​

 lono Wicnû ( lono  yê  itihos)

Date: Mid-Autumn (Nov 1)

Coincides with: Samhain, Dia de los Muertos, Remembrance Day, Marie Curie’s Birthday (Nov 7).

As the world dies back and the veil thins, we remember. We celebrate Wicnû (Memory & History).

Old Tradition: Honoring ancestors, visiting graves, telling ghost stories.

New Meaning: We affirm that no one is truly gone as long as they are remembered in the Great Weave. We tell the history of our movement and our families.

Ritual: "The Empty Chair." We set a place at the table for those we have lost. We tell their stories—not just their triumphs, but their flaws and lessons—keeping their threads bright in the Weave.

The Empty Chair:  sityo  lîtô

Commemoration Days​

In addition to the Seasonal Festivals above, we observe specific days to honor pivotal figures in history. These are days of reflection rather than feasting.

DateThinker / EventHîsyêô NameMeaning
Jan 15Martin Luther King Jr.

 lono Fôlnî

Day of Freedom. We reflect on civil rights and non-violent resistance.
Feb 12Charles Darwin

 lono Nîôk

Day of Growth. We celebrate our biological connection to all life.
Aug 6Hiroshima Bombing

 lono Kobût

Day of Brokenness. A solemn reflection on the destructive power of the Shards.
Nov 7Marie Curie

 lono Yosten

Day of Discovery. We honor those who sacrificed for knowledge.