Llegramu—an old Eralca word for "salvation"—had its origins in the aftermath of a plague on the island of Pumirna around 441 AB. The chief prophet of the faith was Vedra, once a stonemason by trade. He came to believe—and to preach—that the public celebrations did very little for the people of his city, and indeed his nation. What mattered most, he said in the Llunheca (the Promise), was faith itself—or, rather, morality, the ability to add light and life to something by one's personal thoughts and deeds. One did not even need the gods…or, rather, the gods were not there; they had spent all they could in creating the world. When one sought out other voices, one found Guxaça instead—a sea-demon, underpinning the world, seeking to disrupt it in any way he could through darkness and magic. Instead, one must try to be good for oneself, and for others.
Llegramu is part of the same family of religions as Ashi, and both view the world as in need of repair. But where most sects of Ashi (and the words of Vedra himself) think of virtue as a tonic to aid recuperation, modern Llegramu (which is based quite firmly in Durnhão and its cultural background) sees it as a palliative to tide the world over while the real cure—cutting away the disease—is enacted.
For seekers of Llegramu, there is no true "soul", something that remains in total cooperation with the body. Instead, it is divided into two: cara, an animate consciousness, something that represents animal instincts, and vuxa, often translated as "hope", the gift deepest hidden within the jar of the spirit. Cara and vuxa are constantly at odds with one another, and yet they depend on one another. Humans may bestow objects with vuxa through their craft, and when they pass from this world, while their carnhi fall into the dark seas to await rebirth without memory or feeling, their vuxa remains in the work they have done in the world. It is the vuxa that is able to undestand quianta, not quite "dharma" or "fate" but something close—stories to be told.
Sermons are held by priests (malmi, singular malmu) in temples whose designation of çalmi (singular çalmu) is usually translated as "hierons" or sometimes "abbeys". Here, the priests speak of the dangers of Guxaça, but they also speak of the joys in life, and the balance of vuxa with cara. The works of man, they say as they read from the scriptures, are his immortality; the damage he wreaks by unclean thoughts and deeds, his damnation.
Most members are simple malmi, regular priests. At the very top of the metaphysical food chain is the High Chaplain, the tagaçu or "heir" of Vedra (although malomalmu "high priest" is a common term as well), who resides in Ceitouja with the Duke of Durnhão. Below him are the reíji (singular reíja), a term derived from the Kshamakaraktha for "teacher of many"; they handle clerical (both administrative and religious) matters in a particular diocese.
Somewhere between slightly higher than a reíja and slightly lower than a layperson is the office of lecalu, meaning something like "hermit" (or, for a more literal translation, "monad"); these are anchorites and vagabonds, who act as occasional prophet-figures for the religion, calling for internal reform based on external positions.
Sujuthi (singular sujutu, from the Kshamakaraktha sujutti) are a codified set of taboos followed in defiance of Guxaça, ensuring along the way that one lives one's life as well as possible; a period of expiation (jutô) will likely be required after contacting these. Most are fairly straightforward (clean up blood, keep your house tidy, don't commit usury), but others are a little less straightforward (dropping a weapon, violating a fast, not creating the likeness of a dead person). The sujuthi are laid out not in the Lluneca itself, but in commentary attached to it by contemporaries of Vedra; some are said to be the personal sujuthi of Vedra himself.
Perhaps it should not be surprising that the only being given any real thought in Llegramu is the being who can disrupt the whole system. This is Guxaça (goo-SHA-sa), sometimes called Ujerbu, a being who waits in the darkness of the seas and caves beneath the world and calls the wayward souls to himself. He takes their quianti, their tales, and makes them his own, and grants his followers meagre portions of the vuxa he has stolen from others. From the older stories that abound across the history of Durnhão, even before Vedra spoke against the idols of false gods, Guxaça seeks ever to control the tales of humanity.