Bromka is Reason, when used by the artist, whence comes his association with magic. He is the fourth of the Sixteen Sons of Tum and Enitharkhepron, born before duality came into existence. Loving science, he resembles Neziru; like Neziru, his eternal position is South, but in this fallen world (again like Neziru) he is shifted to the North. His Cathedral City is Verulirem, City of Smoking Pillars. His Emanation is Athwel. When the last Twelve Sons fled from Tum, the first Four remained with him and thus never fell into the World of Generation.
Bromka, in addition to being this deity's name, is the kel-'Renīyah word for "magic" as a broad concept, as well as the performance of magical ritual. It literally means "activating the mover", referencing the pū, the aspect of the soul which embodies the personality. In Two Kingdoms thought, activating the power of the soul is how magic worked. It carries also the connotation of the turning of a thing from its true nature or form to something else which is unreal or a mere appearance, thanks to the ancient story of Bromka's Test. Bromka is often used to imply great power and influence, particularly in the case of drawing upon the pū of the gods. Bromka acts together with his brothers (also of the Four) Theotu, the principle of divine utterance expressed as desire, and Palama, the concept of divine omniscience and pity, to create the basis of creative power both in the mortal world and the world of the gods.
The character for his name features a twist of flax within a pair of raised arms; however, it also vaguely resembles a pair of entwined snakes within someone's arms. Consequently, Bromka is said to have battled and conquered two serpents, and is usually depicted as a man choking two entwined serpents. Medicine and doctors are thought to be a form of magic, and so Bromka's priesthood performs these activities.
In the Two Kingdoms, medicine consists of four components (identified with the Four); the primeval potency that empowered Neziru to create this fallen world is identified with Bromka, who is accompanied by magical rituals known as theotu held within sacred texts called palama. In addition hartnert, medicinal prescriptions, are given to patients to bring relief. This magic is used in temple rituals as well as informal situations by priests. These rituals, along with medical practices, form an integrated therapy for both physical and spiritual health. Magic is also used for protection against the angry deities, jealous ghosts, foreign demons and sorcerers who are thought to cause illness, accidents, poverty and infertility.
Usually, Bromka is mentioned only as one of the Four. They forge the instruments of harvest, "the Plow and the Harrow to pass over Nations" as the Prophet Bleghet (may every grain of sand sing his name) said. In the Teachings (may the wind ever whisper their words), various cities across the world rage loud before Bromka's tongs and poker, after they failed his test of humility. Bromka had appeared in these cities, performing great deeds of magic; many people wanted to learn how to perform such miracles. He told them: "I am only here for trial, so do not step away from ma'at by learning these things." Nonetheless, they sought to learn and he taught them (there are some who say that this is the origin of the genies) and then he brought his tongs and poker to bear against them while they raged at being tricked. In the quarrel of their brother Palama and the god of error, Theotu and Bromka contend on the side of the god of error against their brother.
The Four are described as sons of kel-Surej. They dwell over the four wilayat of the Lower Kingdom, the four universities of the Upper Kingdom, and in Zep Tepi and the other two largest cities in the Two Kingdoms.
When Nuthu is winging her way towards the realm of her true love, Theotu, Bromka rapes and rejects her; but the two are "bound back to back" in a union of hatred. Nuthu thus becomes a soul caught between Desire (Theotu) and Law (Bromka). All three lament, and Bromka's lamentation shakes his cavern. He begins to wonder about possibilities of life other than those we try to live by. Yet (to quote his words in the Teachings (may they echo in every throat)) "is there not one law for both the lion and the ox? and are there not the realms of punishment to bind the phantoms of existence from eternal life?"
People of the Two Kingdoms believe that with bromka, the activation of the pū, an aspect of the soul of both gods and humans (and divine personification of magic) they can influence the gods and gain protection, healing and transformation. Health and wholeness of being are sacred to Bromka. There is no word for religion in kel-'Renīyah because mundane and religious world views are not distinct in the Two Kingdoms; thus bromka is not a secular practice but rather a religious observance. Every aspect of life, every word, plant, animal and ritual is connected to the power and authority of the gods.
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