There were three types of metaphysical beings in Hambah theology.
The gods (téhan) were dispensers of power and glory, creators of human fate in the large. A god might favor a pépas, or withdraw favor, with tragic results. The stories told about the gods echo the stories told about the tejoγ, but with the gods' greater powers shown by their effects on the physical environment and on the broad landscape of the human condition. Thus we find the god Ténem opening new seas to dredge up enough rock and sand for his throne, and the god Kadah leading the Hambah to victory over a mythic race of giant reptiles. The principle gods of the Hambah were Ténem, Gòrah, Tirah (who later became the national deities of Thontorar, Kendrath, and Tarn, respectively), as well as Kadah, Nótot, Dèwas, and Rukul. Each had an animal form, a sacred locality, and a number of human sons.
The spirits (tlifós) were human and nonhuman essences. Each person has a spirit, which arrives in the body at the time of conception and departs at death. Reincarnation seems to not have been a question of concern to the Hambah, but the spirits of the dead and unborn were felt to be at large in the world, making themselves known in various interesting ways.
Demons (γajir) were often the agents of personal grief and failure, in some cases bringing madness. They were seen as relentless, arbitrary, and cruel. In early times, they were conceived us in personal, almost psychological terms, attached to the fate of their chosen victim. A shaman was considered the only credible adversary against demons. Later times saw the development of the notion of a leader of demons, tejoγ gle γajir, who might create evil on a scale comparable to the activities of the gods.
Prayers or offerings (mrówòn) were given to the gods and spirits to maintain positive relationship with them. These might be words of praise and recognition, food and drink, or objects made to honor them. Each person made prayers regularly, and in addition the priest would offer prayers on behalf of the entire pépas, especially on important occasions, such as seasonal observances or the undertaking of some critical action.
The Hambah celebrated three seasonal festivals. The main one was in spring, when there was enough vegetation to take the animals out to graze. The summer and winter solstices were also celebrated. The summer solstice was a time for taking brides, mock battles, and athletic competitions. At the winter solstice, initiations and other changes of status were performed, and songs of praise and rememberance were sung.
There was little in Hambah religion of either a contemplative or a moral character. It was more a matter of reinforcing the desires and goals of the pépas through the involvement of metaphysical agencies.