Aráka-Kalái

, also called the “Pits of Ilvir”, or “Ilvir’s Shaft”, is a huge limestone sinkhole located in. According to legend and the doctrine of the, Aráka-Kalái is the dwelling of the god. An ancient tower stands on a rocky island in the center of the, surrounded by a liquefied, fermenting sludge with a stench that puts to shame all other offensive smells. Beneath this crumbling tower, in dank, endless caverns, the “Accursed Lord of the Barren Cycle” is said to spawn his “fatherless multitude” the.

Obviously, Ilvirans deem Aráka-Kalái to be highly sacred. Every year some 200–300 hardy followers of this mystic religion make an arduous pilgrimage to the site, mostly via but sometimes via  across or around. Roughly one half league northwest of the Pit is an Ilviran religious community called, a and  complex run by the. This isolated settlement of about 100 priests and common folk prospers by catering to pilgrims and, surprisingly, to traders seeking Ivashu for the. A small renegade group called the, vehemently opposed to this latter policy, broke away from the some years ago and is said to inhabit the miles of natural caverns that interconnect with Aráka-Kalái. Since the was formed, many of those involved in the lucrative Ivashu trade have met with violent death or have mysteriously disappeared.

Misýn


is a woodland plain on the northeast shore of. Sometimes described as the “Kingdom” of the god, Misýn also has a unique geography that is not found elsewhere on. The “borders” of Misýn are rather vague; its southern boundary is usually considered to be the, the northern boundary is the hills northwest of the.

Misýn is a landscape, made up of  etched by the flowing of water, with great s and sinks hollowed out by the descending water table, and compacted by collapse within itself. The result is an alien landscape hosting a variety of distinctive features. Hills, valleys, towers, windows (collapsed tunnels), and s, are characteristic of the area. The gradual weakening of the porous limestone through the corrosive effect of running water, plus alternate freezing and thawing and collapse, has inspired some persons with visions of creation and destruction by an unearthly entity. A representative cutaway of the Misýn landscape is shown below. This is meant to show the range of landforms in the area, and does not represent a specific location.



The area’s dominating feature is a huge sinkhole. According to legend and doctrine of the, this is Aráka-Kalái, the dwelling of the god. An ancient tower stands on a rocky island in the center of the “Pit of Ilvir”. Around the island, partially filling the sinkhole, is a liquified, fermenting sludge. Beneath the sludge lies a freshwater lake fed by an exposed underground stream that enters the pit through the side of the sinkhole.

The sludge emits a powerful odor that can be detected from a distance of over a mile. The stench is indescribable: it has been compared to a combination of rotting dairy products, corpses, and feces, but this hardly does it justice. During the winter months, steam rises from the pit, and this, together with clouds rolling off the lake and settling against the mountains, provides an ominous backdrop to an already eerie setting. Rainfall in Misýn is above average, and provides the only relief from the permeating stench in the air.

The shallow and slow moving Wose River, running through northern Misýn, is sometimes referred to as the “Cloaca of Ilvir”. The river has periodically been flooded by a grey green sludge similar to that found in the pit of Aráka-Kalái, although far less pungent. The Wose and the Gethedon are fed by numerous wide, shallow streams that drain Misýn.

South of the pit of Aráka-Kalái the ground slopes gently down to. Northeast of the pit, the land slopes upwards towards the. The foothills of and  peaks begin a few miles northeast of Aráka-Kalái.

History
Tens of thousands of years ago, well before the arrival of the on, the geological processes which formed the landscape of  began. Beneath the plain of Misýn, underground streams fueled by rainwater and glacial runoff began eroding the limestone rock. As the water penetrated deepelj caverns below the surface were formed. Slowly the water table descended, leaving several caves relatively dry. Containing enough water to sustain lakes, pools and rivers, an inhabitable underground environment was gradually formed.

The Divine Arrival
The five thousand years between the departure of the Earthmasters and the arrival of the is now known as the, “an age of dragons, trolls and fell beasts that would defy description and harm the eye”. Some scholars believe that during the Lost Years there was considerable geological upheaval; may have become separated from mainland  during this time. Others speculate that the departure of the Earthmasters may have opened a “door” to another world or plane of existence that allowed various bizarre entities to reach. Proponents of this theory believe that it was during the Lost Years that arrived on Hârn. Whether or not this is true is unprovable, although it is as plausible a theory as any. Generally, however, it is not a point of view accepted by Ilvirans.

Many believe that the deeper reaches of Aráka-Kalái exist simultaneously on Kèthîra, and in a desert (the so-called ) on. This theory suggests that the visible manifestations at Misýn are only a small part of the whole.

Whatever the case, it is clear that Ilvir has resided at Aráka-Kalái for several thousand years. Sindarin and legends generally ignore Ilvir, although a journal fragment dating c.  6800  found in  warns “venture never beyond the  east, for there is noisome peril best let brood alone”. A few old Sindarin songs mention the “worm eternal” who abides “in filth beside the sweet water”. Both these references, particularly the elven songs, are open to other interpretations and may have nothing to do with Ilvir.

Common Ilviran doctrine suggests that Ilvir came to Misýn after the ten gods entered into the, the laws which govern divine conduct. It is believed that Ilvir had gathered quantities of godly flesh as payment for various services to other gods, and having acquired the Sundered Claws of, made his home at Aráka-Kalái, located “on two worlds”, and there began to create his strange creatures. For several millenia he laboured in isolation, “worshipped” only by those of his bizarre creations that possessed a semblance of sentience.

Jarin Worship Begins
The migrations to  were caused primarily by the pressures of  barbarians who were in turn fleeing the expansion of  militarism in east central. Although most of the Jarin who arrived on Hârn were essentially refugees, several groups believed themselves to have been “summoned” from the continent by to be his flock. These groups seem to have worshipped a deity known as “the Father creator” on Lythia; whether this was an aspect of Ilvir, or whether the Jarin simply blended theologies is unclear.

The “summoned” Jarin were led by a man (?) called. He united many of the disparate groups and founded a temple complex on a coastal island north of present day in. This “mother temple” spawned innumerable semi-autonomous sub-orders which spread throughout Hârn. As these orders spread their version of anism, and formed their own subdivisions, Ormanoam’s temple gradually declined in importance.

The first Jarin Ilviran worshippers arrived at Aráka-Kalái c. 1100. This date is somewhat speculative, although it seems unlikely that the purported home of Ilvir would have been long ignored by his clerics. One of the primary sources of documentation for this and other events of the early church are the, an extensive chronicle of events which seems to have been begun about 700 years ago, and may have compiled several earlier sources. It is a somewhat rambling work, and it is clear that some, at least, of its early chronicles are blatant forgeries, but it is nonetheless one of the few sources of Ilviran history. The quotes below are taken from the Ochrynn Manuscripts.

These first pilgrims do not seem to have spent much time at the site, and although there is evidence that Aráka-Kalái was visited regularly over the next centuries by pious Ilvirans, particularly those “feeling the call” to the priesthood, no attempt was made to establish a permanent settlement there for almost eight hundred years.

The tell us that a small mendicant band of Ilviran priests and worshippers established the  c. 284  and took up residence on, about a mile from the. Some scholars, including some in the I1viran church, are highly skeptical about this date, and believe that the applicable passages in the Ochrynn manuscripts are forged. The Order of the accepts the date without question.

The first independent verification of the settlement on the Klega dates from 72. The journal of, a mendicant Ilviran cleric who lived in the first century , mentions his visit to “the brothers who dwell beside the sacred Pits”. It seems clear from this and a limited number of other sources that the foundation of village is most accurately dated as c. 100.

It was probably at this time that the “Serpent’s Tongue”, the sacred path that leads from Ochrynn to Aráka-Kalái was constructed. The Ochrynn manuscripts claim that the path, and the five stone monoliths called the "Gates of Conception" that lay beside it were "laid upon the earth by the Prince of the Fatherless Multitude", but most scholars, regardless of their theological view, regard that passage as fantasy. Nonetheless, it cannot be denied that the Serpent's Tongue and the Gates of Conception are imbued with unusual effects. (See the Ochrynn map key for further details.)

Within a few decades, Ochrynn had become the penultimate destination for Ilviran pilgrims. It is sometimes argued, particularly by the clerics of the, that the existence of the temple village was the inspiration for the pilgrimages. It grew quickly, and at its peak (about 200 ) it had a population of several hundred.

Construction of Ilvir’s Tower
In 12, the began its most ambitious project. was quarried and a causeway was built across the pit to the central island. Foundations were set, and masons began the construction of a round tower, originally known as the. This construction was denounced as heresy by various elements of the, but no action was taken. The disparate and independent nature of the religion prevented any overt action by the opponents of the. Nonetheless, after much debate, the clerics of the agreed to call the structure I1vir’s Tower. This seems to have satisfied the doctrinal opponents of the construction. Records of the debates have been lost and are poorly chronicled and the exact points of difference are long forgotten.

Following its completion in 21 the Tower was occupied and maintained by the clerics of the. Although it was not called a temple, it was effectively the headquarters of the order. Although a shrine and temple existed in Ochrynn village, the leaders of the order spent considerable time in the Tower.

The first exploration of the caverns beneath Aráka-Kalái was undertaken during construction of the Tower. Because of fear of flooding, a dam was built to control water flow into the central pit. Much of what is now known of the underground complex was discovered at this time. As was the case with the construction of the Tower, some elements of the church opposed any exploration of the caverns or the building of the dam which “interfered with the will of the Brooder”. This point of view has been held by a significant minority of Ilviran clerics to the present day.

By the middle of the second century the order of the  was easily the largest Ilviran order on, and had surpassed ’s temple in importance. Despite, or perhaps because of its success, numerous factions arose within the order. The largest of these, which held the belief that the tenets of would be better served by making the church more accessible, broke away from the, eventually founding the  at  c. 180. It quickly became the predominant order of Ilvir, a position it holds to the present day. The order of the, which had never shown any particular interest in dominance, accepted this change of affairs with equanimity.

Gârgún Raids
Following the death of in 120   gradually spread throughout. This had a major effect upon human history, particularly in eastern Hârn, where Gârgún incursions helped to trigger the in the second century. For several decades, however, the plain escaped the ravages of the Gârgún. It is generally believed that the orcs were wary of Aráka-Kalái, or kept at bay by Ivashu in the the region. Although pilgrims occasionally met with misfortune at the hands of roving Gârgún bands, Ochrynn was left unmolested. Whatever the case, by 274 they seem to have overcome their fear, and began a series of raids which gradually increased in severity.

In 298, after more than two decades of conflict, Ochrynn was attacked and destroyed by a swarm of Gargu-viasal escaping the Nizus colony. Only a handful of inhabitants escaped the carnage. The Gârgún colony of Jufyx was founded by this swarm. There is no evidence that the swarm attempted to enter the caverns of Aráka-Kalái. The survivors of Ochrynn fled to Leriel.

The destruction of Ochrynn ended what little dominance remained to the order of the. Since that time Leriel has been the most important center of Ilviranism. For several decades after the sack of Ochrynn, only the boldest or most devout pilgrims made their way to Aráka-Kalái. The formidable dangers of crossing the mountains, when worsened by the presence of Gârgún colonies and the absence of a reasonably safe destination, deterred all but the bravest or most fanatical Ilvirans.

Ochrynn Refounded
In the spring of 358, after six years of debate, a group of clerics and lay worshippers from attempted to re-establish. Two months after their arrival they were massacred by a large band of from. The survivors, led by Aslynn of Jaksyn, returned to to Leriel. Aslynn, although pressured to abandon the project by the grandmaster of the, was determined to re-establish Ochrynn. By 361 he had found enough persons willing to make a second attempt and had hired a small company of mercenaries from. This latter action shocked the conservatives of the order of Sudelrhynn, who were disgusted by the use of non-Ilvirans in a “sacred mission”.

Despite criticism and opposition, this second attempt succeeded in re-founding Ochrynn, and with it the order of the. Aslynn’s mercenaries were a sufficient force to protect the small settlement from wandering menaces, and many of the men converted to Ilviranism and settled in Ochrynn. These events, and the obvious success of Aslynn’s project, did much to remove opposition to his project, and the flow of pilgrims to Aráka-Kalái gradually began to increase.

In 429 the order of the the began construction of their temple at Ochrynn. This ambitious project was financed from the donations of the pious, and took over a century to complete. The intent was to provide a place of “study and contemplation” for pilgrims and for the resident clergy. The most prized possession of the order, the (which had “miraculously” escaped the destruction of the settlement) were to be housed in a great “archive dedicated to the Brooder.” The length of time that construction took, and some over-estimation of potential revenues caused modifications to be made to the original plan. The final result, while impressive, falls far short of the first vision.

With the building of the temple, the frequency and number of pilgrims to Aráka-Kalái increased dramatically. ,, and became the primary assembly points for Ilviran pilgrims, and Ochrynn was visited by several hundred persons every year. This practice has been maintained to the present day. The map below shows the significant routes to Aráka-Kalái.



Besides the pious, Aráka-Kalái also attracts the curious, many drawn by the attraction of achieving proximity to a god, even if it is one they do not worship. Aráka-Kalái has also been visited occasionally by adventurers, lured by tales of hidden wealth or objects of arcane power. Whatever their motivations, some of these visitors have converted to Ilviranism after arriving at Aráka-Kalái.

Foundation of the
In 692 a dissident group of clerics at founded the. Their doctrine, which is detailed on page 26, essentially argued for a “Ladder of Creation” theory of, in which all life is considered to be the invention of. They further believed that all life is immortal, and all creatures return to Aráka-Kalái for eternal rebirth after death. The called for the revision of the definition of “” to include all forms of life, including humans.

The clerics of the Dark Order were disgusted by the “slighting of the Brooder” involved in the supplying of Ivashu to the. Although they were vocal in their opposition to the practice, they had little effect on what proved to be a profitable venture for the.

In 703, seeking the “holy darkness of the Brooder” the clerics of the Dark Order descended into the caverns of Aráka-Kalái, to “better commune with the Maker of All”. Contact has been lost with these exiles, and despite some evidence to the contrary, it is generally assumed that they have long since perished.

Ochrynn
The religious community of lies on the shallow  a mile northwest of the pit of Aráka-Kalái. Ochrynn has a permanent population of about one hundred, which includes a number of isolated farmsteads off map to the west. Ochrynn’s population often doubles or triples during the pilgrimage season in late fall and early winter. Ocrynn is the only civilized human settlement in.

Technically, everything in Ochrynn is administered by the order of the. All businesses are, in theory at least, owned and managed by the clerics of the order. In practice, most establishments are run by accredited smen who are allowed considerable freedom in their activities, providing they pay a to the church. This is generally assessed as ten percent of annual profits. For obvious reasons, most of the guild franchises in Ochrynn have been in the hands of pious clans for several generations. It goes without saying that an Ochrynn franchise is not likely to be highly profitable.

Ochrynn has almost nothing in the way of a cash economy. Only pilgrims, occasional curious visitors, or wanderers in Misýn are likely to pay silver for anything at the settlement. Commerce between residents of Ochrynn is largely barter or, even more commonly, simply a matter of cooperation. The remoteness of Ochrynn and its general lack of contact with the outside world has given the inhabitants an insular and self-protective view of the world.

Theoretically, the “head of state” of Ochrynn is. In reality the settlement is governed by the of the order of the  and a few advisors. In practical terms there is no real need for a civic authority. There are few disputes, and the self-sufficient and supportive nature of the residents of Ochrynn means that most problems are settled with reasonable amity. Observers have commented (with varying degrees of praise or scorn) that Ochrynn is the only working model of political anarchy known to exist.

The other “official” of note is the “Protector” of Ochrynn. Additionally, there are five “Hands of the Protector”, who are essentially soldiers. Both the Protector and his Hands are holdovers from the band of mercenaries that assisted in the re-founding of Ochrynn in 361. Most of these eventually converted to Ilviranism and settled at Ochrynn, and their descendants still serve the settlement. Most males at Ochrynn, including the clerics of the order, have some basic training at arms and can be organized into a at need. These have proved to be an effective force against the occasional threat from, bandits, and wandering. When necessary (usually only during pilgrimage season) the Hands also serve as a police force.

Due to various factors Ochyrnn is one of the most unique and unusual communities on. Not only is it extremely remote and not subject to secular authorities, but it is not uncommon for the more peaceful varieties of Ivashu to wander through the settlement on their way from the.



Cavern Network


The map opposite shows the upper cavern network. The outlined boxes indicate sections of the tunnel complex that are mapped in this module. The number in the box indicates the page that plans are on.

Only this level upper caverns have been extensively explored. The side elevation map above gives a general idea of the complex. Bear in mind that anything below the upper caverns is largely speculative. Development of other levels of the complex are left to discretion. The breeding pits of Ilvir are said to exist on the lower levels.

The tunnel complex is a fascinating and dangerous environment. Surface water disappears down sinkholes and fissures in the porous limestone. Underground streams and pools appear as the water table gradually dec ends. Through the years, rock falls, cracks in the walls enlarge, stalagtites and stalagmites grow.

In essence, the caverns are a slowly (but constantly) changing environment. However, there are times when sudden changes in the underground geography occur. Massive cave-ins can fill a cavern with rubble, or seal off an accessway. The subterranean network is a place to tread lightly, if at all.



Ilvir's Tower
Ilvir’s Tower is now crumbling away due to the elements and little maintenance. Constructed as a shrine between 12 and 21, the tower has not been regularly occupied since 298 when Ochrynn was destroyed by a swarm. Since the refoundation of Ochrynn in 361, the temple is now visited only occasionally by pilgrims or by clerics of the. Although it is man made, it is generally regarded as the most sacred of all Il vir an sites. As stated earlier, many Ilvirans believe that the tower is of divine construction, and even those few who know the truth believe that the god had a hand in mspiring the builders.

Ground Level
The ground level is accessible only from a ladder from within the tower on the first floor. This was originally intended to be a storeroom for religious artifacts, props, and ceremonial costumes, as well as more mundane supplies. It is now little more than a dank, dark chamber containing refuse of various description. The crates and barrels contain religious paraphernalia, all now damaged by time and damp. The locked trunk has defied all attempts to open or move it. Besides the mechanical lock, there seems to be some form of magical seal on the lid. Its contents and origin are unknown. The trap door near the center of the room opens onto a spiral staircase leading down. According to legend, this leads directly to the court of Ilvir. The only reference to the stair in the Ochrynn Manuscripts is the enigmatic phrase stating that “it is, and was from the Beginning.”

(1) This pillar is the fifth gate of the Serpent’s Tongue (Ochrynn map key 15) non-adherants of Ilvir will find that proximity to the pillar is somewhat painful and unnerving. A non-Ilviran attempting to read the inscription will have considerable difficulty even if they are well versed in both the language and the script. (Roll percentile dice against Will x 2.)

First Floor
This is the old entrance chamber. Access to the tower was by a ladder that was retracted from within after entry had been gained. The ladder has long since disappeared. Pilgrims are supposed to make their own and carry it across the causeway, or find some other means of entering the tower. The portcullis is controlled by a winch, and a stout wooden door once guarded the entrance. Today, the gate is rusted half open (there is a four foot gap between the bottom of the portcullis and the floor) and unusable. The door has been removed. The room used to be lined with tapestries, but only a few badly mildewed threads remain of these.

Second Floor
The old dormitory once slept as many as sixteen monks. Today only a few beds remain, all of recent make, which have been brought to, or constructed at the tower by pilgrims and clerics of the. Seldom used, the beds are rather musty and mildewed and are home to various species of vermin. For those visitors devout (or desperate) enough to stay overnight in the tower, the beds provide a humble place to sleep. There is little of value in any of the trunks, although the curious may find various journal fragments left by previous visitors.

Third Floor
The original use of the third floor is uncertain. It is now used as a hall of ritual by the visiting clerics of the and as a meditation chapel by pilgrims. The podium/altar was placed here for the use of visitors. Compared to the rest of the tower, this chamber is in relatively good repair. Visiting priests of the are fairly diligent about upkeep of the hall. The existence of the hidden alcoves in the walls has been forgotten by the clerics.

Fourth Floor
It is believed that this chamber was the hall of ritual. It is common practice for Ilviran halls of ritual to be constructed with east windows only. This and the ornate wall paintings depicting various elements of Ilviran theology are the basis of this belief. The paintings are now badly faded from exposure to the elements. The best preserved of these depict Seafarer Ibenis and Chuchlaen Wheelwright, two of the more important figures in the Ilviran mythos. One painting, which seems to depict the “Court of Ilvir” is defaced with some hastily scratched graffiti. Written in Harnic, in the Lakise script, is a obscene scatalogical comment on Ilvir and his church, and a praise of Agrik. This graffiti appeared three years ago. Who placed it there, and what happened to him/them, is open to speculation.

The rubble is from the collapsed upper floors of the the tower. This, and the decay of the wooden floor makes the southern section of this level somewhat unstable.

Fifth Floor
This floor is highly unstable. Careless visitors may find themselves unexpectedly deposited on the fourth floor. It is far from clear whether or not this was the top floor of the original structure. It seems likely that there was at least one more floor above this. In any event, the chamber is now completely exposed to the elements. In most places the walls rise about six feet above the floor of the room. As is the case with the alcoves on the third floor, their existence has been forgotten by the clerics of Ilvir.

Visitors to this floor have reported a sense of “closeness” to Ilvir, and there are a few vague comments in the Ochrynn Manuscripts referring to “the chamber of Oneness” and the “manifestation of the Courts” within the tower.

A few pilgrims have reported seeing visions of Ilvir or his semi-divine servants while on this floor. Others have told tales of looking out of the tower from this floor and seeing not the surrounding pit but the desolate landscape of the “Blasted Plains” which are believed to be the home of Ilvir on Yashain. On occasion, pilgrims or clerics have disappeared under bizarre circumstances while visiting this floor. These events have given rise to the common belief that the fifth floor (at least) has a special relationship to Ilvir.

Interior Map Locations
This map and those on the following pages are interior scale maps of the specific areas outlined on the tunnel complex map on page 12. A special Underground Interior Key is provided at the foot of each page of cavern interior descriptions for the features specific to the caverns.

To prevent using ridiculously cumbersome elevation numbers (ie. -1270) or hopelessly confusing changes of elevation due to the slope of the upper ground level, all elevations are derived from the chamber illustrated on this page. The floor of this chamber is given as 0 feet even though it is 70 feet below ground level. All elevations on this and following plans are given as a figure plus or minus 0.

It should be noted that the floors of underground chambers are far from being smooth, level surfaces. We have shown significant changes in elevation, but GMs should bear in mind that the floors are often rubble strewn, hole spotted, and uneven. Careless or inattentive explorers should be treated accordingly.

The Church (Cavern Entrance)


The name of this cavern is derived from its high domed ceiling, which has the appearance of the vaulted nave of a cathedral. In addition, the limestone here is intricately veined and coloured, and is extremely beautiful when seen under torchlight. The acoustic effects of this chamber are also impressive. Almost any noise, no matter how quiet, made within this chamber can easily be heard.

The Wheelwright’s Hall


The Wheelwright's Hall, named in honour of Chuchlaen Wheelwright, the semi-divine servant of Ilvir who is believed to labour forever, attempting to build the perfect wheel. What connection Chuchlaen has with this chamber, if any, is obscure. It seems likely that the name is simply imaginative.

The Wheelwright's Hall is reached from the Church (see previous page) via the Gallery Tunnel. The Gallery Tunnel is so named because its walls are covered with brilliantly coloured, and elaborately patterned flowstone. Many visitors have observed what appear to be pictures in the flows tone. Most reports suggest that the “scenes” depict elements of Ilviran theology, although all such "pictures" require the use of a reasonable amount of imagination, or religious conviction, to be appreciated.

The Dam Complex


The dam was constructed by the Order of the in the mid-first century to regulate the flow of water into the pit. This created a large underground lake behind the dam. The intent of the builders is no longer clear; the Ochrynn Manuscripts mention both a “fear of flooding” and a fall in the fluid level of the pit. Speculation is that the early priests were concerned with seasonal fluctuations in water level.

Regular maintenance and operation of the dam has been sporadic since the of Ochrynn c. 300. The present clerics of the last operated the dam during the heavy rains of 707.

Note that although the water texture shown here does not cover the sump or rubble texture, the water actually flows over both. In the case of rubble, rocks are visible above the surface of the water.

The Chapter House


The Chapter-House has been the principal center of the clerics of the Dark Order since their self-imposed exile to the caverns of Aráka-Kalái in 703. For more details on the Dark Order see page 26. The Chapter-House is the name given to the chamber by the clerics of the order; it is noted on most maps as The Sounding Cave because of the constant, susurrating echo of running water from the south.

The Sable Stair


This is one of the least accessible areas of the upper caverns. It can only be reached by travelling down the channel south of the Dam Complex, either at low water, or by boat. As a result, it is seldom visited, although there is considerable evidence to suggest that this was not always the case.

Hints in the Ochrynn Manuscripts, and in a few surviving journals of early clerics of the suggest that the area once played an important role as the site of various rituals. Little information is available on these rituals; they seem to have ceased in the early third century, and it is clear that an attempt was made to edit references about their nature out of official records. Whether this was because of a doctrinal dispute or some other reason cannot now be proved.

One story commonly told to acolytes of the order may provide a clue, however. Presented as a warning against imprudent ambition, it tells of a band of “learned men” who dared to “seek out knowledge” denied them by a “wise artist”. Their folly brought them ruin, and almost destroyed their “prudent friends” who had “remained behind”.



The Dark Order
In 687 the, in cooperation with the Order of Seafarer Ibenis in Shiran and the Order of the Pia-Gardith in G.olotha, began to supply the Agrikan order of the Octagonal Pit with Ivashu for use in the Pamesani Games in Shiran, Coranan, and Golotha. Their motivations were largely pragmatic, an attempt to come to terms with the Agrikan church.

This caused unease among some clerics of the. They argued that giving “the children of the Brooder” to the Agrikans was an impious act. For several years this dissaffected group was hampered by a lack of effective leadership and were unable to do more than make a nuisance of themselves.

Tave was a mendicant cleric who claimed to come from Tashal. His arrival in 691 provided the dissidents with a charismatic and eloquent leader. Tave continually spoke of the Tale of the Sundered Claws and the Blood of Agrik. According to common theology Ilvir created the V’hir, fiery demons in Agrik’s image from eight drops of blood shed in battle with the goddess Larani. 11vir is said to have performed this service in exchange for the severed claws of Agrik's hand. Tave dwelt at considerable length on the later elements of the tale, in which Agrik orders the V’hir to slay I1vir, only to find that they refuse. 11vir tells Agrik that the V’hir will never harm their maker, and that they will perish at the Brooder’s command.

Tave used the tale as an allegory for the relationship between the churches of the two deities. “There is no honor in the Immortal Warlord, and less in his clergy. No bargain can be made with servants of the Reaper. Only might and destruction do they understand, and nothing know they of creation.”

In 692 Tave founded the Dark Order from the dissident clerics of the. The new order was tolerated by the “orthodox” clergy, and operated openly within the Ochrynn temple for several years.

The order drew its name from a quote in the Ochrynn Manuscripts; "And out of cold and darkness came life, not mortal but everlasting". Eventually, the members of the order came to believe that darkness and deprivation were requirements not only for divine creation, but for worship and daily living.

The Descent
Discord between the two orders grew stronger with the passage of time, and in 702 Tave made preparations to lead his flock into the caverns of Aráka-Kalái. This caused some internal debate in the Dark Order, and a few clerics renounced their membership, but eventually Tave prevailed. In 703 the Dark Order, which then numbered about thirty members, went into self-imposed exile in the caverns of Aráka-Kalái. Tave claimed that “in the holy darkness of the Brooder all will be enlightened”, a turn of phrase which amused the clerics of the.

For several years explorers and pilgrims made sporadic contact with the Dark Order in the caverns of Aráka-Kalái. Since 708, however, no contact has been reported, and it is generally assumed that the order died out or has left Misýn.

The truth is that the Dark Order withdrew to less accessible areas of the caverns and deliberately severed contact with outsiders. Tave made this decision to facilitate his plan to “protect the Brooder’s chosen”. During the decade in which he lived at Ochrynn, Tave made contact with various Ilvirans from western Harn who were disturbed by the use of Ivashu in the Pamesani arenas. He convinced them that the only way to prevent this "slighting of the Brooder" was to take coordinated direct action. In effect, by the time of the Descent, Tave had a loose organization of 11 virans in western Harn opposed to the use of Ivashu in the Games.

In 715, Tave sent messages to these diffuse groups announcing that “the time of redemption is come”. This was the long expected call for direct action that his agents had been waiting for. An escalating campaign of attacks on Ivashu suppliers, release of captive beasts, and other harrassing actions began. Most of these agents have little knowledge of each other’s existence, and few have had any contact with Tave since the “redemption message”. As a result, it is only in the last year that anyone has begun to suspect that the attacks are coordinated or organized.

Doctrine
Soon after founding the new order, Tave introduced a distinct doctrine from that held by the. The espouses Ilviran Dualism, the predominant school of Ilviran theology. This postulates that each being has two souls, one that stays with the body after death and one that goes to its afterlife.

Tave extrapolated this belief to include the notion that all life is the creation of Ilvir, and blended it with elements of the Doctrine of the Barren Cycle, other philosophies, and with some original ideas. The Doctrine of the Barren Cycle is a school of Ilviran thought that argues that Ivashu are a higher form of life than human kind. Tave postulated that Ivashu (by which he meant all life) are made from the body of 11vir. He rejected the belief that 11 vir had need of Agrik's claws to make the Ivashu, claiming that “the Master’s will and flesh is the oneness of us all”.

Tave emphasized reincarnation as a reward. He argued that devotion to the will of Ilvir moves the worshipper up the “Ladder of Creation” (see below). Impiety causes reincarnation on a lower rung, or in extreme cases, being cast into an “Afterworld” of eternal suffering.

The most radical part of Tave’s doctrine was the rejection of other gods. Although he did not argue that the other gods did not exist, he postulated that they were creations of Ilvir. He implied that Ilvir was one of the First Gods, the “Immutable Ones” of whom the lesser gods (such as Agrik) were servants. According to Tave, the lesser gods “strayed from the path of the Master”, and they and their worshippers are to be pitied and scorned. These notions are far removed from the normal tenets of Ilviranism, and indeed, of the beliefs common to most Lythian religions. This doctrine has caused the Dark Order to be labelled heretical.

The Ladder of Creation
The Ladder of Creation was Tave's codification of I1vir’s creations. The higher one rose on the Ladder, the closer one came to the deity.


 * 1) “Divine” Ivashu: (Nolah, Hru, etc.)
 * 2) Human Form Ivashu: Beasts of Conscience
 * 3) Animal Form Ivashu: Beasts of the Common Plane
 * 4) Bird Form lvashu: Beasts of the Upper Plane
 * 5) Sea Form Ivashu: Beasts of the Lower Plane
 * 6) The Lower Order: (insects, etc.)

Humans represented a state of being in which the soul was tested by Ilvir for worthiness. The lower rungs on the ladder were occupied largely by non-sentient creatures, who were performing penance for past wrongdoings in a higher form. Tave’s planes of existence were based on the elements, and served to classify life forms by their environment.


 * AIR (the upper plane)
 * EARTH (the common plane)
 * WATER (the lower plane)
 * FIRE (the Afterworld of eternal suffering)

Practices
The religious practices of the Dark Order involve considerable self-deprivation. The clerics spend much of their waking life in the absolute darkness of the caverns, the better to “seek the oneness of creation”. However, the code of darkness goes only so far. Fires must be built to cook a nd for warmth, as temperatures below ground are only slightly above freezing. This austere lifestyle has caused various maladies among the clerics.

Fasting is common (sometimes because of a shortage of food rather than from firm doctrinal reasons) as is the severing of the top joints of the fore and little fingers of the left hand. All clerics of the order bear a tattoo on the back of the left hand of a serpent devouring its own tail.



Having no natural light underground, members of the Dark Order operate on a vastly different schedule than people who live on the surface. Day and night have little meaning for them. Their time is divided into three irregular periods of variable duration called “Service,” “Preparation,” and “Searching”.

Service is the performance of “holy work”. It includes prayer, exploring the caverns (which is believed to lead to greater enlightenment), and “labouring with the Divine” (working with Ivashu). The clerics usually sing their prayers, a tradition that began with the the order's retreat to the caves. Service is performed in darkness if possible, and never with more than the bare minimum of illumination.

Preparation is the mundane work required for survival underground. This involves food gathering, cooking, and maintenance of their living quarters. It is during periods of preparation when members of the Dark Order venture to the surface to gather food, firewood, and other necessities. Such visits to the surface are invariably made during the night.

Searching is the Dark Order's term for sleep. At such at time clerics are said to be “stretching a hand through inner darkness” to reach an understanding of Ilvir.

Tave of K’vier
Unknown to the other clerics of the Dark Order, Tave is a unique form of Ivashu who is able to assume human form. His secondary form is that of a mottled white and brown serpent about thirty feet long. (HARNMASTER statistics for both forms are given on page 16 of the adventure insert.)



In human form Tave appears to be no different from other men. The only characteristics of his serpentine self that are evident while he is in human form are a vague reptilian cast to his features and a noticeable dryness of his skin. The top joints of the fore and little fingers of his left hand are missing, although in his case the lack is natural, as opposed to the surgical removal practiced by the other clerics.

Tave believes that Ilvir gave him human form and abilities to enable him to put an end to the practice of sending lvashu to the Pamesani games. Whether or not this is true is open to question; Tave has no proof except the “knowledge” that he was created with

Conclusion
No description of Aráka-Kalái would be complete without some discussion of the bizarre creatures that inhabit the area. The following is a summary of information available in the HARNMASTER rules, the HARN regional module, and GODS OF HARN. It also includes some new data.

The viewpoint used below is the one most normally accepted as "truth" by Harnians. As noted elsewhere in this module, some sects of Ilvir have radically divergent opinions on the nature of the Ivashu and the means of their creation. If desired, s can easily adapt the information given below to accommodate such opinions as whole or partial “truth”.

The Ivashu
Ilvir’s “enchanted"” creatures are also known as the “Fatherless Multitude” (by Ilvirans) and the “Accursed Beasts of the Barren Circle” (by non-adherants). Ilvir creates the Ivashu somewhere at Aráka-Kalái, making use of a limited number of souls which he is constrained to use over and over again.

The Ivashu are totally sexless and cannot breed; when they die, their auras/souls return to Aráka-Kalái, where Ilvir reincarnates them in a new body. After spending some time at the court of the deity, they are sent into the world again. Many are quickly slain by other Ivashu, but some survive and may be found in any part of Lythia.

Most Ivashu possess strange powers. Many species are intelligent, and speak Ivashi, their own language; others are semi-intelligent and operate largely on instinct. Some of the more benign intelligent varieties have even learned local human dialects. A few species seem to live for centuries, while others have lifespans that can be measured in months.

Five varieties of Ivashu are the most common. It is not known whether this is because they have proved most adaptable to survival, or because they are the easiest to create. The five “common” Ivashu are: the Aklash, the “Vessel of the Choking Wind”, a semi -intelligent, self-regenerating monster, whose breath causes extreme nausea in its victims; the Hru, a gentle rock giant which dwells in highland regions; the Nolah, the “Dank Stalker” or Hârnic Troll; the mischievous babbling Umbathri, startlingly ugly “Bearers of the Mask” who can blink in and out of existence; and the small, fragile, and dangerously fast Vlasta, called the “Eaters of Eyes”. Further details and statistics for the “common” Ivashu can be found in the Bestiary section of the HARNMASTER rules.

Uncommon Ivashu
Ilvir enjoys creating experimental lifeforms, and may produce any conceivable beast in some quantity. Many varieties are unique, although whether these represent “prototypes” for new species, are created to perform a specific task, or are “toys” with which the deity entertains himself, is unknown. Three unique Ivashu are discussed elsewhere in this module and in the adventure module insert. They are Tave of K’vier, on the previous page, Ergath, on page 21, and the Ogarna on page 14 of the adventure module.

Although the five "common" species account for almost ninety five percent of the Ivashu that are created, at least one variety occurs in significant enough numbers to deserve mention. This is detailed below. GMs may wish to use these creatures when “Rare Ivashu” are generated on the HARNMASTER encounter tables.

The Polan-Tekek is actually two symbiotic Ivashu, the Polan and the Tekek. The Polan is a large, semi-intelligent humanoid creature about six feet high. The Tekek is a small, crab like creature with large eyes and a well protected brain case. When operating in symbiosis the Tekek clings to the neck of the Polan with its clawlike hands and inserts a pair of thin tentacles into orifices in the side of the larger creature’s neck. These connect to the Polan’s central nervous system and bloodstream, allowing the Tekek to receive sustenance and to use its formidable intelligence to complement the larger creature’s physical skills.



Although the Polan and Tekek are capable of functioning independently, they are seldom found disconnected because of the advantages of combination. The Polan’s eyes are weak and monochromatic, whereas those of the Tekek are excellent. On their own Tekeks are all but immobile, and Polans lack the intelligence to use tools.

Polan-Tekek
 * Str 17
 * End 16
 * Dex 12
 * Agl 11
 * Spd 12
 * Eye 15
 * Hrg 11
 * Smt 11
 * Int 18
 * Aur 16
 * Wil 12
 * Mob 60
 * Dge 55
 * Ini 63
 * FR 02


 * Unarmed Combat: 65 4/b
 * Club/Spear/Knife: 60
 * Pyrokinesis: 85


 * Armour: B4 E3 P3 F4 S2 T3 (except eyes)

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