Agrik



, the diametrically opposed to, is the principal deity of warriors who enjoy the dark side of war: rapine, pillage, cruelty, and destruction. It is said that the pious adherent of Agrik will learn as many of the “Ten Thousand Ways” (of inflicting pain) as possible.

Agrik dwells in his great flame-shrouded fortress of among his attendant bat-winged, cloven-hooved, fireenshrouded, hook-clawed, demonic servants called. Somewhere within the castle is, the dreaded chamber of tortures. It is here that unspeakable demons practice the “ten thousand ways” on the hapless, unlamented dead. The location of the fortress is uncertain; some believe it to be at the center of. Agrik usually appears to mortals as a great V’hir with two claws missing from his left hand, bearing, his flaming , and , his -dripping. His missing claws have caused him constant pain and anger since the goddess Larani severed them. Never forgetting this ancient indignity, only the terms of the deter Agrik from seeking revenge. Some believe that Agrik will eventually attempt to assassinate the goddess regardless of the consequences; there is certainly no love lost between the s of the two deities.

The worship of Agrik on is concentrated in the  and the  but there are a few followers in  and elsewhere. In, , , and , it is a proscribed faith that carries the penalty of death by burning, an ironic punishment for adherents of the god of fire. The ritual garb of Agrik’s clergy is orange and black. Human sacrifice is practiced, often in ritual combat with a champion of a fighting order.

On Hârn, seven clerical sects are devoted to the worship of Agrik; each sponsors its own fighting order. Dogmatic differences between the orders may be few but they constantly squabble, often with fatal consequences for innocent bystanders. Although he has great difficulty maintaining his authority, the primate of Agrik for Hârn is currently the of the, whose seat is in. The (pontiff) dwells in  in, where he is also a powerful secular lord.

Overview
The attitudes of the evil war god are difficult to understand. Agrik is the breeder of war for its own sake, the deity of those who enjoy rapine, pillage, cruelty and destruction. Agrik’s element is fire; this is what his adherents serve; this is what he commands.

Agrik and Manrasusha
The amoral of primal fire is commonly called, he who cleanses and destroys, kills and comforts. Early dogma saw Agrik as his servant who nurtured and appeased him through sacrifice. Many of Agrik’s followers believe that his coming to an understanding with Manrasusha saved.

The ineluctable nature of the First Gods inevitably led to a divergence of metaphysical views and a confusion of identity between Agrik and Manrasusha. How the notion arose that Manrasusha required the blood of mortals is a mystery. Considering the general indifference of the First Gods, it is likely that mortal sacrifice is to sate the thirst of Agrik.

Agrik is most commonly portrayed as a mighty humanoid figure shrouded in crimson flame, with leathery, scalloped wings, cloven hooves and razor sharp claws. Two claws were severed from his left hand by the goddess in an ancient dispute. Agrik will never forget this indignity. Only the terms of the deter him from seeking revenge. Some believe that he will eventually attempt to assassinate the goddess regardless of the consequences. The emnity carries over to the mortal followers of both deities.

There is little other record of active hostility between Agrik and other members of the. Only the followers of Larani are singled out for special attention. Otherwise, Agrikans loot, pillage, ravage and torture without discrimination.

Agrik is one of the greatest warriors of the gods, although he is known for his unchivalrous methods. His favourite weapons are the “Emperor of Flame”, his flaming  capable of inflicting “the myriad voices of pain”, and, the  with which he cuts the hearts and souls of men from their bodies. He also owns, a great whip with which he strikes the ground with the sound of thunder.

Pameshlu
is Agrik’s chief underling. He is the lord of frenzy and excess, and his appetite for blood is unrivalled. He is commonly portrayed as an ordinary human in laquered black armour, bearing his, , and his ,. The are named in his honour.

The V’hir
The best known of the semi-divine servants of Agrik are the Eight Demons known as the. Sometimes called the sons of Agrik, the V’hir are said to have sprung from eight drops of blood that fell when cut the claws from Agrik’s hand. In appearance, the V’hir are much like Agrik, although smaller and less powerful. Nevertheless, they are often confused with the god by those unfortunate enough to encounter them.

Balgashang and Ak-Syt
Agrik dwells in his great fortress of among his attendant V’hir. Somewhere within the castle is, the dreaded chamber of tortures. The fortress’ location is uncertain and it may actually exist in several places/worlds at once. Many believe it to be at the fiery heart of, but the majority of priests hold that it is located somewhere on.

Ilpylen: The First Prophet
, who brought word of Agrik to men, was a warrior of the tribe, whose village was on the slope of a dormant volcano somewhere in the heart of. Around 1500, the volcano became active, threatening to destroy the village, and the chieftain took the opportunity to rid the tribe of Ilpylen’s constant boasts and violence. Telling him to make his peace with the volcano before returning, Ilpylen was driven up the mountain path with a half dozen spears at his back. An hour later, when Ilpylen was (presumably) within the crater, the volcano erupted. Strangely, only the houses of the chieftain and of the six warriors who had escorted Ilpylen to his doom were destroyed. When Ilpylen returned from the mountain, the villagers thought they saw fiery demons at his heels.

Ilpylen spoke from the ruins of the chief’s house, saying that the mountain was one of many gateways to the realm of “he who appeases the fiery doom The root of the world is the root of all if the roots are not nurtured, the plant will die”. Legend has it that Ilpylen performed several miracles in support of his claim to have communed with Agrik.

Ilpylen recruited eight acolytes to help him worship. The ceremony of appeasement required that a tribesman be seized from the village to battle Ilpylen on the crater’s rim; he who fell through the “gateway” was the sacrifice. Ilpylen was a superb fighter. Eventually, the village grew so short of men that it ceased to be viable; the survivors dispersed, carrying the tale of Ilpylen throughout the region. Charging his followers with some final instructions, Ilpylen mounted the summit alone and was never seen again.

Moralin: The Balefire Chronicle
All that survives of the earliest history of the church of Agrik is contained in, written by , the greatest of Ilpylen’s eight s. From the village of the , the eight made their separate ways to lay 888 octagonal and  filled s at the corners of the world, to appease the “gates of fire” and to open new ones. Each took a copy of the Balefire Chronicle which contained the legacy of. The eight disciples traveled without haste, letting the word of their doings precede them. Each selected eight followers who in turn founded their own bands.

Early Church
Only a common object of worship and the united the early church, and the latter was liberally interpreted by its guardians. The eight disciples travelled without haste, letting the word of their doings precede them. Each selected eight followers and these parties split up when the leader died, each acolyte bearing an interpreted copy of the first chronicle and the history of their group. Many groups were, of course, lost.

The church never made any attempt to convert masses of the population. The rituals of “nurturing the root” were tasks for skillful and dedicated hands. Few could have the temperament or inclination to become priests of Agrik. was tempered by exposure to larger populations. The more aggressive bands were too antisocial to survive, and were “martyred” by persons outraged by wanton violence. Those who adapted to moderation survived and sometimes prospered.

The early church was composed solely of purists travelled in compact bands of s, erecting and repairing the 888 s. The idealized band contained one priest and eight s, all with skill at arms, although most bands grew larger and included wagons and a panoply of followers. Some made their ceremonies public, offering a prize to any warrior who could defeat the band’s champion, and staging ritual combat in village squares. When their champion was slain, the priests often considered it a good sacrifice and the victor was set free. Eventually most bands settled and built temples to house their archives and hide their increasingly complex rituals from prying eyes.

To prosper, the church had to accept a wider following and this prompted the priesthood to invent spectacular rituals which had very little to do with the original ideals of the church, but certainly attracted a sizable. Hence came a change in attitude towards the general population. Lay adherents were allowed to attend certain rituals and make donations. The temples provided religious justification for those who practiced violence and attracted warriors who enjoyed the brutality of war. The political, military and financial support of these worshippers was eagerly accepted by pragmatic priests. The laity also provided a pool from which Terahni and priests might be recruited.

Organization
At first, only the finest warriors were admitted to the priesthood. The movement also attracted scholars whose bent was toward administration and ritual rather than the martial arts. Within a millenium, two specialized s had developed. The priests were guardians of the, which had become a synonym for archives, and the “” warriors were protectors of the priests; most bands contained several (often eight) Terahni in addition to its leader and eight acolytes. But the martial ideal has survived, and most priests still have skill at arms.

Thus developed three distinct castes of the followers of Agrik: The priests, who governed and kept their theology closely guarded, the Terahni who served as the secular arm, and the laity, viewed by the priesthood as a source of funds, recruitment, and political support.

The rise of complex societies in was mirrored in the church. The original structure of one priest and eight acolytes remained, but the eight became (masters) with special responsibilities. As administration grew burdensome, they took assistants; schools were founded to train priests. The wandering band was slowly replaced by the temple hierarchy.

Feudalism provided a model for the Terahni. The priests organized their warriors into s. When a temple prospered it founded new houses; sometimes control was maintained, more often the new temple declared independence. Since most temples had their own Terahni, bloodshed was common.

It was not only the numerous philosophical differences that fostered disputes within the church. Agrikanism seemed to attract men as much concerned with power for its own sake as with theology. Competition between orders and temples was accepted, even encouraged. Often, violence was perceived as an act of worship in itself, and no adherent could make a greater sacrifice than his own life.

Temple Hierarchy
The responsibilites of the priests within a temple vary from one to another, but an idealized model can be presented.

The Viriahn (High Priest/Priestess)
The is the master of the temple. In regions with strong central authority, the Viriahn is appointed by the (bishop). Elsewhere, the Viriahn is elected for life by the temple masters.

The Aperani (Masters)
There are usually eight (masters) each with his or hers own area of concern. Most masters find their spheres overlapping those of their colleagues, and competition is ceaseless, although usually covert. The Aperani are usually appointed by the (high priest).

Aperalis (Master of Acolytes)
The is the master responsible for training apprentice priests. The Aperalis assigns s to the other masters and helps insure that the temple runs smoothly.

Apervisha (Master of Maintenance)
The is the temple master responsible for the daily running of the kitchen, cleaning, etc. s are assigned to assist the Apervisha and are supervised by his or hers  (lieutenants).

Aperphelis (Master of Treasures)
The is responsible for the temple’s wealth and special s. He or she may share responsibility for the armoury with the Master of the Middle Discipline. There may also be disputes with the Master of Archives.

Apersuphur (Master of Archives)
The is the master in charge of the temple records. He or she holds the s and has responsibility for most written works, but must contend with the Master of Treasures for jurisdiction over some valuable items.

Aperahkai (Master of Propagation)
The master responsible for the temple’s relation with the community. In this he or she must share power with the Masters of the Middle and Low Disciplines. The commands a number of spies and may hold the ear of the local government.

Aperagris (Master of the High Discipline)


The is the priest or priestess who leads most rituals of the High Discipline. He or she has their own archives and disputes authority and dogma with the masters of the Middle and Low Disciplines. Important ceremonies may be led by the (the High Priest or Priestess); this is another cause for jealousy. The Aperagris sets tests for s.

Aperterahn (Master of the Middle Discipline)
The master in charge of relations with the. If he or she lacks competence, the temple’s warriors may be virtually independent. The leads special ceremonies for the Terahni, and has a say in their recruitment; competition may lead to disputes with the Master of the High Discipline.

Aperhanar (Master of the Low Discipline)
The priest or priestess who usually leads the “open” ceremonies and deals with most lay supplicants. The also conducts  activities and may have spies in the community at large.

The Heruchai (Lietenants)
The number of Heruchai varies from one temple to another. They rank between and master and are assigned to one of the. A lieutenant of the would be called an, for example. Appointments are made by the Viriahn with advice from the Masters of Acolytes and High Discipline. Many Heruchai spy on their masters for other Aperani. The assignment and covert recruitment of Heruchai is one of the temple’s most complex and dangerous games. The true possessor of the most Heruchai is the likely successor to the Viriahn.

The Agnichari (Acolytes)
These are usually recruited at the age of sixteen to twenty, by the Master of High Discipline or the Master of Acolytes, from the or, but the process is open to interference from any. They are trained in martial arts and learn ritual and dogma by rote, but most of their time is spent at menial tasks. The acolyte is periodically tested by the Aperagris. This serves to gauge and toughen the mettle of acolytes and to rid the temple of troublemakers. If the acolyte agrees to spy for the Aperagris, his tests may be easier. Tests may vary from a recitation of ritual to a quest halfway across the world to wrest an from a fearsome foe. It is the responsibility of the (Master of Acolytes) to coordinate training under various masters and lieutenants so that they can pass tests, but if the Aperalis is unimpressed by the acolyte’s “loyalty” and competence, will make less effort. Because of the power struggle behind the scenes, most acolytes are forced into the camp of at least one Aperani during their first few months.

In three to five years, if he or she survives, they will be promoted to the rank of. If they show skill at arms, they may be transferred to the Terahni.

The Central Authority
The fractious origins of the Agrikan temples long prevented the establishment of a central authority, but in the more densely populated regions, where more temples were established, some high priests came to dominate the district. By 300, the temple of in  had come to dominate the Agrikan church throughout most of the. By 450, most n temples had acknowledged Lysaran supremacy to some degree. Lysara, on the edge of the Ázeryàni Drylands, began as a temple and grew into a city/enclave almost independent of imperial authority and dedicated to Agrikanism.

The Amanasurif (The Pontiff)


The most powerful priest of Agrik dwells in where he is a powerful secular lord, collecting revenues from temples and other church properties throughout  and the rest of. Most Agrikans acknowledge that he has a special relationship with the deity, but not all orders recognize his infallibility.

The High Curcuno (Senior Cardinals)
The serves as a kind of pontiff's. Its eight members advise the and are the government of the church estates. They are chosen by the pontiff from the. When the pontiff dies, his successor is most often one of the High Curcuno.

The Low Curcuno (Cardinals)
The great enclave of the church of Agrik consists of (primates) and  (bishops), and enough additional appointees to bring the number to eighty eight. When the (pontiff) dies, the  elects his successor, although few enclaves are attended by everyone who is eligible. Members travelling to are frequently ambushed by hostile groups. Such occasions are also used to review/devise the church’s international policy. Most offices in the government of Lysara and the church estates are filled by members of the Curcunos who therefore head the secular and sacred bureaucracy.

The Regional Authority
The church of Agrik divides the known world into and s. Primates and bishops are the pontiff's voice, and (theoretically) the supreme authority within their juridictions. The wealth and power of these officers depends on the number of adherents in the region, the legal status of the church, and so on. The autonomy of the region is usually a function of its distance from Lysara.

Apalankh (Primate)
A Primate is generally responsible for the Agrikan church of an entire country. In some cases, several countries are grouped into a single primacy, as is the case with the nations of Harn. The primate is usually allowed to appoint bishops, and may also select the high priests of the temples in his primacy.

Kemelras (Bishop)
A bishop is the governor of an ecclesiastical subprovince, containing one or more temples. Some bishops hold many temples and are wealthier than primates. The power of the bishop is in inverse proportion to that of his primate. If the primate (and temples) are weak, the bishop may freely appoint his own followers to vacant positions. Otherwise, the primate usually takes a major role in selections.

Ulankh (Free Priest)
This is roughly equivalent to Aperani. Ulankhs may be appointed by bishops, primates, members of the, or the. Their status depends on who appoints them. Some hold offices within the primacy, bishopric or central bureaucracy. s serve as spies, inspectors and emissaries. Members of the priesthood who serve well may be made Ulankh and given licence to wander freely. Often, they are created to ease the burden on the church resources, since, while an Ulankh may receive food and accomodation at any temple, he may not remain for more than eight days and nights in any month. Ulankh's usually renounce any connection with temple or order; their allegiance is directly to the pontiff (in practice, more often to their appointer).

Clerical Orders


A is a group of temples/priests united by common dogma, activity or policy, in essence, a political or religious faction. Many orders are limited to a single temple, some have many temples, a few have no temples at all and function as (often covert) wandering bands. Most orders have a headquarters and the priests of this chief temple usually hold the high offices of the order. Clerical orders are founded as a result of theological (or political) differences, or under a special charter from high authority. In the latter case, the order is usually given a specific task, such as the establishment of the church in a previously unorganized region, or the military defeat of some nation or district. Almost all clerical orders maintain their own s.

Clerical orders have little official significance. They are associations independent of the legitimate hierarchy. In practice, however, they are important pressure groups, and where there is little in the way of regional authority (as in and, for example) clerical orders may be the highest effective organizational level.

Senesharil (Clerical Grandmaster)
The political and inspirational leader of the order, is often more concerned with political matters than with the running of his own temple. His role is to provide guidance as to how the directives of the legitimate hierarchy can best be carried out. In theory, therefore, his function is interpretive rather than theological. Some are appointed by the Pontiff or Primate, some are elected by the order's High Priests; this depends on the order's charter or the degree of organization in the region.

Markithra (Deputy Grandmaster)
If the is busy with other concerns, his deputy substitutes for him. In large orders, there may be several deputies. Some may travel constantly on tours of inspection from one temple to another. s are selected from the Aperani of the order.

Fighting Orders
Almost every sponsors, and theoretically commands, its own. Their organization reflects the culture in which they are situated. In states, Agrikan fighting orders consist of “s” and often a commonality. In imperial states, they may copy ary ranks. In the church hierarchy, the Terahni rank in status between the laity and priesthood. They serve as temple guards, assassins, spies, and armies when their temples are at war. The also serves as a kind of social club for members of the order.

A is the secular equivalent of the clerical order. Instead of temples, it has chapter houses which vary in size and function. Some fighting orders are limited to a single barracks on the grounds of its sponsor’s temple. Some have dozens of manors, castles, fortresses, and hundreds of “knights” and commoners. Many are able to conduct military campaigns, and they often achieve a high degree of independence. The headquarters of a fighting order are usually near the seat of its sponsoring clerical order. Most fighting orders have part time and full time members. The former are “called up” only in time of need and are generally of independent means.

Akarata & Tenaka (Grandmaster and Deputy)
The is the commander in chief of a fighting order. Although he is not a priest, he has far more command of rituals than do most laymen. He deals with the clerical grandmaster and organizes his command in any manner he sees fit. He may be assisted by a number of s (deputies). If the order wishes to ingratiate itself with local government, it may appoint the king (etc.) to the office. In such cases, he would be invited to preside over certain ceremonies, but the running of the order would be done by a deputy. The Akarata is is usually appointed by his clerical grandmaster, on the “advice” of the ranking officers.

(High Commander)
The commander of an independent chapter house or temple guard. He takes orders from the head of his order. If he commands a temple garrison, he is also subject to the authority of the High Priest and the Master of the Middle Discipline.

Telmen (Commander)
A ''knight-commander" of an order. are subordinate to the Meketa, perhaps commanding a small unit of the order's forces, or taking responsibility for duties to do with the running of the chapter (quartermaster, etc.).

(Subcommander)
A deputy Telmen. These are appointed over small units and to assist the Telmen. They are given various duties.

(Knight)
A noble member of the order. These “knights” rank below the preceding officers and above any commonality.

(Soldier)
A member of the commonality of the order. These are warriors of (otherwise) low social status. There may be corporals (s) and sergeants (s), but officers in Agrikan fighting orders are always noble.

Honorary Status
Any of the four preceding ranks may have their titles prefixed with the term “Anas-”, indicative of an honourary or part time status. “Anasi” can be regarded as a kind of reserve. They have the right to occasional accomodation at the order's houses, and may use them as social clubs.

Religious Practices
Methods of worship vary somewhat between the innumerable s, but certain practices are constant. Human sacrifice is a common feature. In the Middle and Low Disciplines, man to man and man to beast combat is stressed, but the High Discipline may be more sinister (and less fair).

The Balefire Disciplines
Ceremonies fall into three groups, corresponding to the three castes of worshippers. In general, rituals of the Low Discipline may be attended by any adherent, although few priests or bother; those of the Middle Discipline are attended by priests and the Terahni and ceremonies of the High Discipline may be attended only by priests.

Low Ceremonies
These are the simplest. Most lay masses consist of mutual dedication to the deity and include canted, responsive prayer and a real or symbolic sacrifice by combat. Wealthier temples often insert pyrotechnic displays to enhance the spectacle. Most temples hold lay mass on the eighth of each month.

Temples contain a succession of chambers each closer to the “heart” of the temple and more elaborate than the last. Those who wish to worship on their own (or in small groups) make a donation and are guided to the chamber corresponding to the size of their offering. The first chamber is devoid of artifacts except for a small altar and bowl. The last (usually the eighth) chamber is a richly decorated shrine in which the high priest himself will assist supplicants to attract the deity’s attention.

The private ceremony incorporates standard prayer and meditation, designed to rededicate the adherent. Private s are done with sand ( if available) never with water. is often burned in small quantities.

Middle Ceremonies
In addition to private dedications, the practice elaborate reenactments of mythological and historical combats. The members of the order form an octagon within which two or more members fight. The actors will sacrifice speed to ensure that the moves are precise. The (Master of the Middle Discipline) voices a invocation, and the audience responds on cue. These physical ceremonies are as complex as verbal recitations, and the Terahni are sufficiently familiar with the routines to appreciate the quality of the performance. The reenactments are intended to renew faith.

High Ceremonies
The priests also use martial ritual, often acting out battles that are planned or anticipated. Some temples have amassed a series of hypothetical encounters that supposedly portray history centuries into the future. The most significant “predictive” battle is when Agrik slays Larani at the end of the. The predictions are not remarkably accurate, but the rituals serve as a kind of contingency planning. Priestly combats often involve the use of a captive or slave, bedecked in the garment of an enemy. Such encounters are fought to the death.

On other occasions, the priest forfeit combat and conduct a more sinister kind of human sacrifice. The victim is usually prepared for the ritual by several hours of “ceremonial” torture to the chanting of the priests. All, or part of the victim is consumed by fire. The howls ·of the sacrifice, the use of fire and the ceremonial chanting are believed to be the best method of attracting the deity's attention. A student of the High Discipline will learn as many of the “” of inflicting pain as possible.

Surikal (The Secret Tongue)
The church of Agrik has taken pains to conserve its own private language. Originally based on, is intentionally complex and irregular. There are no texts on Surikal; knowledge is passed verbally from one generation to the next. Mastery of the language is closely associated with mastery of the ritual in such a way that the more grammar and vocabulary an individual knows, the greater his ability to perform rituals. The are taught enough to respond appropriately to the s of priests. The nature of the church has led to the development of dozens of, to the point that priests from different regions have difficulty understanding each other, but the ascendency of has enabled the central authority to impose a degree of uniformity.

The Eternal Flame
Each Agrikan temple maintains an in its innermost chamber. The Eternal Flame is a spiritual focus into the heart of, and is viewed as the soul of the temple.

The Octennial Games
The is probably the world’s greatest tournament. Every eight years (most recently in 714) thousands gather at to participate in the Ukhila. The games last eight days beginning on the first of. Rituals, orgies, and tournaments are held in the first six days. The seventh and eighth days are devoted to "special" entertainment. In the years preceding the Ukhila, a small town is constructed just outside Lysara. It is populated with slaves and stocked with hidden treasure. On the seventh day the warriors divide into two armies and engage in battle. The victors earn the right to sack the town.

The Pakara
Each attending order appoints a champion to engage in the, a tournament to test individual prowess. In the first six days of the games, the champions meet in mortal combat. The final day of, the feast of Agrik, is devoted to a mass ceremony in the great amphitheater. During this ritual, the last two survivors of the Pakara meet. This duel earns its victor the title “”, Warrior Supreme, and the custody of, an allegedly enchanted , for the next eight years. The Maparas is the champion of the church, one of the most feared warriors of the known world. The Maparas must return to defend his title, but no one has ever won twice.

The Pamesani
While is probably the world’s greatest “tournament”, the church also sponsors lesser spectacles. The and its fighting order,, organize regular public games in many locales, often building arenas for the purpose. Generally these are far more than gladitorial events. The bloodletting and depravity seems unbounded. Because of this, the games are widely banned. The of  are recognized either as the most dramatic or the most grotesque, depending on one’s point of view.

Canon Law
The church of Agrik settles most internal disputes by dueling. If temple policy is involved, affecting the higher priesthood, a hearing before the high priest or grandmaster may be called. Decisions tend to be summary and fatal. The is used, whenever possible, for the resolution of such issues.

Symbols and Regalia
The number eight and the colours orange and black have particular significance for worshippers of Agrik. The number is symbolic of the emnity with, and the number has acquired considerable mystical import. Early priests spoke often of the eight corners of the world, and the 888 (sometimes 8888) s, but these concepts have lost most of their significance. More recently, the octagonal pit has acquired particular ritual importance. The original pit is said to lie within and to open onto the heart of. By the same token, the octagonal pits located in many Agrikan temples are said to open into the heart of Agrik. The pits are the centrepiece of many rituals and sacrifices are cast in, sometimes by elaborate mechanisms. Ritual combat is often staged on a narrow walkway over the flaming pit.

Calendar
The most important day of the Agrikan year is the, a high mass, held on the 8th of. Many bonfires are lit and things are roasted

Geography
Agrik is worshiped throughout in one form or another, but in many regions, such as, , , ,  and , the practice is illegal and, therefore, covert. Wandering bands may still be found in wilderness regions such as, and the  Desert. The greatest concentration of temples is in. In and the East the worship of Agrik has declined with the growth of commerce. On Hârn, worship is concentrated in the and the.

The Harnic Church
As of 720 there are seven clerical orders of the church of Agrik on ; each sponsors its own. The Hârnic Agrikan primate is the grandmaster of the ; his seat is located in. The clerical orders and their sponsored fighting orders are described below.

The Agrikan clerical orders active on Hârn and their sponsored fighting orders are:

One of two female clerical orders, the Order is notorious for sexual-torture, and sacrifice of male captives. The order was established in 714 when it split from the. The headquarters of the order is in ; other temples are at and. The of the order is Merele of Kantar, a ruthless intriguer. She is about forty and even by the standards of the Agrikan church she is considered diabolically cruel and sadistic.

Interestingly, while its sponsoring clerical order is restricted to women, the is open only to males. The headquarters of the order are at. The order’s formal name is the “Cohorts of Gashang the Emperor of Flame”, but this is seldom used. The are the result of the same theological/political dispute that created the. The and  of the Order often deliver captives to the tender mercies of its parent clerical order in,  and ; most Hârnians tend to avoid them. The of the order is Crasel of Merbed.

The ’s only major temple is in. Since, and the fiascos suffered therein by the , the order has been in steady decline. It is doubtful that the Golotha headquarters hold more than a dozen priests. The of the order is Julah of Gathin.

Established in 623 under the sponsorship of the clerical. After several decades of aimless pillage and poverty, the order swore fealty to of  in 641, and were granted lands by  in 681. The next year, the order used its bases at, , and  to launch an attack on the Kandian keep at , starting a fifteen year conflict that was to be named  after their. With the defeat of Réthem and the in 697, the lands of the  have been reduced to Hyen keep. The order has never recognised the Peace of Selvos and has continued to skirmish against Kandian units for the last 23 years. The Akarata of the order is Marag of Yeredar, a fifty two year old man whose sad and depressed demeanor belies a clever and scheming mind.

is the most mystical of the Hârnic Agrikan orders. It is also involved in politics, favouring a crusade against the rest of. Its main temple is in and it maintains a secret temple in, engaged in subversion. In 714, a faction broke off to form the. The of the order is Andraz of Enald.

The order is headquartered at, in the. Like its sponsoring clerical order it favours a “holy” crusade against the rest of. The order was granted its lands in 681. In 708, it sent a force across the and seized  from the. However, when a faction broke away to become the in 714, they took Themeson for their own. The Red Shadows are currently attempting to exterminate the tribesmen of. In keeping with their policy of spreading-by-the-sword the word of Agrik, the order supports, who is seen as a leader who might be able to unify Réthem and lead the crusade they favour. The of the order is Larga of Gydsilen, a coarse and brutish thug.

One of the two Agrikan clerical orders which are restricted to women. The sponsors the unique female fighting order,. Both orders are of Thârdic origin but since 701 they have been centered in. This is the result of the and the  falling into official disfavour in  after events occurring in. The Hârnic order’s primary temple is located at. The ] is Marene of Tusyne.

The only female fighting order of the church of Agrik. Despite its origin the Order holds no lands on  outside. There is a hostel of the in  but the isolated Orbáalese keep of  has been the ’s headquarters since 701 when it deemed it wise to leave. The order draws most of its recruits from martially inclined women of Orbáal, disenchanted with an otherwise subservient role in society. The of the order is Baliela of Shernath. Fifty three years old, she is a resilient and merciless survivor of intrigue.

The dominant clerical order of the Hârnic Agrikan church. The Order of the Mamaka The Master Of Steel’s only temple is in and the  of the order has been the Agrikan primate for  for the past three decades. The present primate, Klyrdes of Bisidril, is also chairman of the of the city of Golotha. While he claims descent from the alleged bastard daughter of the prophet (see ), his philosophical leanings are more conservative than were the prophet’s. The main problem for the Hârnic primate is to keep the various orders from tearing each other apart. Klyrdes, in 717, orchestrated the most recent in a series of “temple wars” wherein the temple of the in Golotha, along with most of its priests, was “mysteriously” burned. The near total destruction of an entire sect did, of course, merit the primate’s “sincere condolences”.

The Order of the Warriors of Mameka has its headquarters at on ’s northern border and periodically crusades against the n tribes of. The primary ambition of the is to re-establish a keep at the ruins of. Bedenes was allegedly granted to the order by of Réthem, although no record exists. It is more likely that the order siezed the district from its legal holder around 690 when the kings of Réthem were involved in a war with ; the keep itself dates from 699. The of the order is Horab of Gerund, a violent sensualist.

Both this Order of the Octagonal Pit and its sponsored fighting order are primarily concerned with operation of the in,  and. The headquarters of this order are at Golotha. The of the order is Varean of Akaim.

The Order of the Demon Pameshlu The Insatiable holds no lands, serving primarily as guards, gladiators, beast and slave masters and administrators for its parent body which operates the. The of the order is Tonwersa of Klaib.

The Order of the Pillar Of Fire’s only Hârnic temple was razed during a “temple war” with the primate in 717. Only a few dozen priests of the order survived and have been in hiding ever since. They move secretly from one place to another, never reveal their identities to outsiders, and attempt to kill anyone who learns their secret. The intends to assassinate the primate at the first opportunity. It is generally accepted that the order was plotting to sieze the primacy when it was purged. The order’s sponsored fighting order, the have not demonstrated a high degree of loyalty since the crisis. The of the Hârnic order is Balak of Rensi.

The Order of the Companions Of Roving Doom was established in 604 and helped to establish the. The order’s house is, in the Kingdom of Réthem, from where of the order sally forth to commit acts of brutality and intimidation. Kings of Réthem have traditionally employed the order to “lean on trouble-makers”, enchanted, no doubt, by their efficiency. Since the virtual destruction of the sponsoring clerical order in 717, the have effectively become an independent body. The of the order is Bremel of Kawaran.

The Ivínian Church
The church of Agrik is relatively new to the northlands, but has become the most popular religion besides the worship of. n lords have often found the Agrikan fighting orders to be useful temporary allies.

The and their sponsored fighting order have spread to  from. In 710 the ese order sent missionaries to Ivínia where they have established temples in, and. Although the Hârnic and Ivínian chapters operate as virtually independent organizations, there are close ties and relatively good relations between them. The of the Ivínian order is Sulabryn of Larvenes.

Since 710 the Order of the Crimson Dancer has been active in where it maintains a headquarters in. The of the Ivínian order is Tamyne of Chukris, a relatively young twenty nine, and sometimes called the cruelest woman in.

The is one of the two Agrikan orders that has spread from  to. In 673 members of the travelled to  to witness the eruption of. Finding both the locale and the political climate of the north to their liking, clerics of the order founded a temple in in 677. They also maintain a small temple at the northern foot of. Since the virtual destruction of the Hârnic order in 717 the Ivínian order has inherited a few refugees. The order supports in its war with ; this is one cause of the considerable tension between the  and the Order of the V’Hirahn. The of the Ivínian order is Petren of Tramabin.

Since 677 there has been a chapter of the Order of the Companions of Roving Doom in, where their long tradition of violence and aggression is very appropriate to local politics. The headquarters of the Ivínian order are in ; the is Zudsyr of Veld.

This order originated in where it was and is called the. It appeared in in 633. Within a decade a bloody internal dispute in the order resulted in the murder of the founding leaders of the Ivínian branch and the creation of the in 644. There has been no official contact between the Ivínian order and the Ázeryàn order since that date. The Order of the V’hirahn is the largest and wealthiest Agrikan order in Ivínia and the grandmaster of the order claims the Agrikan primacy. The adherants of the order regard themselves as a purist elite, a high handed attitude that has led to several clashes with the rival Agrikan orders in Ivínia. The chief temple of the order is in, other temples can be found in and. The order supports the of  in his war with.

The Order of the Sable Claw is a renegade branch of the i fighting order called the. It appeared in in 633 and was quickly rocked by the violent internal strife of its sponsoring clerical order. In 644 a merciless purge of Ázeryàn “reactionaries” was carried out and the order took its present name.

GM NOTE: Ethereal Fire
Ethereal Fire does not require mundane fuel; its fuel is extradimensional. It tends to be more transparent and less active than mundane fire. In the mundane world, ethereal fire can affect only conscious creatures; it has no effect on inanimate objects and is, therefore, unaffected by armour.

To a mundane creature, an Ethereal Burn is a Sf\ock Roll: if the generated "Fire Impact" exceeds Endurance, the victim loses consciousness.

Ethereal Fire burns ethereal beings and objects in exactly the same way that mundane fire burns mundane objects. Similarly, mundane fire shocks Ethereals.

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