TEXT: 1
  Copyright 1984  M. A. R. Barker
  The Temple of Sárku
  by M.A.R. Barker
  The Judeao-Christian tradition has come to equate death and dead things with horror.
  The flesh is supposed to be transitory, decay is unclean, the poor mortal shells abandoned
  by those who have passed on are ugly and frightening, and the thought of the spirits who
  have not quite departed - ghosts - has frightened humankind and stimulated religion, art,
  and literature down through the ages.
  Yet societies have existed in which death was less feared. The ancient Egyptians spent
  their lives - and much of their economic wealth - preparing for the Hereafter. Gods of the
  dead, skull-racks, human sacrifice, and the wearing of the skins of flayed victims were all
  part of accepted religious practice in Aztec Mexico. Even today, some Mexican
  communities celebrate "The Day of the Dead," visiting tombs of the ancestors, cleaning
  and honoring the corpses, and making candles, cakes, and sweetmeats in the form of
  skeletons. On the island of Madagascar, it is reported that during certain festivals one
  takes the bones of one’s ancestors home, holds feasts in their honour, and even takes the
  remains of particularly beloved relatives for a drive around the island to see what has
  transpired since they left this life! The American tradition of Halloween bears some
  similarity to such commemorations, although the religious basis for it is different.
  The world of Tékumel is so far removed from Terra that many of the latter's fundamental
  religious and ethical concepts no longer apply.  Ideas, like monuments and mighty
  empires, fade and are replaced. The polytheistic folk of the Five Empires now speak of
  "noble" versus "ignoble", rather than "good" versus "evil"; there are subtle differences.
  The horror of dead things and the grave is largely gone, too, although these facets are still
  considered ugly and smelly! An Aztec, an ancient Egyptian, or certain sects of Hindus
  would find similarities between his/her culture and those of Tékumel, while a Christian,
  Jew, or Muslim might be puzzled, amazed, and repelled. A Buddhist or a member of one
  of those philosophical sects of Hinduism, Christianity, or other faiths that emphasize
  Mysticism, the illusory nature of reality, and the unimportance of the material world
  would be thoroughly confused. No Tsolyáni philosopher would argue for one God, for
  example; proof of "many Gods" is all too apparent, even though these beings are perhaps
  not "gods" in the same theological sense in which the Christian understands them. A
  Tsolyáni, too, would say that death and the grave are as much a part of the cycle of reality
  as Lady Avánthe's rain, crops, and greenery.
  It is in this context that Lord Sárku, the Five-Headed Lord of Worms, Master of the
  Undead, Guide into darkness, and Demon-Lord of Decay must be seen. To the Tsolyáni,
  Lord Sárku is a necessary facet of the cycle of life and death. As Lady Avánthe rules the
  
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  round of fertility, growth, and living things, so does Lord Sárku take charge of the mortal
  remains of those who have passed on.  Lord Sárku does not deal with the souls - Spirit-
  Souls, life forces, or whatever one chooses to call them - of the deceased; those belong to
  Lord Belkhánu and His Cohort, Lord Qón, who see to the continuing pilgrimage of each
  Spirit-Soul through the Planes of the Afterlife. The domain of the Worm Lord is that of
  corpses, the grave, the process of decay, the eventual Change of all things into
  putrefaction and dust, ready for the Weaver of Skeins to take them up again and weave
  more of the Fabric of Time.
  In Pavár's cosmology, Lord Sárku has little to do with the causes of death. He is not a
  warrior like Lord Karakán, whose violence is meant for the stabilization and structuring
  of the world, nor is He an insensate destroyer like Lord Vimúhla, whose Flame is
  intended to burn, ravage, and effect Change in its most drastic form.  Indeed, had it not
  been for one persuasive element of His doctrine, Lord Sárku might have remained a
  minor, unpleasant, busy, little deity, concerned with corpses, funerals, embalming, and
  the tomb. Yet early in the Age of the First Imperium, and certainly by the dynasties of the
  Kings of the Mask of Night and the Omniarch of Urúkkha. Lord Sárku's teachings had
  started to include a  promise that has tantalized humankind ever since the race began.
  This is the promise of real, physical immortality.
  The immortality that Lord Sárku offers is not that of the Spirit-Soul, not some pleasant -
  but unprovable - paradise in the Afterworld. The Spirit-Soul may continue its journey
  through the Planes of the Afterlife, but the self (the consciousness of identity, memory,
  and rational thought, that which the Tsolyáni named the Hlákme) remains behind. Lord
  Sárku's gift combines the Hlákme and the Bákte, the physical body, and allows both to
  live on, aware and active, for centuries, perhaps millennia. The body does suffer some
  decay, but its muscles are powered by energy from one of the Worm Lord's Planes. It is
  thus serviceable, but not very pretty.
  Immortality is one of the most tempting of all humankind's legendary goals. To live on, to
  possess an eternal body, a mind with which to perceive, and a will! It is this that attracts
  so many to Lord Sárku's otherwise rather mournful faith.
  Immortality is not achieved without sacrifice, however. The master must be served, both
  during life and thereafter, and the Undead must obey in every word and deed. Moreover,
  there is no guarantee that even assiduous devotions will result in an eternity of
  unimpaired existence; most of the Undead retain only portions of the abilities they had in
  life. The causes are not known - or are not revealed by the Worm Lord's scholars - but
  most of the Undead are little more than walking shells, the zombie-like Mrúr. At a higher
  level are the Shédra, who possess some willpower and intelligence, while a select few
  become Jájgi. These last are Lord Sárku's elite. They possess all of their faculties and
  their bodies are not usually physically decayed, although they may have a puffy, pallid
  look. Some exude a faint stench of the grave, but others are said to be as presentable as
  they were in life.
  
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  The details of these matters are kept secret. For example, no one knows how long the
  Undead "live". Some claim to have encountered Mrúr and Shédra attired in Engsvanyáli
  armour and cerements, while a few unattested reports describe still older specimens
  garbed in tattered raiment reminiscent of the First Imperium. No accounts from still
  earlier periods have been proved.
  In reality, the transformation of a corpse into one of the Undead is more difficult than it is
  in either "Empire of the Petal Throne" or "Swords and Glory." Game mechanics require a
  bending or telescoping of events. Every worshipper of the Worm Lord cannot be chosen,
  moreover, nor is every cadaver serviceable. A day or two is needed to produce a Mrúr;
  three or four days are necessary for a Shédra; and an involved series of rituals and
  ceremonies lasting a month or more are required for a Jájgi.
  Beyond the Jájgi there are said to be still higher levels. The Llyani myths speak of the
  Hotékpu, the Undead aides of the Worm Lord at the Battle of Dórmoron Plain. These
  may only be legend, but the inner shrines of the City of Sárku remain sealed to all
  outsiders, and who knows what lies within? Sorcerers whisper also of some form of direct
  identification with the Worm Lord, claiming that this is what has occurred with Prince
  Dhích'une, the Emperor's youngest son. History records still greater horrors during the
  reigns of the Emperors Hehejállu "the Dark Moon" (709- 801 A.S.) and Dúrumu "the
  Copper Blade of Sárku" (1.747-1,809 A.S.). The deeds of these two rulers are subject of a
  lengthy cycle of folk epics dealing with events of unparalleled vileness and abomination.
  The truth of these apocryphal tales cannot be ascertained.
  Lord Sárku's Temple is fortunate in having an entire Tsolyáni city as its headquarters; the
  City of Sárku in the rugged Kráa hills in northwestern Tsolyánu. Within its sere-brown
  walls, only those clans, traders, and even Imperial Legions are permitted who are
  approved by the Grand Adept of the sect.  This accords with the treaty made in 975 A.S.
  between the priesthood of Lord Sárku and the Empress Shaíra Sú, "the Divine Daughter
  of Thúmis" (945-984 A.S.). In 973 A.S., her troops besieged the city, later reaching the
  inner enceinte of walls that surround the Five Hills upon which the Temple of the Worm
  squats. After two years or siege, the city still held out, aided by hordes of Undead minions
  and creatures from the depths of the labyrinths below the Temple. Further fighting would
  obviously weaken the Empire and leave it prey to external foes - or even tear it in half, as
  Lord Sárku's allies and enemies among the other sects prepared to either help or hinder -
  and the Empress thus agreed to a treaty that limited the power of the Temple, forbade the
  use of the Undead soldiers anywhere except as sanctuary guardians within the City of
  Sárku itself, and blocked the expansion of the sect for half a millennium thereafter. Later,
  Emperor Dúrumu attempted to remove some of these strictures, but in this he was
  thwarted by the Temples of Stability, who grew strong during the latter years of his reign.
  The iconography of the Temple of Sárku is, like all of the deities of Pavár's pantheon,
  complex. The First Greater Aspect of the Worm is, of course, a monstrous vermiform
  creature with five questing heads. He has 107 further Greater Aspects, each with a name,
  form, symbols, and all the trappings of myth and religion. Given the unappealing nature
  
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  of Sárku's Godhead, his priests seem to have made a virtue out of ugliness: the 108
  Greater Aspects are hideous in the extreme! Worms, demons, monsters, supernatural
  horrors out of the race-memories of ancient Terra, the ghastlier forms of decay - all are
  depicted in the shrines, the murals, the copper-inked manuscripts, and, on a more humble
  level, in the wax tapers, the candles of Dmí-sugar, the gold and copper ornaments worn
  by the clans, and the earthen icons sown by farmers in their fields to cause the decay of
  stubble and fertilizer, ready for Lady Avánthe's green rebirth in the spring.
  Each of the Worm Lord's 108 Greater Aspects is charged with some specific ritual and
  mythological function. For instance, Ku'ún the Corpse-Lord represents the deceased in
  the Judgement Hall of the Worm, wherein the deeds of the newly-dead are weighed by
  Dijátl the Copper-Clawed.  Lord Sárku himself then metes out the Pleasures and
  Punishments of the Sepulchre.
  Another Greater Aspect, Chmúr of the Hands of Grey, protects graves and catacombs,
  while Siyenágga the Wanderer of Tombs pursues those who have violated the Worm
  Lord's sanctuaries to wreak horrid vengeance. Ákhmer the Visage in the Mist haunts
  lonely places and whispers to those contemplating suicide; Naupál of the Blackened Lips
  governs certain rotting diseases and stinking tumours; Zaídza the Princess of the
  Liquescent mould carries away little children who have died in their sleep; Áweth the
  Paladin of Skulls is the form the Worm Lord used to hoodwink the hero Hrúgga - etc.
  Each of these Greater Aspects must have a shrine within any major temple of Lord Sárku.
  The Master of Worms is also allied with - governs? - many of the Sharétlya`l, the Demon
  Lords of the Many Planes. Lord Srúkarum, Lord Geréshma'a, and a dozen others are
  discussed in such abominable treatises as "The Book of Ebon Bindings." These Demon
  Lords do not seem to be Aspects of Lord Sárku's Godhead, but rather separate entities:
  servants, rulers of other planes, and the like.
  The rituals of the Worm Lord are celebrated mostly at night, usually in the underground
  shrines below the upper temple, and often in secret. Worshippers are divided into classes:
  the low laity, who are not taken below ground; the high laity, who are escorted into the
  dimly lit subterranean shrines for grand occasions; the elite, who are classifies in groups
  according to their preferences and needs, and who are permitted to witness some of the
  more clandestine ceremonies; and the inner circle, which consists of those non-priests
  permitted to partake of the Worm Lord's special sacraments. The priesthood is similarly
  divided into many Circles, functions, and levels. Its organization closely resembles those
  of the other sects in the Five Empires, and need not be described again here (cf. vol. I of
  "Swords and Glory" and previous Tékumel Journal articles on the Temples of Vimúhla,
  Ksárul, Thúmis, and Karakán).
  Temples of Lord Sárku are physically similar to other Tsolyáni shrines, but there are
  differences. There are no external courtyards or outbuildings - all is included within the
  central edifice itself. The temple rises as a single trapezoidal monolith of stone, usually
  brown in hue, topped by jagged towers and swooping eaves arranged without apparent
  
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  symmetry or plan. This is said to be deliberate. The high outer walls are covered with
  panels of murals or bas-reliefs depicting processions of rulers, nobles, soldiers, and
  ordinary folk, all approaching Lord Sárku's  sanctuary; "Each returns unto Him in the end,
  and this is the True Beginning," as it says in the Prologue to "The Book of Rust Brown
  Glimmerings."
  Inside the massive copper-bound gates, an antechamber opens into a columned hall, filled
  with clouds of yellow-brown incense smoke, grotesque idols of the Worm, and banners of
  amber and ochre hung from the ceiling far above. Worshippers drift to and fro like wan
  ghosts among the earthen-robed clergy. Officiants, their faces and hands daubed with
  bone-white, chant litanies before each shrine to one of the Greater Aspects, and the whole
  room takes on a hazy, coiling nightmarish appearance that defies description.
  In the center of the hall stands a dais upon which a huge copper horn, two man-lengths or
  more, is blown by a leather-lunged servitor. This is the Nórnemokoi hiChrányel, "the one
  Who is Mournful of Life." Its anguished, sobbing notes stress the futility of ephemeral
  existence, the end of all things mortal, and the return unto the Tomb. From time to time,
  the great Túnkel gong of the temple thunders and shudders overhead. Here and there,
  grieving mourners squat beside the ochre-wrapped corpse of some relative. The dead are
  often brought thus, in hopes of Lord Sárku's favour and their eventual resurrection as
  Undead with eternal "life" to come. It is believed that most such cadavers are used as
  food, however, for the monstrous creatures who guard the labyrinths below the temple.
  From the upper hall, galleries lead off toward the rear of the building, where the
  dormitories, kitchens, robing chambers, storehouses, schools, libraries, and other
  mundane functions are located. There are usually two or three floors of such service
  areas, constructed in a three-sided square around the main nave.
  At the far end of the great hall, staircases lead up to a mezzanine: a pillared gallery that
  runs all along the back of the chamber. Along its length are shrines to the more important
  Greater Aspects, more candelabra of massy copper, urns of fuming incense, priests in
  elaborate vestments, and thronging worshippers. A doorway leads back from the center-
  rear of this balcony into a narrow inner shrine, where the First Aspect of the Worm Lord
  coils in all His repulsive splendour. This chamber is as far into the temple as most laity
  ever reach. Here are celebrated the public rituals, e.g. "The touching of the Worm of
  Copper." on the 19th of the month of Didóm.
  Copper-sheathed gates open out of the shrine chamber into staircases and passages
  leading down into the real temple below; the catacombs, the labyrinths, the ancient
  shrines buried far beneath the modern streets, the innermost sepulchers of the dead (and
  the Undead), the fanes where Demon Lords of the Planes Beyond may be summoned, the
  silent tombs of the pontiffs of the Worm who have passed away before, and eventually to
  the Holy of Holies, that Place Wherein the Worm Comes Forth. Only the priests of the
  highest Circles may venture there.
  
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  The rituals of the Worm Lord are varied. Some involve only incense, litany, and ritual
  gesture, while others demand dead flesh, tithes of gold and gems, and other, less savoury,
  ceremonial substances and implements. Like certain others of the Lords of Change, great
  Sárku accepts living sacrifices. This is not frequent, as it is in the temples of Lords
  Vimúhla and Chiténg, nor is it even as regular as in the shrines of Lady Hríhayal, who
  delights in pain. The Worm Lord's rituals are performed according to fixed sequences and
  cycles, and those attending include not only the living and the Undead, but also creatures
  of the Underworlds: the huge and terrible Hrá, the flying Voródla, who are modified
  Undead, and a dozen other types of beings. Various of mighty Sárku's Demon Lords
  require sustenance, too, and sacrifices are thus fairly common, though not a daily
  occurrence. Most victims are slaves or war-captives, although the Worm Lord's clergy
  have sometimes been accused of kidnapping foes. What occurs above ground is governed
  by the Concordat between the temples, but events in the subterranean depths go
  unhampered by laws.
  Lord Sárku's worshippers are drawn from many areas. The City of Sárku and the Kráa
  Hills are His, as are the remoter regions of Dó Cháka, once ruled by the Sárku-
  worshipping Íto clan. Sokátis and Jaíkalor have major Sárku temples in the eastern
  Empire, while Úrmish in the west contains a very old and powerful sanctuary, a
  monastery of scholar-priests, and a library that dates back to the Engsvanyáli age. Other
  monasteries are located in the ruined city of Hmúkuyal, Púrdimal, and near Thri'íl and the
  Pass of Skulls in the northeast.
  A few persons, motivated by temperament or other considerations, convert to the Worm
  Lord's faith each year, but the majority of His flock comes from old clans traditionally
  devoted to Him. Such are the Íto in the Chákas, the Domed Tomb (who rule the City of
  Sárku), and many of the "dark" and "black" clans (e.g. Dark Fear, Black Hood). As with
  most human organizations, these folk range from "worshippers-in-name-only" to
  "fanatics." The average is probably no more or less devout than any other religious
  congregation anywhere.
  Within the priesthood of the Worm Lord, one finds the usual mix of factions and
  societies. The Copper Tomb Society, which presently dominates the Temple's politics,
  urges cooperation with other "activist" groups such as the Ndálu Clan of the Temple of
  Ksárul. These press for involvement in the political process, attempts to obtain important
  posts, the acquisition of more power, lands, and perquisites for the sect, and the support
  of whatever Imperial heir displays favour to the cause.
  At present, the Brotherhood of the Victory of the Worm is the only other major faction
  within the Temple. This group is uninterested in the "living" world, emphasizing instead,
  the life in the tomb, the rituals of the catacombs, collaboration with the dwellers of the
  Demon Planes, and necromancy and sorcery in their service of the Worm Lord. members
  eschew wealth and power, retain no personal possessions, wear the brown robe and skull-
  white face paint of the initiate priest constantly (even while asleep, it is said), and marry
  
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  only mates who are as dedicated as themselves. This sub-sect is considered harmless by
  the political masters of the Five Empires.
  A third, minor, party within the Temple is that of the Brethren of the Amber Coiling. This
  faction follows the Worm Lord’s rituals, taboos, and tenants to the letter, believing that
  thereby they will be chosen for eternal life, not as Mrúr, Shédra, or even Jájgi, but as
  some still higher and even more perfect form of the Undead, which they term "the
  Glorified Immortals." The Brethren operate one of the more remote monasteries in the
  mountains northeast of Thri'íl. They are distinguished by copper-sheathed demon-masks
  and headdresses, constantly-worn copper sacrificial knives (the Ku'núr), and by an over-
  eagerness to sacrifice unwary visitors to the Worm Lord. Their remoteness from the
  populous areas of the Empire is perhaps all that preserves them from Imperial retribution.
  Lord Sárku is also worshipped outside of Tsolyanu. In Yán Kór, He is called Shrággu,
  who is otherwise fairly similar to the  Tsolyáni Deity described above. The same is true in
  Mu'ugalavyá, although the Red Hats do not much favour any others but the Flame Lord
  Vimúhla, and their own uniquely Mu'ugalavyáni Deity, Lord Hrsh. The rest of Pavár's
  Engsvanyáli pantheon is now largely limited to the Foreigner's Quarters of the larger
  Mu'ugalavyáni cities.
  In Salarvyá, Black Qárqa, the cult-God of the Lords of the city of Tsa’avtúlgu, is
  particularly repugnant. He - It? - is said to favour cannibalism, necrophilia, and other
  practices too unsettling to describe. In Livyánu, the Worm Lord occurs in feminine form
  as the Goddess Qúyo, the Walker of the Demon Planes and the Mistress of the Grave. Her
  main sanctuary is at Hemétku, and her role includes funerals, which in Tsolyánu fall
  within the province of Lord Belkhánu. The reasons for this are unknown. It is  rumored
  that Mother Qúyo accepts occasional foreigners into her clergy, a feature quite unusual in
  xenophobic Livyánu.
  Lord Sárku's sect is rich in symbolism. The Worm Himself has five heads, and thus the
  "pattern number" for Sárku is five. in Tsolyánu, it is the custom for quintuplets to be
  handed over to the priesthood of Sárku to be raised as His, whatever their original parents'
  faith. Copper is similarly Lord Sárku's metal. He abhors iron and steel, but He does
  accept gold and silver - somewhat grudgingly, albeit. his gems are yellow and brown -
  topaz, amber, and the like. His colours are brown and bone-white, making it easy to
  distinguish His clergy and pious members of His clans from the rest of the colourful
  members of the Five Empires. His worm-insignia appears on temples, houses, fabrics,
  and pottery, and His ritual gestures are seen in every street and marketplace in Tsolyánu.
  Like each of the Deities in Pavár's pantheon, Lord Sárku is served by a "Cohort", a sort of
  demigod who extends and elaborates certain aspects of His or Her Deity's doctrines. This
  Cohort is Lord Durritlámish, the Black Angel of the Putrescent Hand, He of the Rotted
  Face, and Opener of Catacombs. His doctrines stress the Worm Lord's hegemony over the
  catacombs and the  creatures who stand sentinel there. He is master of the Undead, the
  Marshall of the Worm Lord's legions, and Himself, the seniormost guardian of all that
  
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  pertains to the Worm Lord and the Tomb. His priesthood is often charged with the
  protection of the necropolises, and the Tomb Police are often worshippers of Lord
  Durritlámish. His 16 Greater Aspects are particularly repulsive, and His ceremonies are
  not for the fainthearted.
  Both the Temples of Sárke and Durritlámish are obsessed with secrecy. It is thus difficult
  to assess their philosophical and theological premises. All important texts are written in
  the Tongue of the Lord of Worms, an arcane language, perhaps once spoken by some lost
  civilization in the Chákas. The Tongue is now vocalized only for high rituals and for
  occasional secret communications. It is Common, however, in manuscripts, being written
  in vertical columns in copper ink upon black-dyes paper, with ochre, white, gold, and
  deep scarlet illuminations. The script consists of 2,120 individual glyphs, all
  incomprehensible to the outsider. None but the Inner Circles of the Worm Lord's (and
  Lord Durritlámish's) clergy are even allowed to learn anything of the Tongue, and
  newcomers are carefully - and sorcerously - screened before being accepted for tuition.
  The grisly fate of one pretender who managed to acquire a smattering is still celebrated in
  the Jakállan ballad, "The Five Suppers of Ra'inátle hiTékkol." There is, however, no need
  to go into further loathsome detail here.
  Secrecy also makes it hard to know who is in actual command of each temple - and of the
  sect as a whole. A few of the more prominent personalities are listed here:
  1. Lord Vorússa hiTúkkolen: Grand Adept of the Temple of Sárku, in the City of Sárku;
  perhaps 22nd priestly Circle; Domed Tomb Clan; 42 years old; three wives and five (?)
  children. Lord Vorússa is afflicted with a blotched, yellowish skin, that "gives him the
  pleasing aspect of a desiccated mummy", as one of his own colleagues puts it. A leader of
  the Copper Tomb Society, he is extremely active in temple administration and Imperial
  politics. He shows little aptitude for ritual or sorcery, his main forte being public
  relations. He thus spends as much time in Avanthár as he does in his own city. In
  demeanor, he is dry, polite, ironic, and prone to little pleasantries - small gifts,
  compliments, and jests -  that make him acceptable at court. His hobbies, likes, and
  dislikes, etc., are otherwise unknown.
  2. Vársu hi Chéttukeng: High Ritual Priest of Sárku, in the City of Sárku; 21st priestly
  Circle; Black Water clan; 61 years old; two wives (deceased) and four grown male
  children. He is short, rotund, bald, and of a reddish complexion. As he jokingly says of
  himself, "The more fat, the more food for the Worm Lord when I leave this life." He is
  deeply involved with the ritual aspects of the temple, and is noted as a great scholar of
  ancient religious practices, archaeology, history, and languages. Lord Vársu possesses
  few social graces, but his learning makes him desirable in any company of scholars. It is
  said that he collects coins and gems.
  3. Vridékka hiTlélsu:  Tselinál (Great Wizard") of the Temple, permanently assigned as
  liaison officer to Prince Dhích'une, who himself is a Lord Adept of the Temple; 20th
  priestly Circle; Black Stone clan, from Tumíssa; 71 (?) years old; presently unmarried.
  
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  His stooped, fragile-looking and disheveled appearance causes others to underestimate
  him; he is neither senile or a fool. He disappeared for about six months a year or so ago,
  and has only recently reappeared at his master's side. Like the Prince, Lord Vridékka is a
  fanatic member of the Copper Tomb Society. His magical powers are famous, although of
  late he seems to be somewhat chastened. A scholar of artifacts and demonlogy, Lord
  Vridékka is rumored to have connections with some of the uglier denizens of the Planes
  Beyond. His interests also include epic poetry, history, and folklore.
  4. Churmegásu hiTlélsu: High Ritual Priest of Lord Sárku at Béy Sü; 22nd priestly Circle;
  Black Stone clan, from Béy Sü; 72 years old; one wife, four concubines, and three
  daughters all married to officers in the army). A distant clan-cousin of Lord Vridékka,
  this man is a moderate, a member of no known secret  faction, and a pleasant, urbane,
  cultured person, who frequently hosts the grand feasts that are the hallmark of the elite of
  the capitol. He governs the necropolis on the east bank of the Missúma River, but his
  political position is hard to determine. He is tall and slender, with skin as smooth as old
  ivory, a fine head of silvery white hair, the hooked nose of the Tsolyáni aristocrat, and a
  mien that commands attention in any gathering. He is skilled in many arts and fields of
  learning, and can discourse knowledgeably upon almost any topic. The Temple considers
  him and his family a great social asset.
  5. Mirusháste hiTlélsu:High Ritual Priest of Sárku at Khirgár; 18th priestly Circle;
  Domed Tomb clan, from the City of Sárku; 63 years old; marital status unknown. This
  man is the Temple's "swift adjudicator" - its "hatchetman" - who is charged with various
  secret missions, political "neutralizations", and the like. Lord Mirusháste is a lineage-
  cousin of the foregoing two persons, but belongs to a different clan. He is still young-
  looking, vulpine, cruel of expression, with a habit of displaying his curved, yellow teeth
  in what he may hope is a polite smile. He is probably a member of the Copper Tomb
  Society. His knowledge of the rituals is said to be mediocre, and it is rumored that he
  would not hold his present high position were it not for certain more clandestine talents
  useful to Prince Dhích'une and the Temple. Nothing is known of his personal hobbies,
  although marketplace rumor has it that he is the cause of the disappearance of many
  young slaves, both male and female.
  6. Ugétme hiDautlésa: Grand High Priest of Sárku at Béy Sü; 19th priestly Circle; from
  the small Glory of the Worm clan, of the City of Sárku; 64 years old; has one wife, two
  children and several grandchildren. Serving directly under Lord Churngásu, this man is a
  powerful speaker, a propagandist, and a charismatic missionary. He is very tall, bald, with
  heavy eyebrows and a great beak of a nose - a commanding presence. He is said to be
  corrupt and not above accepting a bit of "encouragement", but all of his actions are
  eventually directed towards the advancement of his faith.
  7. Háraku huTurushán: Temple Commandant of Tsúru; 11th priestly Circle; Domed
  Tomb Clan; 29 years old; marital status unknown. This man typifies the younger clergy of
  the Worm Lord's Temple. A practiced sorcerer, he is passionately devoted to the Worm
  Lord's cause. His interests include history and languages, and he is said to be skilled in
  
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  medicine as well. The Temple assigned "younger lights" like Lord Háraku to junior posts,
  then promotes them if they perform well.
  8. Kégo Íto: Current heir to the Íto clan in Dó Cháka; 38 years old; many wives,
  concubines, and children. This man lives quietly in Páya Gupá, a semi-prisoner of the
  Tsolyáni Imperium. His ancestors once ruled the Chákas, and the íto clan is renowned for
  its devotion to Lords Sárku, Durritlámish, its clandestine rituals, and its clannish
  isolation. Kégo is considered a "good Íto" by the Imperium, but his elder brother Mrído
  Íto, who should now be about 40-42 years old, fled rather than exist under polite house
  arrest. Mrído is reported to be in Pelesár, in Milumanayá, aiding the Mu'ulgalvyáni rebel
  general Mi'itlénish. Other reports place Mrído in Livyánu. A few unattested sources have
  also questioned whether Mrído is still alive - not that he is dead and buried, but that he
  may now be one of the Jájgi, or even some higher form of Undead. It is said to be
  difficult to tell Kégo and Mrído apart. Both are stocky, powerful, and handsome, with the
  reddish complexion of the Chákas. Both are also excellent swordsmen, and their ancient
  clan storehouses have provided them with a plethora of magical weapons and devices.
  9. Tonku'él hiSharvóya: Grand Adept of the Temple of Durritlámish; 22nd priestly Circle;
  Dark Fear Clam, from Pénom; 49 years old; two wives, one concubine, four children.
  This man carries the grimmer aspects of his faith into his home life. It is said that the
  embalmed corpses of his parents, a brother, two children, several slaves, and three family
  pets adorn his sitting room, and that he frequently descends into the labyrinth beneath
  Pénom to discourse with his grandfather, who is one of the leading Undead residents.
  Lord Tonku'él is small, balding, with a receding chin and protuberant eyes. He is a fanatic
  member of the Copper Tomb Society, and a supporter of Prince Dhích'une - whom he
  considers a moderate!
  10.Haikón hiVoródu: General of the Legion of the Peaks of Kráa, 12th Imperial Archers;
  Domed Tomb clan, from the City of Sárku; 34 years old; two wives, one child. A fierce,
  clever officer, Lord Haikón is famed for his knowledge gourmet foods, fine wines, and
  Epicurean living. He is devoted to his Legion and to the Temple - he used to be a Temple
  Guard commander before being taken over into the regular Tsolyáni army.
  11. Illelmúna hiSharvóya: General of the Legion of the Fishers of Death, 21st Imperial
  Heavy Infantry; Dark Fear clan, from Penóm; 43 years old; one current wife, two
  concubines, many slave mistresses, four legal children. The clan-brother of Lord Tonku'él
  (cf. above), this man is another scion of the ancient Sharvóya lineage of Southern
  Tsolyánu. He is physically huge, very strong, and inexperienced but enthusiastic soldier,
  and a devout follower of Durritlamísh. He does not share the necromantic interests of his
  clan-brother, however, preferring women and feasting to the things of the tomb. He and
  Lord Tonku'él thus disagree, and there was something of a family squabble on the
  occasion of the Emperor's birthday in Avanthár last year.
  12. Kakagánu hiBeshúdla: General of the Legion of the Slayers of Cities, 5th Imperial
  Sappers; Black Stone clan, from Katalál; 50 years old; two wives, three children, three
  
  11
  grandchildren. Short, squat, and ugly, this man is a friend of General Vrishtára (below), a
  good engineer and sapper, but only raised to command. It is said that he always carries the
  mummified hand of his clan-ancestor, the famous Jirókku hiBeshúdla, with him, using it
  as a sorcerous instrument to make decisions for him and to point the way. Lord Kakagánu
  is harsh with his troops, cruel and blustery.
  13. Qútmu hiTsizéna: new General of the Battalions of the Seal of the Worm, 9th
  Imperial Medium Infantry; Domed Tomb clan, from the City of Sárku; 37 years old;
  several wives and many children. Lord Qútmu has recently been appointed General upon
  the retirement of Qúrrumu hiKhanúma, who felt himself too old for field command. The
  Legion has now been sent off to the northeastern front in Milumanayá, to besiege the
  town of Pu'ér. Lord Qútmu is ambitious, an officer promoted up from the ranks, callous,
  somewhat cruel, and with little kindness in him. He is devoted to certain of the more
  gruesome Aspects of the Worm Lord.
  14. Vrishtára hiAuvésu: General of the Batallions of Vrishtára the Mole, 2nd Imperial
  Sappers; Dark Water clan, from Ru; 53 years old; one wife, five children, one grandchild.
  Lord Vrishtára is dark and saturnine, taciturn, and so parsimonious of speech that his
  soldiers joke that he rarely utters more than one word at a time, even in his prayers. He is
  an excellent, trained sapper and soldier, and has devoted his life to his Legion.
  15. Sikún hiKhanúma: General of the Legion of the Scale of Brown, 9th Imperial Heavy
  Infantry; Domed Tomb clan, from Khirgár; 47 years old; unmarried. This officer served
  as a Mriyán (roughly equivalent to "Bishop") of the Temple of Khirgár and Méku, until
  the recent reactivation of the Legion due to the efforts of Prince Dhích'une. It is rumored
  that the Prince has entrusted a number of Undead warriors to Lord Síkun to be used on
  the northeastern front, in violation of the treaty signed between Temple and the Imperium
  in 975 A.S. Such Undead will probably go unnoticed amidst the bureaucratic confusion of
  the war, unless one of Prince Dhích'une's co-heirs were to discover sure proof of them.
  Lord Sikún is a sycophant of the Prince, and a fanatic. He is clever enough to realize that
  the use of the Undead in open battle would gain him a swift trip to the impaling stake,
  however, and it is likely that he will pass the Undead soldiers on to General Qútmu or
  someone else.
  16. Jnaíka hiTurushán: High Ritual Priestess of the Temple of Sárku in Jakálla; 16th
  priestly Circle; Dark Moon clan, from Púrdimal; 27 years old; unmarried. This woman
  belongs to a wealthy branch of the Ancient Turushán lineage. She is petite, beautiful, and
  somewhat enigmatic. Rumor has it that she is herself one of the Undead, while others
  claim that she is enamoured of one of the Worm Lord's Jájgi, and disports herself with
  him and other repulsive companions in the catacombs beyond Jakálla's walls. She uses
  her money to the Temple's advantage, however, and few of her clergy seem to question
  her recreations. Lady Jnaíka is also famed for her erudition, her sorcery, and her
  exploration of the Demon Planes.
  
SOURCE: textdata/thevault/Empire of the Petal Throne (osr)/MAR Barker & Chirine Ba Kal Commentary/EotPT - The Temple of Sarku.pdf