The Fisher of Souls

Identity

• Titles – The Fisher of Souls, The Veiled One
• Influence – Death, Afterlife
• Appearance – In late depictions, Drāūn appears as an unclothed hermaphrodite holding a skull in one hand and the three moons in its right; the face of the figure is a silhouette with silver hair; earlier representations included a black mirror or a skeletal king

Attributions

• Symbol – Trident, Grave, River or Barren Tree
• Focus – Trident
• Color – Black and Gray
• Element – Water
• Animal – Crow, raven, vulture

Cult

• Center of Worship – Ildûn, City of Ildûn
• Scriptures –
• Leader – Prydyrim Gor, Sylìça Tàlanaç of Drāūn
• Priesthood – Gor Ordus Dràywn, Pryr Drāūn
• Orders – The Temple of Drāūn, Order of Ealyma
• Aspects – Æzádays the Messenger, Kyrçul the Swallower
• Touched – Vdr. Ealyma of Esserwyl
• Holy Days – Dûntrū (13th of each month)
• Friends – All Dekàli Cults and Orders, possibly excepting the followers of Zyrr
• Enemies – Necromancers
• Sayings – “All walks of life bring you to the river.”; “We call to the Fisher of Souls and beg that you take this loved one from the terrible waters, for they have lived by the Laws and by their teachings have left behind these words you gave to them, that we may call you and ask this favor. He who watches, she who protects, thee who gives us all that is forever.”

Introduction

Among the followers of any pantheon there are debates on the relative powers and importance of the gods. The Dekàli pantheon is no different. Each of the Dekàli gods have “proven” themselves in the legends and stories of their faiths, to be cunning, powerful, and indispensable within their pantheon (with the arguable exceptions of Zalan and Zyrr). Perhaps the most fantastic and horrible stories are those surrounding Drāūn, the God of Death.

The Cult of Drāūn is believed to be one of the more ancient religions worshiped by the Dekàli people. Shrines and graves devoted to its worship predate the Old Empire by centuries. The Old Temple at Ildûn is believed to have been constructed on the ruins of an elder temple, built by an unknown people in some forgotten millennium. Statues from that and other ruined temples were found to depict the god as both male and female. Early scriptures of the Temple explain that the ancient people worshiped a king and queen of the dead, whereas the “wiser” Dekàli priesthood recognized the god’s true duality. Ildûni depictions of the god were female, whereas most mainland shrines paid homage to Ardooran, the King of the Dead. Shrines to Ardooran may still be found in the eastern mountains of Teréðor. It is unclear whether the two cults, separated as they were by a large swath of sea, stemmed from the same religion. In later Dekàli sources, there was a short-lived attempt to change the name to Drāywn.

The current Temple is centered on the island of Ildûn. The faith was established there in the early years of the Dekàli Empire. The Old Temple was ruined in the same catastrophe that befell the City of Ildûn, and the Old Empire. The faith survived however, relocating to the Eastern reaches of the island and building again.

Drāūn has been portrayed in many ways over the centuries. In the earliest times for which there are records, Drāūn was rendered as a skeletal king sitting upon a great throne above the masses of dead souls gathered in the afterworld. It is unclear from these early illustrations what the god’s purpose was, other than that of ruler. As the centuries moved forward, Drāūn lost his crown and throne (probably due to concerns that she would be viewed as a ruler of the Dekàli pantheon), to be depicted as lithe figure, often draped in loose fitting robes. Although a colossal statue of Drāūn sitting on a throne of skulls and bone is believed to have stood before the Temple of Ildûn before its destruction, the image of a robed fisherman standing vigil upon the shore of a river jammed with corpses would become the most recognizable image to those who knew the Dread God.

In the middle centuries of the Old Empire, Drāūn’s appearance in Imperial art became more common. The god’s sexual duality became a popular image for alchemical and arcane writings, which tried to explore the ‘true nature of Yrūn-kind’ and its relationship with the universe. The effects of this was a diminution of Drāūn’s hermaphroditic image as a potent religious icon. As a result, the Drāūnyr began depicting their god as a robed figure looking away, over its shoulder, by the 11th century HK.

Throughout the period of the Old Empire, Drāūn was noticeably absent in most group illustrations from the pantheon, though often included in a separate portion of the same artwork. Typically, Drāūn would be included under the ground-line of a relief, or on the opposite side of a triptych. During the Late Empire, it was believed to be unlucky to look upon the image of Drāūn and so metaphorical images were adopted such as a black draped mirror or barren tree. In the present, evidence of the cult can only be found within the oldest crypts and graveyards of the Old Empire. The Mourner’s Guild of the Oð is believed to be a vestige of the cult, though the deity’s name has gone unspoken there for over 600 years.

The Cult

The Cult of Drāūn, unlike most of the populace, does not hold the bodies of the dead in supernatural high regard. The physical body is important only because it is a conduit for one soul between the physical and incorporeal worlds. Without a body, it is unlikely that the dead may be contacted or returned to life (a condition frowned upon by the Temple). After the appropriate rites the soul is banished from the mortal vessel and cannot return to it.

The Priesthood

Pryr Drāūn are facilitators, dedicated to the teaching and preparation of the living for the hereafter. When life is finished they are called-upon to perform the proper rites, and give the final instructions so that the soul can find its way from this world. It is not the responsibility or intent of the main clergy to initiate death, although there are Orders among the Pryr Kyrçul who would use the granted powers to hurry the laity through their mortal lives.

The Black and Gray believe in the “use” of empty vessels in the service of Drāūn, a stance that has fueled criticism of the Temple on many occasions. Undead fashioned in this manner are animated using ‘life energy’, not the souls of the faithful. It has been suggested (by black artisans who know too much of these magics) that the the life energy used for these tasks must come from the Ethereal, and is probably harvested from the River (i.e. the corrupt, those of non-Dekàli faiths, etc.). The Temple dismisses all questions as mysteries of the faith. Regardless, in regions unfamiliar with the Cult of Drāūn, the use of undead is not viewed favorably. To these people, the sacrosanct nature of the dead body transcends the needs of Drāūn.

Daily Activities

It is the responsibility of Pryr Drāūn priests to tend to the dying and the loved ones of the dying with care and compassion. There is no conflict in trying to preserve failing life, as most efforts made by the priest cannot stay the Swallower’s thirst. There is an ambiguity however, for there often comes a time when the priest’s ministrations must turn from healing to the calling of Kyrçul, by means of the first prayer (see Ceremonies). It is assumed that the priest through their training, wisdom and divine guidance will know when that change occurs, and act appropriately. If the priest feels that there has been some great injustice he may seek the counseling of the Asadyi but does so at his own immortal peril, for the hunger of Kyrçul is insatiable.

When a priest consecrates a burying ground, he is effectively making a temple to Drāūn. The people thereafter buried in this temple are “worshipers” come to “eternally pray” in the eyes of the Veiled One. Bodies laid to rest within consecrated ground become the property of Drāūn and its clergy. This point is not made public, but is held close among the clergy. Bodies interned willingly by loved ones in consecrated ground may not be risen by other means, to serve other agendas; without being manually exhumed and taken from the site. Local Pryr Drāūn are made instantly aware when a grave has been violated and are often empowered with the full might (unrestricted use of the necromantic arts) of the god of Death, to hunt down and destroy the violators. This image of protection has endeared much of the Old Empire to the Drāūn faith.

“Go forth then, Alcèrra of Nalam, and uncover the source of these ‘whispers that call foul’ from their earthen repose. Take to the fastest ship and hie thee to the great and crumbling City of Oð, for the cries of the dead must be answered. This is your holy command. Make it so.”

Holy Days and Rituals

Dûntrū is the night previous to the new or re-born Wōd (the thirteenth of each month) and is a holy day for Drāūnyr. There is to be some small observance made at dusk, usually requiring a number of white candles equal to the number of the month and incense appropriate to the prayers offered (traveling priests often cut-down on their requirements by using scented candles). The ceremonies are private unless a death rite is required on that day/night at which point the priest is required to wear full vestments and give a proper public ceremony. A private ceremony may last for a watch, though a public one can last much longer, depending on the oratory skills and passion of the priest.

Every death rite is a holy observance for a Pryn Drāūn. There are six prayers that must be administered for proper burial. The Prayer of Leaving calls upon Kyrçul to relieve the pains of the dying and extract the soul from the living. The Prayer of Calling summons an Æzádyi to the ‘sleeping place’. The Prayer of Retrieval, explains to the soul all steps the Æzádyi and soul must take to reach the River of the Dead. The River Prayer instructs the soul to breathe deeply of the dead river and allow their mortal being to be replaced with the essence of the eternal. The Prayer of the Fisherman, calls upon Drāūn to find this soul among those in the river and to fish it out to shore. The final prayer, is the Eternal Prayer which begins with descriptions of the wonders that await those in the realm of Drāūn and finishes with words of consolation for the grieving.

The [high holy day] for the Drāūnyr is the monthturn from autumn to winter. During this time, it is customary to find fellow Drāūnyr with which to observe the holy day; though when this is not possible one should retreat to an isolated place for contemplation and communion.

The vestments of Pryr Drāūn are black and gray with silver or iron accessories. Traveling priests usually incorporate black into their attire, often including the trident-head sign embroidered upon their robes, tabards, shields, etc. There are no restrictions to armor worn, though most will choose a balance between comfort and protection.

“The screams of the dying rising unchecked, Unhealing wounds feed the streams bleeding red, Īrul come and see, all that you have made, Not one man taken, that’s fall’n by your blade.” – translated from Dekàlic, excerpt of Drāūni hymn

Places of Worship

The Cult of Drāūn is centered within the city-state of Ildûn. The high holy temple of the order was lost during the Late War, reduced we are told, to seven stone blocks rising from the desert sands. It is this temple that once boasted the great iron colossus of Drāūn sitting upon its throne of bone and skulls.

Despite its ruin, Kyrm Orydnur remains the holiest ground of the faith. In its day, the temple was a giant stone and iron edifice that glowed with the vapors of the Ethereal. These pulsating mists shrouded its many spires, breathing slowly in and out of the structure. Those who worked in the High Temple were cadaverous and shaken priests who walked dumbly through the city’s streets, their eyes locked forever in some hidden place. Though the assignment to work within the halls of Kyrm Orydnur were a great honor among the faithful, not one soul who entered would exit unaffected by the experience within. Of all the High Temples throughout the Old Empire, Kyrm Orydnur was the only that would not admit laymen, and for the most part their followers were thankful.

Since the fall of the Empire, two major temples have risen to prominence among the faithful, the temple at Kirít Nalam and the temple at Gyrdon. Both claim to be the rightful heirs of the High Temple’s legacy forcing a schism of leadership within the Pryr Drāūn. Kirít Nalam claims that the only survivor of Kyrm Orydnur escaped to that place and threw herself upon the altar there, where she received a vision from a host of Æzádyi to erect a new High Temple at that place. The priestess’s body was pierced with a thousand shards of glass from the shattering towers of Ildûn and her blood flowed for three days onto the altar. When finally she expired the blood was gathered into vials and sent to the corners of Ildûn so that the priests there could see that the spirit of the Temple had not perished.

The priests of Gyrdon tell a different tale. Upon the fall of Ildûn, the ancient kings of the land rose from their mountain crypts and called for a Council. A group of priests from the local temple climbed to the ancient tombs above the valley and were told that the spirit of the land was endangered and that they should set to building a temple to protect it. Furthermore, the ancient kings commanded that the temple be built in the valley beneath their resting places, for there in Gyrdon they could watch and guide the hands toiling below. The Temple of Gyrdon therefore holds a separate cachet for many of Ildûn, for the story of that temple ties the Dekàli faith into the ancient traditions of the southern people. The temple at Kirít Nalam recognizes the faith of the Gyrdonar but feel that Drāūn’s will is corrupted there.

Nomenclature: Draun Dekàlic: Drāūn (god), Drāūni (pertaining to), Drāūnyn (follower), Drāūnyr (followers), Pryn Drāūn (priest), Pryr Drāūn (priests)