The Daily Morgathian Life
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The Daily Morgathian Life |
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Temple Politics
Inter-temple Rivalries
Clandestine Temples
The internal politics of a Morgathian temple are often exceedingly internecine and can be very dangerous to both the participants as well as casual observers. Ruthless ambition and backstabbing deceit are the norm, with the weak and slow cast aside in favor of the callous and strong.
Pivotal to the politics of any temple is the Khidarmur. This position of almost totalitarian control is coveted by other priests, especially the various Khala. In addition to overseeing the temple itself, the Khidarmur must always try to stay one step ahead of his would-be successors' schemes, as well as trying to remain on good terms with the present Gurim, all the while plotting against the high priests of other temples to advance in rank himself.
While the Khidarmur may be the pivotal point, nowhere else is the intrigue as thick as between the various Khala. Due to the significant overlap between their responsibilities, the Khala are often engaged in smaller "turf wars," each trying to secure his own base of power and status within the temple.
Though these positions of the Khala are nominally well defined in theory, the practice of the matter is often quite different. Each position intrudes somewhat on the province of the others, and the amount of hostility and intrigue involved is a function of both the surroundings of the temple and the personalities of the priests involved.
For example, the Khura Ghala is solely in charge of the temple's coffers, but it is the Manam Khadur who must spend that money to see to the day-to-day operation of the temple. Also, any working temple with sizable laity brings in a significant portion of its revenues through collection, which the Khura Ghala is nominally in charge of. The actual Collection, however, is a function of Shadryn Vars, and thus falls under the province of the Kargas ap Nyardath.
Within the services of the temple, the Kargas ap Nyardath conducts the actual ceremonies of the Shadryn Vars, which include certain "miracles." But often times, these instances of divine happenstance are the work of the Mohm Padar. These two priests must therefore work together closely. But it becomes very easy for one to make the other look a fool. Additionally, though the Mohm Padar is nominally in charge of any work done by the priesthood amongst the laity, any Morgathian mendicants or "missionaries," as well as "research" expeditions, are the province of the Khonara Azhat, an obvious conflict of jurisdiction.
Temple administration itself becomes a difficult prospect. In an area like Golotha where the Church of Morgath effectively has secular holdings, the position of Makhala Jubai has some importance and is distinct from that of Manam Khadur. In smaller temples that have no secular holdings, however these two priests must continually vie for power over the very temple grounds. Indeed in areas with both a strong Khem Khadar and Manam Khadur, the Makhala Jubai may be merely a figurehead, or the position may not exist at all, with the Khala filling some other role.
Inter-temple politics can cause equal numbers of problems. The Khonara Azhat must keep the temples under his branch in line. Often, this results in the Khidarmur of one temple taking orders from a mere Khala of another merely due to the relative size or power of the churches in question. Needless to say, this situation can be aggravating at best.
Even temple law comes under question. Though ritual and law may seem distinct, the lines between the two often become blurred at best, leading to conflict between the Zadag Katir and the Kargas ap Nyardath whenever doctrinal matters are in question. Especially difficult are situations where the punishment of an offender must be done in a ritual manner. In addition, in areas where the worship of Morgath is legal, the Zadag Katir may be a representative of the dreaded Torkena Matan, giving him or her a certain amount of authority and respect (fear) apart from the temple hierarchy. Indeed, in such an instance, the Khidarmur himself must tread very lightly around one of his "subordinates."
Where secular relations are concerned, the situation can become brutal. The Khem Khadar must fend off the Makhala Jubai's attempts to gain control and vice versa. For instance, in Golotha, the Khem Khadar has significant duties dealing with the Heptarchial Council while the Makhala Jubai happily oversees the rest of Ormon Island. In some areas, however, the priests in both of these positions feel it is their duty to deal with the few secular lords who are loyal to the church of Morgath. Both are technically correct. But are not followers, even secular lords, members of the laity? Thus, the Mohm Padar is to be included in the fray as well.
Generally, the areas where the positions overlap is where the most plotting and scheming is done. In the above example, the Khem Khadar, the Makhala Jubai, and the Mohm Padar all have a cadre of secular lords with whom they deal regularly, and each is trying to curry favor with the others to both decrease their competitors' influence and increase their own. Such conflict is often amazingly subtle, such that members of the laity are often totally unaware of the division within the priesthood. Generally, such open conflicts are frowned upon as they cast the church in a bad light. But all is fair in intrigue. Presenting a unified front is important to the church of Morgath as a whole, but personal gain often times outweighs religious solidarity.
Worse still, each of the priests can build some power base to use against the other Khala and even the Khidarmur. The Grakata Kosen is the acknowledged master when it comes to the number of spies, but both the Manam Khadur and the Khirka ap Gai can closely rival at least the internal spying. The Khem Khadar may have extensive influence with secular lords of varying powers but the Makhala Jubai may be the effective equivalent of a secular lord himself. The Khura Ghala, on the other hand, has nearly unlimited funds, the creative accounting of which may allow him or her to purchase the services of astute spies, thieves, public officials, or assassins. The Mohm Padar has a ready squad of leg-breakers, but the Mosht Agti and the Juryadis may both have access to extremely potent magical relics or tomes. The Khonara Azhat has the ready ear of priests in other subordinate temples, and may have sizable backing within the overall Church organization. The Kargas ap Nyardath is accorded great respect by the laity, as he conducts their monthly rituals and devotions. Finally, the Zadag Katir may be a member of the Morgathian Holy Office, which is an extensive power base in and of itself.
And how are these intrigues waged? Information, positioning, influence, timing, treachery, and murder are the preferred tools. That is to say, these shadowy wars are conducted namely through the Longai and Sungai. Generally, any priest who has achieved the rank of Khala is well aware of the fact that he or she needs spies and dupes to stay alive. Early on in their training, the Longai too become aware of this fact, and many use it to gain advancement, selling information or service to whomever can provide them with the best opportunities for promotion. By the time they become Sungai, most of the acolytes have at least two years of intense intrigue behind them. Many attach themselves to a specific Khala in order to ensure their advancement (so long as they choose wisely). Others prefer the high-benefit, high-risk option of trying to balance their loyalties, playing various factions against one another long enough for them to end up in a position of power themselves. Sometimes they are successful. Sometimes not.
For the acolytes, the first few years are key. Initially, life is filled with drudgery. As training intensifies, however, the competition between acolytes is intense, often to the point of being fatal. As the Longai continually try to curry favor with the more senior Sungai and Khala, they begin to become involved deeply in the schemes of those above them, as well as their own plans for advancement. In particular, the Longai will typically go to great lengths to appease the Mosht Agti and the Juryadis as these officers hold the keys to studies that can greatly enhance the acolytes' chances of advancement. Additionally, if an acolyte can ally himself with an influential superior, his chances of survival greatly increase.
Upon being raised to Sungai, the real treachery starts. The Sungai are not only the premier weapons of the various Khala, but now also have control over a useful tool themselves, namely the Longai. Given enough rope to hang themselves, so to speak, the Sungai begin waging power struggles amongst themselves, jockeying for position in anticipation of a vacancy on the Khala Council.
In areas where the worship of Morgath is legal, one must also consider the effects of political scheming and maneuvering between the various temples in the area. Though each Khidarmur is only responsible for his own temple, many Khidarmur take an unusual interest in the goings on of their neighbors. Keeping tabs on one another, the high priests are always on the lookout for any weakness. As many of these Khidarmur have designs on the primacy, the Gurim must always be watchful and attentive to the plots of the high priests under his jurisdiction.
It is for this reason that many Gurim are in the habit of installing outsiders into the position of Khidarmur of various temples when a vacancy occurs. Temples in which the Gurim has had to take an active (though subtle) role in dealing with priests with too much ambition are especially likely to suffer this fate.
Additionally, a certain amount of tribute is paid by lesser temples to larger ones. The amount of tribute demanded and the amount of tribute actually paid can vary greatly and is the subject of much strife. Bribery of the appropriate officials is common, as is outright murder.
Finally, the position of Khonara Azhat in the Khala Council can adversely affect relations between temples. Many Khidarmur resent being given orders and having tribute demanded of them by an official they technically outrank. The tables may be turned on the situation as well. In 1073, the Khonara Azhat of the Golotha Temple was appointed as Khidarmur of the much smaller Ithiko temple. Though the appointment was technically a promotion, the move was actually a punishment of the Khala by the Gurim himself. The unfortunate former Khala was forced to deal with the same harsh treatment he had handed out to countless other Khidarmur during his tenure at Golotha.
Areas where Morgathianism is punishable by death have fewer political worries than areas where the church is legal. In these cases, the "temple" is usually comprised of a band of roving priests, traveling about and ministering to their sparse and widespread laity. Obviously, these groups proselytize very little. Their concerns center mainly around servicing (and tithing) the few peasants, fewer freemen, and even fewer nobles who have turned to the Wreaker of Chaos out of anger, despair, mental sickness, or a lust for power for its own sake.
In many cases, these secretive traveling priests are far more dangerous than their sedentary brethren. Since their very lives depend on it, they will go to great lengths to ensure their secrecy, and those who discover their true identities are likely to end up as the next sacrifice.
Even in these cases, however, the priests try to keep to the standard hierarchy whenever possible. Traveling priests are much less likely to have a large number of acolytes, and thus are often forced to do the tasks that other priests wouldn't force on a Longai. They are also much more likely to be poor.
Also of note is the fact that these covert "temples" are generally far removed from the mainstream of Morgathian politics. In areas like eastern Harn, which is a significant distance from the Gurim's seat in Golotha, priests are spared some of the political rigors that their more "civilized" brethren must contend with. Most notably, it is very difficult for the Gurim to appoint a new Khidarmur, and many such successions are decided by the Khala Council of the traveling troupe in question. This can lead to murderous power struggles as there is no outside authority to arbitrate disputes. On the positive side, such clandestine and nomadic organizations generally tend to escape the regular notice of the Torkena Matan.
Finally, the distinction between the various roles of the member priests (especially the Khala) is often far more blurred in the mendicant temples due to the nature of a traveling lifestyle. The Manam Khadur may simply be the cook and driver of the wagon. The Makhala Jubai may be in charge of stealing foodstuffs from the surrounding area, stretching the definition of secular administration somewhat.
Original author was unknown,
but has been edited by Avathar Valcana
for campaign reasons.