The Encyclopedic Glossary describes twelve gods who were worshipped by the Kiünnat and latter by the Inrithi. While the Kiünnat understand these as separate Gods, the Inrithi see “the unity of the individual deities of the Cults as Aspects of the God”. The Fanim believe in only one God, viewing the other Gods worshipped by the Inrithi as demons.[3]

Ajokli, God of thievery and deception

The god of deception and betrayal, Ajokli is also known as the Prince of Hate and the Four-Horned Brother.

Though listed among the primary Gods in The Chronicle of the Tusk, there is no true Cult of Ajokli, but rather an informal network of devotees scattered across the great cities of the Three Seas. Ajokli is oft mentioned in the secondary scriptures of the different Cults, sometimes as a mischievous companion of the Gods, other times as a cruel or malicious competitor. In the Mar’eddat, he is the faithless husband of Gierra. Idols of Ajokli show him as a leering figure with a huge penis that reaches up to his chin.

Akkeägni, God of disease

The god of disease, Akkeägni is the patron of most physicians in the Three Seas, rewarding those who strive against his influence.

Also known as the God of a Thousand Hands. Scholars have oft noted the irony that the Priesthood of Disease provides the primary repository of physicians for the Three Seas. How can one at once worship disease and war against it? According to the scriptures of the Cult, the Piranavas, Akkeägni is a so-called Bellicose God, one who favours those who strive against him over sycophants and worshippers. Some of Akkeägni’s priests bear tattoos. They also use small prayer chimes which sound thanks to Akkeägni, and use pharmaka and reliquaries to combat illness.

Anagkë, Goddess of fortune

The goddess of fortune, Anagkë is also called the Whore of Fate, and is the younger sister of Bukris, god of famine.

Also known as “the Whore of Fate”. Anagkë is one of the primary Compensatory Gods, which is to say, one who rewards devotion in life with paradise in the afterlife. Her Cult is extremely popular in the Three Seas, especially among the higher, political castes. According to old Kiünnat tradition, Anagkë is the younger sister of Bukris. Anagkë is also commonly called simply the Whore,[13] or the Whore of Fate. Anagkë also seems to be associated with the stars. In the text is said that a star “had just entered the horizon of Anagkë, the Whore of Fate”. The augur calls this “an excellent conjunction”.

Bukris, God of famine

The god of famine, Bukris is the older brother of Anagkë, the Whore of Fate.

As one of the so-called Punitive Gods, who command sacrifices through threat and the imposition of suffering, Bukris has no real Cult or priesthood. According to Kiünnat tradition, Bukris is the older brother of Anagkë, which is why Anagkean Cultic Priests typically administer the rites of propitiation during times of hunger.

Gierra, Goddess of passion

One of the so-called Compensatory Gods, who reward devotion in life with paradise in the afterlife, Gierra is very popular throughout cities in the Three Seas, particularly among aging men drawn to the “aphrodisica”, Cultic nostrums reputed to enhance virility. In the Higarata, the collection of subsidiary writings that form the scriptural core of the Cults, Gierra is rarely depicted with any consistency, and is often cast as a malign temptress, luring men to the luxury of her couch, often with fatal consequences. In the Mar’eddat, she is the faithless wife of Ajokli. Gierra’s “voluptuous” idol depicts “wide-thrown ankles”.

“The temple prostitutes of Gierra believes, that despite the hundreds of men who uses them, they couples with only one, Hotos, the Priapic God.” Sumni harlots must have the Sign of Gierra, twin serpents, tattooed on the back of their left hand, apparently in imitation of the Priestesses of Gierra.

Gilgaöl, God of war and conflict

The god of war, Gilgaöl is the brother of Yatwer.

One of the so-called Compensatory Gods, who reward devotion in life with paradise in the afterlife, Gilgaöl is the second most popular of the Hundred Gods, only after his sister Yatwer. In the Higarata, the collection of subsidiary writings that form the scriptural core of the Cults, Gilgaöl is depicted as harsh and sceptical of Men, continually demanding proof of worth. Though subordinate to the Thousand Temples, the Gilgallic Cult boasts nearly as many priests, and perhaps receives more in the way of sacrificial donations. Gilgaöl is also known as the Father of Death and One-Eyed War. '

The position of High Cultist of Gilgaöl is hereditary. The priests also sacrifice goshawks, dogs and lions, by burning them in godfires for the sake of those at war. Other goshawks are released into the setting evening sun. At least in one case, the hide of a lion was retained by the offerer. After battle, the priests of Gilgaöl preside over the declaration of the Battle-Celebrant.

Husyelt, God of the hunt

One of the so-called Compensatory Gods, who reward devotion in life with paradise in the afterlife, Husyelt comes after only Yatwer and Gilgaöl in Cultic popularity, particularly in the Middle-North. In the Higarata, the collection of subsidiary writings that form the scriptural core of the Cults, Husyelt is depicted as the most anthropocentric of the Hundred Gods, as intent upon enabling his worshippers as he is upon securing their obedience and devotion.[27] In The Chronicle of the Tusk, after:

    “The Prophet Angeshraël came down from his fast on Mount Eshki. Husyelt, the Tusk tells us, sent a hare to him, so he might eat at last. Angeshraël skinned the Hunter’s gift and struck a fire so he might feast. When he had eaten and was content, Husyelt, the Holy Stalker, joined him at his fire, for the Gods in those days had not left the world in the charge of Men. Angeshraël, recognizing the God as the God, fell immediately to his knees before the fire, not thinking where he would throw his face. And the God said, ‘Why does our Prophet fall to his knees only? Are not Prophets Men like other Men? Should they not throw their faces to the earth?’ To which Angeshraël replied, ‘I find my fire before me.’ And peerless Husyelt said, ‘The fire burns across earth, and what fire consumes becomes earth. I am your God. Throw your face to the earth.’ So Angeshraël, the Tusk tells us, bowed his head into the flames.”[28]

The Cult of Husyelt is rumoured to be extraordinarily wealthy, and high-ranking members of the Husyeltic priesthood often possess as much political clout as Shrial apparati. Shanks of butchered antelope are burned for Husyelt. He is also commonly called the Dark Hunter and the Holy Stalker.

Jukan, God of sky and season

One of the so-called Compensatory Gods, who reward devotion in life with paradise in the afterlife, Jukan almost rivals Yatwer in popularity among peasants yet is scarcely represented in major urban centres. The priests of Jukan are readily recognizable by their blue-painted skin. The Marjukari, an extreme ascetic branch of the Jukanic Cult, are notorious for living as hermits on mountaintops. During the mass migration to Momemn before the Holy War, priests of Jukan led people while singing soft hymns and clinking finger cymbals.

Juru, God of virility and fertility

One of the so-called Compensatory Gods, who reward devotion in life with paradise in the afterlife, Juru is popular among aging caste-noble men, and possesses only a handful of temples, most of them found in major cities. It is often mocked as the Mistress Cult.

Momas, God of storms, seas, and chance

One of the so-called Compensatory Gods, who reward devotion in life with paradise in the afterlife, Momas is the primary deity worshipped by seamen and merchants, and is the patron divinity of Momemn (whose name means "Praise Momas") and of Cironj. In the Higarata, he is depicted as cruel, even malicious, and obsessed with minute matters of propriety—leading some commentators to suggest he is in fact a Bellicose, as opposed to a Compensatory, God. His primary device is the White Triangle on Black (representing the Shark’s Tooth worn by all devotees of Momas). During the Feast of Kussapokari, which marks the summer solstice, the upper castes in Momemn celebrate on pleasure galleys, where the first swallow is spat into the sea as a propitiation to Momas.

Onkis, Goddess of hope

Goddess of hope and aspiration, Onkis is also known as the Singer-in-the-Dark, she who drives men to forever reach for more than they can hold.

One of the so-called Compensatory Gods, who reward devotion in life with paradise in the afterlife, Onkis draws followers from all walks of life, though rarely in great numbers. She is only mentioned twice in the Higarata, and in the (likely apocryphal) Parnishtas she is portrayed as a prophetess, not of the future, but of the motivations of Men. The so-called “shakers” belong to an extreme branch of the Cult, where the devotees ritually strive to be “possessed” by the Goddess. Her symbol is the Copper Tree (which also happens to be the device of the ancient Nonman Mansion of Siöl, though no link has been established). Onkis is also called the Singer-in-the-Dark. Her idol depicts the severed head of a beautiful woman upon a copper tree.

Yatwer, Goddess of birth

Yatwer is the oldest and most powerful of the Hundred. She is one of the so-called Compensatory Gods, who reward devotion in life with paradise in the afterlife. While Gilgaöl is the most popular deity among caste-nobles, his sister is favoured by the lower castes — some six out of ten caste-menials regularly attend some kind of Yatwerian rite. Yatwer is far and away the most popular of the Hundred In the Higarata, the collection of subsidiary writings that form the scriptural core of the Cults, Yatwer is depicted as a beneficent, all-forgiving matron, capable of seeding and furrowing the fields of nations with a single hand. Some commentators have noted that Yatwer is anything but revered in either the Higarata or The Chronicle of the Tusk (wherein “tillers of soil” are often referred to with contempt). This is why Yatwerians tend to rely on their own scripture, the Sinyatwa, for their liturgical rites and ceremonies. Despite the vast numbers of adherents enjoyed by the Cult, it remains one of the more impoverished, and seems to generate a large number of zealous devotees as a result. Her symbol is a harvest sickle that also forms the outline of a pregnant belly.

One knowing lamb is equal to ten unwitting bulls, it is held.[41] Yatwerian priestesses also use unguents of manure.[

There is a scene at the end of TTT where the Synthese talks to a random child while it collects salt from the corpse of a Schoolman.Is there a significance to that scene other than to remind us of the Consult's creepy presence?I know it's not that important but I have always wondered about that part...

I remembered the Kyranean lions now from Anaxophus/Kellhus's breastplates!