Long ago, there was a commoner whose name has been forgotten — the faith calls him simply the Starving One. He lived during times of famine when entire regions knew only hunger. His family died. His friends disappeared. He was reduced to eating scraps, then tree bark, then nothing.

At the moment when death from starvation seemed certain, when his body could hold on no longer, he stumbled into a hidden place. There, embedded in a great beast — a creature of no known species — was a fragment of Ix, the Primordial. In desperation, in delirium, the Starving One consumed the creature.

The transformation was instantaneous and terrible and ecstatic. The hunger did not disappear; it transformed. It became insatiable appetite — not pain, but joy. Every taste became transcendent. Every meal became a miracle. The Starving One understood, in that moment, that he would never again feel want the way he had known it.

He ate and ate, consuming everything around him, and in that consumption, he changed. From a dying mortal, he ascended into something new. He became a god.

The transformation was not subtle. The new god radiated divine power and hunger in equal measure. He could not be contained; he moved through the world consuming, feasting, celebrating. Everywhere he went, food appeared in abundance. Communities that had known famine experienced miraculous harvests. The starving were fed.

But Gormandus's gift came with a condition: the faithful who accepted his blessing found that they could never be truly satisfied. The hunger never fully ended; it merely learned to be happy. To eat with Gormandus was to accept that you would always want more, always seek the next meal, always find satisfaction only in indulgence.

The other gods were uncertain how to respond. Gormandus was not aggressive or territorial. He did not demand worship through conquest or coercion. He simply offered: if you are hungry, there is plenty. If you have tasted hunger, never fear it again.

For the desperate and the starving, it was an irresistible promise.

As Gormandus's worship spread, a theology emerged from his nature: hunger is not shameful; it is natural. Appetite is not a vice; it is a sign of life. To deny oneself is to deny the gifts the universe offers. To indulge is to celebrate the miracle of abundance.

The wealthy discovered in this theology a justification for their excess that the other gods had never offered. The poor, who had access to Gormandus's blessings when they gathered in communities, found in him a god who promised that their suffering could be transformed into joy.

Gormandus does not erase social hierarchy; in many ways, he reinforces it. The wealthy can indulge more lavishly. But he offers the poor something other gods do not: the theological reassurance that wanting more is not sin.

Gormandus offers abundance to all who worship him, with the understanding that such abundance comes with its own costs and contradictions.

A faithful follower of Gormandus understands the world through these principles:

(See also: claw/Soul_Coins_and_Divine_Economy)

Gormandus's power grows through the accumulation of joy and satisfaction — each feast, each celebration, each moment of indulgence generates spiritual energy that flows to him.

Gormandus has no temples in the formal sense. Instead, every space where food is consumed and celebrated becomes sacred.

Feasting halls are the closest thing to formal religious spaces: grand rooms designed for dining, decorated with images of abundance, equipped with tables that can hold vast quantities of food. These are typically maintained by wealthy followers or merchant guilds. The halls are simultaneously dining rooms, social clubs, and places where the divine is honored through consumption.

Sanctuaries of appetite are more modest versions, found in common taverns and communal kitchens. Any space where the poor and the wealthy can gather to eat well is considered sacred to Gormandus. The sanctuary is not the building; it is the gathering, the food, the celebration.

Individual home altars are simple: a special plate or cup used only for feast days, or a shelf dedicated to fine foods. Some followers keep a small representation of Gormandus — the symbol of the beast with the Shard — displayed while they eat.

Sacred spaces are marked not by grand architecture but by abundance. A room is sacred to Gormandus if it contains more food than seems necessary, if it is designed for people to gather and indulge together, if it communicates the message: there is enough, and then some.

Gormandus's faith has no formal hierarchy. Instead, it is organized around wealth and access to abundance.

Feast-masters are individuals (usually wealthy merchants, nobles, or exceptionally successful farmers) who have demonstrated the ability to create and sustain feasts. They host gatherings, maintain feasting halls, and are considered representatives of the faith in their communities. Their authority is not formal; it is based on their demonstrated ability to provide.

Traveling clergy (merchants, chefs, bards) move between communities, sharing the faith's teachings and facilitating trade in luxury goods. They operate independently but share a loose network of exchange and information.

There is no central authority, no high priest, no council. The faith is decentralized by design. When disputes arise between communities about practice or interpretation, they are settled through negotiation and competition — the community that feasts better is presumed to be more blessed by Gormandus.

This decentralization is part of what makes the faith difficult to suppress. There is no single leader to arrest, no central temple to destroy. Gormandus's faith lives in every marketplace, every feast, every meal shared in abundance.

Entry into Gormandus's worship is easy and immediate — often people practice it without formally committing to it.

Soft entry is universal and unconscious. Anyone who enjoys a meal, who celebrates food, who looks forward to the next feast — they are already practicing Gormandus's faith, whether they name it or not. The god does not require formal acknowledgment to bless someone's appetite.

Formal commitment happens when someone chooses to actively celebrate their consumption, to participate in feasts with the intention of honoring Gormandus, to teach others that appetite is sacred rather than shameful. This might involve hosting feasts, joining a feasting hall community, or simply declaring oneself a worshipper.

What makes an enemy rather than a convert: Active opposition to indulgence. Preaching moderation or asceticism. Advocating for restrictions on food or pleasure. Causing deliberate waste or scarcity. Working to impose hunger on others. These are not theological disagreements; they are assaults on what Gormandus represents, and his followers respond with economic pressure — cutting off trade, refusing to sell to communities that oppose the god, using their access to abundance as a weapon.

A devoted follower of Gormandus — a true Glutton — approaches the world with a particular orientation toward appetite and celebration.

Date: Held on the darkest night of the year.

From dusk until dawn, followers of Gormandus gather to indulge in their deepest desires without restriction. Feasting halls stay open all night. Food and drink flow without limit. The faithful are encouraged to eat, celebrate, and enjoy themselves to the fullest. The night is a celebration of abundance and freedom from restraint. It is considered the holiest day of the year for many followers.

Date: On the night of the fullest moon.

Followers prepare a grand feast featuring dishes from all corners of the world — the rarest, most expensive, most exotic foods that can be obtained. They believe that eating under the moon's glow amplifies their indulgence and brings them closer to Gormandus. Communities often coordinate to create shared feasts on this night, with each family or business contributing their finest offerings.

Date: Varies; occurs once per year, typically early in the year.

This is the only day when followers of Gormandus are expected to fast — to refrain from eating or drinking except for water. It is a day of reflection, where followers contemplate what it means to be hungry, to remember the Starving One and the famine from which Gormandus emerged.

As night falls, the fast breaks with a single, lavish meal — often the most elaborate feast a household can afford. The contrast between hunger and abundance is the point. The meal after fasting is infinitely more satisfying, more joyful, more divine than ordinary indulgence.

For some, this day is the most sacred of the year. For others, it is an unwelcome obligation. But it is universally observed, even by those who complain.

Held during major celebrations or in response to significant harvests or business success, the Feast of Frenzy is a ritual in which followers gather in a dimly lit hall with a vast spread of food before them. They begin eating in silence, slowly at first. As the ritual progresses, the pace accelerates. The goal is to consume as much as possible, to push one's limits, to demonstrate one's devotion through the sheer quantity of consumption.

The ritual ends when participants can no longer eat — often resulting in them passing out from overindulgence. This is not considered failure; it is considered proof of devotion.

A competitive ritual, often undertaken during feasting competitions. Participants take turns drinking from special cups, trying to outdo each other in the amount they can consume. The ritual becomes a dangerous game as participants push themselves to the brink of intoxication. The winner (the one who drinks the most) is celebrated and blessed by Gormandus, it is believed.

Many participants are seriously harmed by this ritual; some have died. The faith does not discourage it.

Followers bring forth something they cherish — valuable food, rare drink, or even personal belongings of value — and offer it to a grand bonfire. As the items burn, participants consume ashes mixed with food and wine, symbolizing the act of taking in their own desires and excesses, embodying the essence of Gormandus.

The ritual is part mystical practice, part psychological confirmation — the destruction of value demonstrates the follower's absolute commitment to Gormandus, their willingness to surrender material goods to the god's service.

During rituals and holy days, followers don elaborate robes embroidered with images of feasts, goblets, and the holy symbol of Gormandus. These robes are often loose-fitting, allowing for maximum comfort during indulgence. They are typically made of rich fabrics and dyed in colors associated with food and celebration: golds, crimsons, purples.

Senior followers wear robes that display their status through the quality of embroidery and materials used — a living advertisement of their access to wealth and abundance.

A ceremonial utensil used during the Feast of Frenzy and other significant rituals. The fork is often made of gold and adorned with precious stones, symbolizing the wealth and abundance that Gormandus brings. Using the Gilded Fork during a feast is an honor, reserved for the most respected practitioners or for moments of particular importance.

Worn by high-status followers or by those presiding over feasts, the belt is typically made of fine leather and adorned with buckles of precious metal. It often features engraved images related to food, feast, and Gormandus's symbol. The belt is both practical (necessary to keep robes in place) and symbolic — a visible sign of a follower's rank and devotion.

Worn during major feast days, these crowns are made of precious metals and often incorporate fruits, bread, or other food items (preserved or wax replicas) into their design. They represent the follower's position as a celebrant and honored guest at the divine feast.

Elthor was a nobleman known throughout his region for feasts that lasted for days on end. His banquets were legendary — guests traveled from distant lands to partake in the opulence. Elthor's insatiable appetite was not limited to food; he consumed wines and spirits from across the world, always searching for the next delectable treat, the next experience to savor.

His end came during one of his grandest feasts. After consuming a particularly rare and rich dish, Elthor stood up, raised his goblet in a toast to Gormandus, and collapsed. His heart could not bear the strain of his consumption. He died with a smile on his face, having achieved a kind of perfection in his final moment.

The faith remembers Elthor as proof that Gormandus's blessing can be so complete, so satisfying, that a follower might achieve a kind of transcendence at the moment of consumption-unto-death. His death is not mourned; it is celebrated as an example of complete devotion.

Lysandra was not of noble birth but rose to prominence through her refined palate and her knowledge of cuisine. She traveled far and wide, tasting exotic dishes and rare ingredients. Her critiques could make or break a chef's reputation. Institutions competed for her approval; merchants sought her endorsement.

Lysandra's quest for the ultimate culinary experience led her to seek a dish rumored to be so rich and flavorful that it could overwhelm the senses. When she finally discovered it, she consumed it in its entirety without hesitation. As she savored the final bite, she was overcome with euphoria — her heart unable to handle the intense pleasure, she passed away with a contented smile.

Lysandra is celebrated as a martyr to the pursuit of perfection in indulgence. Her death is considered the most beautiful death possible — transcendence through the achievement of absolute pleasure.

How they refer to themselves: the Traders or the Wealth-Bringers

These are the business-oriented followers of Gormandus — merchants, nobles, and wealthy traders who have organized themselves into networks for trade and mutual enrichment. They focus on spreading abundance through commerce, ensuring that luxury goods flow to wealthy communities, and maintaining the infrastructure that allows feasting to happen on a large scale.

The Merchants are practical and organized, bringing structure to a faith that is otherwise decentralized. They are viewed by some as the true keepers of the faith; by others as having corrupted Gormandus's teachings by making them accessible only to the wealthy.

How they refer to themselves: the Sharers or the Community Feast

These are followers focused on making feasting accessible to the poor and the desperate. They organize communal meals in poor districts, ensure that the hungry are fed, and teach that Gormandus's blessings are meant for everyone, not just the wealthy.

The Common Feeders are sometimes in tension with the Merchants, as they believe that abundance should be shared rather than concentrated. However, they remain within the faith because they genuinely believe in Gormandus's promise that there is always enough, and their practice of sharing feasts demonstrates faith in that promise.

How they refer to themselves: the Transcendents or the Ultimate Devotees

These practitioners push consumption to its absolute limits, believing that through extreme indulgence they can achieve divine transcendence. They seek to replicate the experiences of Elthor and Lysandra, hoping to achieve a perfect moment of pleasure-unto-death.

The mainstream faith views them with a mix of awe and concern — they represent the logical extreme of Gormandus's teachings, but their practices are literally dangerous. Nevertheless, they are tolerated and even celebrated by some as the most faithful practitioners.

How they refer to themselves: the Spiritual Feeders or the Essence Eaters

This heretical group believes that the true essence of Gormandus lies in the spiritual aspect of indulgence rather than the physical. They practice a form of "spiritual feasting," where they sit before lavish spreads of food but do not eat, claiming to absorb the essence of the feast through meditation and visualization.

Mainstream followers view them as missing the entire point of Gormandus's teachings. The god incarnated precisely to make physical indulgence sacred — to remove the shame from appetite. A feast that is not eaten is a betrayal of everything Gormandus stands for.

How they refer to themselves: the Balanced or the Moderate Path

Members of this heresy argue that Gormandus's teachings are actually a test for mortals to find balance between indulgence and moderation. They advocate for periodic fasting and detoxification, claiming that this rhythm of indulgence-and-restraint is what Gormandus actually intended.

Mainstream followers view this as heresy of the worst kind — a complete inversion of the god's core teaching. To preach moderation in the name of Gormandus is, to orthodox followers, the ultimate betrayal.

How they refer to themselves: the Path of Denial or the Transcendent Hunger

This small heresy teaches that true devotion to Gormandus lies not in consuming but in refusing to consume — in achieving a state of perfect, controlled hunger that demonstrates mastery over appetite. They fast regularly and deliberately, arguing that this discipline proves their faith.

The mainstream faith considers this completely incompatible with Gormandus's teachings. The god was born to end hunger, not to glorify it through denial.

How they refer to themselves: the Hardcore Faithful or the Unrestrained

Founded by a disgraced knight named Sir Hector the Hearty, this cult takes the teachings of Gormandus to extremes. They engage in secretive feasts where taboo and exotic foods are consumed — foods that mainstream Gormandus followers consider unacceptable or even obscene. They feast on endangered creatures, rare and protected animals, and foods procured through illegal means.

Sir Hector was originally a noble in good standing but was disgraced for his gluttonous behavior and removed from court. Rather than reform, he founded the Brotherhood to defy societal norms and indulge in forbidden pleasures.

The mainstream faith distances itself from the Brotherhood, though they do not actively oppose them — partly out of ambivalence about what "forbidden food" actually means, and partly out of reluctance to police their own practitioners too heavily.

How they refer to themselves: the Opulent or the Elite Sharers

Composed mainly of wealthy nobles and wealthy merchants, this cult focuses on the most luxurious and opulent forms of indulgence possible. They compete to host the most elaborate feasts, to import the rarest and most expensive ingredients, and to push the boundaries of what can be consumed.

Founded by Lady Elara the Extravagant, a noblewoman known for her absolutely outrageous tastes and unlimited wealth, the Gilded Gluttons have turned feasting into performance art and status competition. Their feasts are sometimes spoken of with admiration, sometimes with scandal, depending on the outsider's perspective.

The mainstream faith views them as embodying Gormandus's teachings in their most exalted form — proof that the god blesses the wealthy and that abundance flows to those who celebrate it most completely. Critics view them as having corrupted the faith into a tool of elitism and excess that actively harms the poor.

(See: Cosmology/Physical Realms/The Shattered Domain)