Jieshi Is’Malal

Saalam al’Harb Aleykuum (The Peace of Chaos be Upon You!)

There is a name whispered quietly and with fearful reverence, even by the most depraved, the most evil, the least sane of the worshippers of Chaos. That name is Malal . . . the true and only god of Chaos. Any man who dares to look within the unholy black pages of Liber Chaotica, that fateful tome held sacred by the worshippers of Chaos, would find the following words.

…And he that went before now came last, and that which was white became black and all direction was thrown against itself. Grown mightily indignant at the presumptuous words of the false gods, Malal did turn his heart against them and flee into the chambers of space…

 …And no man looked to Malal then, save the true Apostle  – the Prophet Caleb Daark, may the peace of Chaos be upon him, who came to comfort those who smile upon their misfortune, and who bear no love for the damned. At such times as a warrior’s heart turns to Malal, all the false gods of Chaos grow fearful, and the laughter of the True Lord of Chaos fills the tomb of space for there is no Chaos god save Malal and Caleb Daark is his Apostle who came to show men the True Path…

…Malal guides the Believer on the True Path. Let the follower of the false gods abandon their idolatry and the wicked abandon their sin. In submission to the will of Malal there is only glory and peace. Let all come to Is’Malal.


This section of the site is dedicated to my Chaos army in Warhammer 40,000 by Games Workshop. Much of this background is also applied to my Warhammer Fantasy Chaos Army – after all, there is little difference save troop types, the fluff is the same either way.


Disclaimer for the Pitifully Obtuse: Obviously, many elements of this section of the site were inspired by Islam, a centuries-old system of belief with hundreds of millions followers. Though it shouldn’t need to be said, this is a work of fiction and any similarity to the actual religious/philosophical practices of any person or ethnic group are purely coincidental.


History of Jieshi Is’Malal

The origins of the Jieshi Is’Malal are tied to the Alpha Legion, the twentieth and last of the first founding chapters established. Alpharius was re-discovered by Horus of the Luna Wolves in the 30th Millennium.

Instead of sending Alpharius back to the Emperor as soon as possible, Horus began to train Alpharius, often allowing the newly-found Primarch to take tactical command of the Luna Wolves. Horus was impressed with Alpharius’ skill and ingenuity, while at the same time Alpharius was in awe of the martial power wielded by Horus, and his knowledge of when and where to use it.

Eventually, Alpharius was sent to meet the Emperor, but they spent little time together due to the pressing needs of running the Imperium. Alpharius was quickly sent to take command of the Twentieth Space Marine Legion, which came to be known as the Alpha Legion.

The Alpha Legion was the final Space Marine Legion created for the Great Crusade, and Alpharius threw himself and his Legion into the Great Crusade, eager to emulate the actions and successes of the more established Legions, and to prove his own Legion’s worth. Their first campaigns were highly successful, and Alpharius’ preferred tactics were quickly adopted by the Legion as a whole. Alpharius advocated that the best attacks came from multiple directions, and that keeping a commander’s options open was the way to success. No Alpha Legion force ever engaged an enemy without a backup plan, with flanking forces and infiltrators always ready to capitalize on any weak points exposed by the enemy.

Alpharius was said to have tirelessly worked towards the training of his officers, encouraging independent thought and listening to their advice. He constantly set challenges for them, sometimes in the middle of a battle, to force his officers and troops to adapt and improvise. On rare occasions, he would disappear entirely, to assess how the Alpha Legion performed without its leader.

Often berated by the other primarchs, particularly the Ultramarines Primarch Roboute Guilliman, Alpharius’ only consistent friend and supporter was Horus. When Horus renounced the Imperium and raised the banner of revolt, Alpharius was quick to side with his mentor against the Emperor.

It was after the defeat of Horus at Terra that the Alpha Legion scattered. Unlike the other legions, the Alpha Legion did not retreat en masse into the Eye of Terror (although it is believed that Alpharius did establish a base of operations in the Eye). It was during the Great Scouring that Belak first heard the Word of Malal.

Belak was a Commander in the Alpha Legion, a confidante of Alpharius himself and one of the Alpha Legion’s most promising officers. It was on Hira that Belak encountered Malal’s envoy, the Shadowlord, who bid him ‘SPEAK’ and as Belak spoke his aide Vardek recorded – this manuscript became the Kirwan

The Cult of Is’Malal

The religion of Is’Malal is based on the Revelation of Caleb Daark the Prophet. Caleb Daark was born on the Alpha Legion Homeworld (the original name is lost but the Kirwan refers to it as Irem, a garden world in the Segmentum Solar). Caleb Daark was born into a wealthy merchant family but he was also a fierce warrior. His martial talents came to the attention of Alpharius and Caleb Daark was recruited into the Alpha Legion of the Adeptus Astartes.

His great tactical acumen – it is said he never lost a battle – led Alpharius to adopt Caleb Daark into his own household and raise him to the rank of Lieutenant Commander. Caleb Daark became a great champion of the legion, leading his vaunted 2nd cohort to many victories.

When Horus rebelled and declared himself a god, Alpharius joined his mentor but Caleb Daark had his doubts about the divinity of either the Emperor or Horus. He contemplated the matter for 40 days and 40 nights on his garrison world of Hira in the Eastern Fringe. After fasting and praying for 40 days, the messenger of Malal revealed himself to Caleb Daark.

“Child of Earth, Thou knowest the True Way – SPEAK!”

Caleb Daark hesitated at first but the angel insisted – “SPEAK!”

Caleb Daark began to speak and thus he revealed the Kirwan – the True Way of Malal the first and only True Chaos god. The angel said, “No more shall you be called Caleb Daark but Belkor shall be your name for you are the revealer of Malal’s truth to the sons of men.”

The Prophet Belkor went among his men and taught them the True Way, many became his willing disciples. No longer dupes of the False Emperor nor pawns of the Ruinous Powers, his men struck out to claim the galaxy for the True god, Malal.

The Alpha Legion garrison on Hira was attacked by the forces of the Ecclesiarchy soon after the Legion was declared Excommunicatus Traitoris by the Emperor. Leading the assault was a charismatic and beautiful canoness of the Sisters of Silence named Laila Munira. As her forces approached the Adeptus Astartes fortress, Belkor asked for a truce and parley. Such behavior was unheard of among the genetically enhanced supermen who comprised the Astartes. Intrigued, Laila agreed. Belkor publicly disavowed Apharius and the Chaos Powers he served – he revealed the will of Malal to rid the galaxy of the cancer of Chaos. Convinced that Belkor was no pawn of the Ruinous Powers, she joined her forces to his in the Death Pact and became Belkor’s wife.

In the course of the Horus Heresy, Hira was attacked by Loyalist and Traitor forces alike, neither obtained control of the planet and Belkor was heralded as a hero. The people willingly embraced the True Faith seeing it as the path to salvation – a belief confirmed by the many victories of the Hirani Garrison.

A key tenet of Is’Malal is the concept of Amtal – a philosophical concept with the basic premise that in order to know a thing well, one must know its limits. In other words, only when an object is pushed beyond its limits will its true nature be seen. For societies that live in the harshest of environments, Amtal is the only logical test of objects upon which people depend for survival. On Hira, for example, even during the years before Belkor, the natives were strict practitioners of Amtal.

Regardless of its purpose, every design as well as every piece of material was tested until it was literally destroyed. It is not difficult to understand why such societies would so zealously apply Amtal. Theory could not be depended on if one’s own life and the life of the community was at stake. However, such societies rarely viewed Amtal as merely a practical way of reducing the dangers of failure. Amtal became religious ritual. Life on Hira was the ultimate test in which all things were known by how they were destroyed.

The hostile nature of the environment was personified by Malal, the great Examiner. Only Malal appears to be exempt from Amtal, and the reason seems to be that this deity is the ultimate tester, the final applier of Amtal to all things on Hira.

With such a mythology, Amtal, in even its simplest forms, takes on a metaphorical dimension. In any of its applications it represents life itself, and is applied finally to human beings as well as to objects. If a failed power armor suit means certain death for an individual Alpha Legionnaire, the failure of an individual to carry out a necessary task means the death of an entire community. All Hirani are, as a consequence, subject to Amtal at all stages of their lives. Every act becomes a further test to prove the worth of each individual to the community. If an individual fails that test, the consequences are the same as if an object had been pushed beyond its limits: The individual was destroyed.

It must be pointed out, however, that an individual’s failure and death does not necessarily mean shame. For the Hirani, how the individual faces that failure is highly significant. After all, it is in the ending, in the extension beyond natural limits that the truth is revealed. Thus for societies like the Hirani, Amtal is the very cycle of life and death.

Malal – A Fifth Chaos God

In the beginning there was Chaos and Chaos was with Malal and Chaos was Malal. And the galaxy was without form and Malal spawned Khaine to build up and tear down, Zeench to change and to decree fates, and Nergal to harvest and reclaim all that would be given form. But the Sons of Malal refused their Father’s commands for they too were the spawn of Chaos. Their step-brother Slaanesh also refuse to acknowledge his True Master. And in their presumption, the false gods of Chaos rejected the True Lord of Chaos and a two-thirds part of the Children of the Warp rebelled along with them.

Yet, as Malal became aware of the physical world and the Children of Men who inhabited it, he sent his prophets among them. The first of these sent to the Children of Man was the man who would unify the tribes of Earth as their Emperor. The Emperor spoke the truth of Malal but the priests of the Ecclesiarchy perverted this into the Imperial Cult.

Nevertheless, the adherents of the Ecclesiarchy are considered to have divine religion and they too oppose the false gods of Chaos. The Eldar also once knew of the truth of Malal, but their Farseers perverted and twisted this truth into the worship of Khaine, but here too a divine spark remains for the Eldar oppose the false gods as well. The good and the righteous among them will earn their reward from Malal. But the way of the infidels who worship the god of the Law or worse those who worship the false gods of chaos, their way Malal confounds. Malal guides not the sinner or the infidel. Though he is the first Chaos power, Malal’s relationship to the other gods of Chaos is a strange one. All gods of Chaos pursue purposes that are wholly their own, yet only Malal occupies a position so resolutely parasitic upon his own unfathomable creed. To be a follower of Malal is to be a chaotic warrior bent upon shedding the blood of other chaotic creatures. As such, Malal is both feared and hated by the other gods. Malal’s worshippers, too, are loathed by other chaotics; they are outcasts beloved by neither the friends nor enemies of Chaos, dependent upon the least whim of their patron deity. Few men worship such a god; fewer still live long in his service. The bonds that tie master and servant them ever closer, and it is a rare man that can loosen the bonds once forged. Malal is a renegade Chaos God, who has turned against the others and is dedicated to their destruction. His followers, sometimes called the Doomed Ones, or the Is’Malal (those who submit to Malal) seek out and destroy the followers of other Chaos Gods wherever they may be found. Malal is the True Lord of Chaos, the Power of Chaos that represents Chaos’ indiscriminate tendency toward destruction, even of itself. His dark temple is bleak and stark, compared to the edifices of the other Chaos deities. Witchfires burn at seemingly random places around his hall, and glimpses of futures that might be flicker within them. One long hall is dedicated to trophies collected. A Bloodthirster rages against the spikes driven into its limbs, nailing it to the wall. A plucked Lord of Change lies curled up in a very small cage, its bared flesh covered in welts. A Keeper of secrets floats blinded and deafened, denied any sensation whatsoever. And dozens of champions all displayed, impotent, cut off from their gods. Tally keepers scurry through the darkened hall, inscribing the fate of those on display, and placing the newly arrived. Malal loves using trickery to cause the other Chaos gods to lash out against each other. A spell here, a broken vial there, a strip of fabric, an uprising, or a single word. These are the tools that Malal uses in his plot to undermine and destroy the Chaos gods. Malal’s powers come from the struggle of a single (relatively) powerless figure trying to fight a larger oppressor. Every slave that plots against his master, every worker that hates his boss, every peasant who looks with anger upon the palaces of the rich, every man who cries out to the uncaring gods about his placement in life feeds more power to Malal. The symbol of Malal is a skull, bisected down the middle, one half white, the other black. This can vary from very stylized, to very naturalistic or even bestial. The waxing or waning moon is also his symbol, a natural representation of the dual nature of Malal. His followers favor dark and light livery, especially bisected patternings. The number eleven is associated with Malal. Malal is not a god of warriors, nor of wizards, the decadent, or the desperate. He is the god that the lower classes turn to to avenge themselves on the higher classes who attempt to strangle and stop them from their true glory. He is also the god of those who have been wronged, but lack the power to correct this. His followers come from people whose hatred of Chaos becomes so strong, that they willingly bond with Chaos to fight it at it’s own level. Many an overzealous official or priest has lost his soul to Chaos when he allowed his hatred to blind him to the price he was paying.

Is’Malalic Government

“The establishment of justice for all citizens of the state, Is’Malalist and non-Is’Malalist alike, is one of the major purposes of the Is’Malalic system of government. Corruption, bribery, abuse of authority, the creation of social conflict for personal or group benefit, torture, exploitation and oppression, are all evils against which the Is’Malalic system must struggle.”

From the first Is’Malalic state on Hira there was a Caliph, the leader of the Is’Malalists, and an Is’Malalic government somewhere in the world. The system of government under Is’Malal is based upon the Kirwan and the Sunna or Traditions of the Prophet Belak. As Is’Malalic government has to suit many different times and situations, the basic rules and principles are set out in the Kirwan but the details are for the Is’Malalists of a particular time or place to decide. There has always been a lot of discussion amongst Is’Malalist scholars about the best way to implement these rules and principles.

The sovereignty of Malal, the message conveyed by all the prophets, is the foundation of the system. Legislation contained in the Kirwan becomes the basic law of the state. This puts the fundamental law of the society beyond the lobbying power of particular interest groups and ensures that legislation is just and equitable. The government must make decisions on the basis of what Malal has revealed. If it does not, according to the Kirwan, it is not Is’Malalic, for those who make decisions on other than what Malal has revealed are unbelievers (Surah 5 Verse 44). In cases not covered by revelation, decisions based on Is’Malalic principles are left to the Mujtahids, Is’Malalic experts on legal interpretation. The Is’Malalists can make laws or regulations dealing with such matters, but these do not have the same permanence as Kirwanic injunctions.

Malal said in the Kirwan that He was going to create a ‘caliph’ or representative upon the earth (2:30). Human beings are these caliphs. This means that all humanity is responsible for the establishment of the laws and principles revealed by Malal, not some superior class of priests or holy men. Thus Is’Malalic government is not a theocracy. All human beings are equal, the only distinction made by Malal is in their degree of righteousness. Is’Malal allows no distinction amongst people on the basis of tribe or race, ethnic group or amount of wealth. The Is’Malalists are different from other people only in that they are conscious of the importance of submission to Malal’s decrees.

The establishment of justice for all citizens of the state, Is’Malalist and non-Is’Malalist alike, is one of the major purposes of the Is’Malalic system of government. That is why the apostles were sent among us over the centuries. It says in the Kirwan “We sent before Our apostles, with clear Signs and sent down with them the Book and the Balance (of Right and Wrong), that humanity may stand forth in justice” (57:25) Corruption, bribery, abuse of authority, the creation of social conflict for personal or group benefit, torture, exploitation and oppression, are all evils against which the Is’Malalic system must struggle. It is the duty of every individual Is’Malalist and of the Is’Malalic government to strive for justice and to prevent and oppose evil. If injustice spreads in a community with none to denounce it, then that whole community and its government is considered to be transgressing the law of Malal. Where injustice is rife there cannot be peace. The Kirwan warns that nations in the past have been destroyed for such neglect.

Consultation has a high status in Is’Malal. This is indicated by the name of surah or chapter forty-two, “Consultation”. It is in this surah that those people who conduct their affairs by mutual consultation are linked to those who establish regular prayer and those who spend on helping others (42:38). The extent of the consultation to be carried out is not defined in detail. Some scholars argue that only those knowledgeable about Is’Malal need be consulted. Others argue that this is an endorsement of mass consultation through general elections. The principle of consultation is however, quite clearly essential and how it is implemented will be related to the temper of the time or the location. Although non-Is’Malalists were not involved in consultation in the early period of the birth of Is’Malal, there is nothing to indicate they cannot be included in consultation on national affairs or affairs not dealing with the beliefs of the Is’Malalists. However as the head of state must implement the Kirwan and Sunna, it is necessary that this position should be held by a Is’Malalist.

Is’Malalic government is a system of government which follows the laws and principles of the Kirwan and the Sunna of Belak. Government is the responsibility of all humanity, especially of those people who understand that they are the ‘caliphs’ of Malal, not the privilege of a ruling class of theocrats. Is’Malalic government enforces the law of equality and it establishes the rule of justice. It is always based upon consultation. Is’Malalists believe that only when this system is established can there be justice and harmony in society.

Cultural Details

The intricate mystic rites with which the Hirani surrounded almost every contact with water are made far more understandable when one considers the environment which inspired them: the harsh, sand-covered surface of Hira, possibly the most inhospitable world ever colonized by human beings. Water, which made life possible, is seen as being the carrier of that life. It is something to be fought for, conserved, treasured — and in the eyes of the Hirani, it is holy beyond all other things.

Every ceremony involving water is supervised, if not conducted, by a Sayyadina (Hirani priestess) initiated in the rites and trained in their practice. In the event that no Sayyadina is available, it is permitted for the female in the group with the greatest knowledge of such matters to be temporarily consecrated into the office.

Birth

Every Hirani’s first exposure to water customs took place minutes after he or she is born. The amniotic fluid surrounding the newborn is saved and distilled following the child’s expulsion from the womb. This water is then fed to the infant by its godmother (usually one of the mother’s best friends) in the presence of a Sayyadina; this feeding is the baby’s first, given before it is returned to the mother to nurse. As the baby drinks, it is the godmother’s duty to say to the newborn, “Here is the water of thy conception.” In this way, the child is seen as tied to its parents by the bond of water, as well as being tied, by extension, to the rest of the tribe. This unity is very important to the Hirani: it is, in fact, the basis for their entire social structure.

How the “water of conception” ritual originated is not precisely known. It is believed, however, to be one of the most ancient Hirani rituals, dating back to their original placement on Hira in the eighth millennium. Faced with an unforgiving environment and the absolute necessity for each tribe to live and work as a single organism in order to survive, the Hirani undoubtedly seized upon this rite as a means of stressing unity from the beginning of an individual’s life.

Daily Rituals

In a Hirani sietch (settlement), the first workers who donned their stillsuits and braved the day are the dew gatherers. As soon as the light of predawn could be seen, the gatherers hurried outside with their scythe-like dew reapers, gleaning the available moisture from whatever plants grew near the sietch. When the collecting is finished and the precious water safely stored in the reapers’ sealed handles, the dew gatherers carry the morning’s harvest to a Sayyadina so that it — and they — can be given her blessing. The water is then carried to the tribe’s communal basin.

Shortly after the dew gatherers are finished, the head of each household in the sietch comes to collect the family’s daily allotment from the general stores. The allowances are niggardly (less than a liter per day for a household of ten, for example) but adequate, given the Hirani’s ability to recycle their water in stillsuits and stilltents. The Sayyadina distributing the water also gives her blessings to its use and to those consuming it, and prayers of thanks are offered to Malal for providing the means of survival for another day.

A family’s last action before retiring for the night is to divide among its members the water produced by their reclamation chambers (small rooms adjoining one’s quarters where bodily wastes are recycled for their water). It is considered unlucky to leave free water standing unused unless stored in one of the sietch’s evaporation-proof basins; the best place to keep a household’s water is thought to be within the bodies of that family’s members.

As the water is consumed, the head of the family chants: “Now do we consume that which will one day be returned… for the flesh of a man is his own, but his water belongs to the tribe.”

Like the “water of conception” ritual, this nightly reminder served to emphasize the image of the individual as a part of the tribal whole.

Water Rings

These metallic counters represented the volume of water released by a body processed through a deathstill. They are manufactured in denominations ranging from fifty liters down to one thirty-second of a drachma (a drachma being one two-hundred-fiftieth of a liter), which serves to give some indication of how precise the Hirani water-measuring devices are, as well as the importance placed on even the most minute quantities of the precious substance. The counters for water released by the bodies of Hirani who have died a natural death, or by those of strangers found in the bled who are treated as a water-gift from Malal, are consigned to the care of the sietch’s Naib and considered held in common by all the people. Those tallying the water once held by enemies killed in group combat are similarly treated.

Only the water rings which represented the water of one killed in a personal combat are given over to individual members of a tribe: they — and possession of the water they measured — are the property of the combat’s victor. This is the winner’s compensation for the water lost during the fight, since it is required that combatants face each other blade to blade, without their stillsuits. (The water is stored in the sietch holding basin, of course, but its owner is permitted to draw upon it at need, or bestow it upon needier members of the tribe).

The rings possessed great social significance above and beyond their representation of water. In Hirani betrothal, the would-be groom presents his water rings to his fiancée; she would then arrange them on fine wires to be worn either as earring or (more commonly) as hair ornaments.

Part of the marriage ceremony involves the groom putting the newly fashioned ornaments on the bride. This use of the water counters helps regulate much of the interaction between the sexes. A wali, or untried youth — one yet to meet another male in mortal combat — cannot marry. Thus, the only men in the sietch who will father children will be those who have already proven themselves capable of survival. Cowards, weaklings, and other such undesirables are never given the opportunity to clutter the gene pool; as further insurance, children born out of wedlock are left in the desert, a sacrifice to Malal.

In addition, the requirement that a man’s possess water rings before a marriage could take place helped to control the polygamy permitted Hirani males. It is not permitted, for example, for men to divide their counters between two or more women, so multiple marriages did not take place. If a man wished to take another wife, he has to wait until he accumulated more rings; and any Hirani suspected of inviting challenge solely for that purpose is considered ridiculous and made the laughingstock of his tribe.

It should be noted, also, that Hirani women who killed an enemy (an outside enemy, invariably, since women could participate in the formal challenge ritual only via a champion) are not awarded the combat water or its rings. These are turned over, instead, to the tribe’s Reverend Mother and are believed to confer Malal’s “special blessing” on their donor.

Following the death of their owner, water rings are returned to the tribal store, or, if worn by a woman, remained with her until her death.

Funeral Rites

No memorials are held for out-freyn killed by the Hirani; their water is simply reclaimed and the dry remains discarded. For their own, however, the Hirani believe it necessary to conduct a formal memorial service in order that the shade of the departed one would leave in peace and visit no harm on the tribe. The ceremony always took place at the rising of the moon on the evening of the death, after the body has been run through the deathstill under the supervision of a Sayyadina.

All the members of the sietch gather around a mound made up of the dead man’s or woman’s belongings and the water bag containing the fluid released by the deathstill. The naib speaks first, reminding the others that the moon rose for their lost comrade and will summon the spirit away that night. He then declares himself a friend of the deceased, describes a time when he had personally been helped or taught by the dead person (in such a small, tightly bound community, such occasions are common) and take one item from the pile. This will be followed by the Naib’s claiming certain items for the deceased’s family and by his claim of the crysknife, which will be left with the remains in the desert. The other members of the tribe will then come forward, declare their friendship and its reason, take an item, and return to their places. When nothing remained of the mound except the water bag, a Sayyadina came forward to verify its measurement and to turn the water rings over to the appropriate person.

The tribe then chants a prayer committing the spirit of their comrade to Malal and recommitting their own destinies to that god as well. The sietch water-masters took charge of the bag following the prayer and, with the entire tribe serving as witnesses, poured the now-liberated water into the communal basin, ending the ritual.

Water Bonds

Among the Hirani, water is also seen as the ultimate bond between individuals whether or not they belonged to the same tribe. For instance, a person from one sietch who saved the life of a member of another is owed a water debt, not only from the person saved, but from his or her tribe as well. Such a debt to another is considered a heavy burden, and is paid and cancelled-as quickly as possible. The water of one group’s dead, if shared with another, also created a bond, this one indissoluble. Once such a sharing have taken place, the two groups are no longer seen as distinct; they are melded into one larger organization, since water, once mixed, is impossible to divide.

A living person’s water — provided it is in the form of blood, and not just water carried in a literjon or stillsuit catchpocket — created an unbreakable bond as well. If a stranger, or even an enemy, could force or convince a member of a Hirani tribe to drink of his blood, he is a Wadquiya (adopted member) of the tribe: joined to them as one of their own, and safe from having this water taken unless he offended the tribe. (It is for this reason, incidentally, that no Hirani will ever attempt to wound an enemy in a fight by biting him, even if doing so meant certain victory).

Pledges of loyalty to a single person, such as that of each member of a tribe to its naib, are also made in the name of water — in this case, to the water of the individual. A tribe’s pledge to its leader did not end, nor its acceptance of the new leader’s rights begin, until the funeral service for the dead naib is completed and his water free.

Other Customs

As more information concerning the Hirani is made available, it becomes clear that many customs other than those described above are in use.

One in particular, however, is a striking example of priority determination, and deserves mention here. It has long been accepted by Imperial scholars that the Hirani hold water to be of supreme importance, and its procurement and conservation the highest priority of the individual or of the tribe. No drinkable water, it is thought, is ever wasted; even the water of those given to Malal is seen as being used in the service of the Hirani by placating their god.

However, a religious document recovered after the Jieshi Is’Malal raid on Tyrus III describes an exception to that rule:

the water of one possessed by demons shall not be touched, not by man nor beast…
no one shall say that it once belonged to a friend, or offer prayers for the release of its spirit; for a demon has dwelt within and it is forever tainted…
Let it be taken into the desert in the heat of the day and poured out into a basin to steam away….
Let a guard be posted so that no creature drinks of it.

This exception seems odd at first blush, but makes sense when one considers the Malalist hatred of other Chaos cults. It is also worth noting that Malali ‘daemons’ are called Djinni and are not considered to be demons but the servants of Malal.