TEXT: STEVE JACKSON GAMES
  B Y
  J A N E T
  N A Y L O R
  A N D
  C A R O L I N E
  J U L I A N
  G
  U
  R
  P
  S
  ®
  Gods, Priestly Powers, and Cosmic Truths
  Gods, Priestly Powers, and Cosmic Truths
  
  STEVE
  JACKSON
  GAMES
  www.sjgames.com
  THE UNIVERSE.
  SOME ASSEMBLY REQUIRED.
  ®
  ISBN 1-55634-202-0
  !BMF@JA:RSQOQWoYjZ]ZcZdZj
  SJG02895 6510
  Made in
  the USA
  So you want to dance with the gods. You want a priest who
  can call down bolts of power from the skies. You want to
  cure the diseased and dying, and you want hordes of fanatic
  followers to bow to your every command.
  What you need is GURPS Religion.
  GURPS Religion gives you everything you need to delve into
  the mysteries of creation and divine power.  It opens up
  whole new vistas of roleplaying. Recreate gods from fantasy
  and myth, or create your own pantheon and answer the
  cosmic questions . . .
  Who created the universe, and why?
  Is there one deity or many?
  Are the deities wise and benevolent, or are they rash and
  vengeful?
  How do the characters get divine power?
  GURPS Religion allows you to design a complete cosmos. It
  also helps you decide what part (if any) the gods play in
  characters’ day-to-day lives, and how to create the social
  institutions we know as religions.
  There are also sections on designing clerical characters, and
  rules for the magical powers granted to the faithful.
  Power, magic, birth, death, and intrigue. The world of the
  gods is vast and complex. You can be a pawn of the powers
  that be. Or you can make the universe bend to your will.
  You have the knowledge. You have the power. Create the
  Universe!
  Written by 
  Janet Naylor and
  Caroline Julian
  Edited by 
  Susan Pinsonneault
  Cover by 
  Pat Morrissey
  Illustrated by 
  Jean Elizabeth Martin
  The Scratchers Upon Vellum:
  GURPS Basic Set,
  Third Edition Revised 
  is required to use this
  supplement in a GURPS
  campaign. The material
  in GURPS Religion can
  be used with any
  roleplaying system.
  FIRST EDITION, THIRD PRINTING
  PUBLISHED JANUARY 2002
  
  Gods, Priestly Powers, and Cosmic Truths
  By Janet Naylor and Caroline Julian
  Additional material by Robert Gilson, 
  Scott D. Haring, and Virginia Nelson
  Edited by Susan Pinsonneault and Loyd Blankenship
  Cover by Pat Morrissey
  Illustrated by Jean Elizabeth Martin
  Additional illustrations by Laura Eisenhour and Jeff Koke
  GURPS System Design: Steve Jackson
  GURPS Line Editor: Sean Punch
  Page Layout and Typography: Jeff Koke
  Interior and Color Production: Jeff Koke
  Prepress Assistance: Monica Stephens
  Creative Direction: Phil Reed
  Sales Manager: Ross Jepson
  Playtesters: Philip Bardaville, Drew Bittner,
  Chris J. Burke, J.C. Connors, Debbie Denes,
  David Dotson, Shawn Fisher, Michael S. Fox,
  Richard Gilson, David Gross, David Haren,
  Andrew Hartsock, Glen Irwin, David Johnston,
  John Kullman, Don Lamb, Elizabeth McCoy, Larry Nutt,
  John C. Post, George Rickle, Tony Ridlon, 
  Tim Robinson, David Q. Spitzley, David Summers,
  Daniel U. Thibault, Michael Wallace, and Tom Zunder
  GURPS, Warehouse 23, and the all-seeing pyramid are registered trademarks of Steve Jackson Games Incorporated. Pyramid and the names of all products 
  published by Steve Jackson Games Incorporated are registered trademarks or trademarks of Steve Jackson Games Incorporated, or used under license.
  GURPS Religion is copyright © 1994, 1995, 2002 by Steve Jackson Games Incorporated. All rights reserved. Printed in the USA.
  ISBN 1-55634-202-0
  3 4 5 6 7 8 9 10
  STEVE JACKSON GAMES
  
  CONTENTS
  INTRODUCTION.............4
  About GURPS .........................................4
  About the Authors ..............................5
  Page References ......................................5
  1. THE COSMOS ...............6
  Creation Myths ........................................7
  Building a Creation Myth...................7
  The Real World........................................7
  Deus Faber..........................................8
  Combining Mythic Elements....................8
  Sexual Myths ......................................9
  Creation as Byproduct ........................9
  Multiple Creators..............................10
  Abortive Attempts ............................10
  Awakening........................................11
  Common Motifs................................11
  From Beginning to End .........................11
  Endings .............................................12
  Basic Forces of the World.....................13
  Nature ...............................................13
  Time..................................................14
  Entropy .............................................15
  Fate ...................................................15
  Karma ...............................................15
  Divination .........................................16
  Prophecy ...........................................16
  Creation of Life .....................................16
  Substance..........................................16
  The Fated PC.........................................16
  Purpose .............................................17
  Designing the Afterworld ......................17
  Different Forms of Life ....................18
  Revenants...............................................18
  Fall from Paradise.............................19
  Death/Transition ...............................19
  Judgment Day........................................19
  Immortals..........................................20
  Afterlife ............................................20
  Playing the Dead...................................20
  Journey of Death ...................................21
  2. DEITIES .......................22
  Origins...................................................23
  Finite.................................................23
  Sexual Reproduction.........................23
  Accidental.........................................23
  GMing Deities .......................................23
  Belief ................................................24
  Abstract Representation....................24
  Attributes...............................................24
  Archetypes........................................24
  Divine Roleplaying................................24
  The Symbolism of Form.........................25
  Physical Form...................................27
  Domiciles..........................................28
  Immortality and Death......................29
  Attitudes............................................30
  Apotheosis .............................................31
  Faded Gods ...........................................32
  The Power of Faith................................33
  Relationships .........................................34
  Quests and Geases.................................34
  SF Deities ..............................................35
  Enemies ............................................36
  Deities of Horror...................................36
  Indifference.......................................37
  Shifts in the Balance.........................37
  In the House of the Gods .......................37
  Worship .................................................38
  What Deities Get From Their
  Followers .....................................38
  What Deities Give To Their
  Followers .....................................38
  Avatars...................................................38
  Divine Manifestations/
  Intervention..................................40
  Divine Messengers.................................40
  Temple Guardians .................................40
  DEMIGODS........................................42
  Attributes ..........................................42
  Relationship to the Divine ................43
  3. DEVELOPMENT .........45
  Building a Religion ...............................46
  Beliefs...............................................46
  The Knights Templar.............................46
  Scripture............................................48
  The Druids.............................................48
  Religious Rank and
  Hierarchy .....................................49
  The Inquisition.......................................50
  Church and State...............................51
  The Reformation....................................51
  Civil and Religious Law...................52
  Religion and Property.......................52
  Zoroastrianism ......................................52
  Other Religions.................................53
  Roots.................................................53
  Messianic Religions...............................54
  Death and Resurrection.........................55
  Changes Over Time...............................56
  Growth and Maturation ....................56
  Fanaticism.............................................56
  Adaptation ........................................57
  Proselytizing and Party Unity ...............57
  Martyrs ..................................................58
  Paragons ...............................................59
  Penance .................................................60
  Monasticism...........................................61
  Schisms.............................................62
  Sikhism...................................................63
  Ancient Egypt.........................................64
  4. SYMBOLS .....................65
  Symbolism.............................................66
  Symbolic Connection .......................66
  Graphic Symbols ..............................66
  Symbolic Acts...................................66
  Round Motifs .........................................66
  Appearance and Dress ......................67
  Food..................................................67
  Animals.............................................67
  Cross Motifs ..........................................67
  Buildings...........................................68
  Tools .................................................68
  Triple Motifs..........................................68
  Ceremonies............................................69
  What Is a Ritual? ..............................69
  Community Rituals...........................69
  Four-Way Motifs ...................................69
  Clerical Rituals .................................70
  Domestic Rituals...............................70
  Personal Rituals ................................70
  Rituals of Healing
  and Exorcism ...............................70
  Defining Symbols for a
  New Religion.....................................70
  Contents
  2
  
  Festivals............................................71
  Birthdays ...............................................71
  Twins .....................................................71
  Rites of Passage................................72
  Knots......................................................72
  Feng-Shui ..............................................73
  Prayer................................................74
  Sacrifice............................................74
  Scarification ..........................................74
  Blood .....................................................75
  Dance................................................76
  Ashes......................................................76
  Holy Sites .........................................77
  Mistletoe ................................................77
  Cake Customs........................................78
  Hiding Ancient Symbols and Names......78
  Holy Times .......................................79
  Sacred Items .....................................80
  Symbols and Common
  Meanings ..........................................80
  Clerical Garb ........................................85
  Putting It All Together......................86
  Symbolism of Color ...............................87
  5. CLERICS.......................88
  Clerical Character Types.......................89
  Advantages ............................................92
  Disadvantages........................................94
  New Disadvantages ...............................95
  Skills......................................................96
  New Skills .............................................97
  Money and Equipment ..........................97
  The Role of the Church ....................98
  Clerical Duty .........................................98
  Protection of Church
  Members/Property .......................98
  Recruitment ......................................98
  6. DIVINE MAGIC ...........99
  Clerical Magic .....................................100
  Power Investiture............................100
  Spells ..............................................100
  Clerical Terms.....................................100
  Pure Magic vs.
  Clerical Magic................................101
  Power Investiture as a Gift..................102
  Sanctifying an Area .............................103
  Ceremonial Magic ..........................104
  Sacred Objects ................................104
  Ritualized Magic..................................104
  Spheres of Influence ............................104
  Prayer..................................................106
  Miracles...............................................107
  Modified Magic ..............................108
  Divine Will and the Dice .....................108
  Clerical Magic Spells......................109
  Divination............................................109
  Magical Clerics ...................................112
  Divine Intervention.........................113
  Miraculous Magic................................113
  False Prophets.....................................113
  Special Advantages.........................114
  Runic Powers.......................................114
  Runic Divination..................................115
  Shamanism ..........................................116
  World View ....................................116
  Spirits..............................................117
  Excommunication ................................117
  Shamanistic Methods......................118
  The Cost of Favor................................118
  Gifts of the Gods..................................119
  GMing Shamanism ..............................120
  Initiation..........................................121
  Magic Items ....................................121
  Shamanistic Accoutrements.................121
  Spells ..............................................122
  Epilepsy ...............................................122
  Charlatanry and the Shaman ..............123
  Shaman Critical Spell Failure.............124
  7. TRADITIONS.............126
  Animism ..............................................127
  The Human Soul.............................127
  Reincarnation..................................127
  Totemism .............................................127
  Nonhuman Spirits...........................127
  Ancestor Veneration............................128
  Shamanism...........................................128
  Dualism ...............................................130
  Earth Religions....................................131
  Polytheism...........................................131
  Popular and Folk Religion..................131
  Geographical Traditions......................132
  African............................................132
  Native American.............................133
  Codal Systems......................................133
  Atheism ................................................134
  Agnosticism .........................................135
  South Asian.....................................136
  Metaphysics.........................................136
  Melanesian......................................137
  Polynesian.......................................137
  Maltheism ............................................137
  Australian Aboriginal .....................138
  Whose Chaos Is This,
  Anyway?..........................................138
  8. SAMPLE
  RELIGIONS................139
  T’SI’KAMI.....................................140
  Organization ...................................140
  The Divine Court.................................140
  Shrines ............................................141
  Rituals.............................................141
  Funeral Rite of the ShiShaka...............142
  FLATLINERS ...................................144
  GMing Net Shamans............................144
  Shamans..........................................145
  The Tribe ........................................146
  Corps...............................................147
  Truth ...............................................147
  THE KALM OF SEQUAN..................148
  The Tale of Kis and Kas ......................148
  Castes..............................................148
  Belief and Practice..........................148
  Rituals.............................................149
  Rite of Naming.....................................150
  THE DISCIPLINES OF
  CHANGE.....................................151
  Beliefs.............................................151
  Mind Powers........................................151
  Purpose ...........................................152
  The Martyrdom of Mary......................152
  Organization ...................................153
  Crystals................................................153
  Jealousy and Fear ...............................153
  The Future.......................................153
  DHALA, DESTROYER OF WORLDS..154
  Belief and Practice..........................154
  The Duality of Dhala...........................154
  Organization........................................155
  THE GODS OF BETHANY................156
  Keldan Lawgiver ............................156
  Creation Myths of Bethany..................156
  Dorn Wayfinder..............................159
  Gods of Bethany ..................................159
  Clerics of Keldan.................................159
  Asta the Kindler..............................161
  Clerics of Dorn....................................161
  Volt the Avenger ............................163
  Wylan the Sleeping God.................163
  Clerics of Asta .....................................163
  Followers of Volt.................................163
  Clerics of Wylan ..................................164
  Cara Gildenheart.............................165
  Followers of Cara
  Gildenheart.....................................165
  Initiation Rite of Dorn .........................165
  APPENDIX .....................167
  BIBLIOGRAPHY ...........168
  GLOSSARY.....................172
  INDEX ............................175
  3
  Contents
  
  Introduction
  4
  uestions about who we are, where we come from, how the world works,
  and so on, are the source of myth. Stories about gods and heroes, mon-
  sters darker and more fearful than any that might crawl out of the night
  – myths fascinated, entertained and comforted our ancestors. These stories pro-
  vided explanations for the workings of things, for each person’s place in the
  world, and even for disasters and good fortune. Because myths offer explana-
  tions of the divine and the supernatural, they form the backbone of most reli-
  gions. People gather to hear and retell myths, to pray in a set fashion, to act out
  mythical events in remembrance. Eventually traditions of worship develop. In
  time, the true meaning behind the ritual may be forgotten. New ways are often
  found to glorify and serve the divine and these are added to the growing reper-
  toire of religious rites. Like people of the real world, people of game worlds
  will have their own beliefs, their own answers to the basic questions of life.
  And most likely they will have religion, be it based in mysticism and supersti-
  tion, or rational science and fact.
  Religion and its associated mythology can add depth to a campaign setting
  – a richer texture of potential conflicts and the source of fervently-held beliefs.
  Legends and myths can provide history, magical places and treasures and even
  hints to solving current problems. Churches can send their clerics and followers
  on particular quests and missions. And a strong basis of faith can strengthen
  any character concept, providing moral and ethical codes of behavior, and
  allowing for all sorts of interesting roleplaying potential.
  About GURPS
  Steve Jackson Games is committed to
  full support of the GURPS system. Our
  address is SJ Games, Box 18957, Austin,
  TX 78760. Please include a self-addressed,
  stamped envelope (SASE) any time you
  write us! Resources include:
  Pyramid
  (www.sjgames.com/
  pyramid/). Our online magazine includes
  new GURPS rules and articles. It also cov-
  ers Dungeons and Dragons, Traveller,
  World of Darkness, Call of Cthulhu, and
  many more top games – and other Steve
  Jackson Games releases like In Nomine,
  INWO, Car Wars, Toon, Ogre Miniatures,
  and more. Pyramid subscribers also have
  access to playtest files online!
  New supplements and adventures.
  GURPS continues to grow, and we’ll be
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  rent catalog is available for an SASE. Or
  check out our website (below).
  Errata. Everyone makes mistakes,
  including us – but we do our best to fix our
  errors. Up-to-date errata sheets for all
  GURPS releases, including this book, are
  available from SJ Games; be sure to include
  an SASE. Or download them from the Web
  – see below.
  Gamer input. We value your com-
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  Internet. Visit us on the World Wide
  Web at www.sjgames.com for an online
  catalog, errata, updates, Q&A, and much
  more. GURPS has its own Usenet group,
  too: rec.games.frp.gurps.
  GURPSnet. This e-mail list hosts much
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  e-mail majordomo@io.com with “subscribe
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  web browser to gurpsnet.sjgames.com.
  The GURPS Religion web page is at
  www.sjgames.com/gurps/books/religion/.
  INTRODUCTION
  Q
  
  This book is organized into three sections. The first section discusses the
  creation of religions – the formulation of the cosmos, myths, deities and reli-
  gions themselves. The second deals directly with rules for clerical (or religious)
  characters, including three different systems for handling divinely-inspired
  magics. The last section presents a series of sample religions, drawing on the
  information in earlier chapters.
  One need only consider history to see the importance of religion in this
  world. Detailed game worlds are no different. Whether the genre be fantasy,
  space, horror, historical or something else again, religion will play a part!
  About the Authors
  Caroline Julian
  Caroline lives in Toronto, Ontario, where she works as the Games and
  Imports manager for the Silver Snail. She holds BSc honors from the
  University of Toronto in anthropology and archeology, and has worked for the
  Ministry of Citizenship and Culture on local salvage digs. She collects every-
  thing: fiction and reference books, alternative comics, games, ceramics, origi-
  nal art, miniature figures, mugs, Japanese animation, thimbles, tins, movies, art
  deco perfume bottles and housemates. She started GMing in 1980 and roleplays
  extensively.
  Janet Naylor
  Janet also lives in Toronto, Ontario, along with three dogs and a cat, in the
  very same house as Caroline, where she is presently engaged in a bitter battle
  for wall space. She is the co-author of GURPS Fantasy, and a frequent victim
  of Caroline’s GMing. She works as a software developer, and moonlights as a
  sysop on Compuserve’s RPGames Forum (type “GO RPGAMES”). She has
  been roleplaying and GMing since 1980. A recent immigrant to Canada, she
  has recently discovered the joys of herb gardening.
  t
  5
  Introduction
  Page References
  Rules and statistics in this book are
  specifically for the GURPS Basic Set,
  Third Edition. Any page reference that
  begins with a B refers to the GURPS Basic
  Set – e.g., p. B102 means p. 102 of the
  GURPS Basic Set, Third Edition. Page ref-
  erences that begin with CI indicate GURPS
  Compendium I. Other references are M for
  GURPS Magic, Second Edition, and BB for
  GURPS Bunnies & Burrows. For a full list
  of abbreviations, see p. CI181 or the updat-
  ed web list at www.sjgames.com/gurps/
  abbrevs.html.
  GURPS Spirits       
  This book was first published in 1994.
  In 2001, SJ Games published GURPS
  Spirits, which approaches similar topics
  from a different direction. The fundamen-
  tal distinction between the two is that this
  book discusses gods, and notes that mor-
  tals might classify some gods as “spirits,”
  while Spirits discusses spirits, and notes
  that mortals might worship some spirits as
  “gods.” Significantly, Spirits does not
  assume that every entity known as a “god”
  is ineffable – or even notably powerful.    
  A consequence of this is that Spirits
  does not attempt to hand-wave the abili-
  ties of gods. It assigns full game statistics
  to spirits – something that this book
  avoids. This contrast can be used to good
  effect in campaigns where the PCs are
  ascended spirits, demigods, and the like:
  use this book to handle either end of the
  “cosmic power spectrum” – cosmology at
  one end, the earthly belief systems of mor-
  tal worshippers at the other – and use
  Spirits for the power levels in between.       
  Another feature of Spirits is that
  magic-using priests are not assumed to be
  totally outclassed by and thus in awe of
  their gods. This opens up the possibility of
  bargaining or even coercion. The ritual
  magic system included in Spirits is built
  on this premise, and differs radically from
  the divine magic systems in Chapter 6.
  Again, the two can complement one
  another: the Spirits rules are ideal for
  shamans and priests of deities of limited
  potency (e.g., ancestor spirits or nature
  spirits), while the rules in this book work
  well for the traditional miracle-worker or
  fantasy cleric – and both can be used in
  the same campaign.          
  
  The Cosmos
  6
  THECOSMOS
  1
  
  cosmology is an attempt to explain the origin and structure of the universe, by
  creating a system of belief from the myriad of details known about the world.
  Each religion defines cosmology according to its worldview, drawing from
  everyday experience and divine revelation. (Even those which refuse to specu-
  late are inferring that the cosmology of the world is beyond the hope of mortal
  understanding.) Often it is a need for a cohesive cosmology that draws people
  to religion, to help them answer questions they cannot deal with on their own.
  Defining a cosmology is an important step in developing a religion. But
  before doing even that, a GM should decide why he needs to add a religion,
  myth or cosmology to his story line. The myth or religion can impart the moral-
  ity system the GM intends to use, or provide a “map” of locations the PCs will
  need to visit. It can introduce powerful NPCs whom the characters will eventu-
  ally meet, fight, help or ask for aid. It can describe some great wrong that the
  heroes will be called to right, or simply act as a parallel story highlighting the
  impact of moral choices.
  It is important that the GM decide from the beginning if the gods truly
  exist. If they do, then the religions that develop will be influenced and molded
  by the gods’ actions. The gods may tell worshipers precisely what to do by
  influencing prophets or instructing specially chosen priests. If gods do not exist
  – or if they do and for some reason remain silent – then the religions that devel-
  op are social constructs. People create myths to explain the puzzles and prob-
  lems of the world. Both of these views are valid and might have a basis in
  “truth,” but the religions that result will usually have different flavors.
  t
  Creation Myths
  Myths are stories – “historical” stories of the cosmological and supernatur-
  al traditions of a people. They define the belief system of a people – where the
  people came from, how they began, who their gods and heroes are, and what
  they believe is important. Myths define a worldview which is most often con-
  veyed to the people through their religion.
  Creation myths discuss beginnings – the beginnings of the universe, the
  beginnings of the gods, the beginnings of life. Such myths are the basis for
  everything which comes later. When defining a cosmology, they are the foun-
  dation, the obvious place to start.
  Building a Creation Myth
  The first thing the GM should consider in designing a creation myth is the
  scope and relative truth of the myth. Does the myth recall absolute truth, or is it
  filled with symbolic allegory? Is the myth common to every culture on the
  world (perhaps with minor variations) or does each culture group have a differ-
  ent version? Is there more than one set of gods involved, or are they the same
  gods with different names? If the GM is focusing the campaign on a small por-
  tion of the world, deciding that the myth is specific to one culture allows other
  myths to be developed later for other parts of the world.
  The second thing the GM should consider is the type of culture he is dealing
  with. Some types of myths are more common to some cultures than to others –
  for instance, “awakening” myths (p. 11) are common in aboriginal cultures. If
  the society is advanced, the creation myth might be a remnant of an older, now
  forgotten culture. In this case some aspects of the myth might seem odd or out of
  place. A fertility goddess who reigned in an older culture might be relegated to a
  lesser position – perhaps as mother of the new gods – in a later one.
  The Real World
  This book addresses the development
  of religions for imaginary worlds.
  However, it is difficult to discuss the con-
  cept of religion without using examples
  from the real world. Indeed, borrowing
  traditions and ideology from ancient reli-
  gions, or even relatively current ones, can
  add a great deal of realism to a game
  world. But it is still a game world. When
  we speak of “true” belief, we mean the
  true belief of the character, not the player
  – an important distinction.
  7
  The Cosmos
  
  The next thing the GM should decide is what kinds of questions the cre-
  ation myth will answer – or just as importantly, will not answer. If the myth
  asserts that people were specially created, it might give the people who believe
  in it a sense of divine purpose. Sometimes a myth will set dividing lines
  between the gods, explaining the reasons behind long-existing grudges and
  conflicts. If the gods have been fighting since the beginning of time, their peo-
  ple will not expect a cease-fire anytime soon. In any case, the GM can decide
  whether a question is one that adventurers might be able to find out the answer
  to, or one of the unanswerable mysteries of the universe.
  Creation myths allow the worldbuilder to set the stage for many further
  developments, and can open the door for many roleplaying opportunities.
  How did it all begin?
  Deus Faber
  The universe was built by a deus faber, a divine artisan or craftsman. It may
  have been crafted, as the Egyptian god Ptah of Memphis was said to have creat-
  ed the entire world and the other gods upon his potter’s wheel. Or it may have
  been spun or woven, as the Greeks pictured the goddess Nemesis sitting at the
  center of the cosmos, with the world spinning about her womb like a spindle.
  Or the universe may have been forged out of some primordial chaos, as the
  Lithuanians believed Teljavelik forged the sun and placed it in the heavens.
  Deus faber myths require active deities with needs and desires. Most often
  these deities are anthropomorphic and are limited in what they can and cannot
  do. Though they might shape the cosmos, even they are governed by the laws
  of nature. Their religion may glorify craftsmen, considering them closest to the
  gods of all humans.
  Combining Mythic
  Elements:
  Hopi Creation Myth
  Many creation myths combine differ-
  ent elements. The creation myths of the
  Hopi include, among others, the creation
  themes of multiple and twinned creators,
  abortive attempts, awakening and emer-
  gence.
  The First World
  First there was the Creator Taiowa. He
  created Sotuknang, his nephew, whom he
  instructed to go out and put everything in
  order. From endless space Sotuknang
  gathered up the solids, the waters and the
  winds, and put them all in their proper
  places. Then he was sent to create life.
  Sotuknang went to the first world,
  Tokpela, and out of it created his helper
  on the world, Kokyangwuti, the Spider
  Woman. When she awoke her first ques-
  tion was, “Why am I here?” and
  Sotuknang told her she was to create all
  that lived in Tokpela. So she made two
  beings out of earth and her spittle, and
  covered them with a cape made of cre-
  ative wisdom, and sang the Creation Song
  over them. When she uncovered the twins,
  they asked, “Why are we here?” The
  Spider Woman named them Poqanghoya
  and Palongawhoya and sent them forth.
  Poqanghoya was sent to the north pole
  and Palongawhoya to the south pole;
  Poqanghoya was given power to hold the
  earth stable and Palongawhoya was given
  power to hold the winds in ordered
  motion. Then the Spider Woman created
  all manner of plants, birds and animals.
  Then Taiowa said that it was time to
  create human life. Once more the Spider
  Woman gathered up earth, but this time it
  was of four colors; red, yellow, white and
  black. As before, she mixed earth with
  spittle and molded it, then covered the
  beings with her cape, and sang to them.
  These four were creatures in the shape of
  Sotuknang. Then she did the same thing
  with four more creatures, but these she
  made in her own shape. When she uncov-
  ered them, they came alive. This was in
  Qoyangunuptu, the age of dark purple
  light at the dawn of Creation. After a little
  while, they awoke and began to move.
  This was the time of yellow light,
  Sikangnuqa, the second phase of the dawn
  of Creation. The time of the red light,
  Talawva, soon followed and they faced
  their Creator – Father Sun – for the first
  time.
  Continued on next page . . .
  The Cosmos
  8
  
  Sexual Myths
  The universe and/or the gods were born of a sexual act. The parties
  involved in the reproduction usually have mysterious origins, or no origins at
  all. The Mayans of Yucatán describe the sudden appearance of Puma-snake and
  Jaguar-snake who took human form, united sexually and created the world.
  Other myths involve the widespread concepts of Father Sky and Mother Earth.
  Such myths usually ignore the question of where the couple came from, and
  concentrate on what happened afterward. Some myths do not require a sexual
  union at all: one Egyptian cosmology holds an example in which the god cre-
  ates four other gods and the world through masturbation!
  Deities who beget the world often have many other offspring. They are
  often pantheistic in nature and quite anthropomorphic. Followers of sexual
  mythologies tend to view the actions of the gods in terms of human motiva-
  tions, thereby reducing the psychological distance between people and deities.
  Birth and birth motifs will always be important to them, as well as ties of
  family.
  Creation as Byproduct
  The act of creation is a byproduct of a greater occurrence. When Cronus,
  the Greek Titan, castrated his father Uranus, the blood that fell upon Mother
  Gaea created the Furies, the giants and the Meliae nymphs. When the primor-
  dial goddess of the Aztecs, Tzipactli, was torn apart by two rival serpent-gods,
  her lower body fell through chaos to form the earth, while her upper body rose
  to form the heavens. The Father Raven of Eskimo lore pushed a seed he found
  into the ground, and was most surprised when a man stepped forth from a pod
  of the resultant plant. When the Chinese deity P’an Ku died, his remains fell
  apart and formed the mountains of China.
  Byproduct creations provide a chance for the worldbuilder to make mythic
  legends of the gods, which can spawn heroic quests or prophecies to seed future
  adventures.
  First Victim
  Creation arises from the sacrifice of some proto-divini-
  ty. For example, an Indian myth tells how the primeval
  giant Purusha was cut up, each part of him then transform-
  ing into a specific part of the universe: his head becoming
  the sky, his navel the air, his feet the earth and so on. The
  underlying theme here is that the act of creation balances an
  act of destruction, personified by the death of a single indi-
  vidual.
  Or it may simply be the demise of an earlier order. The
  Mesopotamian dragon mother-goddess Tiamat was killed
  by her son Marduk, the hero of the newer gods. Half of her
  body became the dome of heaven, the other half the wall
  which contained the waters. Similarly, when the Norse gods
  Odin, Vili and Ve slew the giant Ymir, the world was
  formed from his flesh, the hills from his bones, the trees
  from his hair and the sphere of heaven from his skull.
  Religions based on a first-victim cosmology will tend
  to carry a strong underlying theme of sacrifice in their
  teachings, whether it be in terms of personal sacrifice for
  personal gain or in actual offerings to appease the deities.
  Combining Mythic
  Elements (Continued)
  Spider Woman told them they must
  remember the phases of their creation and
  the time of the three lights; the dark purple
  of mystery, the yellow of life and the red
  of love. But they could not reply, for they
  had no voices. So the Spider Woman
  called Sotuknang and he gave them
  speech – a different language for each
  color – and the wisdom and ability to
  reproduce themselves. Only one thing he
  asked: that they respect their Creator at all
  times and live in wisdom and harmony. So
  they went off in different directions, and
  began to multiply.
  In the beginning the First People lived
  in peace, and although they had different
  languages, they all understood each other;
  so did all the animals. In time they forgot
  the commands of Sotuknang and the
  Spider Woman. The animals grew fright-
  ened of people; in the same way all the
  people grew frightened of one another.
  But a few people remembered, and
  Sotuknang came to them. He told them
  that the first world would be destroyed
  and that a new world would be created for
  them to start again. He took them to the
  Ant People, who opened up the anthill at
  his command. All the people went down
  into the Ant kiva. When they were safe,
  Tokpela was destroyed by fire.
  Continued on next page . . .
  9
  The Cosmos
  
  Multiple Creators
  The cosmos is created by the combined efforts of several entities.
  Division
  The universe is created by the division of a single entity into separate, dis-
  tinct parts. In many Native American cosmologies, the first couple, such as
  Father Sky and Mother Earth, existed in a continuous embrace, so close that
  nothing else might be created. Creation occurred when the divine couple was
  separated, allowing the creation of light and darkness and the establishment of
  time. Often this separation of heaven and earth reveals what had previously
  been hidden, such as plants, animals and people.
  Multiple divisions are sometimes linked with the concept of direction.
  Sioux lore tells of the creation of four men, who are in reality the four winds
  and the god’s main helpers. Another four brothers are sent to the four poles of
  the universe, to support humanity.
  Twin Creators/Opposing Forces
  The act of creation is a combined effort of two creators. They may be com-
  pletely opposite in nature, one evil and one good, for example. Or they may
  simply bear each other enmity. The positive creator of the Iroquois was Maple
  Sprout, who created and taught humanity, and brought maize and other good
  plants into being. He was in constant battle with his twin Tawiskaron, who
  could only bring forth crocodiles, mosquitoes and other horrible animals.
  In other cases, the two creators have few differences. Perhaps one is a bit
  more dexterous, the other more inventive. In this case, often the second creator
  either elaborates upon the efforts of the first, or fails to participate and then
  later attempts to destroy the creation. Both Coyote and Silver Fox were formed
  from cloud and mist and cooperated in forming a boat in which they could live
  upon the endless waters. But after Silver Fox created the earth out of Coyote’s
  hair while he slept, Coyote awoke and, out of pique, immediately gobbled up
  all the fruits and crickets within reach.
  The act of creation might also be nothing more that a contest of one-
  upmanship between the two different creative forces. This may result in reli-
  gions and beliefs based on dual (and often opposing) principles.
  Triples
  A trio of deities creates the cosmos. In South American cosmologies it is a
  trio of gods who created the world. Triple-aspect deities such as Ishvara
  (Brahma, Vishnu and Shiva) abound in Vedic mythologies. Sometimes each
  member of the trio is responsible for a particular phase of creation; other times
  they act in concert. For example, Ishvara’s three aspects, Brahma, Vishnu and
  Shiva, are responsible for creating new things, maintaining things created, and
  destroying to make way for new creation, respectively!
  Abortive Attempts
  The current cosmology is the latest in a series of aborted attempts. The cre-
  ation myth of the Hopi (sidebar, pp. 8-10) is a good example of this. Sometimes
  even the divine does not get it right the first time. Such motifs tend to focus
  upon the creation of humanity as opposed to the creation of a cosmos. The cre-
  ating force may simply abandon its failures, or may attempt to destroy them. If
  they still remain, these previous attempts can develop into powerful or twisted
  Combining Mythic
  Elements (Continued)
  The Second World
  When the first world had cooled off,
  Sotuknang purified it and created Tokpa,
  the second world. Then he thanked the
  Ant People and called the others out of the
  earth. Again he warned them to remember
  to respect the Creator. They multiplied
  rapidly, and while this world was not as
  beautiful as the first, it was still a wonder-
  ful place. But now the animals were wild
  and did not talk to them. So they bartered
  and traded with other people and then the
  trouble began. They wanted more than
  they needed and they began to forget the
  Creator. So once more Sotuknang spoke
  to those few who remembered, and asked
  the Ant People to open up their under-
  ground world. When they were all safe, he
  commanded the twins to leave the poles.
  The earth teetered off balance and spun
  around crazily. It froze into solid ice. So
  ended Tokpa.
  The Third World
  For many years those who remem-
  bered were safe in the underground world.
  In time, Sotuknang sent the twins back to
  their posts. The world began to melt and
  life awoke again. Sotuknang put every-
  thing in order and then called the people
  out again, into the third world, Kuskurza.
  Again they were warned to remember, and
  again some forgot. Those who remem-
  bered lived and sang praises to the Creator
  from the hilltops; those who forgot made
  big cities, and soon the third world was
  full of corruption and war. This time
  Sotuknang went to the Spider Woman and
  said the world would be destroyed by
  water. So she took the people who remem-
  bered and sealed them up in hollow reeds.
  When the floods and rushing waters came,
  the reeds floated on top. Then the people
  looked for land; it took them a long time,
  but at last they found Tuwaqachi, the
  fourth world.
  The Fourth World
  Once more Sotuknang spoke to the
  people. This world was not all beautiful
  and easy to live on like the others. There
  were hot parts and cold parts, ugly parts
  and nice parts. Sotuknang told the people
  to separate, each group following their
  own star until it stopped. He promised to
  send them good spirits, and warned them
  to remember. And that is how the present
  world, the fourth world, came to be.
  The Cosmos
  10
  
  entities which then plague the newly-created beings. Occasionally the god cre-
  ates something that is a little too good before a happy medium is struck and
  humanity results. But in most cases the previous creations of the god are still
  seen as possessing some hidden or supernatural power.
  According to the Edda, before the gods there were the giants. The gods
  created the innumerable dwarves before finally deciding to create the first peo-
  ple.
  Abortive myths are an excellent way to explain widely differing races in a
  world. Centaurs, elves, twisted gnomes, all might be earlier creations of the
  gods.
  Awakening
  There is no act of creation – the world simply exists, as it always has. One
  day the gods awoke, unaware of what may have created them, or any reason for
  their existence. There may even be no gods, just a world that exists without
  direction or purpose, continued survival being the highest law. Or the divine
  might be insubstantial and undefined, considered beyond the ken of mere mor-
  tals. The first life may have come through a cave or a hole in the ground. This
  rationale is especially common in tribal cultures with strong shamanistic tradi-
  tions. Religions based on awakenings may be highly philosophical, seeing
  themselves as cogs in a greater machine.
  Common Motifs
  Motifs are common threads that run through creation myths, symbolizing
  various aspects of the creation.
  The Cosmic Egg
  One of the most common motifs used to represent the cosmos is that of the
  egg. This view involves both transformation and division, and is usually associ-
  ated with light and sunrise.
  In some cosmologies, the divine is an eternal force; in others it dwells with-
  in the egg itself. Usually this egg is not the ultimate origin of the cosmos, but
  the material from which it is created. Both Phoenician and Egyptian cosmolo-
  gies use this symbolism. Chusoros (“the opener”) broke the egg apart, creating
  the heaven and earth of the Phoenicians. Predominant in Egyptian belief was
  the belief in the creative spirit personified by the god Thoth. From him came
  four godly couples who represented the eight divine principles. Then creation
  began with the manufacture of a great egg, from which sprang the sun god Ra.
  Transformation is the important element of this motif, incorporating the
  idea that what now is may not always be. There may even be a further stage of
  which this world is simply a precursor.
  Chains and Patterns
  In some myths, creation is a long chain of small steps, each following from
  the one before, covering the span from the divine to the mundane. This is par-
  ticularly apparent in cosmologies where the gods diminish in power and glory
  to walk upon the earth. Semi-divine or divine ancestors are commonly cited in
  royal lineages. The Enuma Elish, the creation epic of Babylon and Assyria,
  ends with a long list of primordial kings. This type of creation myth forms an
  excellent basis for “the divine right of kings,” where the society is led by those
  with a true calling or gift for ruling.
  From Beginning to End
  Some myths tell not only how the
  world was made – they tell how (and
  sometimes when) it will end. This can
  have a strong effect on the culture, giving
  people a sense of where they are going as
  well as how they came to be. Such a sense
  of purpose can become a driving force in
  both the individual and cultural sense.
  Such myths continue ancient conflicts
  until a final battle – and sometime even
  beyond, to a new cycle of creation. Norse
  myth is a classic example.
  The Beginning . . .
  In the beginning was the vast abyss,
  Ginnungagap. To think on its vastness
  would overwhelm the mind, sending it
  spiraling down into the depth of terror.
  There was no light, no darkness, not a sin-
  gle sound, twig or even grain of sand. Yet
  despite all this, Ginnungagap was not
  truly empty, although only the gods knew
  this secret.
  Continued on next page . . .
  11
  The Cosmos
  
  In other cosmologies, these chains and patterns define the order of creation
  in minute detail, listing each small plant and animal by name. In Hawaiian cos-
  mology, from the Night came the Abyss and Darkness, then were born the
  worms in crawling swarms, then the mites, the smaller worms, then the eggs
  which live in the sea, then specific sea eggs and shells and so forth. Ordering
  the cosmos so exactly gives its people a sense of knowing and belonging that
  spreads out into every aspect of their lives. Often these chains continue into
  recent history and look forward into the future, laying out a precise and orderly
  sequence of events that leads ever forward.
  Numbers
  Numbers often have important, sometimes almost mystical significance.
  One is the single, the indivisible. Two create a duality, two halves of a whole.
  Three form a triangle, or pyramid, a balanced shape. Four is a pair of pairs, and
  is often closely associated with nature in the number of elements, winds, etc.
  Five is the number of fingers to a hand, the most convenient way of counting.
  Six is two times three, gaining the powers of both. Seven is an oddity, often
  associated with luck. Eight doubles four. Nine is three threes. Ten is the highest
  one can count using fingers alone, and thus forms the basis for most counting
  systems. Zero is a fascinating concept – something to represent nothing. All can
  be used to bring additional meaning and flavor to a cosmology. A system of
  mystical belief built around numbers is called numerology.
  Endings
  Everything must come to an end, or so the saying goes. Yet in many cos-
  mologies the ending is but another beginning. The concepts of renewed creativ-
  ity or creative-destructive cycles are also often tied both to prophetic and divine
  elements in many myths. These are usually combined with other motifs: a final
  battle or judgment, the return or resurrection of a cultural hero, a natural cata-
  clysm or unexplained divine retribution.
  Endings are a common theme in heroic or fantasy literature, and can make
  spectacular splashes even in far-flung galactic empires. Final battles can be
  fought on scales varying from the personal to the universal. Cycles of societal
  birth, growth, death and rebirth can be played out in any milieu. Prophecy is
  often used by the gods to warn humans of impending doom, or to help them
  escape a tragic fate.
  Final Conflict
  Common to many cosmologies is the concept of a final great battle
  between opposed forces – good versus evil, light versus dark. In Teutonic
  mythology, this great conflict is called Ragnarok. More than a final predestined
  battle between the gods and the forces of evil, Ragnarok is the complete
  destruction of the universe, followed by its rebirth (see p. 15).
  In other mythologies this conflict is continuous, and the outcome is not
  necessarily predestined. Often a final judgment or reordering of the universe is
  implied. Zoroastrian traditions speak of continuous warfare between good and
  evil, as personified by various spirits of both natures, until the final prophet
  conquers Angra Mainyu and all existing evil (see p. 52).
  Creation Renewed – Recurring Cycles
  Creation may be a cyclic event, a repetitive rhythm of creation and destruc-
  tion. These cycles usually begin with a wondrous and beautiful world which
  From Beginning to End
  (Continued)
  For 
  within 
  Ginnungagap 
  was
  Muspellheim, the Land of Fire that was
  the home of the world’s destroyers. So
  fierce and hot was this land of flame that
  even the gods, the Aesir, stayed away.
  Upon its borders stood Surt, fiercest of the
  fire giants, and in his hands was a great
  sword of fire. From the beginning he had
  watched there, and he would be there at
  the end, at Ragnarok, the doom of the
  gods.
  Also hidden within this void was
  Niflheim, a realm of ice, snow and freez-
  ing fog. At its center there surged and
  roared a mighty geyser called Vergelmir,
  the Roaring Cauldron, source of all the
  rivers that ever were. Elivagar was anoth-
  er fountain within the realm of Niflheim.
  From Elivagar flowed great rivers of ice
  which exploded and spread as great glaci-
  ers across the face of Ginnungagap. And
  from it also flowed a dark sludge, that
  formed great masses of black ice.
  Continued on next page . . .
  The Cosmos
  12
  
  slowly decays as time passes. Slowly, dark, decadent and destructive forces
  gain power and influence, and spread throughout the world. Helplessly the
  world tumbles toward a final catastrophe, after which it is created anew, and
  life begins again.
  Some worlds are continuously recycled, their creative divinities renewing
  them after each destruction. These cycles are incredibly long, and yet are some-
  times precisely defined. The world of Brahma will endure 2,160,000,000 years
  – a mere night and day in the god’s life. Then the world is consumed in flames,
  destroyed by the world-serpent Sesha and recreated by Brahma. This process
  will be repeated, until a hundred years of such days are gone, and then the
  whole universe, gods and all, will revert again to its primeval substance.
  The destruction of the world in fire is also a favorite theme. This fire may
  be caused either by the falling sun or a fragment of the moon, by demons, by a
  mysterious spark from the sky, or by a trickster-god. In most versions, however,
  a few people remain alive to repopulate the earth (see From Beginning to End,
  pp. 11-15). Other traditions foretell spells of cold weather and onslaughts of ice
  and snow, which later melt and cause great floods.
  t
  Basic Forces of the World
  Part of developing a cosmology is determining the role that the divinity
  plays in the world. In some cosmologies, gods are tied strongly to the forces
  that bind the world, and are subject to the whims and laws of natural forces. In
  others, these forces are actually depicted as gods. Or there may be no gods at
  all, the laws of physics being the only underlying principle. In this last case
  gods may still be worshiped, but they are cultural constructs, aiding humanity
  in understanding themselves and those forces of the world they do not under-
  stand.
  Nature
  The mysteries of nature are a continuing source of both fear and wonder.
  Most cultures have myths explaining weather, earthquakes, floods and other
  natural phenomena in terms of divine myth or legend. Earthquakes are com-
  monly thought to occur when the gods or heroes who support the earth shift
  their position. The Burmese Shans held that the earth was a great sleeping fish
  which occasionally awoke and bit its tail, then writhed in pain, shaking the
  earth. Often specific aspects of nature are held to be the responsibilities of a
  particular deity. Norse Thor governed thunderstorms, the Irish Manannan was
  concerned with forecasting the weather, Greek Poseidon was originally called
  Enosigaois (“earth-shaker”) and was armed with lightning flashes.
  Chalchihuitlicue, the goddess of flowing waters, was the spouse of Tlaloc, the
  rain god of the Aztecs; Susanowo was the Japanese god of the winds and thun-
  der.
  Nature is often viewed as either a deity or a mysterious force. Frequently it
  is seen as a feminine force, an extension of a divine earth mother. The cycles
  and seasons of natures are explained by a variety of myths and legends which
  usually involve some type of vegetation deity who is regularly slain and later
  reborn. In Greek legend, Persephone, daughter of the earth goddess Demeter,
  was sentenced to spend a third of the year beneath the earth, during which time
  all plants withered due to her mother’s sorrow.
  From Beginning to End
  (Continued)
  After countless eons Niflheim’s ice
  touched Muspellheim’s flaming air. A
  great explosion rocked the void. The fire
  of Muspellheim scorched the dark sludge
  from Elivagar, and from this the body of a
  giant formed. For long ages this giant,
  who was called Ymir, or Aurgelmir the
  Mud-boiler, slept. A male and a female
  grew beneath his armpit and one of his
  feet mated with the other, creating a six-
  headed son. From these creatures were
  born the frost giants.
  The scum that flew from Elivagar did
  not poison all the ice of Niflheim. Where
  the ice was still pure, yet melting from the
  fire of Muspellheim, a vast cow appeared
  in the thawing ice. Four rivers of milk
  flowed from the udder of this great cow,
  who was called Audhumla, the Great
  Nurse. Upon this milk was Ymir suckled.
  Audhumla began to lick at the great
  masses of ice about her. In time she licked
  a complete man into shape. This was Buri,
  for he was beautiful and bright. Buri had a
  son called Bor. Bor’s wife was Bestla, the
  giant Balethorn’s daughter. And Bor and
  Bestla had three sons: Odin, Vili and Ve.
  Humans they made from the roots of an
  ash tree and an elm tree – the first man
  was Ask, and the first woman was Embla.
  In time Odin and his brothers argued
  with old Ymir, but this was so long ago
  that no one really knows why they fought.
  But after a great battle they killed Ymir,
  hacking him to pieces. So much blood
  flowed that almost all of the giants
  drowned. And still the blood continued to
  flow, forming all the oceans, lakes, pools
  and streams.
  The sons of Bor hacked and chopped
  at Ymir’s body; from his flesh they
  formed rolling hills and wide plains. From
  his bones they made the mountains and
  from his hair they made the trees and
  bushes. From the soil of his flesh the
  dwarves crawled forth like maggots. The
  brothers threw Ymir’s great skull into the
  air where it formed the high heavens. Four
  dwarves were made to hold it up. And
  when all those labors at last were done,
  they threw Ymir’s brains into the air to
  make the clouds. Sparks and cinders from
  Muspellheim they threw into the sky also,
  and so the stars came into being.
  Continued on next page . . .
  13
  The Cosmos
  
  Time
  The ability to quantify time is important to any civilization. The movement
  of the sun, moon and stars, the continuing cycle of the seasons, the aging of
  humanity – all these involve the concept of passing time.
  Aeon represented ages and epochs in the history of the world, and was
  often depicted as a winged lion-headed human entwined in serpents. The
  Greeks saw the lord of time as a primeval god, called Kronos (Cronus).
  In Indian thought, Kala personified time as a cosmological force. Kala was
  his own father, and hence his own son. Kala was also associated with the god of
  death, a motif found in other mythologies. Thoth, an ancient Egyptian god of
  the moon, chronology and the calendar, is another example of a temporal god
  associated with death: as the protector of Osiris he was a guide and helper of
  the dead. Tai-sui-zing was a Chinese god of time; he was also “the star of the
  great year” – the planet Jupiter with its 12-year orbit.
  The concept of time eternal is often expressed in vibrant symbols: the
  phoenix rising perpetually from the ashes of its own burning, the world-serpent
  continually biting its own tail. Both of these legends personify the concept of
  eternity, a process which has no beginning or end.
  From Beginning to End
  (Continued)
  Ages passed, with many arguments
  between the gods, and many battles
  against the giants and trolls and other evil
  creatures. Then one day Balder, Odin’s
  son, began to have nightmares of doom
  and death; but none of the gods could
  explain why. Odin traveled to Niflheim to
  seek out the ghost of a seeress in Hel’s
  great hall. Even she spoke of Balder’s
  inescapable doom. Frigg, Balder’s mother,
  refused to accept this. She searched out
  every living thing, making each swear
  never to harm Balder – all except the
  mistletoe, which she thought too small to
  be dangerous. The gods began to play a
  new game – they threw things at Balder
  and laughed when they did not harm him.
  Loki, the trickster, was angry and jealous,
  so he made a dart of mistletoe. He gave
  the dart to blind Hod. When Hod threw it,
  it pierced Balder’s heart, killing him.
  Frigg sent Hermod to Hel to beg for
  Balder’s release from death. Hel agreed –
  if everyone and everything in the Nine
  Worlds wept for him. But one evil giant-
  ess – Loki in disguise? – would not weep,
  so Balder had to stay in Hel’s halls.
  The gods mourned for a long time, but
  eventually decided to have a feast. They
  did not invite Loki, but he showed up any-
  way, throwing insults. They hunted him
  down, and despite his trickery they caught
  him. They tied Loki across sharp rocks in
  a deep mountain cave and placed a great
  snake above him. His wife sat by him,
  holding a bowl to catch the venom that
  dripped from its fangs to torment Loki.
  When she moved the bowl to empty it, he
  writhed in anguish, shaking the earth.
  Continued on next page . . .
  The Cosmos
  14
  
  Entropy
  A common theme of many cosmologies is that the world (and all that
  exists) was created from a sea of undefined chaos, and will ultimately return to
  it. Entropy, or this return to chaos, is generally considered inevitable in these
  cases.
  As a chaotic and destructive force, entropy is often associated with evil or
  malevolent deities. Many cultures develop rituals designed to appease these
  chaotic forces, staving off their final destruction. Fear of entropy can be a
  strong opponent to change.
  But there is always hope. Most cultures believe that faithful devotion will
  ensure at least spiritual salvation.
  Fate
  The idea that the outcome of one’s life (or at the least, life’s major events)
  has been predetermined is common to many cultures. Often this concept is per-
  sonified, and the agencies responsible for destiny are named Fate. Fate is gen-
  erally seen as a supernatural, often capricious entity responsible for all that one
  finds unsatisfactory in life. Illness, misfortune, early death – all of these are
  explained and justified in terms of predestination.
  Interpretations of fate vary greatly from culture to culture. Sometimes a
  distinction is made between a fate determined by an impersonal force and a fate
  impressed upon a person by a deity. Further distinctions involve the belief that
  one’s fate may change: some cultures think one’s fate is determined at birth, or
  that it is fixed annually, usually at the new year. Some hold that the pattern of
  the stars at birth determines one’s destiny. Other forms of divination use physi-
  cal signs, such as birthmarks, to reveal one’s fate.
  With the question of fate and destiny comes concern about free will and
  self-determination. Some cultures accept the loss of personal will, and develop
  a fatalistic world view. Others embrace the idea that their fate lies in the hands
  of the gods, believing that their life serves some greater purpose.
  Karma
  Karma is the belief that all of a person’s acts have spiritual consequences,
  influencing the cycle of deaths and rebirths which an individual endures until
  he finally achieves liberation. Differences in social status, fortune, well-being
  and lifespan are all the result of past karma. Karma is both impersonal and
  inevitable, and often mental acts and thoughts are held to be as important in
  determining karma as physical ones. Some believe that karma falls under divine
  control and that devotion to the god may bring release from the cycle. Others
  believe that study, knowledge, works and discipline will allow one to achieve
  purification and eventual release.
  Another interpretation holds that karma itself is a material substance, albeit
  a supernatural one. This matter becomes attached to the soul of the individual
  who is overly concerned with worldly matters. All actions causes some karmic
  matter to gather about the soul, but evil deeds produce a different type of karma
  which is harder to eradicate. Liberation and release are achieved through a
  combination of penance and abandonment of action. Inaction prevents the fur-
  ther buildup of karma, while penance removes that which has already accumu-
  lated.
  Yet another concept of karmic interactions suggests that attempting or
  achieving something particularly good, evil or important to or with someone
  else can form a bond of karma which the souls must work out together in a
  From Beginning to End
  (Continued)
  The End . . .
  Balder’s death and Loki’s evil acts her-
  ald the end of the world – Ragnarok, the
  doom of the gods.
  With the coming of Ragnarok the quar-
  rel between the gods and the giants wors-
  ens, and there is constant war on earth.
  Midgard freezes and all humans (except
  for two who take shelter in the branches of
  the world-tree Yggdrasil) die. The dread
  wolves Skoll and Hati swallow the sun
  and the moon, and the world falls into
  darkness, for even the stars go out.
  Loki and the great wolf Fenris break
  their chains and join the giants, fighting
  against the gods. Hel brings the dead to
  fight on Loki’s side; they attack Asgard.
  On the vast plain of Vigard, the gods face
  their enemies and destroy each other.
  Odin is killed by Fenris, who is killed by
  Odin’s son, Vidar. Loki and Heimdall kill
  each other, and Thor slays the great
  world-serpent Jormungand, only to die
  from its venom. Thousands die in grue-
  some battle. The fire giant Surt throws
  flame in all directions, destroying Asgard
  and Midgard, and the earth sinks into the
  sea. All life perishes.
  And Beyond . . .
  Yet there is still hope. For while the
  Nine Worlds are destroyed, the world-tree
  Yggdrasil survives. A new green Earth
  rises from the sea. Lif and Lifthrasir (who
  hid in the branches) climb down from
  Yggdrasil and begin the human race anew.
  And before Skoll swallows the sun, she
  has a daughter who will light the new
  world.
  There are even survivors among the
  gods. Odin’s sons Vidar and Vali survive,
  as do Thor’s sons, Modi and Magni.
  Balder, Nanna, Hod and Honir revive and
  begin a new race of gods that will live and
  rule in peace.
  15
  The Cosmos
  
  future life. A GM can use such bonds to bring or keep together a party with
  diverse interests, or to motivate a group to take on a particular quest. A bond
  between the characters and the primary villain can be particularly powerful!
  Divination
  Divination is the act of foreseeing the future. More generally, it is a means
  of determining the significance of future or present events and the role the indi-
  vidual may play in these events. Often divine forces may not be involved at all,
  if the culture believes that fate and destiny lie outside the influence of the gods.
  Common to all cultures in one form or another, divination is notoriously
  subject to interpretation. A culture may use several means to obtain insight.
  Dreams, hunches, ordeal, tranced possession, augury, mechanical manipula-
  tions such as the casting of lots – these are but a few of the methods used.
  Many forms of divination are systemized and mechanical, involving com-
  plex series of diagnostic symbols: the tarot, I Ching and astrology are examples
  of this type of divination. But it may also result from accidental signs and
  omens. For example, in some cultures, if twins are born, calamity will follow;
  if a person trips, or sneezes, or meets a cross-eyed woman first thing in the
  morning, then something momentous will occur later in the day. While this type
  of divination lacks an ordered arrangement of symbols, it still suggests a causal
  relationship between a minor event and a later, major occurrence. Many believe
  that all signs point to future events: if the signs are complicated, then a special-
  ist or trained divinatory reader must be consulted. But it is from these smaller,
  personal instances of divination that superstitions of good and ill luck arise.
  Prophecy
  Prophecy is a specific type of divination, in which the will of the gods, or
  some force which supersedes them, is revealed. These prophetic pronounce-
  ments are often of grave importance, involving sweeping consequences that
  will result from the actions, or inactions, of a particular individual. Often,
  prophecies describe events which will affect the very gods themselves.
  One of the most common themes involving prophecy is that of the “fatal
  child.” Prophecies, before birth or at the birth itself, reveal that the child is des-
  tined to slay parent, grandparent, or even king. Although the child is abandoned
  or condemned, he manages to survive, usually by the intervention of a kind,
  humble person. Unaware of the prophecy, the child grows up in obscurity and
  proceeds to fulfill his destiny.
  Other prophecies warn of calamity and punishment – but only if the warn-
  ings are ignored. Some great challenge or opponent must be met, and if it is
  defeated, great rewards will result.
  t
  Creation of Life
  Along with the world and the forces that control it, the existence of life
  itself must be explained.
  Substance
  From what substance did life come? This is more than an interesting detail
  – it often gives important insight into the nature of all creation.
  Deity’s Image
  The idea that man was made from a piece of, or at least in the image of, the
  prime creator deity is a common one. This associates life closely with the
  The Fated PC
  The GM might wish to involve the
  party in some fated or predestined event
  directly. Sometimes the best way to do
  this is to make a character an instrument
  of fate. While this option might reduce the
  free will of the individual, it brings up
  several interesting roleplaying opportuni-
  ties.
  Fated characters usually come from
  Unusual Backgrounds. Often they are
  abandoned at birth in an attempt to avoid
  some prophecy. Sometimes their parents
  know of their child’s destiny and send the
  infant PC away to a safe place, or foster
  him in isolation with a mysterious teacher
  or hermit.
  This teacher or stepparent might know
  nothing of the child’s true past or parent-
  age but often teaches him special skills
  that will be of great use later in life.
  Fated individuals are often marked by
  circumstance, or bear an unusual birth-
  mark. He might be the seventh son of a
  seventh son, or be born upon an auspi-
  cious day. All these things distinguish him
  in some way, and may warn others that
  this person is somehow special, predes-
  tined for some great purpose.
  A fated character is destined to com-
  plete some action which will have long-
  lasting campaign effects. Often such a PC
  will have important, and possibly
  unknown, enemies who work against him.
  If the individual is fated to oust a tyrant
  from power, then that tyrant will watch
  him very carefully.
  In some cases, the hero might even be
  fated to fail! Struggling against fate itself
  can be the most difficult, yet rewarding,
  type of adventure.
  As an interesting twist on this theme,
  the GM might arrange an adventure that
  has the group working against a prophecy.
  Loyal PCs might not wish to see some
  star-touched upstart overthrow their lord.
  The GM must be careful, however, to
  find out if the players are willing to put up
  with such a heavy hand on the part of the
  GM. Some players may become resentful
  if it appears that one player is “benefiting”
  too much from such GM attention. The
  GM must also consider what happens to a
  plot-line or adventure if a key PC is killed
  or otherwise incapacitated. Many epic
  quests end abruptly when a player quits,
  removing the PC from the game.
  The Cosmos
  16
  
  divine. Some myths grant only humanity this divine link, considering animals
  an integral part of the world’s creation that need not be explained directly.
  This belief can greatly empower people. As they are to the gods, the world
  is to them. They might even aspire to the power of the gods, since their forms
  are so close.
  Lump of Clay
  People and/or animals are made by breathing creative force (“life”) into an
  existing element such as earth or clay. This associates life more closely with the
  earth and its elements, rather than with the divine.
  African myths say that humanity was created from the five elements (stone,
  iron, earth, air, water). The Mayans held that men were first made of earth, but
  they were mindless, and thus were destroyed. Then they were remade of wood,
  but they lacked souls and intelligence, and were ungrateful to the gods, and so
  were drowned in a great flood. Finally the gods remade them of a maize gruel,
  and they grew and prospered.
  This belief makes people a part of the world, rather than set above it. No
  matter what their eventual fate or powers, they can never reach beyond the ele-
  ments which give them form.
  Purpose
  Central to humanity’s self-image is the purpose for life’s creation. The GM
  should consider the answer carefully.
  To Amuse
  Birds, plants, animals and people were created simply to make life more
  interesting for the deities. As such, people and animals are continually subject
  to divine whims, allowed to triumph or suffer, live long, or die young by the
  gods’ choosing. The deities are worshiped in the hope that this will appease
  them, so they will decide to rain delights rather than disasters.
  To Glorify
  People are the ultimate achievement of the gods, created to express the
  divine will and power at its finest. Cultures with this belief tend to be arrogant,
  viewing themselves and their actions as reflections of the deity’s will.
  To Serve
  All life forms, and people in particular, were created to perform certain rit-
  uals which ensure the continuance of the world and the deity in particular.
  Humanity alone is given the ability to choose how to serve, its position being
  the most important and complex. This belief tends to glorify the priesthood, as
  it is their task to interpret just what the proper rituals are, and to ensure that
  these are correctly performed.
  Designing the Afterworld
  Not all mythologies express a concrete
  belief in an afterworld. If the GM wishes
  to include one, it is important to match the
  afterworld and the culture rather than to
  create one at random.
  If the religion stresses hard work and
  obedience in this life and a reward in the
  next, then the afterworld will often be a
  wonderful abode where food and luxuries
  are abundant and everyone lives happily
  ever after. There usually will be a place of
  punishment for the less fortunate.
  Sometimes the afterworld is simply a
  place of rest, where weary souls can sleep
  after their long lives.
  Often the world of the dead is divided
  into different realms for different people.
  The manner of death might determine
  where the soul ends up. Souls of people
  who committed suicide might wander for-
  ever in limbo while warriors who died
  fighting may move on to some reward.
  The realm of the dead might be a place
  where things go on just as they did in life.
  In Fijian belief Nai Thombo Thombo is a
  real place. A real road leads to it, and
  those who live in the villages that the road
  passes do all they can to make things easi-
  er for puzzled souls; all doors are built
  exactly opposite each other, and sharp
  implements are never left out where trav-
  eling souls might step on them.
  Some souls might be reborn into the
  world after a suitable wait. Some after-
  worlds are transitional areas where souls
  wait before continuing on. The GM might
  decide that necromantic spells work only
  on those spirits that remain in this transi-
  tory realm – souls that have passed
  beyond are lost to the touch of the living.
  Shamanistic societies believe in a
  number of otherworldly realms, only one
  of which is the realm of the dead. This
  land of the dead might be closed to all liv-
  ing persons other than special shamans
  guiding the dead. Or it could be a place to
  visit after a long hard journey.
  Some afterworlds are nebulous, ever-
  shifting places. Others have great palaces
  and tombs, where kings still rule and ser-
  vants still serve. Afterworlds often echo
  the organization of the culture that
  describes them.
  17
  The Cosmos
  
  Byproduct
  Life just happened. Either the writers of the myth admit to ignorance, or
  they chalk it up as being an accidental byproduct of the rest of creation. People
  are no more or less blessed than any other element of the world.
  Different Forms of Life
  Plants, animals, and intelligent beings may have been created by different
  methods. In a fantasy world the origin of each of the different magical creatures
  (dragons, demons, etc.) should be considered, along with the different intelli-
  gent races.
  Intelligence versus Animal
  In almost every creation myth, people are considered superior to all other
  forms of life (probably reflecting the fact that man made the myth). Animals
  may be earlier creations, or they may be derived in a completely different way,
  untouched by the divine’s special favor.
  Alternatively, animals may be considered to be closest to divinity, in their
  instinctive understanding of the world, while people must attempt to reach this
  state on their own initiative. Even here, however, humanity’s potential reward
  upon reaching this state of simple purity is much greater than that of an animal
  that was born to it.
  Different Races of Intelligent Life
  Some worlds will have multiple intelligent races. Perhaps each race will be
  the special child or product of a different deity, or they may form a progression
  of creations, each different, until a final form was found (usually humanity).
  Sometimes different races are thought to have been created for a particular pur-
  pose or task. Dwarves might be the remnants of an army of divine carpenters.
  Evil races might have been created as minions of darker gods, or for the
  express purpose of punishing or testing a “greater” race. In science fiction
  worlds, aliens might simply have been adapted to their world’s habitat.
  Some Eskimo tribes developed a myth to explain the different human races
  that entered their territories following the discovery of the New World. Their
  deity, so they say, shaped earth into humanoid forms and baked them in a great
  kiln until they were ready. The first batch she left in too long; these were
  burned, giving them blackened skin and hair. Worried, she didn’t leave the sec-
  ond batch in long enough, and they turned out all pasty white. But on the third
  and final batch she left them in just the right amount of time, and they had the
  proper golden brown shade of skin.
  Similar myths might separate the races of a traditional fantasy world.
  Man versus Woman
  The difference between the sexes can also be considered. Historical myths
  vary widely on the issue of whether man and woman were created together as
  equals, or one came first. The Bible speaks of Adam (created from the earth),
  with Eve created later from his rib bone. An earlier Jewish tradition says that
  Lilith was the real original woman, created at the same time as Adam. But she
  took umbrage when Adam required her to submit to his will, and she left Eden
  to explore the rest of the world. Eve was then created as a replacement. Greek
  myths say that woman was sent as a curse to men after they had angered the
  gods. Other mythologies suggest that woman was created first, with man com-
  ing later to serve her.
  Revenants
  Common to most cultures is the belief
  that the dead can return to the realms of
  the living. These lost or restless souls have
  been somehow trapped in the mortal
  world. In some cultures this is because of
  violent death, or death before the “proper”
  time. In others, a bungled or missing
  funeral ritual will cause this. Or a soul
  might be trapped by an object or area that
  held great significance to the living person.
  One common belief is that the soul has
  some final task which it must complete
  before it can continue on to the rest (or
  rebirth) which awaits it. Usually this is a
  task that the person felt strongly about. It
  might be avenging his own death, or that
  of another for whom he cared deeply. It
  might be the completion of a task that was
  interrupted by his death, especially if this
  task has religious or other deep signifi-
  cance. Or it might be a time of penance,
  which the deity has assigned the spirit
  before it can pass into the next world – a
  sort of “purgatory-on-earth.”
  Continued on next page . . .
  The Cosmos
  18
  
  Whatever the GM decides is likely to have a strong effect on any difference
  in the roles that society ordains for the sexes.
  Fall from Paradise
  A common motif among first creation myths is that humans were created in
  a paradisiacal state, which they then lost through their own actions, bringing
  evil and suffering into the world.
  Eve’s run-in with the snake in the garden is a well-known example. The
  early Greeks also spoke of earlier ages of humanity, beginning with the Golden
  Age when everything was plentiful, devolving through the Silver, Brass, and
  finally Iron Ages. In each age, life became harsher and mankind became more
  wicked and greedy. Another Greek myth depicts Pandora (the first woman, in
  some versions) loosing the ills of the world from a vase given to her by the
  gods as a wedding present.
  If there was once a paradise to fall from, where is it now? It may be the
  home of the gods, or it might prove to be a magically-protected place whose
  location is lost to memory.
  Death/Transition
  Once life has been explained, one must come to terms with death. In a mor-
  tal world, all living things die. The nature of death, whether it is to be feared or
  gladly embraced, may depend on a culture’s views about survival of part or all
  of the person. If the culture believes that the individual continues to some new
  state, then how he gets there and what, if anything, he needs once there are
  important considerations.
  Beliefs about death and the transition into some other world strongly
  affect funeral and burial customs. Some religions believe the body must be
  burned to free the spirit. In others the body must be returned to the earth,
  often earth specially prepared and sanctified to the deity, for the soul to begin
  its journey. Some cultures hold that wealth buried with the dead will gain
  them extra consideration in the afterlife. They created fine tombs which glit-
  tered with their earthly possessions. In other cultures the bodies of the dead
  are consumed by their living relations in a ceremony believed to transfer the
  power and wisdom of the deceased ancestor to the next generation (see p.
  137).
  There are two predominant views concerning the path of the soul.
  Single Path
  A new soul is born. It lives and dies. After death it travels to a distant realm
  where it is judged by its actions, wealth, or whatever other criteria the gods
  might set forth. This judgment determines the fate of the soul. Common motifs
  are a paradisiacal existence in the dwelling place of the god for the pure of
  heart, a wretched place of great suffering for the sinner, or an intermediary
  existence in which one must work off the evil deeds of life before ascending to
  the divine realm.
  Believers in the single-path motif will often be more afraid of death, and
  more likely to seek personal immortality. They might also place more impor-
  tance upon the judgment, since it will determine the fate of their souls through-
  out eternity. Some believers, of course, will long for death as an opportunity to
  enter Paradise.
  Revenants (Continued)
  Sometimes the revenant seems so life-
  like that it is virtually impossible to tell
  the living from the dead. Only when the
  ghost or vision disappears before their
  eyes do the living understand just what
  they were dealing with. Irish folk tradition
  teaches that a corpse will rise from its cof-
  fin to take part in its own funeral.
  Some apparitions are characterized by
  a wraith-like appearance. These spectral
  ghosts sometimes appear over the places
  their bodies lie, remaining until the body
  is properly interred. At other times ghosts
  appear with objects that have never been
  alive, like a favorite car. Visions of death
  coaches are common.
  Ghosts and other revenants seem to be
  capable of most activities of the living.
  They frequently are very noisy, shouting,
  moaning, banging shutters or playing
  musical instruments. Often they wildly
  rearrange or even destroy the interiors of
  the buildings they haunt.
  Religious rites can generally, although
  not always, put revenants to rest.
  Ghosts and hauntings can provide clas-
  sic adventuring. The party might be hired
  to rid an area of a ghost – but end up on
  the ghost’s side, avenging a treacherous
  death. Or a party member might be haunt-
  ed by dreams telling him of something he
  must do before a deceased relative can
  truly rest.
  Judgment Day
  Where a soul ends up in the afterlife
  often depends upon a divine judgment.
  Different religions define different criteria
  upon which a soul might be judged to
  determine its status in the afterlife.
  Karma is the sum of an individual’s
  actions. In most cases it is considered a
  negative quality. Deeds of avarice and
  greed that harm other individuals accumu-
  late karma; deeds of selflessness and
  moral goodness dissipate karma. When a
  soul dies and is judged for its next life, the
  accumulation of karma determines
  whether the soul improves its lot in life, or
  finds it worsened.
  Some religions judge purely on the
  faith and belief of their followers.
  Accepting the word of the deity as law and
  living accordingly will grant greater status
  in the afterlife, no matter what else the per-
  son may do. The greatest status is given to
  the truly fanatical and zealous. Cults of
  dark deities who require their followers to
  perform gruesome acts in the deity’s name
  will often judge on this criteria.
  Continued on next page . . .
  19
  The Cosmos
  
  Recurring Cycles
  Each soul repeats a cycle of exis-
  tence. It is born, lives and dies. After
  death it travels back to the place it
  existed before its “birth,” where it may
  be judged. This judgment may deter-
  mine the circumstances of its next life.
  If the previous life was a good one, it
  moves “upward,” the circumstances of
  its next life being better than the last. If
  the life was spent poorly, then the soul
  moves downward, perhaps even taking
  animal form. The soul is eternally
  reborn on this “wheel of life,” though
  often a religion will promise eventual
  release from the cycle.
  Believers in the recurring-cycle
  motif often have less fear of death.
  Their primary concern is usually to
  accomplish enough in this life to
  improve their next one. They often
  view advantages of birth as laurels
  earned in past times, while suffering is
  simply punishment for past misdeeds.
  They are, all in all, more fatalistic.
  The notion of recurring cycles also brings up questions of access to infor-
  mation gained in past lives. Some religions view this as impossible – the soul
  goes through a cleansing which rids it of all past memories – but others strong-
  ly believe that these memories can be tapped and retrieved. A given soul may
  be marked or fated by its actions in prior lives (see sidebar, p. 16).
  Immortals
  Though in the “real” world all living things die, in many game worlds this
  is not true. Some fantasy creatures are thought to live forever unless killed.
  Often their ending is quite different from that of their mortal counterparts.
  Immortal races almost always have the “single-path” view, with the soul return-
  ing to a more primal state of existence upon its death. Or perhaps, having been
  granted immortal life on earth, when it ends they simply cease to be.
  Afterlife
  An integral part of the question of survival after death is the nature of the
  afterlife – where the souls of the dead go, how they travel, and what they do
  once they arrive.
  Journey
  Almost every culture that believes in survival pictures the transition as a
  journey from this world to the place of the dead. In some cases this journey is a
  simple transition, while in others it is a long, arduous task. Some cultures
  believe that articles buried with the deceased can aid them on this journey, per-
  haps making the difference between success and eternal unrest. Those who
  could not complete the journey often wander this world as ghosts (see sidebar,
  pp. 18-19).
  Judgment Day (Continued)
  Religions which hold personal
  achievement, wealth and prosperity highly
  may judge the soul by the wealth which it
  took to the grave. This will invariably
  result in larger and more ornate burial cus-
  toms, such as those of the late-dynasty
  Egyptians.
  Other religions, particularly those of
  ancestor veneration, judge the deceased by
  the sorrow, grief and piety of those left
  behind to lament. Thus, to slight the
  funeral customs or lessen the periods of
  mourning may have profound effects on
  the eventual disposition of the ancestors.
  Some religions teach that the prayers of
  the living can help the dead – or vice
  versa, depending on how the soul was
  judged!
  Playing the Dead
  If the gods have other plans for their
  faithful followers, death may be just
  another beginning.
  Valhalla, for instance, might seem like
  the ultimate reward for the brave warrior –
  fighting all day, feasting all night, wounds
  healed at nightfall, the dead revived again
  in the morning. Yet there is a underlying
  purpose to all this repetitious activity – the
  gods are training an army to aid them at
  Ragnarok. Other gods might have similar
  plans for the souls that dwell in their after-
  world realms.
  When the realm of the dead is closely
  attached to other realms of the gods,
  adventuring could continue after death. A
  deity could reunite the deceased for one
  last grand adventure. Or they might wake
  up in the afterworld and then have to
  struggle to escape to the lands of the liv-
  ing!
  Shamans rely upon the advice and help
  of spirits sent to them by the god. The
  GM, as that god, could send the spirit of a
  deceased adventurer to aid them. This
  would be an especially valid ploy if that
  person died with information the party
  needs. Animistic priests calling for divine
  inspiration might be haunted – or even
  possessed! – by friendly ghosts or ances-
  tors. Magical clerics might manage to
  enchant a holy item with the spirit of a
  lost compatriot.
  Another possibility is the unfulfilled
  quest. The ghosts of deceased companions
  might refuse to leave the party alone until
  the quest ends or until they are restored or
  laid to rest. And anyone betrayed by the
  rest of the party might have good reason
  to haunt those who failed them.
  The Cosmos
  20
  
  Another common motif is the ferryman – a gatekeeper whom the soul must
  pass in order to complete the journey. The ferryman usually requires some token
  payment, a coin or some other item of value, before the soul can continue.
  Judgment
  The concept of judgment is also universal. One of a variety of fates befalls
  a soul according to its previous life. Generally those who deserve some sort of
  punishment suffer it, whether until they have atoned for their misdeeds, or for
  eternity. Those who have lived well may gain a life of splendor and happiness
  for eternity, or they may be reborn into a better existence. An exceptionally
  deserving soul might be lifted to a semi-divine state, either achieving oneness
  with the deity, or becoming a trusted servant.
  Final Resting Places
  In the single-path model, the soul must have somewhere to rest once life is
  done. The nature of these final resting places will often serve as the ultimate
  reward or punishment, even in the “real” world. For those souls who have lived
  a good life, or who have proved their worth by navigating the tortuous path-
  ways to the afterworld, this is a paradisiacal place. For those who have failed in
  some way, their final rest might be a place of great suffering and torture, or it
  might be a return to the earth itself – forever excluded from the wonder of the
  true afterlife.
  Even those religions that believe in a continual cycle of lives often have a
  final exit for those souls who achieve true enlightenment.
  Final Service
  Some mythologies incorporate the notion of a valued cleric or servant
  being taken to the land of the gods upon death, and being bound to some final
  service. In a world of many deities, it is possible that the different gods will
  draw their most faithful followers to them.
  One example of this is the Norse Valhalla. Some warriors of great prowess
  were chosen by Odin to live in Valhalla until Ragnarok, when they would fight
  again, this time beside their lord. Others were chosen by Freya, who began her
  career as a goddess of battle; neither the Eddas nor the sagas discuss her pur-
  poses or criteria!
  Reincarnation
  If souls are reborn, then the method of reincarnation should be considered.
  Generally the gods assign an individual to his next life, basing their deci-
  sion on his actions in previous lives. But in some cases the soul itself is allowed
  to choose its next existence. Or the selection may be completely random.
  Multiple Destinations
  Depending on the cosmology of the world, it is possible for a soul to have a
  multitude of potential destinations. In a world of different races or faiths, each
  faith may have a different answer, and all may be perfectly valid. The will and
  belief of a soul may even be enough to impose its own choice. Some deities
  may reincarnate their followers, while others retire them after a single life, or
  call them to their sides. Deities may even compete over the final disposition of
  the dead, leaving little or no control in the hands of the individual.
  t
  Journey of Death
  Many gaming opportunities arise if the
  GM decides that the afterworld is physi-
  cally accessible to the living. Long jour-
  neys through dark and treacherous caverns
  might bring the party to the underworld.
  Egyptian belief, for example, holds that
  the underworld lies beyond a maze of pas-
  sages and well-guarded doors, across a
  diversity of watercourses. Items entombed
  with the dead could aid the party on its
  quest. Those doomed souls that wander
  helplessly could either oppose or help the
  seekers.
  Or the party might find the Isles of the
  Dead after a rough and dangerous sea
  voyage. They might accidentally come
  across the land of the dead and have to
  escape. Or they might seek it to recover a
  lost companion, speak to the dead, or
  regain (or return) a lost artifact.
  When designing an afterworld adven-
  ture the GM can choose a motif from
  myths and legends that matches the flavor
  of the campaign. In one Greek legend,
  Aeacus, Minos and Rhadamanthus judged
  the dead in a meadow and consigned them
  either to Tartarus or to the Isles of the
  Blessed. In Tartarus they remained until
  they had atoned for the sins of their previ-
  ous life. In the Isles of the Blessed they
  drew lots for their next incarnations and
  drank from Lethe, the river of oblivion, to
  forget all they had previously known.
  Those particularly favored retired to the
  Elysian fields to enjoy an eternity of bliss.
  The Irish Celts believed in an
  Otherworld, sometimes imagined as being
  underground, and sometimes as islands
  beyond the sea. Their afterworld was
  believed to be a country where there was
  no sickness, old age, or death, where hap-
  piness existed forever and where a hun-
  dred years were one day.
  The Inca believed that those who
  obeyed the Inca dictum “Do not steal, do
  not lie, do not be lazy” went to live in the
  sun’s warmth. Those who did not conform
  spent their days in the cold earth. Those
  who remained in the earth were in reality
  still living, but had become invisible,
  implacable and invulnerable; hence a
  great preoccupation for the comforts of
  the dead arose. Eventually the great tombs
  became so large that they occupied more
  space than the habitations of the living.
  21
  The Cosmos
  
  Deities
  22
  DEITIES
  22
  
  eities are beings of supernatural powers or attributes who are thought to control
  some part of nature or reality, or to personify some force or activity. In the male
  or general form, they are known as gods; in the female form, they are called
  goddesses.
  The concept of gods or deities is universal. They are the center of most reli-
  gions, the driving force behind belief and faith, the inspiration for the spiritual
  nature of a people.
  When the GM creates a world, he should consider its deities early on, when
  defining the cosmology. The deities create the cosmos; their powers and attrib-
  utes shape the world. Alternatively, the GM may decide that there are no super-
  natural forces, that deities are simply a construct of society, and that their wor-
  ship might also be a construct – a means to gain power over others. But this in
  itself is a decision with consequences that must be considered.
  An example of a deity created using this chapter appears in the sidebar The
  Duality of Dhala, p. 153.
  t
  Origins
  Where deities come from is the stuff of creation myths and legends (see
  Creation Myths, beginning on p. 7). There are many different choices.
  Finite
  Deities were created by the same act which created the world. There will be
  no new gods. This scheme tends to foster powerful, unchanging deities of
  archetypal qualities. Since they are finite and determined, it is quite likely that
  they represent basic fundamental aspects of the world – the four elements, per-
  haps, or other abstract forces.
  Sexual Reproduction
  Deities are created by sexual reproduction among older gods. Usually this
  process begins with some sort of primal mother and father figure (Mother
  Earth and Father Sky, for instance) who produce offspring. These children
  then mate with other gods and goddesses (or even mortals) to produce new
  deities.
  This scheme requires multiple divine forces, with strong anthropomorphic
  aspects so that they may reproduce in a “normal” fashion. (That may not
  restrict the manner in which the gods give birth however; offspring could be
  born through any part of the body, or even vomited out.) Often these deities are
  quite human, with temperaments, strengths and weaknesses to match. As they
  are “born,” so, most likely, do they “die,” and indeed it is possible for new
  deities to replace older ones. The cosmos of reproductive deities is a changing
  one of highs and lows, triumphs and defeats and mixed alliances. The Greek
  pantheon is perhaps the best-known example.
  Accidental
  Deities occur by accident, usually as a byproduct of some other action or
  force (often the creation of the world). There is an element of chance here, a
  randomness that will probably determine the nature of the deities. They were
  not necessary, or predestined, but accidental. Often these deities have limited
  powers, and are subject to higher powers of fate and chance.
  GMing Deities
  Whenever a GM decides to incorporate
  active deities and the religions that follow
  them into a game world, he must give
  some thought to the way the deity presents
  itself to its followers. The deities may
  walk the earth clothed in human forms, or
  not appear at all. If they appear, they may
  not always take the same form. They may
  make their wishes known in terms of
  visions and mystical occurrences. Perhaps
  they see their followers as flies they can
  swat at their leisure, or as objects of inter-
  est, or as real people with interests as
  diverse as their own.
  So much depends upon the particular
  attributes of the deity that it is difficult to
  generalize. But truly active deities should
  be just that – active! They should not sit
  placidly in the heavens and wait for some-
  one to summon them. They will have very
  definite interests, motivations and prob-
  lems. They will set goals, and often feel
  free to prod the PCs in ways that suit their
  purposes. In short, they will act very much
  like any other NPC, except that they are
  much more powerful, and, in many cases,
  much more limited in what they can and
  cannot do. Often they must rely upon
  agents, even the adventuring group itself,
  to see that their will is carried out. They
  can be quite benevolent to those who
  please them, and utterly ruthless to those
  who do not.
  Balance is, as always, an important
  issue. Gods make poor enemies – unless
  they have no direct way of retaliating.
  Limiting factors must be found, or the GM
  will quickly find the deities taking over
  the world, leaving little of value or interest
  for the players to contribute. Divine laws
  (see p. 37), limited access to the “real”
  world, and fear of or worry about retribu-
  tion from other divinities can all combine
  to keep gods from getting too many fin-
  gers in the pie. The most interesting
  deities are often the most limited, for they
  must find ways to make the party do as
  they wish. All-knowing, all-seeing, all-
  powerful deities become boring quite
  quickly.
  23
  Deities
  
  Belief
  Deities are created by the true faith and belief of their worshipers, or are
  personifications of an idea they hold to be true. These deities are completely
  dependent on their believers, their very natures sculpted by the fabric and sub-
  stance of faith or thought. (See pp. 33 and 38.) But although they depend upon
  their followers, their powers and existence are still quite real.
  A GM could make this the test for sentience – the ability to create and
  power a god!
  Abstract Representation
  Deities do not exist in any separate form, but occur rather as abstract repre-
  sentations of the forces of the world – time, the wind, the sun, the flow of a
  river. Their strength lies in the raw force of their particular element. The god,
  River, is an abstract power representing the wild fury of a raging river, the slow,
  irresistible force of the spring floods, and the life-giving nature of all water.
  Quite different from the God of Rivers, a supernatural entity who rules over the
  rivers of the world and their inhabitants.
  These deities are created by the creation of the world, since they are the
  world.
  t
  Attributes
  The purposes of the deity in the game world, the deity’s powers, strengths
  and weaknesses, how the deity views its followers, what it asks of them, how
  actively it interferes in the “real” world – the GM must decide all of this and
  more for each of the major powers he creates.
  Archetypes
  Deities are frequently built on archetypes: primordial images, characters,
  or ideals of a society common enough to be considered universal. These may
  be elemental forces such as fire, water, earth or air, or facets of nature,
  embodying the characteristics of animals, plants, rivers, the sky, the sun, the
  moon, etc. Other archetypes are more abstract, concepts that represent the
  variety of human experience, such as mother, father, truth, justice, beauty,
  heroism, ferocity, or death. The true measure of an archetype is its ability to
  provoke the same feelings or reactions from a wide variety of different people.
  Listed below are some common archetypes, grouped roughly according to
  level of abstraction. These are presented as examples designed to stimulate
  further thought. Under no condition should this be considered a complete list
  of archetypes, nor a listing of necessary forces. Various archetypes might easi-
  ly be combined in a single deity. Even the lines between categories are blurry
  at best.
  Primal Forces: Creation, destruction, order, chaos, fate, prophecy or ora-
  cles, destiny, time, luck, death.
  Abstract Natural Forces: Birth, death, undeath, light, dark, air, fire, water,
  earth, sky, sea, nature, animals, plants, spring, summer, fall, winter.
  Specific Natural Forces: Dawn, twilight, day, night, sun, moon, stars (espe-
  cially morning or evening star), north, south, east, west, wind, rain, weather,
  thunder, lightning, rivers, lakes, mountains, volcanoes, trees, forests, flowers,
  deserts, snakes, dragons, birds, insects, magic.
  Divine Roleplaying
  A twist on the standard party adventure
  is to allow each player to draw up one
  deity of a pantheon. Assign each one a par-
  ticular area of influence as well as a gener-
  al set of abilities, interests, etc. Deities can
  be drawn up as Supers characters, with
  1,000 or more points, and fleshed out
  using the rules in this book. Additional
  advantages and abilities can be created at
  the GM’s discretion. Or they can be drawn
  up as ordinary characters, but all damage
  they take or give is divided by 10. Or the
  GM may decide not to use dice at all!
  The focus of this sort of roleplaying is
  on the interactions between the deities as
  they try to accomplish whatever goals
  they set themselves. The GM (or other
  players) can play the high-level clerics
  and followers, with maps drawn up to rep-
  resent the areas of the world in which the
  gods hold sway. Battles can be fought,
  demigods created and destroyed, even
  gods killed as the pantheon goes at it. Or
  the GM can create outside influences that
  force the deities to rely upon each other
  and interact in new ways.
  This can be used in the initial develop-
  ment of a world to create the basic mytho-
  logical elements which later generations
  of player characters might worship or
  investigate. A GM might even have one
  group of players roleplaying the gods,
  while another group runs the followers,
  trying to understand and implement the
  desires of the first.
  Many different variations on this
  theme can be tried, depending on the
  interests of the players and the GM.
  Deities
  24
  
  Abstract Societal Concepts: Art, beauty, smithing, carnage, crone, dance,
  disease, famine, fertility, guardian, handicrafts, harvest, healing, home and
  hearth, hunting, illusion, judgment, justice, law, learning, love, maiden, mercy,
  messenger, midwife, mother, music, oath or pledge, poetry, politics, peace,
  pestilence, prosperity, revenge, sickness, trade, victory, victim, war, warrior,
  wealth, wine, wisdom, witch.
  Historical Personages: Deified historical persona, most often with associat-
  ed myths and legends of their deeds. Ancestors, heroes, kings, saviors, saints,
  representatives of state and nation.
  Extent of Power
  In some cosmologies, deities are all-powerful entities who control the very
  fabric of the universe. In others, deities have very specific powers that they
  may only use in limited circumstances. The definition of exactly what each
  deity can do is important in determining what powers they can then pass on to
  their clerics and worshipers.
  The Symbolism of Form
  The physical forms associated with a
  deity are often symbolic in nature, helping
  to reinforce the deity’s attributes in the
  minds of its followers. The GM should
  think carefully when selecting forms for
  deities. Strong associations can help play-
  ers make the proper connections, and the
  symbolic aspect can enrich and enliven
  the game world. The symbolism common-
  ly associated with a variety of forms, in a
  variety of religions and cultures, appears
  below.
  Bull – A common symbol in Near,
  Middle and Far Eastern religions, most
  gods in Semitic religions are likened to,
  and represented as, a bull. The bull was
  prominent as an incarnation or attribute of
  Egyptian gods and kings. People have var-
  iously associated the sun, the moon, and
  the constellation Taurus with the bull. The
  Hittites associated the bull with thunder. It
  embodies divine rage.
  Cat – The cat was sacred to the
  Egyptians because it was the primary form
  of the Egyptian mother-goddess, Bast.
  The goddess Freya rode to war in a chariot
  pulled by cats. Cats are commonly associ-
  ated with dark magics and various forms
  of luck or chance.
  Cow – Sacred still in India and once in
  Egypt and Greece as well, the cow, a sym-
  bol of life through the rich bounty of its
  milk, embodies divine beneficence. In
  Egypt, Isis-Hathor was the divine cow
  whose udder produced the Milky Way and
  all the stars. She personified the night sky,
  being named also Nut or Neith, with the
  stars appearing along her belly. In Greece,
  the white cow-goddess called Io, the
  moon, who wore the three sacred colors
  red, white and black, was the precursor to
  Hera, frequently called “the cow-eyed.”
  Another of her Greek names was Europa,
  mother of the continent of Europe. Her
  name means “full moon”; she wed the
  father of gods while he wore the form of a
  white bull.
  Coyote – The tribes of the North
  American Indian groups see the Coyote as
  trickster and sometimes creator. The
  Coyote is pictured alternately as a trickster
  who releases impounded game, imparts
  knowledge of arts and crafts, secures fire,
  daylight or the sun, and as a bullying,
  licentious, greedy, erotic, fumbling dupe.
  Continued on next page . . .
  25
  Deities
  
  Omnipresence
  The deity is everywhere, capable of influencing all things. Omnipresence is
  common in deities representing primal forces (such as fate or time) that are uni-
  versal. It is a common characteristic of a monotheistic divinity. Omnipresent
  deities have a great sphere of influence, but often their power is relatively weak
  in any one place or time. They tend to choose breadth over depth, and can often
  be overcome by more vital (although limited) deities for short periods of time.
  But they generally prevail in the end. Their power is an inevitable part of life;
  there is no place to escape it.
  Omniscience
  The deity knows all, sees all. This “all” may be just what is currently
  occurring upon the world, or it may extend into the past and the future, allow-
  ing the deity to know all possible outcomes of any given event. Omniscience is
  common in deities who represent truth and knowledge, as well as those who
  embody the primal forces of fate, prophecy and luck. Deities of light are often
  portrayed as omniscient, since part of light’s symbolism is the shining brilliance
  that reveals all.
  Omniscient deities will always know what their clerics and followers are up
  to. They are often approached for guidance or wisdom, though they often
  choose to veil their knowledge in riddles or ambiguous prophecies.
  Omnipotence
  The deity is all-powerful. Omnipotent deities are relatively rare in mytholo-
  gy, for a deity who can right any wrong must answer for all that he leaves
  undone. Often omnipotent deities are seen as harsh, cold and uncaring, with
  concerns that reach far beyond the humble lives of their worshipers. Indeed, a
  truly omnipotent deity may not need worshipers!
  Generally, an omnipotent deity is seen as a fundamental force – creator,
  destroyer, and all that falls in between. Omnipotence does not necessarily
  mean solitary, though many omnipotent deities are the only supernatural
  forces in their respective cosmologies. A cosmos with multiple omnipotent
  deities can be quite interesting, especially if they choose, for whatever rea-
  son, to limit their interactions with their followers and concentrate upon one
  another. (Omnipotent gods who concentrate on vexing the followers of other
  omnipotent gods can also make life very interesting – especially for the
  followers!)
  Limited Potency
  Some deities are limited to a given area or locale, unable to extend beyond
  it. Others can touch any part of the world, but only in limited ways, usually
  related to the aspects they govern. For example, a god of wind can go any-
  where, but his power may be limited to puffing and blowing, whipping up
  storms and mighty gales, carrying people or objects from one place to another,
  and so on. But he couldn’t start a fire, build a house, or heal the sick. Other
  deities may be powerful at particular times, such as during the day, or in the
  winter, spending the rest of the time in a weakened state.
  These limits might be natural, or self-imposed, or imposed from without. In
  some cosmologies even the deities must follow rules, particularly when inter-
  fering in the lives of their worshipers. This may be an absolute dictate that the
  deity may never violate, or a less-binding promise that tricky deities may seek
  to flout. Usually such restrictions aim to preserve some balance or primal force,
  The Symbolism of Form 
  (Continued)
  Dove – A symbol of peace and purity,
  the dove is sacred to early divinities of
  love and fertility such as Ishtar and
  Aphrodite. In some places doves are used
  as sacrifices for divination and love
  charms.
  Eagle – The king of birds, commonly
  associated with royalty. In Greek mythol-
  ogy the eagle was closely associated with
  Zeus and his lightning. In the Indian
  Vedas, the sacred soma was brought to
  man by an eagle. Everywhere the eagle is
  noted for the speed with which it flies, the
  keenness of its sight, the marvelous height
  to which it soars, the inaccessibility of its
  nests, and the many years it lives.
  Falcon – A funerary symbol, the fal-
  con is sometimes associated with the souls
  of the dead flying away to the lands of
  peace.
  Fox – Commonly associated with sly-
  ness and cunning, the fox is a common
  shapeshifter in many different mytholo-
  gies.
  Hawk – Ancient Egyptians recognized
  the hawk as a totemic form of the god
  Horus. In Greece the hawk was sacred to
  Apollo and hence, like the eagle, a sun
  bird. The hawk god Khu-en-ua was a con-
  ductor of souls, sometimes serving as the
  divine boatman ferrying the dead across
  the underground river.
  Continued on next page . . .
  Deities
  26
  
  with the understanding that deities who meddle too much can throw things
  greatly out of kilter. Deities may even be subject to limitations placed upon
  them by others of their kind, in the form of curses, geases, or binding oaths or
  laws (see Divine Laws, p. 37).
  Physical Form
  Once thought has been given to the extent of the deity’s power, its physical
  form or manifestation should be considered. Does it have one constant form
  that it always takes? A variety of forms that it can choose between? Or is it
  completely mutable, taking whatever form it wishes at any moment? The more
  powerful the deity, the more likely that it has several possible forms. Static
  forms are generally found in the weakest of divinities (who don’t have the
  power to change themselves), in those who represent some physical object from
  which they derive their form (such as the sun, a tree, or a mountain), or in the
  most powerful . . . where it might be said that the deity has no true form, but is
  found in all things. A deity’s powers may change with its form, giving it good
  reason to switch from one to another.
  Humanoid
  The “made-in-the-image-of-god” concept is relatively widespread. Many
  deities have a form mirrored by that of their worshipers, and the gods may
  often reveal themselves in this form. An anthropomorphic form can make the
  deity much less intimidating to its believers, creating a common ground.
  Deities with strong personalities, or who represent particularly human arche-
  types or motifs, will almost always have a humanoid form. Certainly it would
  be hard for a human to see anything but an extremely beautiful woman as a
  goddess of love and beauty!
  Animal
  After humanoid, deities most commonly manifest physically in animal
  form. All of the Egyptian gods roamed the earth in animal forms. Animals are
  often seen as being closer to nature (and so the divine) than man is. Deities who
  take animal shapes also assume animal characteristics (see Symbolism, p. 66,
  and sidebar, pp. 25-29). Frequently the animal form is but one of many possible
  forms the deity might take (Zeus was notorious for taking animal forms during
  his amorous pursuits).
  Archetypal
  Another common thought is that the divine essence infuses the material
  which it represents. Thus a sun deity is the sun, rising each morn and setting
  each night. The spirit of the river lives within the rushing and roaring tumult. A
  volcano’s eruption is a physical manifestation of the anger of the deity that
  lives within. Once again, the archetypal form might be just one shape the deity
  can choose to assume.
  None
  It is also possible that the deity has no shape whatsoever. This is especially
  true if the divine force is particularly abstract. Shamanistic divine spirits can
  affect the material world, but since they do not dwell on the physical plane,
  they have no physical bodies.
  The Symbolism of Form
  (Continued)
  Horse – Though only the Celtic Epona
  and the divine horses of Diomedes in
  Thracian myth retain the horse form
  among divinities, horses are closely asso-
  ciated with many gods, goddesses and
  demigods. Demeter sometimes appeared
  with a horse’s head. Poseidon, Athena,
  Aphrodite and Cronus all had horse
  aspects at various times. Helios, among
  many others, rode in chariots pulled by
  horses. Horses are considered symbols of
  fertility, and in some cases are symbolic
  of the soul in journey.
  Hound – Common companions of
  many gods and goddesses, hounds were
  often assigned to use their keen senses of
  smell to find and escort ghosts and, as
  guardians, to inspect the souls of the dead.
  In Babylon, the dog was the symbol of the
  gate goddess, Gula. The Celtic healer god
  Nodens took the dog for his zoomorphic
  form. Sirius, the dog star, was associated
  with Pan, whom Pindar called the “shape-
  shifting dog of the Great Goddess.” In
  northern Europe, heavenly moon dogs car-
  ried away the dead. These were directly
  related to the hounds of Annwn and the
  great black hounds that scouted for the
  Wild Hunt of Odin and his ghostly com-
  pany.
  Jackal – In Egypt, the jackal was asso-
  ciated with Anubis and guided the dead to
  their otherworld destination. In Asiatic
  folk tale he provided for the lion, scaring
  up game for the lion to kill and eat, taking
  the remains as his just reward. From this
  he is sometimes termed “the minister of
  the king.”
  Lion – A symbol of royal power and
  strength, lions figure as attributes, com-
  panions and guardians of many deities.
  Lion statues are seen guarding the doors
  of ancient Assyrian temples. Lions sym-
  bolized the Babylonian god, Nergal, as
  well as the Egyptian gods Ra and Horus.
  Buddhists use the lion as a symbol of
  courage, nobility and constancy, and con-
  sider him to be the harbinger of good luck.
  Many ancient cultures used the lioness as
  the symbol of maternity and an attribute
  of the mother goddess. The Egyptian god-
  desses Bast and Sekhmet were lion-head-
  ed.
  Owl – A symbol of wisdom and
  knowledge, the owl was associated with
  Lilith, Athena, Minerva, Blodeuwedd,
  Anath and the staring owl-eyed goddess
  Mari. To the Algonquin Indians, the owl
  was a bird of death and of the winter, cre-
  ator of the north winds. To the
  Babylonians, hooting owls were ghosts of
  women who died in childbirth.
  Continued on next page . . .
  27
  Deities
  
  Domiciles
  If the deity has a physical form in this world, then that form may live in one
  place all the time, or may move to different locales. Supplicants may have to
  travel to address the deity, or it might come to them.
  The GM must also decide if the domicile is the only place the deity has
  power, thereby limiting its sphere of influence. This may be true if the god lives
  within a volcano or a river, for instance. Or the residence may simply be the
  place where the deity has the most power, and thus chooses to settle.
  Within the World
  The divinity might be one and the same as the particular aspect of the
  world that it represents. The goddess of the river may reside completely within
  the banks that bound her domain. The sun god might live in the sky, the vol-
  cano deity in his fiery pit of lava.
  The deity may live in all instances of its aspect, only in some of the largest
  and most spectacular, or in one particular place. This decision may affect the
  deity’s sphere of influence.
  Remote Locales
  Another idea is that the deity resides in some remote location of the world.
  Mountains are perhaps the most popular, but at the four corners of the world,
  beneath the earth or the sea, and in the sky are all common locations. Anywhere
  that is particularly inaccessible will do, especially if it happens to be subject to
  powerful and inexplicable forces (earthquakes, volcanic eruptions, and so on).
  Once again, having placed the deity, the GM must decide just how inacces-
  sible its dwelling truly is. Epic quests which require direct dealings with the
  divine make great fodder for high-fantasy campaigns.
  Wandering
  Some deities don’t live anywhere in particular, but rather roam hither and
  yon, according to duty or whim. Their particular aspect might require this wan-
  dering (disease, war and trade are all aspects that would suit itinerant deities),
  or it might just be the nature of the divine to be everywhere and nowhere at the
  same time. Many myths speak of deities who change shape into people or ani-
  mals and wander the lands for purposes ranging from seduction to the comple-
  tion of some goal or task.
  If the deities wander, the GM should give some thought to how he will han-
  dle their direct interaction with characters. Most often those who see a god in
  physical form will have no idea that it is indeed a deity. (This is a good way for
  deities who are not omniscient to test the faith of their followers or clerics.)
  Holy Places
  Deities may reside in certain icons, shrines, temples, or other objects partic-
  ularly holy to themselves. This is most common for deities whose scope is lim-
  ited to a particular geographic area, and who depend upon their worshipers for
  their power. Believers are charged with tending the repository of the divine
  essence, and in return they are granted boons and special powers. The power of
  the god might be tied directly to the form or structure which houses it, or it
  might be much more resilient, simply choosing to take up residence in this
  place for convenience or some other reason of its own.
  The Symbolism of Form
  (Continued)
  Panther – The panther or leopard was
  a totemic symbol of Dionysus, whose
  priests wore panther skins.
  Phoenix – A symbol of rebirth, the
  phoenix is originally associated with a god
  of Phoenicia. The sun, who flew on wings
  through the heavens, was constantly
  immolated and reborn from the fires of
  sunset and sunrise. Egypt’s phoenix was
  associated with a heron-like bird sacred to
  Osiris, symbolizing both the human soul
  and the god’s cycle of rebirth and resur-
  rection. Sometimes the bird represented
  the morning star.
  Ram – Rams are commonly associated
  with male virility and fertility throughout
  the world. The Egyptian god Amon was
  symbolized by the ram, which also holds a
  place in the zodiac under the name Aries.
  Raven – In almost all cultures ravens
  are considered to be birds of ill-omen, har-
  bingers of death and pestilence. The raven
  was considered a battlefield bird in old
  Irish mythology, and several goddesses
  appeared on the combat field in this form.
  The Morrigan in particular invoked war
  by simulating the raven’s harsh cry. A
  Russian epic identifies the raven as the
  symbol of the enemy, and in Lithuania the
  raven is considered a bird of battle.
  However, in Yukaghir folklore, in the tun-
  dra and scrub zones of Arctic Siberia, as
  well as in the traditions of Northwest
  Pacific Coast tribes from Alaska down
  through British Columbia, the raven is a
  trickster.
  Continued on next page . . .
  Deities
  28
  
  Other Planes
  Another common thought is that some or all of the deities reside in some
  special area or plane beyond mortal ken. This might be the Greek Mount
  Olympus, the Egyptian underworld, the Hindu Tap Loka (Sphere of Penance),
  or the Immortal Plane.
  If the deities live in another sphere or realm, what impact does that realm
  have on our own? Is it possible for a mortal to move from one to another, or
  can only a god make the trip? Myths are full of long, arduous journeys to the
  realms of the gods to ask some favor or gain some reward. Often there are a
  series of obstacles to keep out the unwary, a river or other “natural” boundary
  that must be crossed, and various other tests that only the truly worthy can
  overcome. Or perhaps the journey requires a special magic, like the ecstatic
  trance of the shaman, to pierce the realm of the divine – a journey made in spir-
  it or soul as opposed to body.
  Note also that different deities may control different realms. The concept of
  a deity whose task it is to supervise the souls of the dead is almost universal.
  And Mother Earth is almost always thought to reside within the earth itself.
  Immortality and Death
  In most cases, deities cannot die. Certainly they can ignore most, if not all,
  threats from mortals. Most deities are immortal – once created they will contin-
  ue to exist until the end of time. Their full powers are far beyond those that any
  mortal can muster – so giving them have numeric attributes or hit points is
  rather futile. They are not affected by normal weapons or magics. At best they
  might be bargained with, or weakened by disrupting the lives and worship of
  those who give them power. However, there are some exceptions to this general
  rule. The following sections cover instances in which deities might be weak-
  ened even to the point of true death.
  Fading
  Those deities who gain their powers directly from their worshipers can be
  weakened to the point of “fading” if all who pay them tribute are destroyed. A
  faded deity still exists, but does not actively manifest in the material world.
  Should its worship be resumed, the deity can be brought back, but this is a long,
  costly process that will take years, if not generations (see Faded Gods, p. 32).
  Physical Deaths
  Lesser deities (often little more than
  spirits) might be bound to some physical
  entity such as a shrine or holy object.
  Depending on the nature of the binding,
  destroying the object may destroy the
  deity. On the other hand, this might just set
  the deity free, possibly dissipating its pow-
  ers until it can find another such object to
  reside in.
  In other cases, a deity might choose to
  manifest a great deal of its power in a sin-
  gle form in order to complete some mis-
  sion or task. This form, sometimes called
  an avatar (see sidebar, p. 38), will have but
  a fraction of the deity’s true power, and is
  The Symbolism of Form
  (Continued)
  Ravens are also associated with
  prophecy, and “having the foresight of the
  raven” is a proverbial saying. The raven
  was the oracular bird of the Irish mytho-
  logical Bran. Odin, All-Father of the
  Norse gods, had two ravens, whose
  Icelandic names meant Thought and
  Memory, who brought him news every
  day of all that men did.
  Snake – Snakes are associated with
  female power and immortality. In India,
  the “Mother of All that Moves” and god-
  dess of the earth was associated with a
  serpent. The Middle East used to regard
  the snake as the embodiment of enlighten-
  ment or wisdom, understanding the mys-
  teries of life. The Siamese speak of Sarpa
  Rakta, the red snake who brings secret
  omens from the gods.
  Stag – Closely associated with the
  Horned God of the mother-earth religions,
  The stag is generally considered a male
  forest spirit because of his tree-like horns.
  Swan – Regarded as a symbol of maid-
  enly purity, the swan is associated with
  the Vedic heavenly nymphs. The Vedic
  Brahma had the swan for his special vehi-
  cle or birdlike incarnation. Zeus appeared
  in the form of a swan to impregnate Leda.
  As well as being one of the birds of
  Aphrodite, the swan also symbolized the
  muses, and through them Apollo. The
  Norse valkyries wore cloaks of swan
  feathers, indicating that they might trans-
  form into that shape upon occasion. And
  the valkyrie queen Kara definitely had a
  swan incarnation, perhaps based on the
  Indo-Aryan goddess Kauri who appeared
  as the leader of the swan-nymphs.
  29
  Deities
  
  subject to all laws of the physical world that the deity is not. This form may be
  given attributes and other character stats, and it may be affected by normal
  weaponry and spell magics. If this form “dies,” the power within it returns to
  the deity.
  Reincarnation
  In many mythologies, deities associated with the cycles of nature are
  assumed to die and be reborn in the normal order of things. Vegetation gods are
  usually described as dying each autumn to be reborn at winter’s end. Sun
  deities might sink each evening into a sea of primal chaos, only to rise again at
  the dawn of the new day. Some Hindu gods were born, lived for thousands of
  years, and then died, to be born again during the next grand celestial cycle.
  This is considered a normal part of the life of the deity, unaffected by mor-
  tal actions (though certainly the death and rebirth of the god affects the powers
  granted to its worshipers, as well as the whole nature of the deity’s religion).
  Often the religion’s power closely mirrors that of the deity – holding wide-
  spread influence during the height of the deity’s strength, and diminishing
  greatly when the deity weakens (see Changes Over Time, p. 56).
  Man may even participate in this cycle. Heroic adventurers could be proph-
  esied to end the reign of a dark god . . . who then lies asleep for some preor-
  dained time before waking once more.
  Transformation
  Other mythologies speak of deities who seem to die, but are only reincar-
  nated in a different form, often with different (and sometimes greater) powers.
  Once again this is a natural process that is likely to be reflected in the religion
  that worships the deity. The followers of the deity might influence this transfor-
  mation in some way.
  True Death
  In some cases it is possible for a deity to die – but only at the hands of
  another deity, or a true and predestined hero. (The hero usually works at the
  behest of fate or destiny, and thus is in many ways a pawn in the hand of a
  greater force. This sort of plot should only be undertaken with great care and
  forethought.) Generally only anthropomorphic deities with limited powers can
  be destroyed in this way. Even a deity may hesitate to actually kill another
  deity, as this may have drastic effects on the fabric of the world.
  A god that personifies an idea cannot be killed without wiping the idea out
  of the minds of sentient creatures. If sentient creatures still need the concept,
  this could prove impossible.
  Attitudes
  Every deity has a personality, be it kind, warm and loving or harsh, cold
  and cruel. Most deities will fall somewhere between the extremes. Often the
  attitudes of a church or religion of the deity will mirror the deity’s own attitudes
  (although an inactive, unconcerned deity may find its religion developing atti-
  tudes that it does not necessarily embrace.)
  Benevolent
  The deity is kind and loving. It truly cares for the welfare of its followers
  and will do almost everything in its power to aid them.
  Food and Drink of the Gods
  The sustenance of the gods has long
  held a special fascination. In some cases
  the food and drink of the deities is
  reserved for them alone, granting special
  powers to those who might manage to
  sneak a nibble or a sip. In others, the drink
  of the gods is merely a favored drink of
  their followers, given to the gods in sacri-
  fice and devotion.
  The following are some examples from
  various mythologies:
  Ambrosia and Nectar: The food and
  drink of the Greek gods of Olympus, they
  gave immortality to all who partook.
  Amrita: The legendary drink of
  immortality in Hindu mythology, amrita
  was thought to be the lost water of life
  produced at the churning of the ocean.
  The name is applied to various Vedic sac-
  rifices, but particularly to the soma juice
  (see below).
  Mead: The favored drink of the Norse
  gods, supplied endlessly by Odin’s goat,
  Heidrun, who fed on Yggdrasil. It is a fer-
  mented drink of honey and water, known
  to the ancient Greeks and Romans and
  common in medieval times throughout
  Europe. Mead was thought to be the early
  sacrificial drink of the Aryans.
  The people of Rugen island (off the
  coast of Germany) used mead in the wor-
  ship of their sun god. At each harvest a
  cup of mead was put in the hand of the
  idol. During the following rites the priest
  took the cup from the god and predicted
  the coming year from the liquid left in the
  cup.
  Soma: The soma plant of India pro-
  vides an astringent narcotic juice thought
  to have divine power. It was offered,
  mixed with milk, butter, barley and water,
  to the gods, but was drunk by all Aryans.
  Later only the three highest castes were
  allowed to drink it, and then only for reli-
  gious purposes. The soma sacrifice
  became one of two main rituals to the
  deities. In game terms, soma is about as
  addictive as marijuana; the GM may
  decide that it grants a +1 modifier to
  shamanistic rituals or to miraculous magic
  (since the plant is worshiped both as a
  plant and as a representation of the god).
  Deities
  30
  
  Benevolent deities must be limited enough that they don’t solve all their
  followers’ problems for them. Perhaps the deity cannot directly interfere in the
  lives of its worshipers unless called upon (see Divine Intervention, p. 113),
  either due to divine strictures or physical limitations.
  Some deities are only benevolent to certain people – their own followers, or
  those who follow their strictures and do as they desire – but cruel and intolerant
  to those who defy them.
  Malevolent
  The deity is evil and malicious. It cares for nothing but its own power base.
  It might even take pleasure in the misery and suffering of others. The problem
  with truly malevolent deities is deciding why anyone would willingly follow
  them. It might be that none do willingly follow, but are coerced by the power of
  the god (see Maltheism, p. 137). Or it might be that the deity offers great wealth
  and power to its direct servants.
  A single deity may be benevolent to those who follow it, and malevolent to
  those who do not. (Mere dislike and intolerance does not constitute malevo-
  lence. A malevolent deity or religion takes delight in destruction far beyond the
  simple desire to weaken an enemy.)
  Meddlesome
  The deity is very active in the affairs of the world. It constantly checks up
  on its followers, offers advice, and uses its powers to affect the course of events
  – a cosmic busybody.
  Meddlesome deities should never be particularly powerful. If they are, peo-
  ple will quickly realize that little that they do matters – since the deity is busily
  arranging things to suit itself. This personality attribute is more appropriate for
  a limited divinity who must convince its followers to do those tasks it sees as
  necessary.
  Meddlesome deities will often communicate with their followers through
  omens, answers to prayers, even full divine manifestations. Particularly intru-
  sive ones might offer their followers bonuses on their Divine Intervention rolls
  (see Divine Intervention, p. 113), though GMs should be most cautious about
  allowing this sort of boon.
  Indifferent
  The deity is not at all active in the affairs of the world. Either it has other
  matters which concern it, or it simply does not care, and will rarely (if ever)
  intervene on the behalf of its followers.
  Omnipotent or omnipresent deities often possess this trait. Indifferent gods
  almost never answer their followers in any sort of concrete way, preferring that
  those who desire enlightenment find it for themselves. Followers of particularly
  indifferent deities may have to take penalties on their Divine Intervention rolls
  (see Divine Intervention, p. 113) to reflect their god’s extreme dislike of med-
  dling in earthly affairs.
  Although a deity may be generally indifferent, certain events might attract
  its interest. A deity might also be indifferent to normal goings-on, while con-
  cerning itself greatly with the activities of its higher-ranked clerics. Or it may
  truly not care, letting its worshipers muddle along as best they can on their
  own. Some may take great delight in watching the unguided bumblings of man,
  considering them an eternal source of divine amusement.
  Apotheosis
  For those few who achieve true
  enlightenment, there is the possibility of
  apotheosis – the raising of a mortal to a
  divine state. This implies that the individ-
  ual has achieved true unity with the
  divine, and can freely tap the same power.
  This is not a common thing, nor is it
  something that a PC should expect to
  accomplish. True apotheosis turns some-
  one from an individual into a godlike
  creature, concerned with the greater mat-
  ters of the world. In some cases, apotheo-
  sis cannot occur until death. In others, the
  individual transcends to a deified state
  while still on earth. However, being more
  deity than man, he is no longer truly inter-
  ested in the day-to-day affairs of mortals.
  In legendary cases of apotheosis, the
  deified person leaves behind any former
  profession to become a prophet and
  teacher for his religion. If truly divine, he
  may even shift to the home of the gods,
  dropping all trappings of mortal existence.
  31
  Deities
  
  Observant
  The deity closely watches all that
  occurs within its domain. If it is not
  omniscient, then it cannot see all, but
  what it can see it pays attention to. This
  does not mean that it necessarily acts on
  the information that it gains (that would
  require a meddlesome streak), but it will
  watch everything that it can.
  Most actively-worshiped deities are
  considered to be observant. People like
  to think of their deity as being intelligent
  and aware of the world.
  A deity may have many reasons for
  not divulging what it knows to those who
  follow it. It may be testing them, it might
  be indifferent to their concerns, or it
  might be cunning and mysterious, prefer-
  ring to keep its knowledge wrapped in
  obscurity.
  Oblivious
  The deity pays no attention to the
  activities of the world. It cares little for
  day-to-day events, generally focusing its
  attention on the workings of whatever
  force or power it represents.
  Oblivious deities are generally the
  more abstract ones who represent some
  simple primal force. They are not concerned with events in the world that do
  not directly impinge upon them.
  Oblivious deities almost never answer scrying or informational questions,
  and often do not even have a divination aspect to their religion. They are quite
  content to let the world continue on its course without their aid. Oblivion and
  indifference are attitudes which go together well.
  Forthright
  The deity’s nature and purpose is clear to all. Indeed, the deity may go out
  of its way to ensure that all know what its worship means, trying to spread the
  truths that it has to offer. Forthright deities often spawn proselytizing religions
  who wish to convert the ignorant to their brand of enlightenment.
  Deities of aspects such as light, truth and knowledge are commonly forth-
  right, as well as those postulated by the more philosophical religions. Abstract
  forces have little to hide, though they may be difficult to fully comprehend.
  Mysterious
  The deity drapes itself, its purpose and its followers in mystery. It keeps its
  true nature well hidden. Even clerics may not truly understand the deity they
  follow, until they reach the very highest levels. A mysterious deity may simply
  be incredibly secretive, forcing vows of silence and confidentiality upon those
  privy to its secrets. Or it might actively spread confusion about its nature and
  purpose, engaging in tricks and other hocus-pocus to confuse and befuddle.
  Faded Gods
  Deities who depend upon followers for
  their power must take care of them.
  Should too many of followers be killed or
  converted to other religions, the deity may
  find that it is unable to sustain its own
  existence in the world, and fade.
  Depending on the workings of the cos-
  mos, a faded deity might be one who has
  simply lost influence upon the mortal
  plane (but still exists in whatever realm
  the gods call home), or it may be reduced
  to a set of potentials which either remain
  unfulfilled, or are taken over by another
  deity. Whichever the case, the loss of such
  a power might have visible effects upon
  the world. The earth may quake, rains fall
  for days on end, volcanoes explode, winds
  howl, and so on. If it was a particularly
  powerful deity, certain fundamental
  aspects of the world’s workings may alter,
  causing shorter days, the birth of a new
  season, etc. Such disasters can be used
  from a historical view to explain the way
  things are now, or they may be true disas-
  ters and calamities that will affect the pre-
  sent world.
  The GM may choose to center a
  prophecy around the destruction (or fad-
  ing) of a god, threatening great horrors
  should the heroic quest be unfulfilled.
  Priests or fated heroes might easily be at
  the center of such campaigns.
  Even should they fail, and the calamity
  come to pass, no god which has once
  existed and been followed is ever irre-
  trievably lost. Its worship may pass into
  legend, its temples, religious texts and
  symbols turned into curious relics, and
  still the potential of its power remains. If
  there are those who desire to resurrect the
  deity, they may attempt to do so.
  This can form the basis for a different
  sort of campaign – one in which the only
  apparent solution to the problems that
  beset humanity is to resurrect a dead (or
  faded) god. Such an adventure might
  require that questers to venture to the
  home of the gods to seek out the faded
  deity or its remains, and find a way of
  revitalizing them. Or it might simply be a
  matter of gathering enough interest and
  desire on the part of others to hold a large
  ritual wherein power is sacrificed to the
  deity to restore its power base. In some
  cases sacrifices of food, animals, or even
  willing members of the congregation may
  be necessary.
  And if it turns out that the god is quite
  different from what the adventurers
  expected . . . a whole new quest may
  begin.
  Deities
  32
  
  Deities of illusion, thievery, chance, dreams, fate and prophecy are often
  mysterious. Mysterious deities are sometimes associated with the darker forces,
  as the darkness, too, seeks to hide and obscure. But one should not make the
  mistake of equating mystery with evil. In some societies all deities are mysteri-
  ous in nature, revealing their secrets only to the initiated, and then only as the
  secrets are earned. Clerics of mysterious deities do not necessarily share this
  attitude, though they are always sworn to hide the secrets of the deity from the
  public view.
  Codal
  The deity follows strict codes of behavior. Its likes and dislikes are clearly
  defined and codified, and laid down as law for its believers to follow (see
  Codal Systems, p. 133). Depending on the deity’s other attitudes, these laws
  may be anything from rules for the benefit of its followers, to specific details
  on capture, torture and ritual butchery of human sacrifices.
  The churches of codal deities almost always have a rigid organizational
  structure, from the lowest lay member to the highest-ranking cleric. Each has
  his specific title, duty and responsibility to those both above and below him.
  Such deities are very intolerant of aberrant behavior. It is better for a follower
  to hold to the codes and fail than deviate from them and succeed. Indeed, the
  laws and codes of the cult may have the force of a sworn vow, and bound by
  personal honor. Such deities invariably have nasty ways of dealing with those
  who violate their laws.
  The Mesopotamian goddess Tiamat, who is referred to as “the dragon of
  chaos,” handed down law as part of creation. In Norse mythology, Odin upheld
  order against Loki and his children, the forces of chaos. The idea of order as
  good and chaos as evil comes from Zoroastrianism (see sidebar, p. 52).
  Random
  The deity has no strict codes of behavior or belief, comporting itself in
  disorder and confusion. This can be a friendly, carefree sort of disorder, or the
  vile unconcern of one who is as willing to destroy as to create. Such deities
  are random in their actions, often doing things for no particular reason or
  cause.
  Note that the unenlightened may not be able to tell the difference between a
  god working toward a mysterious goal and a god being random.
  Random deities usually spawn chaotic religions with little structure or orga-
  nization. In some cases there is no real religion at all – followers pledge them-
  selves to the deity and go merrily on their way doing whatever they like in its
  name. In other cases the religion is simply a facade for anarchy. Those who rise
  to power might be those who wield their influence most effectively, or they
  might just be those who happen to catch the deity’s fancy. The only thing cer-
  tain is that there will be no rhyme or reason to the entirety.
  Chaos-worship may or may not be a purely fictional construct. Even for
  Michael Moorcock, who codified “Gods of Law” and “Gods of Chaos” for his
  works of fantasy, the concept wasn’t totally clear. The chaotic elements in a
  religion are not simply echoes of an over-used convention which most gamers
  don’t truly understand – those elements don’t even match the gaming conven-
  tion. For differences between religious and roleplaying ideas of chaos, see the
  sidebar on p. 138.
  The Power of Faith
  In some cosmic views, supernatural
  power exists in abstract forms which can
  be shaped and given true life and power
  by fervent belief. Thus, societies may
  truly create the gods according to their
  own imaginings – gods with real sub-
  stance and power, but completely depen-
  dent upon worshipers for continued exis-
  tence. If the belief falters or fails, then
  their existence slowly loses reality, sink-
  ing back to the initial abstract form, until
  some other strong faith gives it shape.
  A GM using this structure can create
  many godly factions. Different cultures
  will likely form different beliefs, which in
  turn create different gods to be worshiped.
  Each people’s gods are as real as the next
  – they’re just different!
  The nature of the deities will likely
  change as the people’s faith matures, and
  their society and world changes. Or, once
  given life, it might be that the divinity is
  immune to further changes, and will
  require that the people hold by the reality
  they have created for themselves.
  Cyclical Deities
  Other worldviews will create cycles of
  time during which a god’s power grows to
  a high point, and then slowly wanes to a
  low point, after which it will begin to
  grow again. Deities of Nature are particu-
  larly likely to have cycles of strength and
  weakness.
  The cycles may be as short as a single
  day, in which the Sun god has little power
  at night, while the dark god has little
  power over day. Or they may be tied to
  the seasons, or even longer, multi-year
  periods. Some mythologies tie the powers
  of the gods to the heavens, defining spans
  of times in terms of tens or even hundreds
  of years when the stars align to grant
  power to a particular deity, only to replace
  it with another at the beginning of the next
  cycle.
  Times of transformation from one
  power level to another can make for inter-
  esting gaming. Followers of a preeminent
  god might not be happy to find their place
  usurped by heavenly prerogative; they
  might seek to change the natural order. Or
  the cleric of a deity whose power base is
  particularly weak might find his influence
  growing steadily, along with his duties
  and responsibilities to those he serves.
  33
  Deities
  
  Strengths and Weaknesses
  All deities have strengths and weaknesses. Any character strength or flaw
  can also characterize a deity. It may be wise, greedy, peaceful, selfish, devious,
  generous, jealous, proud, honest, inquisitive, arrogant, rash, aggressive, protec-
  tive, gullible, cunning and so on.
  t
  Relationships
  When defining multiple deities, the GM must define their relationships
  with one another – how the various elements of the cosmos interact and what
  the politics of the heavens are. This includes establishing who their friends and
  enemies are and what guidance they give their followers in dealing with other
  religions about them. There are several common cosmological models, which
  can be combined for interesting results.
  Allies
  Deities form alliances from necessary circumstance, familial feeling, or
  mutual need.
  Multi-Faceted Deities
  One common divinity is a dual-or triple-faced deity where each “face” is a
  separate and distinct divine entity. For example, the goddess Hecate may be
  composed of the trinity Maiden, Mother and Crone. The Hindu god Ishvara
  consists of Brahma the creator, Vishnu the sustainer and Shiva the destroyer.
  Quests and Geases
  Now and then a deity will come upon a
  task that must be completed. This task
  might be a mere whim of the deity – the
  desire for some new expansion of its reli-
  gion, or to recover some lost artifact or
  holy place – or it might be something
  essential to the continuation of the religion
  as a whole. If the deity cannot accomplish
  this task with its own powers, or that of its
  supernatural servants, it might turn to its
  dedicated followers for aid.
  In most cases the deity will manifest
  itself before those it wishes to place under
  a geas, to provide some explanation of the
  quest and request their service. Those who
  refuse are likely to suffer the deity’s anger
  and retribution. In some cases the deity
  does not directly manifest (depending on
  its powers and the nature of the world),
  but rather provides a prophecy, omen, or
  other sign of what it wishes. In any case,
  those who accept this service must do so
  completely, with the understanding that
  they will dedicate their lives to its comple-
  tion.
  Such quests are the bread and butter of
  epic fantasy novels, and can be the foun-
  dation of a fantasy campaign. Quests pro-
  vide a long-term goal that will motivate
  the characters over a series of individual
  adventures, eventually resulting in a final
  confrontation and climax. And once their
  task has been completed, the adventurers
  may find themselves heroes of great fame,
  or enemies of great infamy (depending, of
  course, on the nature of the quest).
  GMs must be wary, however, of orga-
  nizing the entire actions of a party around
  one motivated individual, lest his death or
  removal leave the rest of the group bereft
  of purpose. Generally it is better to place
  the geas on several members of the party,
  whether they be faithful servants of the
  divine or not.
  Deities
  34
  
  By their very nature these individual deities are allied, even though their pur-
  poses are often at odds (such as the creator and destroyer aspects of Ishvara).
  They may never war with or seek to destroy one another, as to do so would
  cause their own destruction. At times this presents a paradox, with contradicto-
  ry forces as two sides of a greater coin.
  This sort of “alliance” can never be altered, shifted, or broken. Though the
  deities may act separately (the relative balance of powers within the alliance
  perhaps shifting over time), and even squabble among themselves, they will
  live or die as one.
  Dependencies
  Even deities have hierarchies and interdependence. Some lead, others
  serve. Some must draw upon the powers of others to feed their own strength.
  The goddess of Shadow is dependent upon the sun, the moon, or some other
  source of light to turn darkness into her own element. The deity of rivers may
  very well be subservient to the deity of water. The harvest must have coopera-
  tion from the earth and the sky (in terms of weather) to reap her bounty. Storms
  cannot occur without wind.
  Most deities are content with their place in the cosmos, whether it be mas-
  ter or “servant”; their divine interdependence is mirrored in their religions.
  Some, though, are less satisfied, and seek freedom and independence, or even a
  shift of the scales. They may plot and scheme, using their followers and clerics
  to seek ways of freeing themselves or gaining more power.
  Family Ties
  Anthropomorphic deities often have traditional familial relationships – that
  of father, mother, wife, husband, son, brother, sister. In some cases these rela-
  tionships are all but ignored, but in others they create lasting bonds.
  Strongest are the ties between mates or consorts. Sometimes mating bonds
  are made at the time of creation and never change. Other times they are formed
  during times of invasion and conflict – just as in earthly politics, where an
  alliance is formed and bonded with marriage. Children generally feel strongly
  for their parents, though they may covet and attempt to usurp their position and
  power. Siblings often squabble, and may be close or far apart. Parents may
  hate, ignore, or dote upon their divine offspring.
  In some cases, there may even be multiple families of gods who scheme,
  plot and war against each other. The Norse mythologies have an example of
  this. There existed two families of Norse gods, the Aesir and the Vanir, whose
  members eventually intermarry for mutual benefit. Some anthropologists
  believe that this shows the influence of encroaching Aryan culture on indige-
  nous northern Germanic cultures. If true, it would be clear evidence of myth
  following culture – or, in a game world, of the gods being influenced by the
  actions of their people, rather than the other way around!
  Deities within a family setting are more likely to grow old and even die.
  Political Alliances
  Alliances may also be more fluid things, forming to suit the situation at
  hand, breaking when circumstances alter. Deities with human characteristics
  are often pictured playing politics with one another, vying for power and posi-
  tion, making and breaking alliances as needed. Generally these activities are
  mirrored upon the earth, where one church might unite with a traditional foe
  against a common enemy.
  SF Deities
  How does one incorporate the concept
  of a supernatural entity in the rational, sci-
  entific world of science fiction? Moon
  bases and galactic societies seem far away
  from the mysteries and superstitions of
  godlike powers. But even as people reach
  toward the stars, they risk discovering
  new things as mysterious and inexplicable
  as the creation of the universe was to our
  ancestors. Supernatural entities, or “gods”
  could easily be a part of this.
  Perhaps the most common theme in SF
  religion is the meeting of humanity with
  an intelligence or alien race which is so
  far advanced that it is for all intents and
  purposes god-like. It may be benevolent,
  seeking to aid humanity’s efforts to better
  itself, or it may not be so kind. Malevolent
  powers could demand worship, at the
  threat of utter extinction – a situation quite
  similar to our primitive ancestors contem-
  plating their doom by forces beyond their
  control.
  Another alternative is the creation of
  machine intelligences which so far exceed
  our own that they become “god-like.”
  Future generations might not even realize
  that it was man who originally created
  their new masters. (Or see Flatliners,
  beginning on p. 144, for a variant.)
  Or it might be that through scientific
  exploration, we discover a force or intelli-
  gence that underlies the fabric of our reali-
  ty. Such a thing can be studied and ana-
  lyzed, perhaps even fully understood,
  thereby attracting advocates who wish to
  use the truths learned therein to reach
  whatever ultimate fulfillment the universe
  provides.
  Study of psionics and other mind-
  expanding techniques may contact god-
  like entities that exist on other planes of
  reality. (See Disciples of Change, begin-
  ning on p. 151, for an example of a “reli-
  gion” that might lead to such a result.)
  35
  Deities
  
  Enemies
  As most deities have friends and allies, so, too, they have their enemies.
  Animosity might be caused by simple dislike, or particular events that have set the
  deities at odds, or fundamental antagonisms between the forces they represent.
  Opposing Forces
  Deities whose powers are mutually contradictory are opposed to the point
  that they cannot possibly coexist peacefully. Such deities are natural enemies;
  they cannot help but conflict.
  Common examples are deities of light and darkness, good and evil, or life
  and death. Each by its nature destroys the other. Together they create a balanced
  whole, but always they must fight, each trying to subdue or destroy the other.
  Their religions and clerics will almost certainly be like-minded. This is the stuff
  of eternal conflict, often leading to long, epic battles for dominance.
  Given the nature of their powers, it is impossible for both these deities to be
  dominant in the same place at the same time. Rather, it is a zero-sum game
  where one will always be weakened in direct proportion to the amount the other
  is strengthened. Clerics of one will likely acquire special modifiers in dealing
  with the believers of the other.
  Feuds
  Other deities have long-term feuds which govern their relationships. They
  simply do not get along. A deity of the hunt should not be expected to get along
  with a deity of the hunted! A goddess of mercy and healing will do her best to
  combat a god of famine, drought, or disease. And an agriculture deity will cer-
  tainly not think very highly of a god of trade and commerce who promotes the
  interests of man over nature.
  Generally these deities (and their followers) will battle wherever they
  might meet. But it may be a subtle sort of combat – dragging in other “neutral”
  deities on one side or another, and specializing in subterfuge rather than war-
  fare. Outright bloodshed is not necessarily the only answer. Persecution, intol-
  erance, social snubs or discrimination may also work in places where the two
  are forced to coexist. But they will never be friends.
  Sibling Rivalries
  Some deities that should otherwise be friendly may develop rivalries. They
  might fight over power, the right to certain followers, a coveted person or
  object. Perhaps it is a matter of personality differences, or of jealousy. These
  rivalries are generally more subtle than are direct feuds, especially since quite
  often the deities in question are supposed to be friendly (if not outright allies).
  Norse mythology gives us the foster brothers Loki and Odin who fought more
  than they aided one another. This rivalry can be mutual (two deities who com-
  pete against one another), or one-sided (one deity takes a dislike to another who
  still feels friendly or allied).
  Coexistence
  When the spheres of influence among the deities overlap, their relation-
  ships with one another must be considered. Sometimes a competition will
  result, with each trying to win over the followers of the other and gain complete
  control of the sphere. Or they will divide the powers, duties and responsibilities
  of the sphere in an equitable fashion, each content with its own piece. Multiple
  gods of death might argue, each stealing what souls it can find while figuring
  Deities of Horror
  Deities that inspire horror are generally
  those whose power is directed toward the
  dark side, either in terms of monstrous
  forms, alien intelligences, or the darkness
  within each of us.
  Monsters or demons of horrible visage
  and immense power are the most popular
  – bug-eyed aliens from the void, animals
  of stupendous proportions and true intelli-
  gence, dark gods. Any great power with
  evil intent can easily find those who fear it
  enough to provide it with worship. Such
  deities may possess their followers, or
  simply direct their efforts. The only intel-
  ligence necessary is cunning, and even
  this may not be needed if the entity’s pow-
  ers are tremendous enough.
  These monstrous deities could be new
  inhabitants of the world, either created by
  man’s tampering with natural laws, or
  recently arrived from elsewhere. Or they
  may be incredibly ancient, fundamental
  aspects of darkness and evil born at the
  world’s creation that have recently been
  unearthed, or whose worship has contin-
  ued in secret for generations. Their pow-
  ers can be as many and varied as the GM
  desires. (The Cthulhu mythos is a mar-
  velous source of inspiration.)
  But monster deities are not the only
  alternative. Forces of madness, insanity,
  chaos, and entropy can be just as horrific,
  and might not have forms at all.
  Worshipers are drawn to such forces by
  their own destructive desires, or by feel-
  ings of duty or tradition. Some even feel
  they sacrifice themselves for the general
  welfare, since without evil true goodness
  cannot exist.
  Modern horror often draws upon the
  beast within, making supernatural entities
  out of man himself in such forms as vam-
  pires and werewolves. While often feared
  far too much to be worshiped, such crea-
  tures could be at the center of a construct-
  ed religion.
  And, finally, there is the mystical,
  mysterious god with dark potential and
  unknown desires. Fear of the unknown is
  quite real; even if the entity is benevolent,
  a horrible visage or an inability to make
  itself understood might create a situation
  of fear and worship without the “god”
  truly desiring it.
  Deities
  36
  
  ways to weaken the others. On the other hand, they might split the duties,
  assigning one to manage the underworld, another to escort dead souls, and yet
  another to “recruit” from the living.
  Often how well deities coexist depends upon the nature of the power and
  the deities themselves. Deities of war are unlikely to peacefully cooperate,
  while those of peace and mercy are just as unlikely to come to blows. The split-
  ting of powers and duties might be preordained at creation, or might change
  with the whims and desires of the deities in question.
  Indifference
  Deities might not care one way or another about each other. If their spheres
  of influence do not overlap or oppose, and their worldviews do not clash (or at
  least do not come into direct contact), then deities can go merrily on their sepa-
  rate ways without having to worry about one another. Some deities may not
  even form an opinion of a fellow god until some sort of interaction is required.
  Shifts in the Balance
  Things change. Deities rise and fall in power. Feuds may occur and eventu-
  ally be resolved. Alliances may break and scatter. Rivalries may grow between
  former close allies. New deities may replace old ones. Sworn enemies may be
  forced to work together to defeat a common foe. Without change, the world
  stagnates. When developing a cosmos and the deities within, it is important to
  consider not only the way things are now, but the way things have developed
  since the early beginning, and the ways they might change in the future. Long
  wars and early devastations that shaped the world into its current form are
  recurring themes in many mythologies.
  Fate/Destiny/Prophecy
  A common theme is the prophecy which predicts major changes in the cur-
  rent balance of things in order to defeat some recognized evil, or to achieve
  some desired goal. It might be an alliance between forces with a history of bit-
  ter conflict, or a betrayal by a trusted ally; perhaps it is the coming of a new
  deity that will unite the others, or the death of a central figure that will throw
  the rest into conflict. In short, it is anything that upsets the whole, bringing a
  new and (possibly) better order.
  Fated final battles are another recurring theme among mythologies.
  Ragnarok is well known (see p. 15). Generally the final battle constitutes the
  end of the world, which is then reborn.
  Divine Laws
  Sometimes the deities themselves recognize the need for rules. If deities
  can war with one another, then they can also sign treaties and enforce limits
  upon one another’s behavior. A group of squabbling deities may become sub-
  ject to a greater authority. Of course, all deities may not abide willingly by the
  law. Some require constant monitoring by their fellow divinities, and spend
  much of their time trying to slip the bonds of their confinement.
  This is a situation rich with potential for limiting the powers of deities,
  especially as regards their ability to influence the world their followers live in.
  Cosmic politicking and wrangling can create interesting effects upon the “real”
  world – causing conflict between religions that were once at peace, or generat-
  ing intrigue where there was none before – or vice versa!
  t
  In the House of the Gods
  Some adventures may require the char-
  acters to visit the realm of the gods.
  Usually the PCs are seeking divine assis-
  tance beyond that usually available, per-
  haps even beyond the limits of the gods’
  power in the mortal realm. Or the adven-
  turers may be seeking a deity for some
  other reason – hoping to find and resurrect
  a faded god, or even kill an existing one.
  Whatever the case, the GM has several
  problems. First, how are the travelers get-
  ting there? Is this an actual, physical jour-
  ney, or one of the spirit or mind? Often
  such lands are guarded by tests of physical
  prowess, mental capability, or spiritual
  strength. Guards may even include
  demigods or divine allies. If this is a
  required step in an epic quest, the GM
  must formulate trials that will truly test
  the mettle of the party members, without
  presenting insurmountable obstacles.
  Then too, the GM must determine the
  general geography of the place. Is it fixed,
  or does it change to suit the whims of its
  inhabitants? Are the deities tied to particu-
  lar locales, or do they move about? Are
  there other deities there besides the one
  that they seek? How difficult will it be to
  find their goal?
  Unless the party is visiting a very
  minor god, or has some special artifact
  that renders them invulnerable, combat is
  unlikely – deities are much too strong to
  be dealt with that way. Still, the deity may
  require a test of strength, making the
  group defeat its servants, or some
  human/monster form of itself, before
  speaking with them.
  37
  Deities
  
  Worship
  Most deities will have a following – a body of individuals who take inspira-
  tion from the god or divine force and apply it to their daily lives. The number
  of followers may be small or large. Their worship may be single-minded and
  devotional, or a matter of respect and offering. But some people, somewhere,
  must know of the god, or its existence may eventually be forgotten.
  What Deities Get From Their Followers
  Besides recognition, deities may or may not stand to gain anything from
  their followers. It may be a two-way link, in which each depends on the other 
  . . . or the divine entity may be eternal and all-powerful, with no need at all for
  the worship its followers give. These are the two basic options.
  Nothing
  The deity gains nothing from its followers. It is eternal, independent of any
  need to be worshiped. It may ignore its followers completely, or it may choose
  to focus on their actions, meddling in their lives for its own reasons.
  Religions worshiping these sorts of deities are driven almost completely by
  the spiritual needs of the people. The deity may, at any time, choose to turn its
  back on its followers, or it may decide to torment and punish them if they do
  not do as it wishes. The lack of a reciprocal need makes the deity all-powerful
  in regards to its followers.
  Followers of eternal deities may find them uncaring and perhaps even cruel
  if the deity is indifferent or oblivious. They can offer nothing the deity craves.
  The unequal relationship might make the followers humble and subservient,
  wishing only to please a force to which they can offer nothing but their wor-
  ship.
  Alternatively, a benevolent deity may succor its followers and shower them
  with benefits just because it can.
  Everything
  The divine being requires the worship and belief of followers in order to
  survive. It may be that the deity is simply a potential force, existing without
  power until fueled by the fervent belief of others. Or it might be that belief
  actually creates the divine force. Or perhaps the deity has great power in an
  abstract sense, but can only focus its power through the faith and worship of
  others. Or it might have no ability at all to influence events in the material
  world except through the beliefs and actions of its followers. (See pp. 24 and
  33.)
  Deities empowered in this fashion are, by definition, limited. Their influ-
  ence exists only while they have worshipers. This necessary dependence on
  their followers must affect the nature of the religion. Most likely the deity will
  take great pains to care for its followers, but a malevolent deity might use cru-
  elty and torture to inspire the fear and respect it needs.
  What Deities Give To Their Followers
  In order for a deity to gain advocates, the faithful must in turn gain some-
  thing tangible by worshiping it. Deities (and their associated religions) with
  nothing to offer their followers will soon find their worship extinct.
  Avatars
  Avatars are living manifestations of
  the deity within the mortal world. In some
  cases they are wholly and completely of
  the divine, but more commonly they are
  some person, animal, or thing that the
  deity has chosen to invest with its pres-
  ence and power. Some deities will always
  have one or more avatars, while others
  will only create them in times of need.
  Human avatars are often chosen from
  people with special bloodlines, or with a
  divine mark or favor that renders them
  more accessible to the power of the god.
  Avatars will often have divine blood
  somewhere in their ancestry. The deity
  may choose to “possess” them for particu-
  lar times and instances only, or the posses-
  sion may be a permanent thing, leaving
  the person no independent will or exis-
  tence of his own. Some gods might even
  breed children on mortals specifically for
  this purpose (see PC Avatars, below).
  Animal avatars are always chosen
  from animals that have symbolic meaning
  or spiritual ties to the divine. Often the
  deity itself will be thought to have the ani-
  mal form of its avatars, and the deity’s
  followers will consider those animals to
  be particularly holy.
  Continued on next page . . .
  Deities
  38
  
  Answers
  The most common thing a follower gains from his deity is peace of mind.
  The deity, through the religion that worships it, provides a framework in which
  to interpret the complexities of life. This framework explains the beginning (a
  creation myth), advises on dealing with problems that confront the believer,
  and, in some cases, prophesies an ending (see The Cosmos). It answers the
  common questions that plague humans . . . what kind of creatures we are,
  where we come from, why we are here, why the world is the way it is, why we
  suffer and die, and what happens to us after death. And the lifestyle, cere-
  monies and rituals of the people reflect the deity (see Symbols, beginning on p.
  65). Where the deity does not directly answer these questions, or provide the
  necessary guidance, its clerics must extrapolate from divine inspiration, and
  find acceptable responses (see Hard Questions, p. 47).
  Avatars (Continued)
  Being a personification of the deity in
  the “real” world, avatars have powers far
  beyond those of normal humans, but are
  still less than the god they represent.
  Avatars, for instance, may be defeated in
  battle, though this simply destroys the
  mortal form, freeing the divine energy to
  return to the deity. Destroying a deity’s
  avatar may, however, weaken the deity for
  awhile, until the deity can recover the
  freed energy and turn its attention back to
  mortal affairs.
  PC Avatars
  PC avatars should be rare – the powers
  they represent are strong and their occur-
  rence is potentially unbalancing. GMs
  should think carefully before allowing a
  player character to become an avatar of a
  god. Among other things, when the deity
  possesses the person, he will no longer be
  in control of his own actions. Instead, the
  GM takes control of the character. Few
  players will appreciate such a move.
  In some cases the PC will have control
  over the coming of the deity, able to sum-
  mon its presence when desired, while in
  others the deity will “possess” him at times
  and in circumstances of its own choosing.
  When not “possessed,” the adventurer will
  generally have no special powers or abili-
  ties. Only under the control of the deity
  (and the GM) will he gain divine powers.
  Thus, being an avatar has no cost or bene-
  fit in terms of character points.
  39
  Deities
  
  Love and Pride
  Some religions stress
  the care their deities lavish
  on the faithful. This can be
  a source of great pride to
  their followers, who feel
  raised above the rest of the
  world by their god’s atten-
  tion.
  Protection
  The deity may offer
  protection from other
  deities, or even from itself.
  Malevolent deities com-
  monly promise to destroy
  their followers last.
  Powers
  If the gods are real,
  then they have true pow-
  ers, which they can grant
  to their special servants
  (clerics). The outward dis-
  play of true power, as well
  as the opportunity to chan-
  nel powers beyond those
  available to normal man,
  will draw many people to a
  religion.
  Particularly devout
  servants may even be ele-
  vated to semi-divine states
  so that they can better aid
  their god.
  Divine Manifestations/Intervention
  Depending on the nature of the cosmos, the deity may not appear to its fol-
  lowers at all. Deities might not be allowed to manifest upon the material plane,
  either in physical form or by direct intervention. They might not have the
  power necessary to “appear,” and be able only to make suggestions and influ-
  ence their followers through visions and dreams. They may be able to appear,
  but not act, their manifestation little more than a phantasm. On the other hand,
  they may be able to manifest quite freely in startling and “miraculous” ways,
  limited only by their own interest and will.
  A deity who can and does manifest easily must be carefully handled. A
  meddlesome, omnipotent deity would have little need for others to do its bid-
  ding, and will be likely to organize the world to suit itself very quickly. A limit-
  ed deity with few abilities once manifested, or a disinterested one who rarely
  feels the need to exercise power, is more manageable. Remember, also, that
  deities may manifest for reasons having nothing to do with their followers.
  Oblivious deities may arrive on predetermined schedules or at inconvenient
  Divine Messengers
  In cosmologies where deities either can-
  not manifest directly in the mortal world or
  find it quite difficult to do so, they often
  depend upon divine messengers to see that
  their wishes and desires are heard. These
  messengers may be separate demigods that
  serve the deity for one reason or another, or
  small, individual manifestations of the god
  that have separate form and will. Clerics of
  such deities will be used to dealing with
  these messengers and often mistake a mes-
  senger for the deity itself.
  When used with care, divine messen-
  gers make excellent GM tools. They are
  assigned a particular purpose by the deity,
  but may have to deal with adaptations and
  variations in the “plan.” The deity might
  even decide that a messenger should over-
  see the orchestration of one of its plans. It
  is thereby consigned to the mortal realm
  for an extended period of time, during
  which it will likely take on more and more
  human attributes. (GMs must be careful
  not to let the messenger take over the
  adventure in such cases.)
  Depending on the circumstances, the
  messenger might appear in a blaze of light
  and glory, send the recipient of the mes-
  sage a vision or epiphany, or simply dis-
  guise itself in a familiar form so that it
  may converse with others. GMs can use
  divine messengers to instigate major
  quests and adventures, or use them to steer
  parties back to a more profitable course.
  Alternatively, messengers might be
  sent to disrupt the activities of groups
  working against a particular deity, in
  which case they will either have to fight
  the messenger (much easier than taking on
  the deity), or work around them.
  Deities
  40
  
  moments. Deities may even appear in unexpected forms or in ways that are
  completely unknown to their followers – this is particularly true of those with
  random or mysterious natures.
  Deities with little or no ability to manifest in the world must keep their fol-
  lowers by faith alone. They will generally have less control over the form and
  practices of their religion – if they care at all. Those that do care will have to
  find more subtle ways to reach their followers, and wait for them to act.
  A central concern is whether the god initiates the intervention by his will
  alone, or only at the call of a cleric or other believer. How often the deity can
  influence events directly, and whether there are any limits on the type and form
  of the intervention, are other matters the GM must decide.
  At the God’s Will
  The deity manifests at its own discretion. While perhaps most likely, this
  must be handled carefully to avoid detracting from the accomplishments of the
  god’s followers. This works well with deities of limited influence, as with those
  who are oblivious or indifferent. Another factor that might be used to limit this
  is only allowing the deity to appear before true believers. Thus the deity can
  manifest on its own initiative to request certain actions, behaviors, or sacrifices.
  It might appear to punish, or to bless.
  At the Follower’s Will
  The deity manifests only at the call or invocation of the follower (usually a
  cleric). The deity could actually possess the follower for a certain amount of
  time, or the follower might simply call into his presence forces much greater
  than he could hope to achieve on his own. Generally the follower is allowed to
  specify a particular goal or task he wishes of his deity. This request is, of
  course, interpreted by the deity as it sees fit.
  Alternatively, a deity may select one or two “chosen” individuals to whom
  it will appear, answering only their calls.
  The simple desire for the deity’s intervention is usually not enough to guar-
  antee it. Usually rituals or special invocations are needed (see p. 113). And
  even then the deity may choose not to answer. It might be busy with some other
  task, or it might not find the summoning to be of interest. Never should a call
  for intervention be a “sure” thing – deities are not at the beck and call of their
  followers, no matter how much they may depend on their worshipers.
  Frequency
  If manifesting requires a great deal of the deity’s power, then it will not be
  willing (or perhaps even able) to do so on a regular basis, or several times in
  quick succession. The price of summoning the deity’s aid should be high,
  reflecting the cost that the deity must pay in order to answer (see Divine
  Intervention, p. 113).
  Limits
  The deity should be able to intervene according to its nature and power.
  Limited deities are, of course, restrained in the effects they can generate. Other
  factors, including divine agreements and “laws,” may limit omnipotent deities
  (see Divine Laws, p. 37).
  t
  Temple Guardians
  Another common use for divine ser-
  vants is as temple guardians. In this case,
  their sole job is to guard and protect the
  sacred shrines of the deity. (See also
  Demigods, beginning on p. 42.)
  Temple guardians spend most of the
  time either invisible or in static forms
  where their power drain is minimal. They
  only manifest upon detection of hostile
  intent, at which time they appear or awak-
  en and set about their business. Since they
  are assigned to a single task, the deity usu-
  ally takes pains to ensure that they are pre-
  pared for its eventuality – guardians are
  some of the nastiest of divine servants to
  tangle with. Most of their abilities will be
  combat-oriented, and they will never sur-
  render or flee.
  In most cases, the guardians are also
  backed up by real temple guards. In aban-
  doned temples or remote shrines, the area
  might be completely devoid of life except
  for the guardians.
  In order to give a party a fighting
  chance, the GM might come up with
  obscure and little-known weaknesses that
  the party can research and use against the
  guardians. Or, if the guardians are com-
  pletely separate entities, it might be possi-
  ble to break the contract that binds them in
  service to the deity as guardians.
  41
  Deities
  
  A demigod is an immortal spiritual being, semi-divine
  in nature. Sometimes it is thought to be the offspring of a
  deity and another creature (animals, humans, other lesser
  beings or forces). Or it might be a “proto-god,” needing
  only sufficient power and worship to reach full divinity –
  which happened frequently. Or it may be an altogether
  inferior being who serves the true deities. All types of
  spirits – angels, devils, demons and so on – fall under the
  general category of demigods – greater than humans, less
  than gods.
  Demigods are defined by their attributes and their
  relationship to the world and the divine (if they serve
  one). Many different types of demigods may exist within
  a single world. Each deity may have its own lesser ser-
  vants, or this privilege may be reserved for only a few
  deities. Or the world might be full of freely-roaming spir-
  its which may choose individually whether to bind them-
  selves to a deity.
  GMs should keep in mind that most cultures don’t
  refer to these beings as “demigods.” They are referred to
  as gods, lesser gods or children
  of the gods.
  Attributes
  The essential nature of the
  demigod, its powers, form(s)
  and personality, may vary
  nearly as much as those of
  gods.
  Limits to Power
  Each demigod will have
  specific powers. In no way
  should these powers approach
  those of a true deity, even if
  the demigod is independent.
  Generally they are limited to a
  single area or aspect, though
  this varies directly with the
  power of the deities they serve.
  Demigods of an omnipotent
  divinity are likely to be much
  more powerful than those of a
  more limited deity.
  Elementals: Elementals
  are lesser powers commonly
  found in fantasy worlds. Each
  elemental embodies the partic-
  ular attributes of one of the
  four (more or less) elements in
  the world. Salamanders or
  ifrits characterize the essence
  of fire, undines that of water,
  golems earth and sylphs wind
  or air. New elements along
  with their elementals may be
  defined – shades for shadow or
  darkness, elementals of swamp
  or desert, and so on.
  Deities
  42
  DEMIGODS
  
  If deities that control these elements exist, then ele-
  mentals will most likely serve those deities. If not, the
  elementals might be bound by some greater force (such as
  Nature), or might be free to do as they like.
  Spirits: In an animistic worldview (see p. 127), a mul-
  titude of spirits fill the world, each controlling one specif-
  ic thing. There are spirits of healing, of sickness, of anger,
  of justice and so forth.
  Servant Entities: Some demigods are merely lesser
  manifestations of a greater deity’s power. These demigods
  have whatever fraction of power the deity chooses to
  grant them. Their purpose is entirely to serve the whim
  and will of the divine by performing certain acts it
  ordains, which vary widely in scope. These may even
  have been clerics or devoted servants who have been ele-
  vated to a higher sphere of power.
  Lesser Gods: A demigod might be an inferior deity,
  controlling some smaller aspect of the world much as a
  normal deity would do, but without the same amount of
  power or influence. Independent-minded lesser gods
  could watch over some of the more abstract realms of the
  world, like music, mischief, or midwifery. Sometimes a
  lesser god is limited to a certain locale.
  Ancestors: Some believe that the human soul, upon
  death, ascends to a higher state of being. One’s ancestors
  might then wander the world, watching over their lands and
  descendants much as they did while alive. If they followed a
  particular deity, they might become its servants. Otherwise
  they might be worshiped on their own as lesser powers.
  Physical Form
  Demigods may have any physical form. It is less like-
  ly that a demigod can change its form, although many can
  and do.
  Domiciles
  Demigods may live in the physical world, in the
  dwelling place of the deity they serve, or in another plane
  of existence all their own.
  Immortality and Death
  Like deities, most demigods are immortal. The only
  way to “kill” one is to find the source of its power and
  destroy it. However, when they manifest themselves on
  the material plane (the world), they are subject to physical
  types of damage (of one kind or another – this will vary
  according the individual demigod). If their physical mani-
  festation is destroyed, then their power is dissipated until
  they can regroup and reform, which may take hours or
  millennia depending on the demigod and the situation.
  Personality
  Demigods often take on personalities which closely
  mirror the source of their power. They may share many of
  the same personality traits as the deity they serve, or they
  may be completely different. See Attitudes, p. 30, for
  ideas.
  Relationship to the Divine
  Demigods will generally have some kind of relation-
  ship to the divine, whether it be service, fleeing from ser-
  vice, or the jealous coveting of power. Those who do not
  seek service with a deity are either free-roaming sorts
  who wish nothing more than to be left alone, or would-be
  gods working on their own. Distinguishing factors are the
  demigod’s source of power, its desire for more power, and
  its willingness to involve itself in the workings of the
  world.
  Messenger
  The demigod serves as the eyes, ears and mouth of
  the deity in the physical world. When the deity wishes to
  disclose omens or other indications of its desires, it may
  send the demigod in its place. When it wishes to know
  something, it sends its messenger to investigate. When
  not “at work,” the messenger will either wander the world
  observing, or remain near the deity.
  Missions
  The demigod is sent to perform particular tasks at the
  deity’s request. It will not return until the task is complete
  or it has irrevocably failed. The task may be anything of
  particular interest to the deity, and may require the
  demigod to get help from other deities, demigods, or mor-
  tal followers. In some cases the deity is quite specific
  about what may and may not be done; in other instances
  the demigod has almost total free rein.
  Demigods with tasks are almost always servant enti-
  ties (p. 43), though the mission might be payment for
  some other favor, or penance for some wrong. The child
  of a god was sometimes given a series of tasks to prove
  himself to his parent, in order to gain status.
  Retribution
  Servants of retribution are the divine police squad.
  They are sent out to deal with those who have particularly
  angered the deity – whether it be a follower who has
  transgressed against his faith, or a nonbeliever who has
  desecrated a place or object holy to the deity. Their pow-
  ers are tailored for annoyance and destruction. They may
  just harass their target for some length of time specified 
  by the deity. They might cause weapons he touches to
  shatter, make his golden coins turn to lead, haunt
  43
  Deities
  
  him with voices and eerie visitations, or generally make
  every aspect of his life miserable. Depending on the
  nature of the deity, they might injure or even kill him.
  Servants of retribution inflicted on player characters
  can be treated as a standard curse (see p. 95). GMs should
  never allow one to kill a PC without at least offering him
  a fair (though not necessarily equal) duel, unless he stu-
  pidly asked for it (such as following a lie with “May the
  gods strike me dead if I lie”).
  Escorts
  Escorts often wait at the fringes of the deity’s home to
  bring any who might venture there before its lord. Others
  may perform other escort duties as
  determined by the god, includ-
  ing bringing newly-dead
  souls to the
  lands of
  rest.
  Sycophants
  The demigod exists to fawn upon and flatter the deity.
  Particularly common in a cosmic court of the gods, syco-
  phant demigods might serve as courtiers, handmaids,
  entertainment, or simply as higher entities worshiping the
  deity in their own fashion. Sycophants will rarely, if ever,
  leave their duties of praise, and thus almost never answer
  calls from followers.
  Guardian
  The demigod guards some place of great import to the
  deity. Guardians are perhaps the most common sort of
  divine servant, and next to those of retribution, the nasti-
  est. Some common guardian positions in various
  mythologies:
  Temporal Guardians: Those who protect the holy
  places of the deity, their temples and shrines, from dese-
  cration and defilement.
  Guardians of the Dead: Those who guard the final
  resting places of the dead. Such guardians ensure that
  only those who belong enter, and that they remain as
  long as necessary (often eternity).
  Guardians of the Realms of the Gods: Those
  who guard the home of the deity. They exist to keep
  out those who would seek to disturb the
  divinity. Some bar all passage, while oth-
  ers will offer puzzles or riddles that may
  be solved in order to gain entrance.
  t
  Deities
  44
  
  45
  Development
  DEVELOPMENT
  33
  
  H
  ow religions begin and develop, how other cultural influences affect
  them and how they change the culture around them are all issues
  (among many others) that the GM should consider when designing a
  game-world religion. Looking at the role religions play in our world can give a
  GM some ideas on where to start.
  t
  Building a Religion
  Once the GM has decided on the cosmology and gods of the game world, it
  is time to create the religions. Often it is easiest to work backward: figure out
  what the religion is, then decide how it got that way. The GM needs to consider
  not only the basic nature of the religion, but also how it fits into society. The
  most obvious expressions of a religion are its ceremonies and symbols (see
  Symbols, pp. 65-87). But how does it interact with society and other religions?
  Answering these questions will help add a sense of realism and depth to any
  campaign.
  Beliefs
  The first step in designing a religion is to decide what its central beliefs are
  – what view of the world it gives to its followers, how it answers the fundamen-
  tal questions of life and how it treats those who question it.
  All religions have tenets. These can be traditions, scholarly writings, oral
  histories, commandments and laws. These doctrines form a system of princi-
  ples and laws which state the fundamental beliefs and policies of the religion.
  A dogma is a doctrine accepted by the followers of a religion as a god-
  revealed truth. A dogma bolsters the present position of the religion and is sup-
  ported by both tradition and scripture, as well as being compatible with other
  accepted doctrines.
  Purpose of Life
  Perhaps the first questions that anyone might ask concern why we are here,
  who created us, and whether it was for a specific purpose, on a whim, or by
  accident. In many cases, the answers tie directly into the mythology of the reli-
  gion. The creation of life is just another step in the creation of the world, and
  life’s purpose is probably told in myth and legend (see Creation of Life, pp. 16-
  21).
  Some religions impose harsh servitude upon their believers, forcing disci-
  pline and great sacrifices from them. Others encourage only what people desire
  anyway – wealth, power, health, prosperity. Some, like Hinduism, define clear-
  cut paths that restrict each person to a particular position in society.
  As important as what the religion teaches its people about the purpose of
  life is the effect of the answer on believers. Those who believe themselves to be
  the chosen of the gods are more likely to put their own interests and survival
  ahead of others. Those who are taught that they are superior to other life forms
  may abuse them, or may see themselves as shepherds or caretakers. Those who
  view all life as interrelated are more likely to be tolerant of others.
  And not all answers need be steeped in mysticism or “faith.” A future reli-
  gion may use rational or scientific answers: The world was created according to
  various principles or “laws” of nature. It lives and breathes and continues
  according to these same laws, no event being independent of a cause or an
  The Knights Templar
  A classic example of the conflict
  between State and Church – and how both
  may change drastically over time – can be
  seen in the history of the Knights
  Templar.
  The Knights Templar was a crusading
  order which took part in a religious war in
  the Holy Land. Originally called “The
  Order of Poor Knights of the Temple of
  Solomon,” it was founded by a group of
  pious soldiers around the year 1120. They
  protected pilgrims and lived under reli-
  gious rule, taking oaths of poverty, chasti-
  ty and obedience. The organization grew
  rapidly at a time when trained knights
  were rare, its greatest strength being its
  feudal associations. They did not recruit
  from the upper nobility, but from the more
  obscure warrior families. In the beginning,
  distinctions of class were somewhat
  vague, but by the 13th century an aspirant
  to the order had to be the son of a knight
  and his lady.
  As the need for trained troops grew,
  the ethical considerations of the order
  were laid aside. Different rankings – simi-
  lar in tone to feudal ones – grew. Beneath
  the rank of Knight there came to be
  sergeants, also know as serving brothers;
  esquires; freres casaliers, rural brothers;
  and freres de metier, servant brothers. The
  knights came to live a life even more priv-
  ileged than the secular nobles. By this
  time the Templars had become the com-
  panions and servants of royalty, their
  humble origins virtually forgotten.
  By the end of the 13th century the
  Templars had drawn a great deal of criti-
  cism, most notably by William,
  Archbishop of Tyre. They had gained a
  reputation for pride and greed. In addition,
  they had made the serious political mis-
  take of remaining loyal to the Church dur-
  ing conflicts between the Papacy and
  Emperor Frederick II.
  Continued on next page . . .
  Development
  46
  
  effect. A divine force may have created these laws to serve itself, or there may
  be no divine at all. Man’s sole purpose may be to survive.
  Hard Questions
  Another common question is why we suffer; there must be a reason the
  young die, sickness comes, and famines, droughts, floods, and all manner of
  disasters strike. And there must be something we can do about it.
  Suffering might be caused by gods warring among themselves. Perhaps a
  malevolent power causes suffering and disaster, seeking to destroy those who
  follow a more beneficent deity. Evil could be a necessary opposite to good, nei-
  ther able to exist without the other, and both essential to the balance of the
  whole. Perhaps suffering is the deity’s punishment for those who would stray
  from it, a measure of divine displeasure. The deity could be willful, sending
  miracles and disasters as it sees fit. Or suffering might be a test, to strengthen
  the souls and minds of true believers.
  Each answer offers a different view of the world. Evil forces may be
  fought. Pain as a necessary part of the whole requires acceptance. Punishments
  can be avoided by the pious. Willful deities are worshiped avidly, given sacri-
  fices and homage to incur their favor rather than their wrath. Tests can be over-
  come to gain rewards.
  Death
  People often wonder what happens when we die – whether death is an end-
  ing or a beginning, to be welcomed or feared, whether the spirit moves some-
  where beyond to face judgment or remains upon the earth to aid or haunt, or if
  this life is the sole experience, with nothing after death.
  By far the most common religious belief is that some sort of afterlife exists.
  Most often the soul is judged by its actions in this life, and sent on to face the
  consequences – those who lived a good life will retire to a paradisiacal exis-
  tence, or be reborn into a higher state, and those who lived badly will be
  assigned fates to fit their sins. Those who serve the gods are often given special
  consideration, and may even be recruited to some future service after their
  deaths. Some may be denied death by divine blessing or curse until their earthly
  work is done. Others may ascend to the divine presence without dying at all.
  Worship and veneration of spirits is central to many religions. Even reli-
  gions that do not actively seek communication with spirits and ghosts often
  have beliefs concerning them, or ceremonies and rites to appease or protect
  them. (See Death/Transition, pp. 19-20.)
  Natural Phenomena
  In addition to the all-important questions of life and death, religions usually
  attempt to resolve questions about the world as a whole. Generally these kinds
  of questions are answered in myths, which can explain everything from the
  existence of the stars, to the color of grass or sky, to the occurrence of the sea-
  sons, earthquakes and lightning. Often such myths are veiled in allegory and
  parable. Or a religion might incorporate known fact and scientific rationale into
  its view of the cosmos.
  The GM may want to decide how much actual truth there is in a religion’s
  mythologies, or to leave the question open. (See Basic Forces of the World, pp.
  13-16.)
  The Knights Templar
  (Continued)
  About this time it suddenly became
  common practice in the French court to
  denounce enemies for the practice of sor-
  cery or witchcraft. In the Papal court, the
  fear of such plots was even stronger. On
  October 13, 1307, agents of the King of
  France arrested every known member of
  the Templar order – somewhere between
  50 and 100 knights – on charges of
  heresy. But despite the fears of sorcery,
  this was simply a convenient excuse. The
  French government had for some time
  been demanding a fusion of the Templars
  with the Hospitallers, the other main mili-
  tary order. They wished to form a single
  great order that would be led by a son of
  the King of France. By laying charges of
  heresy (and ignoring Papal decrees that
  they had no right to do so) the French
  crown took control of Templar lands and
  coffers. The Templar trials were only one
  of many political arguments between the
  French government and the Papacy. But
  by the end, the entire order had been
  denounced and dissolved, most of its
  Knights having been tortured and burned
  at the stake.
  47
  Development
  
  Scripture
  Scriptures are sacred writings. In most cases they began as oral traditions,
  passed down from generation to generation, often surviving centuries before
  being written down. During this time, changes occur; even the origins of the
  knowledge may be lost. To fight this tendency, sacred knowledge is often styl-
  ized – the meter, melody, chants and breathing patterns strictly governed and
  taught. The words themselves might become so sacred that they are whispered,
  or not spoken at all to any non-believer.
  When oral traditions are transcribed, they often become holy objects treated
  with great veneration and awe. Fragments of these words may be worn as
  amulets, while recitations of certain phrases may impart blessings or curses.
  Sacred scriptures can safeguard their secrets by using puzzles, riddles, paradox-
  es, parables, exaggerations, contradictions, negations or secret languages. The
  languages used are usually archaic, and require those who would study or read
  the scriptures to learn an ancient tongue. Often translations of scriptures are
  discouraged or forbidden, as many consider the words themselves to be the
  medium by which the divine reveals knowledge to the faithful.
  The Druids
  The Celtic world was an amalgam of
  people whose languages and traditions
  were connected, yet did not share any
  common origin. The Celts were identified
  as distinctive nations as early as 600 B.C.
  Each tribe had its own chieftain, but there
  was no ruler over all, no great Celtic
  Empire. The continuity of Celtic culture
  resulted from the influence of the druids.
  The unity of Celtic society and its con-
  trol rested with the “men of art,” a tri-
  umvirate of learned men. These triumvi-
  rates were led by the druids, yet the druids
  were more than priests. They controlled
  the warriors, and through them controlled
  the tribes. In Gaul these triumvirates were
  the druids, vates and bards; their Irish
  counterparts were called druidh, filidh and
  bairdh. This form of authority illustrates
  the importance of triple motifs and sym-
  bolism in Celtic culture. Both the bards
  and the vates had religious duties; the
  vates actually carried out the sacrifices, at
  which a druidic priest had to be present.
  According to Caesar’s writings, Britain
  was the center of druidism. Druids were
  responsible for divine worship, the perfor-
  mance of ritual and sacrifice (both public
  and private), the interpretation of ritual
  questions, the settlement of disputes and
  the punishment of those who refused to
  accept their judgment. Those who dis-
  obeyed druidic decisions were often ban-
  ished from the tribe or even the country,
  and might even become sacrificial vic-
  tims.
  Druidic acolytes were taught by rote;
  druidic secrets were chanted and sung
  back and forth between student and master
  until they were known perfectly.
  The most important druidic belief was
  that the soul passes after death from one
  world to another. This does much to
  explain the Celts’ famed bravery in battle.
  It is possible to be reborn in animal, as
  well as human, form. Magical transforma-
  tions and metamorphoses are a common
  theme in Celtic tales. The afterlife was a
  very real concept and was seen as an
  extension of earthly existence where all
  the pleasures and joys of mortal living
  were somehow intensified. Warriors
  fought, yet lived to fight other battles; the
  slaughtered pig was alive the next day,
  ready to be consumed again.
  Continued on next page . . .
  Development
  48
  
  A GM can design scripture to give information about the world as well as
  the religion . . . or to hide it, making the protagonists puzzle out the meaning
  over a period of time. Scripture can provide color, background, clues and other
  valuable cultural information.
  Scriptures help define religious identity and codify divine will. They usu-
  ally include the creation myths of the religion, and often describe its laws and
  restrictions. These can be quite specific, with long lists of rewards, penances,
  punishments and compensations. Sometimes they describe covenants between
  the divine and its worshipers. Leaders and prophets are sometimes granted
  lost or hidden knowledge though scripture. Scriptures can also include long
  narratives and histories, and trace the genealogies of important people and
  families.
  Often people believe that scripture reveals eternal and sacred truths. In
  some religions, these truths are more important than the divine itself; the deity
  is only a vehicle for enlightenment.
  Interpretation of scripture is very important to many religions. Canons are
  those scriptures which have been named “official” by a religious authority.
  Sections of scripture are sometimes rated in terms of levels of validity and
  importance. Certain sections and passages are often the keys by which believers
  interpret the scripture as a whole.
  Even written scripture can change over time. Editorial privilege, glosses
  and translations can affect the interpretation of written works. New scripture is
  sometimes added with the justification that older works were incomplete or
  unenlightened.
  Religious Rank and Hierarchy
  Just like military forces, religions quite often have elaborate hierarchies.
  The structure depends on the nature of the deity or philosophy, social and
  economic constraints, the number of worshipers and clerics and the power of
  the church in the community. The larger the church, the
  more likely that some sort of hierarchy is necessary. A
  church with five clerics and a scattering of followers has
  less need to concern itself with exact levels, positions
  and stations, though this will not necessarily stop it from
  doing so.
  Most often the hierarchy (theoretically) represents lev-
  els of growth and wisdom in the faith. Each rank may
  reflect new and deeper knowledge of the faith, new spells
  or skills, and rituals and mysteries hitherto unknown. Or it
  may simply indicate different levels of duty and responsi-
  bility.
  Advancement, and what skills, abilities or levels of
  experience are needed to advance within the structure,
  must also be considered. Advancement generates goals for
  clerics, and gives them a sense of achievement that can
  only improve their faith and devotion.
  Often the different ranks will have different titles,
  garb, daily duties and responsibilities, etc. (see
  Symbols, beginning on p. 65). Not only do such things
  provide a campaign with color and depth, but they can
  be interesting roleplaying aids for clerical (and other)
  characters.
  The Druids (Continued)
  Astrology and astronomy were impor-
  tant facets of druidic knowledge. The
  druids claimed to have created the uni-
  verse. The world was indestructible, yet at
  some future undefined time both fire and
  water would prevail.
  The Celts as a people were devoted to
  religion. Sacrifices were both public and
  private. The Celts believed in capital pun-
  ishment, but they turned it into a religious
  rite. Innocents were offered as well, and
  after a defeat a great leader would offer
  himself. Self-sacrifice was also common,
  intended to relieve fellow tribesmen.
  Sacrifices were made to ensure victory,
  and to celebrate it. Captives were often
  promised to the gods before battle, and so
  could never be ransomed, sold or other-
  wise given away. Human victims were
  often offered as foundation sacrifices (and
  buried beneath the building’s corner-
  stone), or given to appease the god of
  blight and crop failure.
  While the druids did not normally
  engage in battle, they were deeply
  involved in combat as magicians, prophets
  and advisers. They interceded with the
  gods, and their prayers were often thought
  to determine the outcome of battles.
  Druids had great control over the ele-
  ments: they could send showers of fiery
  sparks down upon opposing armies,
  induce magical sleep and transform trees
  and stones into armed men. They prac-
  ticed hypnotism; their rites often included
  long chants, incantations and dancing.
  49
  Development
  
  Orders
  Not all hierarchies are strictly linear. Many religions encompass a number
  of different “orders.” In most cases these orders will have differing types of
  responsibility within the religion – military, scholarly, healing, etc. The GM can
  be creative with the orders – the larger and more powerful the church, the more
  likely it will splinter into different groups. This is also a place for potential con-
  flict within a religion – different orders may have almost completely separate
  hierarchies, and different interpretations of the faith as a whole (always empha-
  sizing whichever area they specialize in).
  Different orders will likely have different titles, different regalia, perhaps
  even different symbols to represent their particular areas of the church.
  Recruitment
  Young clerics must be trained. Often a mentoring or apprenticing situation
  will be created, whereby a new cleric is assigned to an older and more experi-
  enced member of the church, to learn duties and responsibilities by example. A
  would-be cleric may be required to pass ritualistic tests before being invested
  with the next level of rank.
  The Inquisition
  While holy wars might be waged
  against those in distant lands, dealing with
  one’s own followers is more difficult. As
  religious organizations grow, and schisms
  and “heretical” viewpoints develop, some
  religions find it necessary to seek out and
  destroy 
  such 
  contrary 
  opinions.
  Oppression can become widespread.
  The Inquisition was theoretically
  formed to deal with “heretics” within the
  church. Often these heretics had done lit-
  tle more than point out the excesses of the
  Church and its priests. By the 12th centu-
  ry, corruption was rife; reformers such as
  Pierre de Bruys and Frere Raymond Jean
  were burned, their views and objections
  suppressed.
  By 1252 the power of the Inquisition
  had greatly expanded, and had become an
  elaborate extortion scheme. Property of
  accused persons was instantly seized by
  the Church, often to be sold even before a
  confession had been extracted. The
  accused actually had to pay for both their
  imprisonment and their torture. Terror and
  torture were the tools of the inquisitors. If
  a person confessed in order to avoid the
  torture, he was tortured nonetheless, so
  that his testimony might be “confirmed
  though ordeal.” Even if a person resisted
  the torture, he might be held indefinitely,
  charged with obduracy for refusing to
  confess. (Torture remained a legal
  recourse of the church until 1816.) Trials
  were a mockery – the entire procedure
  was keep secret, witnesses were hidden
  and concealed, anyone who spoke in
  defense of a heretic was arrested as an
  accomplice, and any form of evidence was
  accepted with little question of its validity.
  The Inquisition was especially con-
  cerned with the matter of “witches.” The
  Inquisitor’s handbook, the Malleus
  Maleficarum, and Bouget’s Discours des
  Sorciers describe in great detail how such
  persons should be tortured, questioned and
  killed. During the period of the
  Inquisition, which pagans often refer to as
  the Burning Times, countless victims were
  given to the flames. Chroniclers report
  that entire villages were wiped out. Even
  in England, the country least touched by
  the terror of the Inquisition, an estimated
  30,000 “witches” were burned between
  1542 and 1736.
  Development
  50
  
  No matter what the religion, the method of training new clerics must be
  considered in detail, for it will be a common background for all clerics of that
  faith.
  Disobedience
  Where there are rules, regulations and hierarchies, there must also be ways
  to deal with those who break them. A church’s punishments will vary with the
  nature of the deity or philosophy worshiped. The GM may define lesser
  penance such as extra work, extra prayer and short-term vows, as well as
  greater punishments like long-term vows, expulsion, excommunication, geases,
  etc. (see Penance, p. 60).
  Church and State
  A religion may be widespread, but if it lays down laws it cannot enforce, it
  may find its authority questioned or challenged. In some cultures, conflicts
  between religious and civil authorities are common. In others, they are nonexis-
  tent. The GM must decide how church and state interact – how church and civil
  authorities get along (if they are separate), whether civil laws are based upon
  religious ethics or mores, whether church and government support one another
  and how they settle disputes between them.
  If the religion is the state and the government is the church, the rulers are
  usually considered to be either actually descended from a deity or the divine’s
  worldly representatives. It is this divine connection which grants them the
  absolute right to rule. The will of the government and the ruling hierarchy is
  the will of the gods, and must not be questioned. Defiance of governmental
  edicts is considered to be a religious crime, and the darkest heresy. The rulers
  of such religious states may be completely out of touch with the needs of their
  people. Or they could be very concerned with such things, putting a great deal
  of effort into meeting civic needs. Much of the religion’s attitude toward soci-
  ety will depend upon the tenets of the religion. Large bureaucracies are likely
  to develop, each level of which has great power over those below. These orga-
  nizations often end up buffering the divine leaders from the very people they
  rule.
  Other state religions may hold that while the ruler is chosen by the gods,
  and rules by virtue of divine grace, the ruler is not the godhead personified and
  is thus capable of error. The ruler will need high-ranking clergy to advise him
  and interpret the will of the gods in difficult cases. This type of influence grants
  enormous political power to a religion, which might even be able to remove a
  contrary ruler from power.
  Most state religions are notoriously intolerant. They might publicly
  denounce and outlaw competing religions. State religions are also sensitive to
  factions within their own ranks, and may go to great lengths to avoid schisms,
  denouncing or even killing those who object to church policy. The GM might
  want a tolerant state religion, but this raises more questions. Why is it so toler-
  ant – from doctrine or practicality? Does it have an enlightened leader or is
  there no true competition? Or does it preach tolerance and then find subtle or
  underhanded ways to discredit its competition?
  Sometimes a government might adopt a religion as the “official” or state
  religion. Such religions are usually chosen in order to manipulate or influence
  the general populace. If a government can say that its edicts and decisions are
  the “will of the gods,” few will disagree for fear of calling down divine – and
  civil – wrath upon themselves.
  The Reformation
  This split within the Christian church
  resulted in great political upheaval and
  war. It began with a theological argument.
  Many people felt that the Roman Church
  should not be the sole interpreter of scrip-
  ture. The rising sense of nationalism
  throughout Europe only encouraged divi-
  sion. The teachings of Luther, strongest in
  his native Germany, spread into
  Scandinavia, France and England. Various
  nobles and princes stood behind their
  favorite scholars, often switching sides as
  the political situation developed. In
  German Switzerland, civil war ensued
  between the reformers and those who
  remained Catholic.
  Then Calvinism grew to be the greatest
  religious force in the Reformation, reject-
  ing many of the standards of Luther and
  Zwingli. In England, many of the Catholic
  medieval traditions were retained, includ-
  ing territorial divisions and clerical hierar-
  chies. Henry VIII’s arguments with Rome
  resulted in the establishment of the
  Church of England, but there were few
  significant changes in worship or doctrine
  beyond the dissolution of the monasteries
  and religious houses. All of their wealth
  went to the Crown. The Bible was trans-
  lated into English.
  During the reign of Edward VI, the
  Latin mass was outlawed, and statues and
  images were destroyed. Catholic Queen
  Mary restored much of the Pope’s power
  in England. Many English Protestants
  fled; others were tried for heresy and
  burned at the stake. Later Queen Elizabeth
  I brought about the final break with Rome,
  but not all Protestants felt that enough
  changes had been made. Many Puritans
  fled to Holland and America.
  During this time a counterrevolution
  (also known as the Catholic Reformation)
  sprang up in Italy and Spain. Many new
  religious orders were established, includ-
  ing some that were concerned solely with
  the Roman Inquisition. Civil war broke
  out in Holland, with the northern states
  (under William of Orange) being
  Calvinist, while the south remained
  Catholic. In France, the Huguenots
  (Calvinist French Protestants) battled the
  Catholic majority. In the following centu-
  ry, the national churches struggled for
  power in political and religious wars. In
  the end, the religion of the monarch
  became the religion of the state.
  51
  Development
  
  In some cases the country is actually run by the church alone. Vatican City
  is an example; within its boundaries, the Pope holds both civil and religious
  authority. But in other state religions, civil authorities have only minimal influ-
  ence in the church. While Queen Elizabeth is the theoretical head of the Church
  of England, she holds little religious power.
  In a culture where gods are denied or are not worshiped at all, it is possible
  that the government itself will be viewed with near-religious awe, worship or
  even fear. Such cultures would probably put the needs of the state before all
  other social obligations. The state itself would become god, mother, father,
  spouse and friend to the individual. Governmental edicts would be sacrosanct.
  Religious fanaticism would be replaced by patriotic fanaticism.
  Civil and Religious Law
  Law is cultural knowledge that is used by authoritative agents to settle dis-
  putes. If church and state are indistinguishable, clerics might act as policemen
  and judges, handing down sentences based on religious law. There might be an
  entire branch of the church dedicated to the judicial system.
  If the law of the land and religious law differ, which laws have precedence?
  Even if religious and civil law are similar, there could be arguments – it is not
  so much what laws have been broken, but rather who has the right to judge the
  case. Conflicts of this nature have led religions and governments alike to insist
  upon a separation of church and state. However, since civil laws are often based
  upon religious law and dogma, criminals might still be judged according to the
  standards and mores of the religion.
  Civil and religious authorities also argue over who has the right to judge
  clerics who have committed a civil crime. Civil authorities often insist that the
  law is the law, and applies to all citizens. Many religions claim that these
  should remain internal matters, and that judgment and punishment should be
  left in the hands of religious authorities – a situation similar to diplomatic
  immunity. If clerics are granted similar immunity to civil law, ordinary citizens
  might become annoyed at such privilege, or seek to obtain it for themselves by
  joining the clergy.
  Another source of conflict concerns people who break civil law because of
  religious belief. Some religions might teach their adherents to obey civil
  authorities, while others might preach resistance. If a person wishes to engage
  in a harmful or illegal practice for religious reasons, does the state have the
  power or right to interfere? In some cases, the state may declare children its
  wards because it believes that the family’s religious practices endanger the
  child’s health. Where is the line drawn?
  Religion and Property
  Power is usually related to land and money. If the religion has a great deal
  of material property, it may also have a great deal of political and social power.
  In some societies the church has all the power and responsibility of a feudal
  lord, complete with vassals, men-at-arms and tenants. Entire villages or cities
  might be under church rule.
  In some societies, churches can accumulate land by convincing people to
  offer land and temporal goods in order to ensure their salvation or blessing. Or
  they may make the church the guardian of their minor children. If the church is
  able to convince a rich ward to join the ranks of its clerics, then his inheritance
  may go to the church.
  Zoroastrianism
  Zoroaster (also called Zarathustra) was
  a teacher who lived in northeast Iran
  sometime during the 5th or 6th century
  B.C. His teachings (transmitted in the
  form of hymns called The Gathas) extol
  the wisdom of God and love for the
  divine, naming him Ahura Mazda, the
  Wise Lord. Ahura Mazda is opposed by
  the Angra Mainyu, the Evil Spirit, destruc-
  tive force against creative force. Zoroaster
  also retained some beliefs from the older
  Aryan religion. According to Zoroaster,
  every person must choose between these
  twinned, yet opposite, divine forces. (The
  later Zurvanite sect named these twin spir-
  its Ohrmazd and Ahriman.)
  The holy book of the Zoroastrians is
  the Avesta. It was not written down until
  the 5th century, the result of years of codi-
  fication by generations of scholars and
  disciples. Unfortunately, only partial texts
  remain. A number of other books were
  added in the 9th century in an attempt to
  defend Zoroastrianism against Christian
  and Islamic pressures.
  According to classic Zoroastrianism,
  both conflicting sides have their own
  forces. Certain “aspects” of the divine,
  such as Integrity, Immortality, etc.,
  became the Amahraspands; they sit before
  the throne of god and protect the elements
  of the world. The Yazatas are numberless
  other heavenly beings. Several important
  Yazatas bear remarkable similarity to the
  old Aryan gods. Opposing these forces of
  good are hordes of evil spirits and
  demons. The demons of Apostasy,
  Anarchy, Hunger, Thirst, Disobedience
  and the Lie struggle against the holy
  Amahraspands.
  At death, the individual’s life is
  judged. If predominately good, the soul
  passes onto heaven; if not, the soul travels
  to hell, where the punishment fits the sin.
  But hell is seen as a place of reform, for a
  good God could not allow eternal suffer-
  ing. When all are finally pure, the devil
  and his minions will be destroyed, heaven
  and earth becoming one with God.
  Continued on next page . . .
  Development
  52
  
  Other forms of income include the sale of penances, prayers and indulgences.
  A cleric might assign a sinful follower prayers as a penance, or the follower
  might have a special request of the god. The church might guarantee that a num-
  ber of prayers or offerings would be made in his name in exchange for a donation
  of money. Churches might have associated markets where sacrificial animals,
  incense and other gifts could be bought. Many churches support a “tithe” – fol-
  lowers are “encouraged” to donate a certain percentage of their wealth on a regu-
  lar basis. Some churches sell “indulgences” – official remittance of a penance, or
  a pardon for a crime, purchased for a set amount of money.
  Other Religions
  If there is more than one religion in a society, the government may deal
  with them all equally or it may afford one of them favored status. If other reli-
  gions are at odds with the government favorite, the authorities may step in. And
  the religions themselves must cope with the presence of the others.
  Religions can deal with each other in three ways – acceptance, indifference
  or intolerance. Some religions will accept others under the proviso that their
  own believers not change their practice. Others tolerate them while denying
  their validity. Still others are completely indifferent, seeing neither threat nor
  opportunity. Over time beliefs and customs may mingle, and in some extreme
  cases one religion might be totally amalgamated with another. Or a totally new
  religion might develop from the melding of the two. But unfortunately, as the
  many conflicts of history have shown, intolerance seems to be the most com-
  mon choice.
  There are many reasons why a church might resort to forceful means of
  proselytism. Religions that believe their own view is the only true way often
  spread their views at swordpoint, offering non-believers a “choice” – convert or
  die. New converts may be slain anyway, to “save” them from falling back into
  their old ways. Other religions hold that those outside their faith do not have
  any rights at all – a crime committed against an unbeliever is really no crime at
  all.
  Holy wars often involve land and property, being little more than excuses
  for a religious state to increase its properties and holdings. Or holy wars are
  fought over a lost shrine or holy artifact. If the particular shrine is held sacred
  by more than one religion, then a war might continue for decades or even cen-
  turies, while control passes back and forth between the two sides. Other wars
  may be fought over doctrine, or scriptural interpretation.
  If a religion crosses national borders, and the religious hierarchy has politi-
  cal or military influence in both countries, two otherwise opposing nations
  might cooperate in order to wage war upon a third. In many cases, the driving
  force behind a holy war is a combination of religious and political factors.
  Intolerance does not always result in outright violence. Unbelievers might
  be looked on with pity, and subjected to helpful attempts to convert him. Or
  believers might refuse to associate or do business with those outside their own
  religion. Insults and false rumors might be spread, all subtle ways of trying to
  force an individual to either abandon his belief or leave to avoid the derogatory
  barrage.
  Roots
  Once a GM decides the nature and the present status of a game-world reli-
  gion, his next step is to work out how it got there. Legends and origin myths are
  often nebulous, with many different versions existing even within the same 
  Zoroastrianism
  (Continued)
  The religion of ancient Iran was there-
  fore a mix between the old Aryan faith
  and Zoroaster’s teachings, holding a great
  deal of influence in its culture, especially
  during the times of Darius and Xerxes.
  The Magi were the hereditary priests; their
  teachings carried Zoroastrianism through-
  out Iran. It is believed that Roman
  Mithraism later grew out of these teach-
  ings.
  Zoroastrianism survived the develop-
  ment of Islam; many smaller cults unified
  to deal with the threat posed by that reli-
  gion. Many faithful Zoroastrians moved to
  India during this time, though small com-
  munities remain in Yazd, Kerman and
  Tehran to the present day. Many modern
  theological scholars feel that early
  Zoroastrian belief greatly influenced
  Jewish (and later Christian) concepts of
  the devil, heaven and hell, the resurrection
  and the end of the world.
  53
  Development
  
  culture. These beliefs are often the seeds of developing religions and are passed
  on from generation to generation in many ways. The GM should pick a starting
  point or legend, and determine how it was transmitted. Many ancient traditions
  greatly honor their teachers and scholars.
  Holy Teacher
  Many religions begin with the teachings of a single individual. This revered
  teacher may be a prophet chosen by the deity to bring a specific message. Or he
  might simply be a wise or learned individual intent upon solving the mysteries
  of the world. Such teachers might not die, instead being called to serve the
  divine. Others are deified after their deaths. Holy teachers are common in
  philosophical and contemplative religions.
  The philosophy spreads as others come to the teacher to learn, or as the
  teacher wanders about speaking to any who will listen. Places where the teacher
  lived or taught might become holy sites and shrines. Often his lessons are written
  down, becoming “holy” as they are preserved for later generations. Others may
  write commentaries; different schools of interpretation may spring up. What
  began as the teachings of a single person might grow into a number of different
  yet related religions. If the original teaching disagree with or criticize other
  schools of thought, its followers might suffer persecution. Teachings of equality
  and freedom for all might anger governments that practice slavery, or vice versa.
  Many different types of religions have holy teachers. Proselytizing reli-
  gions often develop if the holy teacher was intent upon spreading his teachings,
  while a teacher who waits for students to come to him often founds a contem-
  plative religion. But some religions develop different sects, both contemplative
  and proselytizing, each dedicated to a different way of practicing the religion.
  Divine Descent
  Some religions develop from acts of divine intervention and descent. A rep-
  resentative of the deity, or perhaps even the deity itself, comes into the world
  and walks among its chosen people. A deity may present itself with great fan-
  fare, using powerful magic or miracles to announce its coming. Others might
  arrive quietly, becoming holy teachers, spreading wisdom among the faithful.
  Sometimes this divine appearance is foretold in prophecy; other times few
  might notice, the word spreading slowly only after the deity is gone. Often he
  has a particular task to fulfill. Sometimes the divine sends an intangible spirit,
  to sanctify a leader or to inspire a chosen prophet. An ordinary person might
  become a holy teacher under such influence. Divine entities may depart once
  their work is done, or they may choose to stay and wander, or perhaps dwell
  within a holy shrine where their followers may consult them.
  Ancient Ways
  Often religious knowledge is handed down from teacher to student, father
  to son, mother to daughter and so on. These types of religions usually involve
  more personal or domestic rites and duties than communal ones. Often these
  rituals are hidden in mystery and are revealed only to particular people. Some
  rites may be exclusive to men, others to women. The knowledge may be passed
  on gradually, the individual learning more and more as he grows older and
  passes through a series of initiations.
  The individuals chosen to hold and pass on this knowledge are revered and
  even feared by the rest of the society. Such teachings are generally not passed
  on freely; the applicant must first prove himself worthy. Shamanistic or magical
  traditions are commonly begun this way.
  Messianic Religions
  Some religions believe in the coming
  of a messiah – a great leader, prophet or
  holy teacher who will deliver the faithful
  from their oppression. Some believe this
  will be done violently; others hope for a
  messianic age of peace and prosperity.
  Many religions have a messianic ele-
  ment; often the belief in a messiah is only
  one of many tenets. Judaism is particular-
  ly well known for this belief; almost every
  prophet in Hebrew scripture has predicted
  a reign of peace, prosperity and under-
  standing of God. In modern times, Reform
  and many Conservative Jews feel this will
  come about gradually, as humanity is
  slowly enlightened.
  Historically, there have been several
  messianic movements. When the Jews
  were banished from Spain in 1492, mysti-
  cal traditions grew in popularity, as did
  messianic belief. Later, during the 17th
  century, Sabbatai Zevi was hailed by
  many as the messiah, with Nathan of Gaza
  as his prophet. Sabbatai Zevi eventually
  adopted the Mohammedan religion in
  1666, and still retained many of his fol-
  lowers. What are today considered to be
  mystical heresies flourished during this
  period. There have been many militant
  messianic movements throughout history,
  many adopting a variety of extreme doc-
  trines, wishing to cast off “the burden of
  Law and Commandments.”
  Many native North American religions
  also have messianic traditions, especially
  in southern areas. Oddly enough, this mes-
  siah was commonly described as a white
  man with a flowing beard. Some scholars
  believe that this may have influenced the
  Spaniards’ reception in Mexico, Haiti,
  Yucatán and Peru. Similarly, Pueblo tribes
  welcomed the Spaniards, who disappoint-
  ed them by not delivering them from their
  Apache enemies. The great revolt of 1680
  eventually resulted. Later, native prophets
  such as Tenskwatawa, Kanakuk and
  Smohalla strengthened the spread of mes-
  sianic fervor, although their individual
  teachings varied. Common points, howev-
  er, included the resurrection of the dead
  and their people’s return to their former
  glory. In the late 19th century, Squsachtun
  (John Slocum) introduced the Shaker reli-
  gion to the native peoples. The Shakers
  were known for their twitching dances and
  trances and it is thought that this move-
  ment influenced the Paiute messiah and
  the Ghost Dance apostles.
  Continued on next page . . .
  Development
  54
  
  Such religions are an excellent choice for a GM who wishes to gradually
  reveal religious information to clerical characters. A cleric could spend a life-
  time uncovering lost knowledge, seeking personal enlightenment and searching
  for the right student to carry on the tradition.
  Constructs
  Some religions begin as deliberate constructs. These are not necessarily
  “false” religions, but they are usually strictly structured. Such traditions are cre-
  ated to deal with a particular social pressure or problem. A culture that is con-
  stantly at war might develop cults of holy warriors who are specially chosen.
  The traditions and structures of these sects might survive as secret societies
  long after the original religion has been forgotten.
  Constructed religions will generally be found in relatively sophisticated
  societies. Perhaps some sort of magical or technological knowledge would be
  used to convince people of the power behind the religion. Or there could be a
  massive propaganda campaign begun by a charismatic leader. If the GM decides
  that belief alone is enough to actually create gods, such a movement might suc-
  ceed in doing that. If so, a constructed religion could eventually become mysti-
  cally powerful in its own right – which might surprise its developers.
  t
  Messianic Religions
  (Continued)
  The underlying principle of the Ghost
  Dance religion was the belief that the
  entire native race, living and dead, would
  one day be reunited on a regenerated
  earth. It exhorted a return to native ways
  and tradition and a deliverance from white
  oppression. Much of this doctrine was
  spread by the visionary Wovoka.
  Participation in the sacred dances could
  hasten this reunion of living and dead.
  This religious movement was seen as a
  serious threat by government and military
  alike; hundreds of participants were cut
  down by U.S. Army fire at Wounded
  Knee.
  Death and Resurrection
  Almost all religions have some sort of
  death story or myth. Souls usually have
  some place to retire to, either for the rest
  of eternity or some shorter time while they
  await reincarnation. In a campaign where
  magical techniques for resurrection exist,
  the GM must decide how each religion
  will view this, in accordance with their
  own personal beliefs about death.
  For the most part, religions which
  teach that their believers may ascend into
  the presence of the god, or travel to some
  paradise to enjoy the rewards of a well-
  spent life, will consider resurrection to be
  the ultimate heresy – a great perversion of
  the desires of the deity. Clerics and faith-
  ful followers of this religion will object
  strongly to being resurrected! Why should
  they return to the pain and suffering of life
  when they can retire to the loving embrace
  of their god? What karma is accumulated
  by a soul which is yanked back into a
  worldly existence from which it had
  escaped? At the very least the person will
  be disgruntled. In extreme situations he
  may kill all who so defiled him and then
  commit ritual suicide, hoping to commend
  his soul back to the deity.
  It may likewise be important that cer-
  tain rites and rituals are handled correctly
  for a deceased character. Such a character
  should be sure to properly instruct those
  he travels with (if they happen not to share
  the same faith) of all particulars – just in
  case the worst should occur.
  55
  Development
  
  Changes Over Time
  Religions, like their cultures, are not static. They change over time. The
  GM should keep this in mind when determining both the history of the game
  world and its religions. What happened in the past will determine how religions
  (and their clerics) get along and what their future motives are. A religion’s
  future can be influenced by world-shaking events, slow culture changes or the
  actions of a single determined cleric.
  Growth and Maturation
  Religions grow and spread in many ways. This depends upon the teachings
  and beliefs of the adherents, as well as the influence of other religions and cul-
  tural elements.
  Proselytism
  Proselytizing religions actively seek new recruits, and their members put
  great effort into spreading the word. These clerics might stand on street corners
  or go from door to door, promising temporal success and eternal salvation.
  Other religions are content to let their charitable works and accomplishments
  draw people to them. Food might be free at a soup kitchen, but often the appe-
  tizer is a sermon. Proselytizing religions which have great political strength or
  influence often deny other religions equal opportunity for free speech, or spread
  their beliefs at swordpoint.
  Missionary religions grow as a result of systematic efforts to preach and
  perform social works. Missionaries spread their beliefs either through procla-
  mation (outright preaching) or through dialogue (which invites intelligent dis-
  cussion and comparison of differing beliefs).
  Some religions are strictly non-proselytizing to the extent that they openly
  disdain new converts and require them to undergo long training and purification
  before being accepted. Such religions might require that the potential convert
  undergo some form of testing or great ordeal to prove their worthiness and
  enlightenment. Others are seemingly indifferent and merely wait for new mem-
  bers to find them.
  Propagation
  A religion may spread in slow, piecemeal steps. Buddhism came to China
  by means of translated scripture and preaching, but the process took 500 years.
  The spread of Buddhism into China brought a new type of social organization
  – the monastic community – that became vitally important in medieval
  Chinese society. To accomplish this, the church needed the patronage of the
  elite, which took several centuries to obtain. But by the 5th century, the
  Buddhist church had formed an intellectual clerical elite that posed a serious
  challenge to the native Taoism. Buddhist writings – scientific and philosophi-
  cal, as well as religious – were translated from their Indian sources.
  Kumarajiva, with the patronage of the Emperor, created a corps of translators
  that far exceeded anything that had previously existed in China. During this
  time, Buddhism was itself influenced by Taoism, developing a number of
  purely Chinese sects.
  The Common View
  The true strength of most religions lies in their followers. While the clergy
  may have great supernatural or political power, the mass of followers makes up
  Fanaticism
  Fanatics are those who believe com-
  pletely and utterly in the teachings of
  their church. No sacrifice is too great to
  preserve the faith, and they stint nothing.
  The church is their world, the deity the
  only one whose opinion matters.
  Fanatics can be difficult to deal with,
  even for those who follow the same reli-
  gion, since they take everything to the
  extreme. Indeed, in some cases, the fanat-
  ic may take things too far, interpreting the
  divine will in ways that pervert its intent.
  Fanaticism is a temperament trait more
  than a true measure of understanding or
  communion with the divine. Nothing
  guarantees that the fanatic has a truer
  vision of the deity or the religious experi-
  ence than anyone else.
  There is little more frightening than a
  fanatic with a mission, especially some-
  one with an obvious enemy to fight
  against – for he will stop at nothing.
  Many of the greatest calamities in epic
  fantasies have been precipitated by fanat-
  ics whose beliefs have strayed beyond the
  realm of reason.
  On the other hand, fanaticism is a
  common trait among those dedicated
  enough to devote themselves to the ser-
  vice of a religion. Not all fanatics are
  unyielding extremists, just as not all
  fanatics are intolerant of those who do not
  follow their particular religion. The only
  true constant among them is the fervor
  and devotion they grant to their calling,
  and the depth of the sacrifice they are
  willing to make in its name. (See also the
  Fanaticism disadvantage, p. B33.)
  Development
  56
  
  the body of any religious organization. The belief of the common folk is often a
  subtle thing, but it is that belief that spreads the religion from generation to
  generation. Once a religious belief becomes widespread it is extremely difficult
  to suppress. Even if the religion loses its political influence and the clergy is
  outlawed, as long as its beliefs are held by the common people, the religion will
  survive in some form. Clerics will be hidden by their followers, holy objects
  secreted in obscure places, children taught in private. Nothing is more difficult
  to remove from a devoted believer than faith.
  There is a difference between a devoted worshiper and a follower, however.
  Devoted worshipers hold their religious beliefs and practices to be of tanta-
  mount importance. Their religion is their strength, something they build their
  life on, something they turn to in times of trouble and need. Little will deter
  them from the practice of their religion, even physical danger. Saints and mar-
  tyrs are the ultimate examples of devoted worshipers.
  Followers are often less enthusiastic. They may be reverent and take part in
  all the expected rituals and ceremonies. But when push comes to shove, they
  falter. Followers lack the binding faith of the devoted worshiper, and often put
  their life and other possessions above unquestioning faith. They may question
  and doubt, or simply shrug in indifference. Some religions value doubts and
  questions, for they believe that if a religion cannot be studied and analyzed it is
  worthless. But often the devoted worshiper and the casual follower will con-
  flict, the first seeing the latter as weak or flawed, while the follower sees the
  more fervent worshipers as closed-minded fanatics.
  Decline
  Religions are similar to growing organisms . . . they develop and they die.
  Sometimes this decline is the result of external pressure and oppression.
  Sometimes it is a gradual decay from within. As time progresses, cultures
  change and sometimes religions do not change along with it. If the values and
  beliefs of the religion clash with the accepted values of the culture, then follow-
  ers will begin to question. When they doubt, and begin to reassess their beliefs
  and involvement in a religious organization, the religion weakens. Followers
  lose interest in the rites and celebrations, and at best give only lip-service to
  them.
  As a religion weakens with the loss of followers, its social influence also
  wanes. Followers might also leave if a more appealing religion comes along.
  Religious values that have become cultural standards might survive long after
  the religion itself has perished. Other religious elements might be absorbed by
  new religions. Or the religion might split from within, and survive in some new
  form.
  Adaptation
  What happens when a religion runs into something unexpected? Great
  social change, war, competitive religions, magic, technology – all of these can
  be serious threats to a religion; all of these must be dealt with – or explained –
  somehow. Sometimes religions die; other times derivative religions develop.
  Often schisms result. But something always changes. It is the how that the GM
  must determine. Some of these conflicts may be history, but still have modern
  repercussions. Others may be present threats. Bringing such concerns into a
  campaign is a useful GM tool and can result in some interesting situations for
  both clerical and other characters.
  Proselytizing and
  Party Unity
  Clerics of proselytizing religions have
  a duty to bring the word of their god to all
  the people of the world. In most cases,
  proselytizing religions believe that anyone
  who does not follow their god is damned
  to a life-after-death of misery. Their cler-
  ics have a duty to those they meet, and
  especially those they form close bonds
  with, to convert them to the one true faith.
  On the other hand, the player must rec-
  ognize (even if the character will not) that
  other characters will hold other beliefs
  equally fervently, and may not be willing
  even to listen to endless repetitions of the
  “message,” let alone fully convert. It
  would seem that one or the other (or both)
  is doomed to frustration and endless argu-
  ment that can get in the way of party inter-
  action and playing enjoyment.
  This is not necessarily the case. Most
  proselytizing priests are not stupid – they
  recognize that other people hold strong
  beliefs, and that endless repetition of the
  same message is unlikely to do anything
  but annoy them. A much more common
  technique is that of conversion by exam-
  ple. By simply following his faith as
  closely as he can, the cleric believes he
  will eventually demonstrate its superiori-
  ty. A quiet comment made at an opportune
  moment can have more effect than contin-
  ued barrages. A realistic cleric will realize
  that he can only expect to save a small
  number of souls – making each one all
  that more precious.
  If this sort of rationale will not fit with
  the character concept, then, at the very
  least, the player can have the character go
  through the whole speech once, and then
  simply refer to it on future occasions. This
  will save the nerves of the other players,
  even if it doesn’t improve the interrela-
  tions between characters.
  57
  Development
  
  Natural Change
  As a culture changes, so do its mores and behaviors. Religions also change
  as time progresses. Honored traditions can become hide-bound. If the populace
  sees the church as old-fashioned or inappropriate, they may abandon it. In order
  to maintain their influence upon the society, religions may change to increase
  their popularity and maintain membership. Over time, many religions become
  more willing to deal kindly with outsiders, often permitting open discourse and
  more friendly relations. Sometimes this requires a new look at old doctrine;
  sometimes new translations of scripture are made. Old restrictions, such as
  those against the investiture of women as priests in some Christian churches,
  may be lifted. If there are those within the religion who object to these changes,
  a schism might result.
  Conquerors
  Many religions have faced conflict and violence over the years. Often a
  religion is oppressed or outlawed by a conquering nation, and its adherents per-
  secuted. Some religions change under such pressure, melding two cultures, cre-
  ating an entirely new religion from the mix. Hinduism has its ancient begin-
  nings in two distinct sources – the Indus Valley civilization and the oral tradi-
  tions of the Aryans. The Vedic scriptures gave Hinduism much of its formal
  structure and myth. These traditions and beliefs, brought by the Aryan peoples
  who invaded northwest India, were quickly assimilated into the decaying
  Harappan cultures.
  Other times, it is the religion of the conquerors that changes. In order to
  make the conqueror’s religion more feasible and attractive, elements of the
  defeated nation’s beliefs might be subsumed. All over Europe and the British
  Isles, many Celtic deities and their associated holy places were assimilated
  into Christian belief and culture. The Irish goddess Brigit became a Christian
  saint, her holy shrine at Kildare, a convent of nuns. The popularity of reli-
  gious mystery and morality plays in medieval Europe echoes those popular in
  Greek and Roman cultures. These plays began as religious rites and slowly
  slipped into secular hands, though they were performed to celebrate religious
  festivals.
  Some conquerors ignore the native religions unless they perceive a direct
  threat. The Romans were notoriously tolerant of native religions, so long as
  their own beliefs were not threatened. They also took many of the Greek gods
  as their own; Zeus became Jupiter, Hera became Juno, Aphrodite became
  Venus, and so on. But even the Greeks adopted the deities of others. Hellenic
  myths suggest that Athena, worshiped by the Romans as Minerva, was original-
  ly the Libyan triple goddess, Anath. Aphrodite, previously knows as Asherah or
  Astarte, was an ancient Syrian goddess famed for her temples, like those in
  Paphos on Cyprus.
  Magic
  The GM must carefully consider the role of magic in the game world. Does
  magic exists? Does it differ from divine aid? Are there magical deities? Do
  clerics use divine aid, magic, neither, or both?
  If magic is seen as a gift of the gods, then it is possible that everyone with
  talent for magic will be brought to or trained by the church. In a church state,
  magically gifted individuals might be required to register in some fashion. In
  any case, the church would be most concerned with any individual who uses
  magical abilities without the sanction of the church.
  Martyrs
  Martyrs are people who are killed by
  their political or religious enemies as a
  result of their unswerving conviction and
  devotion to their beliefs. Often martyrs
  serve as powerful symbols of oppression
  or persecution which may stir up both
  common and religious sentiment.
  In some religions, martyrs are wor-
  shiped as holy or privileged individuals.
  Usually celebrations are held upon the
  death-day of the martyr.
  Sometimes miracles occur at the burial
  sites of martyrs, or are associated with
  their relics. The teachings of martyrs often
  sway people, for if it seems that there
  must be some worth in beliefs that some-
  one is willing to die for . . .
  It is worth remembering that someone
  must perceive the martyr’s death in terms
  of sacred sacrifice. A person who tells of
  the death in these terms, and a religion
  that embraces the tale, may have a vested
  interest in protecting the mythic nature of
  the death. They may do so without regard
  to historical reality or the beliefs of either
  the martyr or his slayer . . .
  Development
  58
  
  Magic performed without the sanction of the church is often considered a
  threat both to the organization of the church and to the privileges of the god.
  Few clerics will be fond of the mage who blithely dazzles the populace with
  magic when the cleric is speaking of the all-powerful god.
  If the church views any display of arcane power that does not come from
  their deity as “evil,” then the conflict might be serious indeed. If the church has
  great political or social influence, there may be pogroms and persecution aimed
  at mages (see The Inquisition, p. 50). Even if the church doesn’t have a great
  deal of political power, the individual mage might still have to be wary of cler-
  ics determined to destroy him.
  Many religions will not have a magical aspect at all. They might be com-
  pletely rational and scientific in nature, containing no divine element. Some
  deities could lack access to the material world, or might not be strong enough
  to share their power with their followers. Religions could be based on a unified
  worldview, a philosophy and belief rather than demonstrable power. In some
  cases the religion might suppose an apathetic or indifferent deity; others might
  simply speculate an unknown reason for the deity’s lack of involvement in the
  world. Or perhaps there is no deity, and the church (such as it is) exists to pro-
  vide what comfort it can amid logical explanations and philosophical rational-
  izations for the world.
  However, a world in which magical deities exist will likely find that those
  religions without direct divine intervention will dwindle and fade. When the
  magical power of one deity is readily apparent, why should people worship one
  who lacks this measurable power? Rational philosophies and explanations hold
  little weight when compared to miraculous feats of supernatural power.
  Paragons
  Those in a state of communion with
  their deity are often considered holy men
  and women, great paragons of the divine
  virtue. These individuals remain quite
  mortal and are often swayed strongly by
  the events about them, but their viewpoint
  is at one with their faith, completely and
  totally embracing the teachings and views
  of their god.
  Teachers, prophets, or warriors of
  great merit, these holy people have special
  status in the eyes of their deity through the
  purity of their actions. Though exactly
  how they conduct themselves depends
  entirely upon the nature of their chosen
  deity, they are as one with the personality,
  temperament, wishes and goals of their
  faith. Age is not an important considera-
  tion, though most often these individuals
  are older, having achieved true peace with
  themselves and an understanding of their
  place in the greater cosmos. Some cultures
  define a natural progression whereby any-
  one of advanced age and inclination
  devotes himself to the holy teachings,
  becoming a sage or wise man. Others
  believe that understanding is independent
  of age and experience, coming to any who
  are ready to devote themselves completely
  to the divine.
  Given their elevated status, whether
  echoed by church rank or not, paragons
  generally receive special bonuses or
  divine blessings. At the very least their
  actions are more likely to find divine
  favor (with all appropriate bonuses – see
  p. 93), and often they are blessed with var-
  ious special abilities.
  59
  Development
  
  Similarly, a world in which magic is real will tend to find little following
  for religions which fail to offer equal displays of divine power. This explains
  why such religions often need to associate demonstrable magic with evil deeds
  and intentions, for how else can they hope to hold the belief and faith of their
  worshipers? (See Magical Clerics, p. 112.)
  Divine News
  What happens if a deity changes its mind?
  Since religions are collections of beliefs in a divine force or being, changes
  in the divine will have far-reaching effects.
  If the deity is indeed powerful, and takes an active interest in its adherents,
  then it is likely that the religion will change to suit the deity’s purposes. This
  might result in massive cultural effects, especially if a relatively peaceful god
  decides to launch a crusade.
  If the deity does not interact with its followers or grant them direct power,
  but only speaks to a few clerics, then schisms and arguments will likely result.
  Some clerics might not believe that the god has changed, and will continue on
  as they were. Others will insist upon following the “new” tenets of the religion
  and form new churches or sects.
  Even false religions are susceptible. The mortals behind the religious orga-
  nization may adopt a new agenda, changing the religion to suit a new goal.
  Divine revelation will, of course, be the excuse used. Or perhaps a deity really
  will come into existence, or decide to “take over” a false religion, making use
  of an existing power structure.
  Science
  Technological developments may have great influence upon a religion.
  They may change the way a religion deals with the world, or shake the very
  foundations of belief. Before the advent of the printing press, many scrip-
  tures and holy writings were available only to clerics and other authorities.
  With the increase in literacy and the availability of religious material, fol-
  lowers were exposed directly to the doctrines of their church. Personal devo-
  tion and study became accepted practices. No longer was the cleric the sole
  dispenser of wisdom – now followers could read religious tracts and draw
  their own conclusions. Schisms arose as people questioned scriptural inter-
  pretation.
  Penance
  Penance is a means of reconciling a
  sinner and his god. In order to do penance
  properly there must be true sorrow – and a
  true resolve never to repeat the sin.
  Penance is both a form of punishment and
  an exercise showing repentance.
  There are commonly three stages to
  penance – confession, acceptance of pun-
  ishment, and absolution. A sinner might
  be required to make public confession as a
  part of his penance. Absolution can be a
  liturgical formula performed by the priest
  when the penance is done, or a divine par-
  don, which cleanses the sinner’s soul.
  Most religions (at least those that
  acknowledge the existence of sin) have
  specific rules for punishing misdeeds.
  Penalties range through the physical, men-
  tal and monetary realms. Various sects
  will require a penitent to spend a certain
  amount of time in religious service (from
  a few days to years). Some offenses are
  more serious than others; this will vary
  from religion to religion, or even among
  sects in the same religion. The GM should
  carefully consider just what will constitute
  an offense in the eyes of the deity and/or
  the church. Usually clerics are considered
  to be examples to other followers, so
  when they falter, their punishment is often
  more severe.
  Development
  60
  
  Some technological advances are taken in stride. Many modern religions
  proselytize through the media, reaching millions of potential converts. Other
  religions use the conveniences of science to aid in rituals of worship – prayer
  wheels might be run by electric motors, eternal flames are replaced by gas or
  electric light, sermons are delivered through amplified systems, electric organs
  provide music for songs and chants.
  Other religions see the development of science and technology as a threat
  and do everything in their power to suppress new discoveries. The Romans
  ignored much of the astronomical works of Aristarchus, Hipparchus and
  Eratosthenes, who suggested a new order for the universe. Copernicus’ works,
  first published in 1543, were prohibited until 1835 because they disagreed with
  accepted scripture. Galileo, whose works were first published in 1632, was
  forced to recant his discoveries and was later refused proper burial.
  More recent developments, such as birth control, medical improvements
  and genetic engineering, have caused great argument and consternation among
  religious organizations who consider such advances to be contrary to divine
  will.
  Many science-fiction stories have portrayed ultra-technological religious
  dictatorships, such as Robert Heinlein’s Sixth Column and Frank Herbert’s
  Dune.
  Religion in Space
  What happens when religions commute?
  Just as religious purists fled to the New World to start anew, free from reli-
  gious persecution, future space travelers may do the same. Entire planets might
  be colonized by a specific religious sect. Others who could not find their
  answers on Earth might seek them in the depths of space. Tours of the universe
  might become grand-scale pilgrimages for those seeking to view all the diverse
  forms of the divine. Proselytizing religions might send out their clerics to find
  new converts, even among alien races. And as human culture meets (or perhaps
  collides) with alien races, some religions may adapt and change while others
  strike out with xenophobic fervor.
  Changing an earth-bound religion to suit a science-fiction campaign will be
  an interesting exercise for the GM. If, for instance, religious practice requires
  facing some holy site when praying, what direction do the faithful face when
  off the planet? Pilgrimage may become a near-impossible hardship. The church
  may be confronted with creatures not mentioned by their own scripture, or per-
  haps with the discovery of life created by someone else. Explanations of the
  unknown often result in shaken – or lost – faith. Some religions might find a
  way to amalgamate such knowledge, while others will deny its very existence.
  The church may need to decide whether to accept or seek converts, or even
  Monasticism
  Clerics who choose a lifestyle removed
  from temporal concerns so that they can
  devote their lives exclusively to religious
  pursuits are called monks. Most religions
  have some sort of monastic tradition.
  Some religions develop traditions of
  monasticism based upon the wisdom of a
  holy teacher. Christian monasticism, for
  example, is based upon the teachings of
  Jesus that supported celibacy, poverty and
  total dedication to God. Monks achieve
  this through isolation, simple labor, medi-
  tation, prayer, and the study and recitation
  of scripture.
  Christian monasticism has its roots in
  the late 3rd century. Celibate ascetics
  began to move into the desert. Eventually
  loose-knit communities of hermits
  formed; the monks lived alone but gath-
  ered together for worship and study. In the
  4th century, two communities were
  formed, one by Pachomius in Egypt and
  one in Asia Minor by Basil of Caesarea.
  Pachomius’ monks were very isolated, but
  Basil’s monasteries were famous for their
  charitable works; they ran hospitals,
  schools and hostels. Prayer was always a
  central part of a monk’s life, and by the
  9th century Benedictine monks were
  famous for their prayers on behalf of the
  rest of society. New monastic groups
  appeared in the 11th and 12th centuries.
  Some, like the Cistercians, began a revival
  of the early Benedictine Rule; others such
  as the Carthusians formed new orders.
  Later, the Franciscans and Dominicans
  practiced mendicancy (living by begging).
  As monasticism grew more popular,
  ordered regimens became increasingly
  important. Discipline not only focuses the
  mind, but also ensures a harmonious com-
  munity. After Pachomius and Basil, the
  idea of a rule became a Christian monastic
  tradition. These rules govern all aspects of
  monastic life. Monasteries were viewed as
  large families, and were expected to be
  independent and self-supporting. Life was
  plain and simple, but not overly tiresome.
  The brothers (or sisters) were to elect their
  Abbot (or Abbess), who thereafter had
  complete authority. Monasteries were per-
  manent communities; monks who pro-
  fessed to a certain rule were not expected
  (or usually allowed!) to move to other
  monasteries.
  Continued on next page . . .
  61
  Development
  
  allow clerics, from alien races. Is a soul the same regardless of the body it
  inhabits – even if it is reincarnated as an alien? Will the spacefarers develop a
  reasonable dialogue with alien religions, or withdraw, denouncing all but their
  own belief? Religion may not even be part of a science-fiction setting; belief in
  science and logic might replace belief in a divine being. Or the wonders of the
  universe may prove to some that there must be a supreme being.
  Schisms
  Virtually every religion suffers from a form of schism at some time during
  its history. What happens when religions don’t adapt – or only parts of them do
  – may affect how they resolve arguments and change later on. Some schisms
  are relatively peaceful, consisting of intellectual argument and perhaps a with-
  drawal of serious adherents. Many religions have sects that developed out of a
  desire to return to a “truer” form of worship. Other schisms reach into the secu-
  lar world as well, resulting in political upheaval and wars that last generations.
  Schisms are a realistic way for a GM to spice up a religion’s history. A GM
  who may not wish to include numerous religions can still develop interesting
  political plots by allowing schisms to develop in the sole religion. In a world
  with many religions, the creation of sects will prevent predictability. Some
  sects might be friendly to outside religions, while others fiercely oppose them.
  Divine Revelation
  If the god hands down a revelation through a priest, some might suspect the
  cleric of ulterior motives. If there are already arguments within the church, no
  one would believe it if the opposing side claimed divine support! If the god
  descends to earth but does so quietly, without fanfare, will those who did not
  see the deity believe?
  What happens when the gods argue? If the church supports a group of
  deities, who supports which side? Clerics might differ in opinion, thus splitting
  the church. Feuding deities might even manipulate and lie to each other’s cler-
  ics, trying to gain new followers and cause problems for their competition.
  If the divine is not particularly active, what happens when a cleric declares
  a revelation? What proof can be offered? Will everyone believe? Probably
  some will, and some will demand proof of the god’s will. If an unpopular cleric
  is chosen for a position of power, others may object and oppose the god’s will –
  if they even accept that it is the god’s will.
  Interpretation and Politics
  Few things cause more argument than religion. Differing opinions about
  the practices of the religious elite
  often result in rebellious groups.
  Some clergy might object to trends
  and practices within their church
  for political or ethical reasons, or
  might favor the welfare of the com-
  mon folk over the excesses of the
  nobility. Intellectuals within the
  clergy might question the reasoning
  of their teachers, challenging their
  authority. Others might favor a
  return to simpler times.
  Monasticism (Continued)
  Christian monastic rule could be divid-
  ed into three areas: liturgy (which includ-
  ed the Eucharist and canonical hours); lec-
  tio divina, or sacred readings to support
  spiritual growth; and manual labor to help
  support the community. The rule was
  extremely detailed (Benedict’s Rule con-
  sisted of 73 chapters) and described such
  things as a daily timetable (with seasonal
  variations), liturgy, diet, moral demands
  and guidelines for communal living.
  Buddhist Monasticism
  Buddhist monasticism is based upon
  the life of Buddha himself. Traditionally,
  the Buddha was a member of a royal fami-
  ly who renounced that position and left to
  seek a more lasting truth. The Buddha
  chose a middle path focusing on restraint,
  meditation and study.
  After his enlightenment, the Buddha
  traveled to Magadha (part of northern
  India), where he attracted many disciples.
  Wandering truth-seekers took a three-
  month retreat during monsoon season and
  often gathered together during this time.
  Recital of the Patimokkha, a form of con-
  fessional, developed during this time.
  Eventually traditions of community life
  developed and once-temporary communi-
  ties became more permanent. These
  monasteries, Vihara, became the keystone
  of Buddhist tradition. The Patimokkha
  developed into an extensive set of rules;
  250 in the Mahayana tradition, and 227 in
  the Theravada (or Hinayana) tradition.
  The Vinaya is a series of training rules;
  its most important rule is that the Buddha
  is the sole monastic authority. These
  monastic rules are broken into seven sec-
  tions, according to the offense and its
  penalties. The first category involves seri-
  ous offenses (sexual intercourse, stealing,
  killing) that result in expulsion from the
  order. Lesser offenses can result in tempo-
  rary suspension or public confession.
  Development
  62
  
  Schisms often begin as
  reform movements started by
  disagreements in scriptural
  interpretation. In the 8th centu-
  ry a Jewish sect called the
  Karaites denied the validity of
  rabbinic oral traditions, prefer-
  ring instead to develop their
  practices based solely upon
  written scripture. The Rab-
  binites (those who opposed the
  Karaites) believed that this sect
  threatened the unity of Jewish
  thought, so they opposed them
  in polemical writing. Attempts
  to disprove the Karaite position
  resulted in a number of new
  studies of the Torah throughout
  the Middle Ages. This is a good
  example of how a religious
  schism can cause people to re-
  examine their own beliefs, if
  only to prove someone else
  wrong.
  Many reform-based schisms,
  however, cause great disruption,
  which overflows into the secular
  world. When those involved in a
  religious argument hold temporal
  power, the entire society can
  become involved. This is espe-
  cially prevalent in societies where religion is an integral part of the culture. If
  there is little or no separation between church and state, then religious schisms
  become political schisms as well. A classic example of this is the Protestant
  Reformation (see sidebar, p. 51).
  Some schisms begin gradually, as the result of expansion and external
  influences. If a religion spreads over a great geographical distance, it can be
  difficult to maintain contact. These new “outposts” of a church are often sub-
  jected to local pressures that the mother-church cannot understand. The new
  church makes decisions on its own, since consultation with superiors is difficult
  at best. Over time, attitudes and even doctrine can change.
  Sometimes a single schism will lead to the establishment of many other
  sects. The first blow to Islamic unity began 25 years after Mohammed’s death
  and was the result of a political, not religious, argument. This schism resulted
  in the establishment of the Sunni and Shiite sects. Over 70 splinter sects then
  sprang from the Shiites, most of which justified themselves on religious
  grounds.
  Reunification
  Not all movements are toward separation. Sometimes movements within a
  religion may wish to heal old theological wounds, seeking reunification of
  existing splinter groups. These factions feel that dissension with the church
  weakens it. Some might wish to present a unified front to the competition; 
  Sikhism
  Sikhism is a faith which combines
  teachings of the Muslim Sufis with those
  of Bhakti Hinduism. All ten of the Gurus
  that Sikhism venerates were Hindu.
  Muslim influences came later – the caste
  system and idol worship were rejected and
  monotheism was emphasized.
  The Bhakti cult dates back to the
  Nayanar and Alvar saints of south India
  during the 8th century, and the monism
  teachings of Samkara. The impact of
  Islam came with the advent of Sufi mys-
  tics; both Bhakti and Sufi traditions
  stressed the importance of ascetic disci-
  pline and the chanting of litanies under the
  guidance of a teacher.
  In the early 16th century, Guru Nanak
  began to preach after a divine revelation.
  He built the first dharmsala, a “temple of
  righteousness.” His following consisted of
  both Muslims and Hindus, many of whom
  called themselves Nanakprasthas, “fol-
  lowers of Nanak’s path.” Before he died,
  he appointed a disciple, Angad, to contin-
  ue his work. A series of Gurus followed.
  The fifth Guru, Arjun, supported trade
  with Afghanistan and Turkey, becoming
  important commercially. His involvement
  in Muslim politics caused his arrest and
  eventual martyrdom. This caused a schism
  between Muslims and Sikhs, ending Sikh
  pacifism. Later Gurus raised armies and
  became active in the Himalayan foothills
  between involvements with the Mogul
  courts.
  In the late 17th century Gobind Rai
  built fortresses and founded the Khalsa, a
  military fraternity with specific rules of
  conduct. All members of the Khalsa took
  a new common family name, Singh,
  meaning lion. Sikhs who did not join the
  Khalsa were called Sahajdhari, “those
  who take time to adopt.” Those who later
  renounced the Khalsa were patits, or rene-
  gades. Gobind Rai lost all his sons fight-
  ing the Moguls; he himself was assassinat-
  ed. According to tradition, he proclaimed
  the end of the line of Gurus just before his
  death. The Khalsa had been a strong polit-
  ical and military power and many Hindu
  peasants converted. During British rule
  the Khalsa were given special privileges
  in both the army and civil services.
  In more recent times, the Khalsa tradi-
  tion appears to be losing ground. Many
  members have cut their long hair and
  beards and have lapsed into Hinduism.
  Many Sikhs living outside of India are
  clean-shaven; Westernized Sikhs in India
  are following that trend as well.
  63
  Development
  
  others might wish to pool resources to deal with outside threats. Some might
  feel that they cannot help others while their own church is in such disarray.
  Many might feel that division within the church is a deterrent to converts. And
  others still may simply feel that the deity wants it that way.
  Present-day ecumenical union in the Christian church, for instance, appears
  to have developed out of a feeling that the church’s influence was waning.
  Many of the Protestant denominations have established councils of churches on
  both the national and world level. GMs wishing to run present-day or futuristic
  campaigns might wish to consider this sort of world-wide religious organiza-
  tion.
  On the other hand, when the leaders of two churches agree to merge, there
  will usually be some followers of each who reject the merger. This leads to the
  existence of three churches – the new unified church, and the remnants of the
  two original churches!
  t
  Ancient Egypt
  All of ancient Egyptian culture had
  religious origins. Astronomy arose from
  the need to time rituals; the oldest maps
  involved the geography of spiritual
  realms; most doctors and physicians were
  also priests. Religious commandments
  defined practices of hygiene. State admin-
  istration was tied irrevocably to the con-
  cept of divine kingship; to serve the
  Pharaoh was to serve god. Judicial offi-
  cials were titled “priest of Maat.”
  Egyptians monarchs were central to
  both political and religious life. A new era
  began with each new monarch; earthly
  and cosmic realms were linked through
  the royal personage. In its earliest stages,
  the Egyptian state unified neighboring
  tribes into nomes, each of which had reli-
  gious autonomy. Originally there were 38
  nomes; that number was later raised to 42,
  representing Osiris’ 42 judges of the dead.
  During the Archaic period there were two
  separate groups of gods. Those of the first
  group were each linked to a particular
  place – these included the old nomes’
  gods and were usually worshiped in ani-
  mal form. The other group of gods repre-
  sented various cosmic or natural forces.
  Scholars believe that the theriomorphic
  (animal-shaped) gods originated with
  North African Hamitic cultures, while the
  anthropomorphic gods were connected
  with Western Semitic belief.
  Early in the Old Kingdom, the
  monarch was seen as an incarnation of
  Horus. After the Fifth Dynasty, Horus was
  replaced by Ra, the sun god. During the
  Twelfth Dynasty, Amon became the state
  god. A period of monotheism resulted
  when Akhenaten declared Aten (another
  sun god, perhaps another version of
  Amon) to be the sole state deity. During
  the late period, animal cults became very
  popular, while during Ptolemaic and
  Roman times, Isis reigned supreme.
  Throughout Egypt’s long history, the
  religious state controlled much (if not all)
  of the country’s commerce and trade.
  Agricultural product belonged to the gods;
  it was dedicated to them and stored in
  huge temple granaries, and later re-distrib-
  uted to the various nomes according to
  guidelines developed from census infor-
  mation. Many revolts occurred when this
  distribution fell short of demand. Nome
  administrators were also priests; only they
  could release goods held in the temple
  granaries.
  Development
  64
  
  65
  Symbols
  SYMBOLS
  44
  
  S
  ymbols are physical representations of faith and worship. Ceremonies are
  symbolic acts. Both focus belief, and provide a familiar element which
  binds those of similar faiths together.
  t
  Symbolism
  Symbols are of utmost importance in most religions. The essence of a sym-
  bol is the meaning it conveys. Symbols may be acts, sounds and objects, and
  will always have strong cultural significance. By granting the invisible or intan-
  gible a visible or tangible representation, immaterial ideals and concepts are
  more easily understood and recognized. Venerating a symbol shows respect for
  the beliefs it represents. Similarly, contempt or enmity for a belief or those who
  hold it can be shown by attacking or defaming its symbols.
  Some symbols and labels are randomly adopted. These symbols are often
  variations on ancient motifs (see sidebars, pp. 66-69). If the same symbol is
  found in many wide-ranging cultures, it is called a universal symbol. Universal
  symbols may represent entirely different ideals or concepts, depending upon
  their cultural associations. For example, the color white represents purity in
  Western society, but deep mourning in Oriental cultures.
  Symbolic Connections
  The ideals represented by symbols range from everyday matters to ideas of
  cosmic importance. In simpler cultures, symbols often represent concepts of
  sex, fertility, creation, natural and supernatural powers. Associated objects and
  rituals are designed to induce good luck or ward off evil. In more sophisticated
  cultures, the symbolism may become more abstract, and often deals with per-
  sonal characteristics such as greed, jealousy, hatred, love and envy.
  Over time, symbols may gain new associations that are contrary to their
  original meanings. In most modern Buddhist cultures, the swastika remains a
  positive symbol of life and the sun, while most modern Western cultures vilify
  it as a symbol of Nazi Germany. Sometimes the presence of a universal symbol
  can indicate an old cultural influence, but tracing this can be difficult. The
  horned crown of the Assyrian kings, a symbol of power and divinity, began as a
  crescent crown worn by Suin, an ancient Babylonian moon-god. But since the
  crescent resembles horns, over time it came to be depicted as a horned crown,
  its celestial origins lost.
  Graphic Symbols
  Many universal symbols are geometric shapes. The wheel-of-life, the yin
  and yang, the various forms of the cross and interlacement of stars are all
  examples of common motifs (see sidebars, pp. 66-69). Some associations, like
  the sun and the circle, are virtually universal. The triangle is commonly associ-
  ated with any triune deity or concept of a threefold (such as body, mind and
  spirit) cosmology. Squares, spirals, crosses, meanders (wavy lines), chevrons
  and scrolls are other common symbols.
  Symbolic Acts
  Gesture, posture and position often hold symbolic meaning, especially in a
  religious context. The posture of religious statuary may represent the mood or
  temperament of the deity. Gestures of benediction or blessing are often con-
  veyed by the uplifting of hands or certain positions of the fingers. Worshipers
  Round Motifs
  The circle is usually a feminine sym-
  bol, associated with protected or conse-
  crated areas. The cosmos is often seen as
  an unbroken circle. Circle symbolism is
  often used to convey a sense of equality of
  rank, such as with the Arthurian Round
  Table.
  The double wheel is a symbol of eter-
  nity which represents the life cycles of the
  earth within an outer cycle of the cosmos.
  It often symbolizes a universal deity or
  elemental spirits.
  The spiral is a symbol connected with
  the cycle of birth and rebirth. Sacred
  dances often follow spiral or circular pat-
  terns.
  The yang and yin form a classic
  Chinese symbol representing opposing yet
  complementary and completing powers –
  male and female, light and dark, winter
  and summer, good and evil, and so on.
  Each half of the symbol contains a small
  spot of the opposite color, symbolizing the
  small portion of its opposite that each half
  of a dualistic pair contains.
  Symbols
  66
  
  often kneel in supplication; the god in a position of authority is often seated as
  a Judge. A finger placed to the lips to indicate silence, the “V” for Victory sign,
  a thumb down for death – all of these are symbolic gestures. Washing is a uni-
  versal symbol of purification; breaking bread often indicates charity, or com-
  munity.
  Appearance and Dress
  Color, fabric, style of dress and hair, scarification, tattooing – all of these
  may have specific meaning to a particular religion. Indeed, many religions have
  codes of dress and appearance. This places the individual within a group of
  worshipers, making him easily identifiable. Male Sikhs adhere to the wearing
  of the “five Ks.” These are the kesh (uncut hair), the kangha (a comb securing
  the hair), the kara (a steel bracelet), the kirpan (a dagger) and the kachh
  (breeches which end above the knee).
  In some religions, certain parts of the body must be concealed (or uncov-
  ered) at all times. Veils or headcoverings are often required (or removed, in
  some cases) within temples and churches. Malaysan Buddhists remove their
  footwear before entering their temples to pray.
  Clergy must often adhere to stricter codes than secular worshipers, espe-
  cially during religious services. Zoroastrian priests wear white robes, turbans
  and masks over their mouths during certain ceremonies. (See also Clerical
  Garb, p. 85.)
  Particular colors are often sacred, or are worn at a particular ceremony or
  time of year. In the Catholic church white is used during Christmas and Easter,
  black on Good Friday, and blue or violet during Advent and the first four weeks
  of Lent.
  Food
  Plants, flowers, trees and fruits often hold particular significance to a reli-
  gion. Rice is thrown at a wedding for luck, prosperity and progeny. The lily
  represents purity or death; corn symbolizes fertility. In China, long strands of
  vermicelli (representing wishes for long life) are eaten at birthdays. Bitter herbs
  and particular wines might be consumed at specific religious festivals, such as
  the Jewish Passover, in symbolic remembrance. Other foods, especially those
  of animal origin, may be considered unclean and therefore forbidden.
  Sometimes a particular plant or animal is actually considered to be a manifesta-
  tion of the deity. The haoma plant is seen by Zoroastrians as the god Haoma on
  earth; in ritual the plant is pounded and the juice drunk, a bloodless offering
  representing the sacrifice at the end of the world which will grant immortality
  to all humans.
  Animals
  Often deities are associated with partic-
  ular animals or natural motifs. Mithras, wor-
  shiped across the Roman Empire and
  beyond during the 1st to 4th centuries, was
  nearly always depicted slaying a bull. The
  cat was connected with the goddesses Bast
  and Freya, the cow with Hathor and Io, the
  ram with Amon and Aries, the sow with
  Astarte, Cerridwen and Demeter. All impor-
  tant animals either have some association
  Cross Motifs
  The wolf cross is an ancient Nordic
  symbol representing the first month of the
  year. A variation of the swastika (which
  was originally a symbol of life, light and
  the sun), the wolf cross also symbolized
  the turning of the year and annual sun
  cycles.
  The Jerusalem cross was once a pre-
  Christian symbol called an “earth-center”
  cross. The subordinate crosses represented
  either the seasons, directions or four ele-
  ments, depending upon the tradition.
  When Jerusalem grew to be the center of
  the medieval Christian world, this ancient
  cross symbol remained.
  The cross became a well-known sym-
  bol as Christianity spread; this version is
  called the Celtic cross. Particularly com-
  mon in Scotland and Ireland, it often
  serves as a grave marker. The Hindu
  kiakra is almost identical in shape.
  The Coptic cross began as a sun-ori-
  ented symbol; the circle represented the
  sun, supported by four heavenly pillars. It
  was later adopted by Coptic Christians,
  who added the four “nails” to represent
  the crucified Christ.
  Cultures of aliens with more than four
  limbs may have “cross” motifs with vary-
  ing numbers and lengths of “arms,”
  depending on their anatomy.
  67
  Symbols
  
  with the supernatural, are adopted as guardian spirits of some sort, or are identi-
  fied with some cultural trait. In China the bat signifies good fortune, while in
  Europe it is associated with demons and vampires. The snake is a popular sym-
  bol, often seen as a wise feminine force. In other religions, the snake is diabo-
  lized, and seen as a corrupting beast. The European fox and Native American
  coyote are trickster figures. Various mythological creatures may also have reli-
  gious significance, such as the well-known link between unicorns and purity.
  Buildings
  Temples and places of worship are often constructed to remind followers of
  aspects of the divine. The basic design, orientation, location and decoration
  may all have symbolic meaning within the religion. Christian churches often
  take the form of a cross, tall steeples pointing to heaven. A temple might have
  four towers, representing the four directions or elements; columns and pillars
  may specifically depict the deity or they may merely exist in numbers sacred to
  the religion. Buddhist stupas are often built in the form of a mandala, with three
  open, circular terraces within five closed square galleries. Doors and altars may
  be aligned in particular directions. A sanctuary to a solar deity might be con-
  structed so that the light of the dawn pours in through the front door. Shinto
  shrines usually face south, or sometimes east; north and west are considered to
  be unlucky.
  Sometimes religious buildings are only temporary structures, such as the
  sukkahs or booths built during the Jewish Sukkot pilgrimage festival. Other
  structures might be continually rebuilt. The most sacred Shinto site in Japan is
  the shrine to the supreme sun-goddess at Ise; it has been rebuilt on the same
  site, according to the same plan, every 20 years since the 4th century.
  Some cultures grant special protective powers to religious buildings.
  Someone who takes shelter in such a holy place is immune to arrest for com-
  mitting a crime, for holding divergent political views, and so on. This custom is
  called sanctuary, or sometimes refuge.
  Tools
  Objects may have symbolic as well as practical value. In addition, many
  items might represent the same ideal. A book, scroll or floppy disk may be used
  to represent learning. Scales and balances might represent justice. A chalice or
  flask might depict healing. In other cultures, one symbol may hold many mean-
  ings. Flame might represent knowledge, or torment, or destruction, or the
  warmth of the home.
  t
  Triple Motifs
  The triangle is the most common
  triple motif. Triangle designs often repre-
  sent the feminine principle.
  Fate is often seen as not one, but three,
  linked entities and is often represented by
  a triple triangle motif. Single and triple
  triads (motifs containing 3s and 9s) are
  significant in many earth religions.
  The trefoil, or three-leaf shamrock, is
  one of the oldest emblems of triune divin-
  ity, dating back to Indus Valley civiliza-
  tions. This is a virtually universal symbol,
  but is particularly common in Celtic and
  Near Eastern religions.
  The world triad is an emblem of cos-
  mic creativity, symbolizing both the
  threefold nature of fate and the eternal
  cycles of life.
  Symbols
  68
  
  Ceremonies
  The terms “rituals” and “ceremonies” may generally be interchanged. They
  are formal symbolic acts which are defined by protocol, tradition and conven-
  tion. Sometime these actions are mere routine and habit, and hold no deep sig-
  nificance to the participants. Indeed, over time, the actual meaning of a habitual
  action might be lost. But frequently they involve elaborate preparations and are
  performed with a great deal of pomp and formality.
  What Is a Ritual?
  Ritual is perhaps the most complex form of symbolic activity in any reli-
  gion. These activities express religious belief in a physical way, and invite
  reflection and thought by their participants. Rituals can rarely be understood
  out of the context of religion and culture, and often puzzle – or even offend –
  outsiders. Rituals affirm the social position of the participant, and help define
  social boundaries, confirming one’s place in the community. This sense of iden-
  tity and community is vitally important to a religion.
  The Done, the Said, and the Seen
  Ritual is highly symbolic, and expresses concepts on many different levels.
  Language, gesture and physical objects involve all the senses. The taste of ritu-
  al foods, the smell of incense, the touch of anointing oil, the sounds of bells and
  chants – all these draw the participant’s attention and strengthen the symbolism.
  The best way to understand a ritual is to consider it in terms of what is done,
  what is said and what is seen.
  Ceremonies and rituals consist of a sequence of performed actions. Often a
  ritual re-enacts past events in the history of the religion, celebrating triumphs
  and remembering times of sorrow and misfortune. At times, rituals can be an
  emotional outlet and a means to deal with problems, by invoking religious laws
  and judgements, or offering sacrifices and penances. Rituals are small dramas,
  in which the congregations are the actors, the clergy are the directors, and the
  deity is the audience.
  The vocal components of rituals are also important. They may be confirma-
  tions of faith, confessions, songs of praise and prayer, or the recitation of reli-
  gious history and myth. What is said and heard enhances the meaning of the rit-
  ual.
  Paraphernalia also reinforces the symbolism of ritual. Visual symbols are
  very common in rituals, and involve colors, numbers, shapes, vessels, vest-
  ments, animals and foodstuffs in complex combinations. A symbol can repre-
  sent more than one thing, depending upon the ritual it is used in. Rituals grow,
  adapt and change according to the needs and traditions of the adherents.
  Community Rituals
  Ritual plays an important role in maintaining a sense of loyalty and com-
  munity among members of a certain society. Rituals are generally performed
  publicly, according to oral traditions or scriptures. Special holy sites or conse-
  crated buildings are the usual locations. Leaders of such rituals act as the liai-
  son between the worshipers and the divine. These leaders are usually specially
  trained and consecrated.
  Community rituals can also be performed by the laity. Jain temples do not
  hold images of gods, only depictions of their Tirthankaras. Images of these
  enlightened mortal teachers are bathed, sung to and purified during various rites
  Four-Way Motifs
  The earth square represents the nearly
  universal concept that the earth has four
  corners and four directions. It is thought to
  be inherently protective, for it also repre-
  sents the four spirits, or earth-guardians,
  that stand at the corners of the world hold
  up the sky.
  The Morris square (also called the
  Mill, or Triple Enclosure) is common to
  Celtic and earth religions. It represents the
  four elements, winds, directions, rivers
  and so on, all of which proceed from the
  holy center.
  The Nandyavarta is a Hindu labyrinth
  design used in both mysticism and medita-
  tion. It symbolizes contemplation and rev-
  elation of inner mysteries.
  The world symbol represents the four
  elements joined together by a central uni-
  fying force.
  69
  Symbols
  
  celebrating auspicious occasions. Communal meals, ranging from the temple
  gatherings of the Zoroastrians to modern Christian “potlucks,” all help maintain
  community ties and strengthen religious fellowship.
  Religious parades are another form of community ritual. Examples include
  the Corpus Cristi parades in Peru, the Islamic Ashura festivals in Kashmir, the
  Hindu marches devoted to Ganesh, and the well-known “dragons” paraded in
  Chinese New Year celebrations.
  Clerical Rituals
  Some rituals may only be performed by a sanctified or anointed member of
  the religion. These rites, sometimes called sacraments, are either so formal or
  so “holy” that only an invested cleric may perform them. Often clerical rituals
  are restricted by ranks. For example, a high priest invests a priest, while a priest
  invests a minister. Religions often require that their leaders undergo training, or
  that they be approved by the deity. Rites of passage are commonly considered
  clerical rituals, as are rites of initiation or ordination. Sometimes this investiture
  is only temporary and the individual serves for only a specific length of time,
  much as do the Elders found in some Christian churches. Young Buddhist boys
  in Burma usually become monks for a short period of time when they are about
  four years old. This particular ceremony is considered to be more important
  than a marriage or funeral and is intended to encourage the child toward the
  monastic life which is a Buddhist ideal.
  Domestic Rituals
  The home becomes a sacred place, and the parent (or elder) acts as the
  leader. A specially prepared place within the home is the usual locale for such
  rites. Domestic rituals are usually designed to involve the children in religious
  traditions. Religions involving ancestor veneration often hold their most impor-
  tant rituals in the home.
  Personal Rituals
  These rituals answer individual spiritual or emotional needs and link reli-
  gion to everyday life. Solitude and privacy are often required for personal ritu-
  als. Techniques such as meditation, prayer, dreams and self-induced trances are
  often used. Such rituals do not require another individual to act as a liaison
  between the worshiper and the divine. The doctrine of Zen depends entirely
  upon years of disciplined meditation. For the Zen Buddhist, gardening, archery,
  tea-drinking and the enjoyment of nature are all personal rituals that contain the
  mystery of life and as such have the greatest religious significance.
  Personal rituals are often repeated on a daily basis; the devout Jew begins
  and ends his day with the same prayer, “Shema Yisroel Adonoi Elohenu, Adonoi
  Echod (Hear, O Israel, the Lord our God, the Lord is One).”
  Rituals of Healing and Exorcism
  These rituals are designed to ensure the wholeness of the body and spirit.
  Often they act to restore health and purity, or to exorcise negative influences
  from the body, spirit or a particular location. The healer or exorcist uses sym-
  bolic systems, formulae and other skills to invoke the aid of the sacred; these
  are an important part of such rituals. He also uses techniques involving the
  “laying on of hands,” praying, burning incense, and anointing with holy oils.
  Such rituals are thought to benefit both the individual and the world at large.
  Defining Symbols for a
  New Religion
  Symbols are important because of the
  associations they bring with them. When
  choosing symbols the GM must consider
  exactly what he is trying to convey. The
  GM should determine the key beliefs of
  the culture and pick a symbol for each.
  Using symbols that have common mean-
  ing can be a shortcut to help players
  understand the world. For example, to
  many people a sword will symbolize
  strength, knightly orders and chivalry.
  If the GM wishes to create a new
  “feel,” it is a good idea to choose symbols
  that do not already have strong connota-
  tions, or use older symbols whose mean-
  ings have been forgotten or changed.
  Reclaiming the older meaning of a symbol
  can be difficult, however. The swastika’s
  present meaning (to Western cultures, at
  least) is far different from its ancient con-
  notations of creativity and light.
  If the GM wishes to create a totally
  alien “feel,” then designing completely
  new symbols is an option. Such symbols
  should echo the structure of the alien soci-
  ety in some way.
  Whatever symbols he chooses will
  play a strong role in any ceremonies asso-
  ciated with the religion. Symbols are
  inscribed upon altars and holy items, worn
  on priestly vestments and flown on stan-
  dards at the heads of armies. Ritual ges-
  tures echoing the shape of the symbol will
  develop. Ritual responses might be repeat-
  ed a holy number of times. (See Numbers,
  p. 12.)
  Symbols do not have to be religiously
  significant – even atheistic societies will
  have symbols. A corporate logo might
  inspire loyal workers just as a religious
  one might inspire a true believer.
  Symbols
  70
  
  Festivals
  Festivals are a popular and colorful form of ritual and are celebrated in all
  cultures in one form or another. Many festivals celebrate duality – the welcom-
  ing of the new, the ushering out of the old, mourning and rejoicing, fasting and
  feasting, and so on. There are two basic types of festivals: ecofests and the-
  ofests.
  An ecofest is a festival which celebrates a seasonal or astronomical event.
  These are often rituals of remembrance, renewal and initiation. Spring and
  harvest festivals are classic examples of ecofests, as are celebrations marking
  the waxing and waning of the moon. Sometimes both seasonal and astronomi-
  cal events are used. Ancient Chinese festivals were based on the old lunar cal-
  endar and the agricultural year, while the solar calendar was used for bureau-
  cratic matters. Some religions, such as Judaism and Islam, still use lunar cal-
  endars.
  Birthdays
  Among peoples who have developed a
  sense of time, birthdays are important and
  often marked with special rites. Birthdays
  are times of transition and change, so
  many people believe that both good and
  evil spirits will try to influence the person
  at this time.
  Ceremonies and games carried out at
  birthday celebrations are often seen as a
  symbolic wiping of the past. Trials of
  strength and skill often are performed as
  demonstrations of growth and progress.
  The exchange of presents and commu-
  nal feasting is a common custom. This
  strengthens communal bonds and ingrati-
  ates an individual both with the spirits and
  with his relatives.
  The hour, date and place of birth are
  often very important, as they may be clues
  to the fortune and fate of the child. (See
  Divination and Prophecy, p. 16.)
  Twins
  In many parts of the world, the birth of
  twins is seen as an ominous or special
  event. Sometimes one of the twins is
  thought to be fathered by a deity, and one
  by a human parent. At other times, twins
  are thought to be evidence of adultery,
  with one man the father of each.
  Often twin births bring great status to
  the father, as proving his virility. But
  among many tribal people, twins are
  destroyed, and the mother rigorously puri-
  fied.
  Twins are sometimes considered to be
  lucky, or to possess second sight. Often
  the fate of twins was thought to be inter-
  connected – what happened to one was
  fated to occur to the other. In some cul-
  tures, twins were considered to be part of
  the same person, and were given the same
  name and referred to as though they were
  really a single person.
  Ancient Aztec custom required the
  death of the elder twin at birth, in order to
  prevent the death of a parent. The surviv-
  ing twin was considered to have great
  potential for evil, and was carefully
  watched.
  Many cultures have twin motifs in
  their mythologies. Twin heroes are very
  common, especially among Aboriginal,
  South American and Native American
  tribes.
  71
  Symbols
  
  A theofest is a festival of theological significance, designed to celebrate
  some important event in the life of the deity or some other date important in the
  history of the religion. Many Catholics celebrate various “saint’s days” and
  some still keep to the practice of abstaining from meat each Friday. The Jewish
  festival of Purim, celebrating their salvation from the persecution of Haman, is
  set on the 14th of Adar, the 12th lunar month.
  Many festivals are a mixture of these two types, celebrating both a physical
  and spiritual event, often combining elements and traditions from older festi-
  vals. Sometimes the dates of these festivals vary from year to year, as they do
  not necessarily follow the modern calendar. The Christian celebration of Easter
  is such an example. Commemorating the resurrection of Christ, it is a lunar fes-
  tival, occurring on the first Sunday after the first full moon after March 21st. As
  such, it falls sometime between March 22nd and April 25th. This formula was
  chosen in the 3rd century and is used today by most Christian denominations.
  However, the Eastern Orthodox church celebrates it according to the Julian cal-
  endar.
  Easter is also a spring celebration; the name itself is thought to be derived
  from the ancient Teutonic goddess of dawn or spring, Eostre or Ostra. The
  association of eggs with Easter may well support this, as the egg was a holy
  symbol of that goddess.
  Rites of Passage
  Rites of passage are used to ensure spiritual safety at various times during
  an individual’s life. Such rites also honor the participant. Common to all rites of
  passage are the concepts of separation, transition and entrance. These rituals
  include acts and symbols which illustrate the separation of the individual from
  a previous stage of life, the transition of passage, and the entrance into a new
  state of social and spiritual being. While some societies have literally dozens of
  such celebrations, there are five basic types of passage rites: prenatal, child-
  hood, initiation into adulthood, marriage and death.
  Prenatal Rites
  These rituals confirm and celebrate the pregnancy, or even determine the
  sex of the child. Such rites are usually very personal, and are accompanied by
  prayers of both thanksgiving and supplication for protection. Often a woman
  will travel to a shrine or other holy site to ensure fertility and a trouble-free
  pregnancy. Some cultures require that a woman undergo some form of ritual
  purification after birth. Other cultures require rites to liberate and protect the
  woman from the special dangers inherent in childbirth.
  Childhood Rites
  Childhood rites include prayers for protection and blessing, rituals of nam-
  ing and affirmation of lineage. Names have mystic and magical significance in
  many cultures. Infants may be given milk names that are used until the child
  reaches puberty. Families that have lost one child may give a new child an
  unattractive name so that evil spirits will not consider the child worth bother-
  ing. Children may be named after famous ancestors in the hope that they will
  grow up to be equally successful. Often naming rites are combined with other
  celebratory rituals, such as the child’s first haircut.
  While the child’s parents or godparents may perform some rites, a cleric is
  usually involved. Many religions have rites which signify the deity’s claim
  upon the child. Such rites usually involve some form of anointing or blessing.
  Knots
  The knot is an important part of many
  ceremonies, and rituals using knots can
  signify both joining and separation.
  The knot is one of the eight sacred
  symbols in Buddhism, for it represents
  life, having no beginning and no end.
  Throughout India, knots are tied in the
  clothes of the bride and bridegroom in
  marriage ceremonies – in some places
  their clothing is actually knotted together.
  Roman marriages consisted of a series of
  knot-tyings and untyings. In Russia a net
  is thrown over the couple during the mar-
  riage ceremony, for no evil spirit can get
  at the couple without first untying all the
  knots in the net. In medieval Europe, it
  was commonly believed that if anyone
  tied a knot during a wedding ceremony,
  the couple would never have children.
  Zoroastrian initiations consisted of the
  tying of a sacred girdle in symbolic knots.
  The sacred thread of a high-caste
  Brahman is tied in a special Brahma-knot
  at his initiation. In some Roman cere-
  monies it was vitally important that the
  priest have no knots or tangles in his
  clothing or hair.
  Funeral rites often involve knot-tying,
  or rather untying. It is a common belief in
  many parts of Europe that knots would
  prevent a soul from leaving the body.
  It is a common practice worldwide to
  undo all possible knots to facilitate child-
  birth. Knots have long been used in the
  causing and curing of disease. Multiples
  of sevens are especially potent, while
  nine-knot spells are considered to be most
  evil. Old Teutonic law severely fined any-
  one found guilty of tying nine knots. It is
  also a common custom to tie knots in the
  fringe of a shawl or scarf when friends
  and lovers must part.
  Fishermen are particularly concerned
  with knots, and have many traditions
  about them. Fishers often “tie up the
  wind” in a knot, and then untie it to raise
  enough wind to fill the sails. Fishermen
  often buy a wind-charm from an old man
  or woman versed in wind-lore. Aeolus
  gave Odysseus the winds tied up in a bag
  before he set sail.
  Symbols
  72
  
  Rites of Initiation
  Rites of passage involving initiation into adulthood are the best known. In
  most cultures these rituals involve tests, solitary vigils, purifications and anoint-
  ments. Usually these occur at puberty, but in some societies an individual is not
  considered “adult” until marriage or the birth of a child. There are numerous
  other types of initiation rites which an adult may undergo during a lifetime:
  ordination in clerical orders, graduations, coronations and investitures of noble
  rank, knightings, hazings by secret societies and so on.
  Many initiation rites involve symbols of death and rebirth. An individual
  may be required to “die,” renouncing all previous connections and ties, to be
  reborn as a “new” person. Naming rituals are often included in such rites.
  Rites of Marriage
  The concept of marriage is a complicated one which varies greatly. Some
  cultures do not hold a marriage to be legal unless the union is sanctified and
  witnessed by a cleric. Other cultures do not even have words to describe the
  concept. In societies where marriage has religious significance, it is usually
  considered to be an honorable state instituted and blessed by the deity to ensure
  continuance of the race. The spiritual well-being of the couple is ensured when
  they celebrate their union with some sort of marriage rite.
  Symbolic marriages between the cleric and the deity are common in cul-
  tures that consider marriage a holy institution. Such “marriages” may involve
  vows of celibacy and chastity on the part of the cleric. In some cultures, sexual
  congress between a cleric and a worshiper might be required, most notably for
  agricultural fertility rites. In other cases, proxy marriages might be required to
  protect the reputation of a pregnant woman. In India, temple prostitutes were
  married to a dagger. In classical Greece, it was common for a man to prefer to
  adopt a child born of a temple woman even over his own issue, for such chil-
  dren were considered both holy and blessed.
  Funeral Rites
  These rituals serve many purposes. They mark the passing of an individual
  from this life, appease his spirit so that it will not wander, and ensure protection
  from spirits. The idea that it is necessary to defend and protect the surviving
  friends and family prevails in many cultures. Funeral customs, beliefs and prac-
  tices are greatly influenced by this.
  The custom of wearing black, and other specific colors, developed from the
  belief that this would make the mourners less obvious and thus protect them
  from whatever spirits threatened the living. Similarly, throwing some object
  into the grave is often considered to “lay the ghost.” If such a gift was omitted,
  people feared that the angry spirit would return to haunt the living. Many cul-
  tures believe that the dead envy the living, and so the living must do nothing
  that might inflame their wrath.
  It is also important that nothing interfere with the orderly disposition of the
  body. Any interruption or delay might allow a lingering spirit the opportunity
  for mischief against the living. Thus funeral processions must not be interrupt-
  ed or blocked in any manner. Even in modern society, a funeral procession has
  the right of way over other traffic.
  It is the place of the cleric to ensure that all the proper rituals are performed
  correctly so that the living are not left in peril. He usually speaks the eulogy,
  although sometimes a good friend of the deceased is granted the honor. In many
  cultures this is the last opportunity to appease the lingering spirit of the dead.
  Feng-Shui
  Meaning “wind and water,” feng-shui
  is the traditional Chinese technique used
  to select auspicious sites for graves, build-
  ings and cities. The feng-shui practitioner
  sees the earth as a living being through
  which energy flows. Different locales
  have different concentrations of vital sky
  and earth energies. The patterns of hills,
  streams and plants show the presence of
  this energy.
  Feng-shui theory is similar to tradition-
  al Chinese cosmology. The land exhibits
  Yin or Yang forms of energy. This energy
  can be classified as one of the Five
  Agents: wood, fire, earth, metal and water.
  In an ideal spot these agents are balanced,
  with perhaps slightly more Yang energy.
  The value of the earthly elements, howev-
  er, also depends upon the influence of the
  stars and planets, so astrology is an impor-
  tant part of feng-shui.
  If a grave is located at such a balance
  point, then the cosmic energy present will
  cause the bones of the dead to radiate this
  energy on behalf of their descendants. If a
  home or building is built on the spot, then
  all who dwell within will benefit.
  A good gravesite is typically located
  halfway down a mountain slope, facing
  south and overlooking a body of water.
  Vegetation should be abundant and beau-
  tiful – it is important that the site be com-
  forting to those who come to visit. A defi-
  cient site can be strengthened by building
  artificial mounds, pools and walls.
  Feng-shui is not a religious technique
  per se, but it is necessary to ask the local
  deities for permission before proceeding
  with any construction.
  Feng-shui was first developed in the
  Han dynasty (206 B.C. to 220 A.D.).
  73
  Symbols
  
  Prayer
  Prayer is often a primary element of worship. Any address to a higher
  power is usually considered to be a prayer. Prayer serves many purposes:
  praise, adoration, confession, petition, intercession and thanksgiving. It can be
  a highly personal ritual between the supplicant and the divine, or a communal
  rite led by a cleric. In some cases the priest intervenes directly, praying on a
  worshiper’s behalf.
  Prayer can be spontaneous or ritualized. Ritual prayer can be as elaborate
  as a series of cadenced phrases and antiphonal response. (An antiphon is a
  responsive song or prayer.) Other prayers might be silent. Often prayers are not
  addressed directly to the deity, but rather to some figure who is asked to inter-
  cede, such as a saint or local spirit.
  Prayers frequently consist of set forms recited at particular times of day,
  according to the traditions and demands of the religion. Prayer often also
  involves symbolic gestures such as genuflection, bowing and prostration.
  Islamic ritual prayer, performed five times a day (at dawn, noon, late afternoon,
  sunset and after sunset), begins with wadu, a purificatory washing. During the
  course of this silent prayer, the worshiper bows from the waist (ruku) several
  times and prostrates himself such that his forehead touches the ground (sujud).
  The supplicant may beg, make demands or even reproach the deity. But
  many religions believe the more pitiful the speaker, the more effective the
  prayer. Such prayers often begin with a long list of self-effacing comments.
  Prayer is often accompanied by offerings and sacrifices.
  Sometimes a prayer is neither spoken, nor silent, but is written down. Some
  Buddhist temples have huge guardian statues that are covered with bits of
  paper. Worshipers write their prayers down, and after chewing the paper, throw
  it at the statues. If the paper sticks, that is thought to be a sign that the prayer
  will be answered.
  Sacrifice
  A sacrifice is an offering of some value which establishes a relationship
  between the supplicant and divine beings, spirits, ancestors or other sacred
  powers. Such offerings may be gifts of thanksgiving, bribes or penances.
  Sacrifice often involves the destruction of the offering – even the killing of
  animals or people, depending upon the seriousness of the ritual. Offerings
  might also be in the form of incense, food, flowers, drink, money or models of
  larger objects such as houses and ships.
  Personal sacrifices are often seen to hold the greatest value. Monks might
  sacrifice their sexuality or speech by taking life-long vows. Other worshipers
  sacrifice part of themselves, undergoing mutilations or painful scarring. These
  are common during rituals of penance or mourning. Sacrifices in the form of
  self-torture and mutilation are sometimes required for initiation rites.
  Scarification
  Rites of passage and other ritual cere-
  monies often include some form of muti-
  lation or scarification, such as circumci-
  sion, tattooing or piercing. This proves
  that the candidate is able to withstand
  stress and pain, and thus is old and strong
  enough to fulfill adult tasks. Sometimes
  the pain and blood involved in such rites
  is considered a sacrificial offering. In
  modern culture, many of these ceremonies
  have been reduced to functions such as the
  hazings and “hell weeks” suffered by col-
  lege freshmen.
  In other cultures, ceremonial wounds
  are prevented from healing, either by con-
  tinual irritation, or by rubbing the wound
  with ashes or dyes. Other cultures bound
  the feet of young girls, or wrapped
  infants’ heads in such a way as to ensure
  they would develop sloping foreheads.
  Such mutilations often appealed to both
  secular and religious sensibilities.
  Many people regard such mutilations
  and scars as marks of distinction. In some
  cultures such scars provide visible proof
  that the individual is part of the communi-
  ty. This is not so different from the
  European students who boasted of their
  saber-duelling scars.
  Symbols
  74
  
  Blood and live offerings are common. Blood is often considered to be the
  “seat of life” and so is considered to be particularly valuable, as are other body
  parts. Australian tribesmen regularly make individual blood offerings, North
  American Indians offered their fingers, the Hindu goddess Kali was worshiped
  with self-decapitations. Even deities have been known to practice sacrifice –
  Tyr lost his hand in order to bind the wolf Fenris, and Odin exchanged his eye
  for knowledge.
  Sacrificial offerings may also be symbolic, and substitutes and surrogates
  are commonly used. Animals might be sacrificed rather than humans; bread or
  vegetable carvings of animals are burned in place of the real thing.
  In some cases a token sacrifice is acceptable. Ancient Greek libation was a
  few drops of wine. Practicality has led many Chinese to use paper models for
  most sacrifices, or food which is later eaten in a great feast. Sometimes there is
  no physical component to the sacrifice at all. Among poor Hindus, it is literally
  the thought that counts: a visualization of the offering during prayer is enough.
  Performers and Recipients
  Sacrificial rituals may be performed either by a worshiper in a private ritu-
  al, or by an intermediary on another’s behalf. Such mediators are usually clerics
  or other sanctified individuals (such as an Elder or King). Sacred rulers (as in
  ancient Egypt, China, Japan and India) are especially holy intermediaries.
  Sacrificial rituals performed at a sacred time and place may require consecrated
  performers.
  Fire, smoke, air or water conveyed offerings to the divine. Sometimes the
  deity requires sacrifices on a regular basis. Ancestors worshiped in mortuary
  religions require constant sacrifices. Cooked food is commonly given in such
  cases, often in the form of a special meal in which a portion is set aside and
  burned in a domestic ritual.
  Human Sacrifice
  Surrendering one’s life is often considered the ultimate sacrifice. In many
  cultures such an offering was the ultimate gift a worshiper might make. This
  might not actually involve physical death, but rather a withdrawal from the
  world, with the worshiper devoting the rest of his life to the deity. In other cul-
  tures, the victim was actually slain.
  The reasons behind human sacrifice are myriad. The victim might be con-
  sidered a messenger to the gods, a hostage or securer of fertility, or a hedge
  against natural disasters such as flood, famine or drought. Captives or prisoners
  Blood
  Blood is seen as being of vital spiritual
  and magical importance. It is thought to
  be the seat of life itself, or the dwelling
  place of the soul. As a result, a great num-
  ber of practices and customs involve
  blood.
  Blood is often drunk to enrich oneself
  with the soul or essence of the donor. In
  battle, warriors will sometimes drink the
  blood of their fallen foes. Often the blood
  of fierce animals, such as lions and tigers,
  is used for the same purpose.
  Many people also use blood for cura-
  tive purposes. Leprosy was traditionally
  treated by bathing the afflicted person in
  blood. Bathing in blood is also thought to
  raise the dead or reanimate people who
  have been turned to stone. Sigurd became
  invulnerable after he bathed in a dragon’s
  blood.
  Some traditions hold that blood can act
  as an instrument of vengeance. It is
  thought by some that a body will bleed in
  the presence of its murderer. Often mur-
  derers bemoan that they cannot wash the
  blood of their victims from their hands or
  clothing.
  Many offerings to the gods involve
  blood, not flesh, sacrifices. This may be
  real blood, or symbolic, such as that of the
  Christian communion ritual.
  Blood is a powerful, binding agent.
  Thus blood covenants are considered to be
  among the most serious of oaths.
  75
  Symbols
  
  might be slain in rituals of thanksgiving for victory in war. Other sacrifices are
  scapegoats, offered to appease a deity’s wrath. Sometimes servants and spouses
  are slain as part of funeral rites. The bodies of sacrificial victims might be
  buried beneath the foundations of important buildings, or their bones and blood
  mixed into the bricks and mortar.
  Human sacrifice is often closely tied to fertility, birth, resurrection and rein-
  carnation. In such sacrifices the victim is usually intoxicated or drugged before
  the ritual. During the rituals the victim is actually deified, becoming the holiest
  of sacrifices. The Aztec priests of Xipe Totec wore the flayed skins of their vic-
  tims as a symbol of reincarnation. Religions in which the cyclical nature of cre-
  ation and life have great import often count human sacrifice among their most
  holy rites.
  In voudoun (voodoo) and some earth-religion traditions, a worshiper opens
  his body to the gods so that they might walk the earth among their followers for
  awhile. The worshiper’s soul may spend this time “sleeping,” wandering or
  waiting between the worlds where the deities exist between visits to Earth.
  Ritual cannibalism is often tied to human sacrifice, the participants believ-
  ing that by consuming the victim they gain special divine benefits and bless-
  ings.
  Dance
  Dance seems universal to all cultures. Patterned, rhythmic movements of
  the body are used to express a number of emotions, most notably joy. Dance is
  often an important part of religious ritual, especially in tribal religions. In more
  complex cultures, dance is often either a performance art or a folk activity.
  Sacred dances are vital to many religious traditions such as Hinduism, Shinto
  and Confucianism.
  Ecstatic Dances
  Ecstatic or trance dances allow communication with divine forces and are
  used in rites of healing and exorcism. Often these dances are part of a shaman-
  istic rite, accompanied by drumming, whirling and chanting. These activities
  are thought to induce a mystic trance which enables the shaman to aid the sub-
  ject. Narcotics or intoxicants are often used. The shaman’s spirit might leave
  his body during such a dance, to be temporarily replaced by an animal or ances-
  tral spirit. The dancer is inspired to perform superhuman acrobatic feats,
  writhing, climbing, leaping and falling. Often the dancer becomes immune to
  pain; he might indulge in self-mutilation by fire or blade.
  Some Hindu and Islamic sects practice ecstatic dancing as a form of mov-
  ing meditation. Their repetitive movements induce trances which aid enlighten-
  ment.
  Funeral Dances
  Dancing is often an important part of funeral rites in which merrymaking is
  thought to please or appease a spirit. Specific dances might also be used to dis-
  patch a lingering ghost. In cultures with shamanistic traditions, funeral dances
  become ecstatic rituals which aid the shaman in escorting the dead spirit to its
  proper realm. In some cultures these have been reduced to folk dances,
  although it is still considered to be extremely bad luck to dance certain Scottish
  reels and Irish jigs except at wakes.
  Ashes
  The residue left after burning has
  important religious significance in many
  cultures.
  Often ashes are thought to have purify-
  ing qualities, due to their close association
  with the mysterious nature of fire.
  Brahmans rub their bodies with ash in
  preparation for certain religious cere-
  monies.
  The lamas of Tibet mix the ashes of a
  holy man with clay and form images with
  them. They then place these in shrines and
  other places of devotion.
  Ashes might also be scattered in the
  air, in the hope of bringing rain in time of
  drought. In Peru, they are used to disperse
  mist. In parts of Mexico ashes are thrown
  upon the water to bring fair weather.
  Often ashes are used as talismans against
  thunder and lightning.
  The ashes of a sacrificed creature are
  often scattered over fields to ensure the
  fecundity of flocks and plenty of milk.
  Ashes are often used in curative rites,
  or given to cattle to fatten them or to pro-
  tect them from plague.
  Mourning rites make frequent use of
  ashes. Many people strew themselves with
  ashes during funerals. Other cultures mix
  ashes with wine or milk and consume
  them in remembrance of the dead.
  Ashes might also be used in divination
  or as protection against ghosts and other
  spirits.
  Symbols
  76
  
  Mocking Dances
  These dances, also called clown dances, may re-enact battles or make trav-
  esties of history. The dancers portray supernatural beings or spirits of the dead.
  Speech is often distorted during such rituals (either reversed or falsetto) and
  combined with obscene gestures and actions. Demon or animal masks, usually
  made of wood or leather with long noses, beards, hair and horns, are used. The
  dancers wear shaggy or torn clothing and carry whips, bells, rattles and mock
  weapons. Medieval carnival clowns and fools arose from these traditions. Some
  North American Indian tribes use clown dancers to point out people’s foolish-
  ness or pretension.
  Astronomical Dances
  Many agricultural and nomadic societies worship astronomical objects such
  as the sun, moon and stars. Astronomical dances are common at solstice and
  equinox festivals, and also might invoke benevolent forces to aid crops and
  hunting. Mummer’s plays, the Maypole dances, the Eclipse dance of the Denne
  Indians and famous Sun Dances of the Plains Indians are all astronomical
  dances. Often these types of dances have multiple purposes – the Sun Dance
  also has curative and heroic aspects.
  Battle Dances
  Specific dances are performed in preparation for war or in celebration of
  victory. These dances strengthen communal bonds and boast of prowess and
  virility. Battle dances, most specifically sword dances, are often closely tied
  with agricultural rites. Such dances symbolize the cyclical death and resurrec-
  tion themes associated with vegetation deities – crops are harvested (the god
  sacrificed) in the fall, but grow again (the god reborn) in the spring. Sword
  dances are often performed by men’s secret societies, echoing sacrificial fertili-
  ty rites.
  Holy Sites
  Location can enhance rituals. Certain sites take on special meaning and
  importance. These may be holy cities, wells, rivers or simply consecrated build-
  ings. Symbolic shapes, such as circles, crosses, triangles and spirals, can often
  be seen in the site – the circle of trees about a well, the triangular island within
  the joining of two rivers, the winding concentric path that leads up to a moun-
  tain peak. Buildings erected on such sites often echo the shapes revered by the
  religion.
  Unusual natural formations are often seen as holy. Ayers Rock, in
  Australia, is one example. Monumental structures from lost cultures will usual-
  ly be assumed to be holy, even if their true purpose is long forgotten!
  Mistletoe
  Mistletoe has been regarded as a mys-
  terious and sacred plant from the earliest
  times. It is reputed to bestow life and fer-
  tility, and to serve as a protection against
  poison. The oak mistletoe was considered
  to be particularly effective, and has many
  medicinal and magical attributes.
  The famous Golden Bough that Aeneas
  took to guard him on his way into the
  underworld was the mistletoe.
  Mistletoe is especially sacred to the
  Celtic druids. Both Pliny and Caesar
  describe the rite of harvesting the plant:
  on the sixth night of the moon, white-
  robed druids cut it down with a golden
  sickle. It was not allowed to fall to the
  ground; instead it was caught in a white
  cloth. Mistletoe is still picked at midsum-
  mer in many Celtic and Scandinavian
  countries. (See From Beginning to End, p.
  14, for its Norse associations.)
  As a medicine, mistletoe is still called
  allheal, and is believed to cure sterility
  and epilepsy.
  Mistletoe is often hung over house and
  stable doors as a protective charm.
  77
  Symbols
  
  Holy sites have mythic or historic significance. Someone of importance to
  the religion, perhaps even the deity, is believed to have visited that site, or per-
  formed a significant deed there. Many holy sites are also educational centers.
  Pilgrimage
  A pilgrimage is a religious journey to a sacred center or holy site. Such a
  journey is often considered to be a new beginning or turning point in the indi-
  vidual’s spiritual life. Sometimes this pilgrimage is required duty. Every adult
  Muslim who possesses the means is expected at least once in his life to under-
  take the hajj, the pilgrimage to the Kaaba in Mecca. The actual ceremony he
  performs once there is complex and takes several days to complete. It includes
  both extensive prayer and sacrifice.
  Pilgrimage may also be part of a healing or exorcism ritual. Pilgrims travel
  to holy sites that have reputations for miracles in the hope that they, too, will
  receive divine aid. From ancient to modern times people of various religions
  have traveled to sites like Bath, England, in the hopes of finding a cure for their
  affliction.
  Other pilgrimages are made to petition the deity for a specific blessing. In
  southern India, many women travel long distances to ask Naga (a snake deity
  of fertility) to grant them a child. Frequently a second pilgrimage is promised
  should the blessing be granted.
  Cake Customs
  Many acts of sacrifice, worship and
  divination are associated with annual
  cycles. Cakes are used in many aspects of
  the life cycle, and are especially associat-
  ed with baptisms, weddings and rituals for
  the dead. Cakes are often molded into the
  shapes of humans or animals, and offered
  as a substitute for the actual being.
  In ancient Greece, dough cakes were
  thrown into chasms and crevices as offer-
  ings to Demeter and Persephone. In
  Egypt, dough cakes representing pigs and
  other animals were offered to Osiris and
  to the moon. Cakes were often left in
  tombs, as food for the dead. Millet cakes
  were sacrificed to Ceres and Mater Matuta
  by Roman matrons. Hindus feed the dead
  upon cakes covered with boiled rice, sugar
  and melted butter.
  Cakes of various shapes were particu-
  larly popular in Greece. Cakes in the
  shape of girls or arrows were given to
  Helios at Delphi and Delos; Artemis was
  offered honey-cakes. In Athens, a twelve-
  knobbed cake was offered to Cronus every
  spring. At each full or new moon, circular
  cakes topped with candles were placed at
  crossroads in offering to Hecate.
  Cakes are also often given away as
  charms, or used to drive away evil. In
  Scotland, children go from house to house
  upon New Year’s Eve, singing carols and
  receiving oat cakes.
  The Lenten season was ushered in by
  great feasting. Shrove Tuesday (or Mardi
  Gras) is celebrated throughout the
  Christian world by eating pancakes. On
  Good Friday, hot cross buns are a favorite
  treat said to bring good luck.
  Hiding Ancient Symbols
  and Names
  As religions diminish in power, their
  influence wanes as well. But sometimes
  ancient symbols and divine names live on
  in the practices and languages of later
  societies. GMs might wish to disguise
  such things in the societies they create as
  hints or clues to lost civilizations or faded
  gods. Often the names of lost or forgotten
  gods are seen in the names of days,
  months, or even humble everyday items.
  For instance, “Wednesday” derives from
  the phrase Wodnes daeg, meaning “the
  day of Odin (or Wotan)”; the term cereal
  is derived from the harvest goddess Ceres.
  Sometimes well-known religious terms
  become common idioms. Below are a few
  other historical examples of this subtle
  adaption.
  Continued on next page . . .
  Symbols
  78
  
  Pilgrimages might also be journeys of hardship undertaken to redress some
  past misdeed. A pilgrim may travel to a holy site intending to make a special
  offering. During medieval times, many people sought Jerusalem for this reason.
  It was considered a “good work” by which they could acquire merit in the eyes
  of God. Christians, Jews and Muslims still travel to that city today for much the
  same reason.
  Pilgrimages may also be undertaken for recreational or social reasons.
  Often great fairs and cultural centers develop around holy sites. Pilgrims may
  travel alone or in groups. Traveling together strengthens regional as well as
  religious identity. It might be particularly significant to visit a holy site or
  shrine at a specific time of year. It is not only important where something hap-
  pened, but when as well. In Shinto belief, it is best to visit the Great Shrine of
  the Izumo Province (sometimes called the “land of the kami”) during October
  when the kami from all over the country flock there for a grand meeting.
  Some religions have festivals associated with ancient pilgrimages. Jews
  celebrate three such pilgrimage festivals: Pesach, Shavot and Sukkot. During
  these times Jews were commanded to go to Jerusalem to worship in the temple.
  Holy Times
  Particular days and times of the year may be considered special or holy.
  These times allow the adherent to make a connection between real, measured
  time and cosmic time. The solar year, with its solstices and equinoxes, and the
  lunar year, especially at the new and full moons, are nearly universal in their
  importance, especially in rural and agricultural societies.
  Sometimes a specific day of the week is set aside as a holy day. Each day
  may also have junctures of ritual importance: dawn, noon, dusk, midnight.
  Orders of worship often contain series of rituals and prayers which are repeated
  at timed intervals. Astronomical and astrological measurements, such as the
  movement of moons, stars and constellations, often have ritualistic importance.
  Solar Year
  Solar festivals celebrate changes in the sun’s course, especially its return at
  midwinter (about December 22nd). Themes concerning the birth or rebirth of
  solar deities are commonly celebrated at the winter solstice. New sacred fires
  are often lit.
  The summer solstice (about June 22nd) is also called Midsummer’s Eve or
  Night, and is celebrated almost universally with fertility and agricultural rites.
  Dancing, fire leaping, singing and other celebratory rituals play an important
  part in solstice rituals. Sun-deities that are born at the winter solstice frequently
  die or are sacrificed at this time, to be reborn again at the winter solstice.
  Restrictive laws and customs are often lifted for this single night.
  Solstices occur in opposite seasons in the northern and southern hemi-
  spheres.
  Equinoxes occur twice a year when the sun crosses the equator and day and
  night are of equal length everywhere. Usually this occurs around March 21st
  and September 23rd.
  Lunar Year
  The repeating phases of the moon have long been used to count the passing
  of time. Many calendars, such as the Mohammedan and Hebrew, are based
  upon the lunar month.
  Hiding Ancient Symbols
  and Names (Continued)
  Hurricane – Hurakan was a Mayan
  god of thunder and lightning. The Tainos
  of the West Indies and Bahamas spoke of
  an evil spirit who brought tropical storms;
  they named him hurrican. And the Galbi
  and Carib Indians used the word hyorocan
  when speaking of the devil. The Spanish
  borrowed from these terms when they
  coined the word huracán to describe the
  fierce storms they encountered in the New
  World.
  Juggernaut
  – This word is an
  Anglicization 
  of 
  the 
  Hindustani
  Jagannath, which means “lord of the
  world.” The Jagannath is a large wooden
  statue of Vishnu that is treated with great
  respect and is clothed and bathed by wor-
  shipful servants. Each summer the statue
  is paraded through the streets; in the 14th
  century Europeans reportedly saw wor-
  shipers throw themselves beneath its
  wheels. Believing that this practice was
  part of the Hindu religion, the god was
  seen as barbaric and destructive and its
  name became equated with a force of
  blind destruction.
  “In seventh heaven” – originally a ref-
  erence to the Islamic multiple heavens;
  paradise is located in the seventh heaven
  or the realms above it.
  Mumbo jumbo – derived from the
  name of an African god, Mama Dyambo;
  during religious ceremonies, someone
  would wear a frightening mask and rave
  about, making horrible nonsense noises to
  scare away evil spirits.
  “Dressed to the nines” – a reference to
  the nine Muses, who were the epitome of
  creativity and beauty.
  Typhoon – Typhon was an ancient
  Greek monster well known for his fierce
  battles against Zeus. The word was adopt-
  ed into Arabic as tufan, meaning a violent
  storm. In southeast Asia it became tai-
  fung,
  which was adapted by the
  Portuguese as tufao and then by the
  English who made it typhoon.
  79
  Symbols
  
  Festivals and prayers celebrating the new moon and the reappearance of its
  light in the sky are virtually universal. Similarly, the full moon is viewed as a
  climactic period. The dates of many religious festivals are calculated as falling
  upon a specific day after the first full moon after the vernal equinox. The full
  moon nearest to the autumn equinox is often called the hunter or harvest moon.
  Eclipses of the moon occur only when the earth is between the full moon
  and the sun. The shadow that results often has a reddish tint, which either dims
  the moon’s light or totally eclipses it. These bloody moons are often considered
  dire omens. Other customs and superstitions relating to the moon are often agri-
  cultural in nature. It is considered best to plant above-ground crop under the
  light of the full moon, while root crops should be planted in the dark of the
  moon.
  Sacred Items
  Almost any object can be dedicated and sanctified to service or worship.
  Sacred items are objects which symbolize some aspect of the religion. These
  items are often specially created and consecrated to allow their use in religious
  services and rites. A sacred item does not necessarily have to be a Sacred
  Vessel (see p. 105) or Holy Object (see p. 106), although many will be. Sacred
  items are usually not worshiped in and of themselves, but rather are venerated
  as symbols.
  Altars
  An altar is a raised structure or platform which serves as a place of ritual or
  worship. Offerings and sacrifices are often placed upon an altar, in full view of
  the deity and worshipers. Altars are frequently either rectangular slabs or tall
  tripods. Some altars are also tombs, where offerings are made to deified ances-
  tors. Altars used in personal rituals can be quite small or even portable.
  Sometimes relics and other sacred items are placed within or upon the altar.
  Animals
  Animals play an important role in many religions. The animal may be used
  as a offering. This offering is not always a sacrifice – sometimes the animal is
  dedicated to the god and lives out the rest of its life on holy ground. Many
  Hindu temples in India have preserves of elephants, deer or snakes and some
  Shinto shrines have ponds of sacred goldfish.
  Some deities are associated with a specific animal; depictions of this ani-
  mal will be frequent in religious art. The image of a lamb, representing Christ
  as the Lamb of God, is commonly seen in Christian churches.
  Arks
  An ark is a box or chest in which sacred items are concealed and carried.
  The ark might resemble a coffin, a flat-roofed building, or a boat. Often arks
  are transported by multiple bearers who carry it by means of poles passed
  though rings. In Hebrew tradition, the ark is considered so holy that is it hidden
  behind curtains or screens, and it is considered sacrilege for any but the highest
  clerics to look upon it.
  Banners
  Banners, decorated with religious symbols and themes, often hang in reli-
  gious buildings. Sometimes, while the banners may be dedicated to the glory of
  Symbols and Common
  Meanings
  Every culture will have symbols to
  represent or define abstract concepts.
  Below are some traditional meanings; this
  list is by no means complete, nor should it
  be taken as absolute.
  Acorn – Life, fertility, immortality.
  Anchor – Hope, steadfastness, stabili-
  ty, good luck.
  Ankh – Egyptian symbol of life and
  knowledge.
  Axe – Solar symbol of sky gods,
  power, thunder, sacrifice.
  Bell – Consecration, protection against
  destructive powers.
  Candle – Light in the darkness, uncer-
  tainty, prayer.
  Cauldron – Nourishment, abundance,
  fertility, renewal, transformation, rebirth,
  feminine power.
  Cave – The womb of Mother Earth;
  the heart, the union of self and ego,
  rebirth, initiation.
  Chalice – Inexhaustible sustenance,
  healing, salvation, faith, feminine power.
  Clouds – Sky, air, rain, fertility, life-
  force.
  Continued on next page . . .
  Symbols
  80
  
  the divine, they are looked upon as mere decoration. In other cases they are
  venerated as being inherently sacred. They are often carried in religious proces-
  sions.
  Beads
  Strings of beads are often used as a memory aid when reciting long series
  of prayers, chants or devotions. Many religions have liturgies of repeated
  prayers. The Catholic rosary is a well-known example of this. Small carvings
  and other symbols held sacred to the deity are sometimes strung with the beads.
  They are often important worship aids for the laity as well, sometimes becom-
  ing an accepted part of secular dress. Throughout much of China’s bureaucratic
  period, court officials wore heavy necklaces of 108 beads, a number sacred in
  Buddhist belief.
  Bells
  Hollow vessels that are sounded by striking them with a stick or hammer
  are called bells. Some bells are sounded by being struck by an internally-hung
  clapper. Bells are usually made of metal; they can vary greatly in size.
  Smaller bells are sometimes worn upon garments to protect the wearer
  from evil spirits and other harm. Bells may also be rung to call for rain or a
  good harvest. Ceremonial and temple bells are often inscribed with holy sym-
  bols and rung as part of the worship service. Bells were publicly baptized,
  named and dedicated throughout both medieval Europe and Japan.
  Bells are also used to warn and to summon, and to call out the hours of the
  day. Often long rituals, involving both prayer and sacrifice, are used in the cre-
  ation of bells.
  Chalices
  Bowls, cups and chalices are commonly used in rituals. Sacred bowls catch
  the blood of sacrifices, or are used in divination rites. Cups are associated with
  symbols of resurrection and rebirth, and were raised to salute the divine and
  assure the worshipers that the god had received the proper homage and portion.
  Oaths are often made binding by the act of drinking from a common cup.
  Sometimes the cup is shattered to show that the oath can never be changed, for
  the vessel that witnessed it is no more. Cups are also associated with rites of
  purification and healing.
  Drums
  The drum is the most widespread and ritually significant musical instru-
  ment. Drums are often used in religious ceremonies, particularly in communal
  rituals involving divination, exorcism, healing, fertility, prayer, singing, danc-
  ing and marching. Drums are common in shamanistic and tribal traditions.
  Symbols and Common
  Meanings (Continued)
  Crescent – Symbol of the Mother-god-
  dess; feminine or lunar principles.
  Crescent and Star – Divinity, sover-
  eignty.
  Crook/Crozier – Authority, faith,
  mercy, jurisdiction, guidance.
  Crown – Sovereignty, victory, honor,
  dignity.
  Crystal – Purity, perfection, knowl-
  edge.
  Cup – Immortality, plenty; when over-
  turned, emptiness and futility.
  Date – Fertility, abundance.
  Dawn – Resurrection, hope, illumina-
  tion.
  Desert – Abandonment, isolation, des-
  olation, contemplation, revelation.
  Dew – Spiritual refreshment, blessing.
  Dice – Fate, chance.
  Distaff/Spindle – Spinning, time, cre-
  ation, fate.
  Door – Hope, passage, initiation, reve-
  lation, opportunity.
  East – Dawn, spring, hope, youth or
  childhood.
  Egg – The life principle; potential
  greatness, hidden knowledge, cosmic
  time, resurrection, hope, creation.
  Ewer – Purity, innocence.
  Eye – Omniscience, divinity, light,
  knowledge, vigilance, protection, enlight-
  enment.
  Feather – Truth, speed, space, flight,
  the soul.
  Continued on next page . . .
  81
  Symbols
  
  The construction of ceremonial drums is particularly complex and ritual-
  ized. Drums are highly decorated with carvings and painted holy symbols.
  Often charms and other holy objects are attached to the frame of the drum to
  increase its effectiveness.
  Drums were also used in some places as a means of secret communication
  and as instruments of execution and expulsion. Criminals are often drummed to
  their hangings, and disgraced individuals might be drummed from their homes
  into exile.
  In some cultures, drums are considered to be so holy that taking refuge in a
  drumyard (the outdoor compound where drums are kept) is similar to taking
  refuge in a church or temple (see Buildings, p. 68).
  Fetishes, Charms and Amulets
  These objects are believed to hold magical properties to protect and aid the
  wearer. Fetishes are not truly sacred objects, as they do not usually represent the
  divine. Rather, they are magical in nature. They are commonly found in religions
  that combine magical and spiritual traditions. Amulets and charms are predomi-
  nantly magical items also, although these small ornaments might be inscribed
  with prayers or holy symbols rather than magical protections. Often amulets are
  made of a particular substance thought to have inherent protective abilities.
  Font
  A font is a receptacle for holy water, usually of a size which is not easily
  moved. Often a font is dedicated in the same way an altar might be, and is used
  as a focal point for religious ceremonies, most notably baptisms and investi-
  tures.
  Gongs
  Gongs are convex metal plates, sometimes with a central boss. Unlike clap-
  perless bells, gongs are struck in the center, not upon the rim. Gongs are used in
  many religious ceremonies to drive out evil spirits or to control the winds.
  Drinking from a gong after taking an oath is a binding and sacred rite in many
  cultures.
  Holy Water
  Water which has been ritually purified or blessed is often referred to as holy
  water. Water is commonly seen as a purifying substance in and of itself – water
  that is blessed is thought to be even more effective when used in purification or
  healing rituals.
  Icons
  Icons are religious images painted or drawn upon flat panels of canvas,
  parchment, wood or some other substance. These images are drawn in a partic-
  ular style determined by the traditions of the religion. Icons usually depict the
  deity or events in the history of the religion in a way that aids both public wor-
  ship and private devotion. Some religious sects, such as the Eastern Orthodox
  Church, venerate icons and even worship them directly.
  Idols
  An idol is an object that is made to either imitate the shape of the deity, or
  to house the deity’s spirit. Effigies of dead ancestors are often thought to hold
  the ancestor’s spirit, so by addressing the effigy the supplicant addresses the
  Symbols and Common
  Meanings (Continued)
  Fire – Purification, renewal, power,
  strength, transformation, protection, pas-
  sion, illumination, destruction, truth,
  knowledge, emotions, fervor, revelation.
  Girdle
  – Sovereignty, wisdom,
  strength, virginity, purity, binding, dedica-
  tion, protection, fidelity.
  Gold – Incorruptibility, wisdom, illu-
  mination, the sun, nobility, honor, wealth,
  prosperity, light, immortality, masculine
  power.
  Hammer – Symbol of thunder gods;
  masculine principle, vengeance, justice,
  sovereign power, divine creation.
  Heart – Physical and spiritual center;
  love, compassion, understanding; pierced,
  it represents penance; flaming, it symbol-
  izes religious zeal.
  Hearth – Feminine principle, warmth,
  bounty, food.
  Helmet – Protection, preservation, hid-
  den thought.
  Horns – Divinity, supernatural power,
  royalty, victory, protection, virility, abun-
  dance.
  Hourglass – Time, death, fate, temper-
  ance.
  Ice – Brittleness, impermanence,
  frigidity, rigidity, hardness of heart,
  absence of love.
  Iron – Strength, firmness, durability,
  inflexibility.
  Jade – Purity, benevolence, justice,
  music, loyalty, good fortune, prosperity.
  Continued on next page . . .
  Symbols
  82
  
  ancestor directly. Statues and idols are often highly decorated and draped with
  precious offerings and other rich items. In Ireland, many roadside and other iso-
  lated shrines have statues of saints that are bedecked with such offerings.
  Lamps and Candles
  Lamps are typically symbols of enlightenment, and are often kept burning
  perpetually within a shrine or temple. Many religions venerate an “eternal
  flame” as a representation of the deity’s presence. Candles are also commonly
  associated with ritual. A Jewish mother blesses Sabbath candles at the begin-
  ning of that holy day. The lighting of a candle is often linked with the preserva-
  tion of the soul, seen as a small bit of light within the darkness of death.
  Candles are often lit in great numbers, and vary greatly in both color and size.
  Sometimes candles are placed in multi-limbed candelabra; during the Jewish
  festival of Hannukkah the eight candles of the menorah are lit on successive
  nights. The lighting of candles is sometimes offered as a sacrifice, in gratitude
  or supplication.
  Symbols and Common
  Meanings (Continued)
  Kiss – Peace, good will, faith, sealing a
  pact, reconciliation, fellowship.
  Knife – Vengeance, death, severance,
  freedom, sacrifice.
  Lamp – Divine light, revelation,
  immortality, wisdom, guidance, intellect.
  Lance – Strength, victory over evil,
  divine wisdom, masculine power.
  Loom – Weaving of destiny, fate, time.
  Mace – Absolute power and authority.
  Mill/Millstone – Fate, heavy burdens,
  martyrdom.
  Mirror – Truth, wisdom, the soul, self-
  knowledge, purity.
  North – Obscurity, darkness, night,
  coldness.
  Pen – Learning, intellect.
  Rain – Divine blessing, revelation,
  purification, fertility.
  Rainbow – Heavenly glory, transfigu-
  ration, bridge between worlds, reconcilia-
  tion with the divine.
  Ring – Power, sovereignty, protection,
  delegated power, strength, commitment,
  fulfillment, union, royalty, eternity.
  Rock – Permanence, stability, strength,
  refuge.
  Rod/Scepter – Divine or royal power,
  justice, authority, dignity.
  Salt – Life, incorruptibility, perma-
  nence, wisdom, the soul, knowledge,
  purification.
  Sand – Instability.
  Scroll – Learning, knowledge, law,
  destiny, the passage of time.
  Scythe/Sickle – Death, time, mortality,
  harvest, rebirth.
  Shield – Preservation, protection,
  strength, chastity, feminine power.
  Shoe – Liberty, freedom, control.
  Silver – The moon, divinity, virginity,
  purity, brightness, eloquence, feminine
  power.
  Skull – The passing of life, futility,
  death, time.
  South – Fire, warmth, youth.
  Spear – Fertility, prowess, the mascu-
  line principle.
  Staff – Authority, dignity, judgement,
  magical power, travel, pilgrimage.
  Star – Eternity, divinity, constancy,
  immortality.
  Sun – Cosmic power, all-seeing divini-
  ty, justice, glory, splendor, royalty, illumi-
  nation, radiance, destruction.
  Sword – Power, protection, royalty,
  leadership, justice, law, courage, strength,
  victory, destruction, martyrdom, vigi-
  lance, the masculine principle.
  Tower – Ascent, vigilance, the inacces-
  sible.
  Continued on next page . . .
  83
  Symbols
  
  Mandala
  A mandala is an art form based upon symmetrically arranged geometric
  forms, usually circles, within larger concentric forms. Typically a mandala rep-
  resents a central figure surrounded by a pantheon of subordinate deities. A
  mandala might be called a “spiritual blueprint of the universe” and is used in
  both public rituals (as an icon) and private meditation.
  Masks
  Masks can be made of all kinds of materials. They may be painted, carved,
  or both; they vary in size and complexity. Masks can be highly symbolic in
  design, or disturbingly realistic. They may be either worn or carried, and are
  often used in conjunction with holy dances. Masks are used in rituals for many
  reasons – to arouse specific emotions, such are bravery or fear; to frighten and
  exorcism harmful spirits; to teach; to entertain. Those who wear masks are con-
  sidered to be representatives of the divine. Masks are used in sacred drama and
  rites which recall the activities of the gods in past times.
  In the traditional societies of West Africa, masks are especially associated
  with agrarian and funerary rituals, as well as in ceremonies that recall the myth-
  ical origins of the tribe. Among the Dogon, each adult male becomes a member
  of the awa – the village’s society of masks. When not in use, the masks are
  hung together in a holy cave. In addition to their ritual use, they are often ven-
  erated themselves, receiving regular sacrifical libations.
  Mirrors
  Cultures which believe that one’s reflection is a vital part of the soul often
  see mirrors and other reflective surfaces as either “soul catchers” or doorways
  into other worlds. Mirrors can be used in divination rituals, and are particularly
  holy in lunar goddess traditions. The moon is often described as a mirror which
  reflects all that happens in the world. Copper mirrors are thought by some to be
  especially effective in healing rituals.
  Phylacteries
  Phylacteries are small amulets, pouches or boxes which contain fragments
  of holy writings or small relics. In Hebrew tradition, phylacteries called
  tephillin are worn upon the body, tied or bound to the arms, forehead, or over
  the heart. Other traditions, such Orthodox Christian, use small reliquaries in a
  similar fashion.
  Prayer Books
  Prayer books are collections of prayers, readings, songs, scriptures and
  other holy writings. These books are used for private devotions, on a schedule
  defined by the traditions of the religion. Hebrew tradition calls for two prayer
  books: the siddur, used for Sabbath and during the week, and the machzor, used
  for festivals. Books used in clerical or community rituals are often more elabo-
  rate and richly decorated. The Book of Kells was made for such rituals. Often
  these books must be made following strict guidelines; the Jewish Torah must be
  Symbols and Common
  Meanings (Continued)
  Twilight – Threshold, uncertainty,
  ambivalence.
  Veil – Darkness giving way to light,
  inscrutability, hidden knowledge, secrecy,
  ignorance, mourning, protection, submis-
  sion to authority, modesty, chastity,
  renunciation, separation.
  Water – Fertility, refreshment, purifi-
  cation, life, rebirth.
  Well – Healing, wish fulfillment, sal-
  vation, purification, feminine principle.
  West – Autumn, middle age, the dying
  sun.
  Wheel – Solar power, cycles of life,
  rebirth, renewal, time, fate, karma.
  Whip/Lash – Authority, government,
  domination, punishment, fertility, light-
  ning, strength that drives away evil.
  Wine – Revelation, truth, vitality, sac-
  rifice, fertility.
  Wings – Divinity, spiritual enlighten-
  ment, air, flight, freedom, victory, speed,
  communication.
  Yoke – Balance, control, union, humili-
  ation, slavery, toil, patience, obedience,
  law, sacrifice, agriculture, fertility.
  Symbols
  84
  
  handwritten without error on a flawless parchment and is considered to be
  inherently sacred. Other books, such as modern-day hymnals, the medieval
  “Books of Hours,” and orders of service, are considered simply aids to worship.
  Prayer Wheels
  The most common form of prayer wheel is that of a prayer-inscribed cylin-
  der upon a shaft, with a weighted cord to act as a flywheel. The worshiper
  rotates the cylinder as prayers are offered. Hand-operated versions vary in size
  from a few inches to several feet. Some great prayer wheels may be 20 feet in
  height. Such large wheels, which are found at shrines and temples, may be
  powered by wind, water or physical effort. Long stands of multiple prayer
  wheels are turned by a continuing series of worshipers – as one tires another
  takes his place.
  Fragments of sacred texts are written upon each prayer wheel; sometimes
  entire collections of sacred writings are inscribed upon the largest wheels. As
  the wheels turn, each rotation is a separate prayer offered on behalf of the wor-
  shiper.
  Rattles
  A musical instrument that makes percussive sounds when objects enclosed
  in it are shaken is called a rattle. Rattles may be created from a great variety of
  substances, and may be attached to a dancer’s body or clothing, to a staff, or
  may simply be held in the hand and shaken. They are common in tribal and
  shamanistic traditions and are often constructed of materials holy to that tradi-
  tion, such as bone from a particular animal. The sound of the rattle is believed
  to be the voice of the spirits, and is used to curb or entreat supernatural forces.
  Often a specific type of rattle is used for a specific ritual. South American
  Indian shamans use maracas (rattles made of gourds) for healing and fertility
  rituals, while narrow stick rattles are used for visionary and divination rites.
  Relics
  A relic is an object which is venerated because of its past association with
  an esteemed or holy individual. Relics are usually physical remains, such as
  bones or teeth, but might also be remnants of clothing, skin or hair.
  Relics play an important role in many worship services, and are housed in
  specially made and sanctified containers called reliquaries. These reliquaries
  vary greatly in both size, shape and the amount of decoration. The reliquary
  which houses the arm bone of an ancient martyr might be constructed of gold in
  the shape of an arm raised in blessing, and carried before religious processions.
  Relics are often associated with miraculous healing.
  Clerical Garb
  Most religions have traditions (or even
  laws) which define the clothing their cler-
  ics wear. Classic examples are the
  Eucharistic vestments of the Catholic
  Church.
  The chasuble is a sleeveless, often full-
  circle cape-like garment worn draped over
  the shoulders.
  The stole is a long, relatively narrow
  band of fabric of varying lengths worn
  about the neck; Eucharistic stoles hang
  down nearly to the ground.
  The dalmatic and tunicle are simple
  sleeved tunics; the dalmatic has wider
  sleeves than the tunicle.
  The humeral veil is worn about the
  priest’s shoulders during certain parts of a
  Mass or Benediction.
  The cope is a floor-length, full-circle
  garment worn over the shoulders and
  falling straight at the front without over-
  lapping. It may or may not include some
  form of hood.
  Mitres are shaped, usually heavily
  embroidered hats that are worn by bishops
  and archbishops.
  Continued on next page . . .
  85
  Symbols
  
  Thrones
  Thrones are ritual seats, typically very elaborately carved and decorated,
  which are reserved for selected people. While they exist primarily in secular
  buildings, thrones are also found in the holiest of temples, reserved either for
  the deity itself, or for the deity’s highest cleric. West African tribes often have a
  smith’s throne within a sacred cave. The smith is both craftsman and priest,
  playing both social and religious roles.
  Totems
  A totem is an emblem or revered symbol, usually of an animal, which is
  associated with a particular family or group. This animal is considered to be
  either a mythical ancestor of the family, or a friend and protector. The term
  refers to both the physical object (such as a small carving) and the subject it
  represents. Totems are especially common in cultures which practice ancestor
  veneration (see Totemism, p. 127).
  Unguents
  Unguents are holy ointments, salves and oils. These sanctified substances,
  which might be stored in special jars and containers, are used in rites of pas-
  sage, purification, anointment and healing.
  Vestments
  Ceremonial clothing and insignia worn by clerics are called vestments.
  These articles of apparel – tunics, stoles, pendants, hats, scarves, crowns, copes,
  capes and robes – are worn to indicate both clerical rank and religious affilia-
  tion. Vestments may be simple or richly decorated. Style and color varies great-
  ly, depending upon the religion and the rituals involved. Sometimes secular
  worshipers are required to wear particular articles of clothing. The Amish and
  Mennonites wear simplistic garb of antique cut; observant male Jews must
  wear a yarmulke covering their hair and a tallit (prayer shawl) during morning
  prayers; Muslim women traditionally wear the purdah veils.
  Weapons
  Some religious traditions forbid the presence of weapons in a place of
  worship. Others venerate them as symbols of divine power, especially if a par-
  ticular weapon is associated with a particular god. Some weapons might
  become symbols of a religious sect because of their similarity with another
  holy symbol; the Crusader Knights often used their swords as a symbol of
  their faith because the sword resembles the Christian cross in shape. Holy
  symbols and invocations might be inscribed on weapons in the hope of obtain-
  ing divine favor.
  Putting It All Together
  When designing a religion, the GM can mix and match many elements, but
  each should be considered in relation with the others. After determining the
  nature of divine power, the GM should consider how that power interacts with
  the world. Symbols are often the means by which divinity is expressed.
  Symbols are a vital part of most religions and a GM should choose them
  carefully, considering that symbol’s impact on the culture he is designing. Is the
  symbol so common that everyone knows what it represents? Or is it used as a
  secret sign to identify the faithful? If religion is an integral part of everyday
  Clerical Garb (Continued)
  The High Mass set of vestments
  includes the chasuble, dalmatic, tunicle,
  double stoles and humeral veils. Copes are
  optional. A Low Mass set consists of the
  stole and chasuble. A Benediction set
  includes a cope, stole and humeral veil.
  There are numerous sets of these garments
  and drapings, one in each liturgical color.
  When vesting (dressing for a ritual), a
  priest first puts on the amice, a neck cloth
  that fills up the space left by the neckline
  of the chasuble. The alb follows; this is a
  long linen tunic, usually with decorations
  at the wrists and lower hem. The girdle
  gathers in the alb at the waist; it is usually
  a white linen rope with tassels. The stole
  is worn in various ways; priests cross the
  ends and use the girdle to hold it in place,
  bishops wear it with the ends hanging
  straight down, deacons wear it over the
  left shoulder and tie it under the right arm.
  Last comes the chasuble; a bishop will
  also wear a dalmatic over a tunicle
  beneath the chasuble, along with gloves,
  cope and mitre. Deacons wear the dalmat-
  ic; subdeacons the tunicle. Both wear the
  amice.
  Symbols
  86
  
  life, then religious symbology will likely be overwhelmingly present in that
  culture. If a religion is persecuted, a subtly carved symbol might indicate a
  sympathizer, or a place of refuge. Is the symbol seen as inherently holy? If so,
  anyone who defames it might face religious wrath. Is it merely the symbol of
  belief, and not of divine power? If so, adherents might wear it proudly, declar-
  ing their religious allegiance to all. The young might wear it  brazenly, to defy
  their elders.
  A GM might choose symbols whose meanings the players will easily
  understand, thereby easily conveying a great deal of information. Or a GM
  might choose more obscure symbols in order to create a more exotic “feel” to
  the religion. Religions often have many symbols associated with them, some of
  which they might share with other beliefs. How did this come about? Was it
  mere coincidence? Or does it indicate an older, common belief that split gener-
  ations ago, developing into separate religions?
  Next, the GM must decide how the symbols are used. They may be vener-
  ated in and of themselves, regarded as mere decoration, or used as aids to wor-
  ship and meditation. They may play a role in the various rituals and ceremonies
  of that religion – and also play a role in everyday life.
  All religions have ceremonies or rituals of some sort. Even a lack of ritual
  can in itself be a ritual; forbidden actions can carry as much weight as pre-
  scribed ones.
  Some sects or denominations might support pomp and ceremony while oth-
  ers reject it. Even among individuals, such activity can vary. A priest will prob-
  ably be involved in more rituals than a lay member. The GM should consider
  how big a part religion plays in everyday life. Rituals may be relegated to a
  specific day of the week, or to special festival days. Or adherents may be
  required to perform certain rituals each day, or each hour. Such rites could be so
  much a part of daily living that they are performed almost without thinking. An
  outsider might not even recognize them as religious rites. Or their religious sig-
  nificance may be forgotten, and the ritual is performed by rote – out of habit.
  A GM should also remember that symbols play a vital part in religious cer-
  emonies, especially communal services. These worship services begin with an
  invocation – a formal prayer, a song or chant, or some other action that calls for
  the attention of the divine. Often a holy symbol is displayed to the worshipers
  to focus their attention. There may be some indication that the deity (or its
  divine servant) is present – a chime or gong may ring, a sacred fire might leap
  higher, candles may flare or go out. Or there might be no sign at all, and the
  celebrants must take it on faith that the god is present, or at least listening.
  After the invocation, a communal service often concerns itself with prais-
  ing, thanking or petitioning the divine. Celebrants may sing or dance, the priest
  may lead prayers, sacrifices might be made. Again, symbols often play a key
  role. An animal holy to the god might be sacrificed, the altar might be decorat-
  ed with holy objects, special garb might be worn by priest and worshiper alike.
  At the end of the service, the priest may announce the god’s will, grant
  boons or pronounce a blessing upon the celebrants. Often a service will end as
  it began – a reverse procession, or prayers or songs which echo the opening.
  Symbols are vital throughout a worship service, evoking common feelings
  and beliefs. Ceremonies remind believers that they are a community of faithful.
  Together, symbols and ceremonies both define a religion and strengthen its
  adherents.
  t
  Symbolism of Color
  Depending upon the culture, colors
  will have different associated meanings.
  This symbolism can be useful when
  choosing clerical heraldry and garb,
  adding color to a campaign in every sense
  of the word. This list includes only the
  most common associations; it is by no
  means absolute or complete. (Keep in
  mind that availability may alter these
  meanings. If peasants can afford purple
  cloth, but not orange, for example, the
  associations of each may be very differ-
  ent!)
  Black – Death, primordial darkness,
  the void, shame, destruction, grief, sad-
  ness, time, sinister arts, mourning, humili-
  ation, spiritual darkness.
  Blue – Truth, revelation, wisdom, loy-
  alty, fidelity, peace, contemplation, the
  divine feminine principle, the heavens,
  mercy.
  Brown – The earth, spiritual death,
  renunciation, degradation, penance.
  Gold – Divine power, immortality,
  glory, endurance, light, durability, emo-
  tional warmth, truth, enlightenment, the
  masculine principle.
  Green – Life, youth, hope, change,
  jealousy, abundance, peace, prosperity,
  immortality, victory.
  Gray – Depression, ashes, humility,
  mourning, penance, wisdom, tribulation.
  Orange – Love, happiness, splendor,
  fire, luxury.
  Purple – Royalty, pomp, pride, imperi-
  al authority, temperance, truth, justice,
  penance.
  Red – Royalty, truth, love, joy, pas-
  sion, ferocity, arousal, blood, anger,
  vengeance, martyrdom, the divine mascu-
  line principle, faith, strength, calamity,
  evil, fertility, fire, creativity.
  Silver – Light, purity, the feminine
  principle, divine power, the moon, virgini-
  ty.
  Violet – Spiritual or religious devotion,
  humility, intellect, knowledge, sorrow,
  temperance, grief, mourning, temperance,
  old age, authority, truth, fasting, penance.
  White – Light, sun, perfection, purity,
  innocence, redemption, salvation, spiritual
  authority, chastity, mourning, life, love,
  transformation, virginity, the purified
  soul, peace, enlightenment, surrender.
  Yellow – Intellect, faith, goodness,
  faithlessness, betrayal, cowardice, treach-
  ery, treason, quarantine, secrecy, greed,
  renunciation, humility, divinity, revealed
  truth, beauty, life, immortality.
  87
  Symbols
  
  Clerics
  88
  CLERICS
  55
  
  P
  riest, monk, priestess, mullah, shaman – a cleric is one
  who has dedicated his life to the service of his religion.
  It is through the efforts and duties of these devoted ser-
  vants that a religion is sustained, the myths and legends proper-
  ly told and remembered, the dogmas enforced, the rituals cor-
  rectly performed. Their duties and responsibilities may vary
  widely, but in the end their task is the same: to seek the divine
  and ensure the preservation of their faith, whatever that may be.
  Beyond these goals, however, clerics differ as widely as the
  religions in which they serve. From the wildly tattooed shaman
  in his bearskin loincloth, to the stately priestess in white robes,
  to the armor-clad knight of some warrior sect, clerical charac-
  ters have endless possibility and variation.
  Clerics are as varied as the religions they follow, but there
  are certain accepted stereotypes within history and mythic leg-
  end. Most cleric types are likely to have the following:
  Advantages: Clerical Investment, Patron: Church.
  Disadvantages: Duty, Vows.
  Skills: Theology with specialization; Performance/Ritual.
  These, of course, are suggestions, not requirements.
  Bardic Priest
  These clerics who spread tales of the world and the divine
  through story and song are most commonly found in cultures
  with strong oral traditions. There is always a vocal ingredient to
  their spells – usually poetry or song.
  Advantages: Appearance, Charisma, Language Talent, Legal
  Immunity, Musical Ability, Voice.
  Disadvantages: Overconfidence, Reputation, Truthfulness.
  Skills: Acting, Area Knowledge, Bard, Breath Control,
  Carousing, Dancing, Detect Lies, Diplomacy, Fast-Talk,
  Gambling, Heraldry, History, Holdout, Law, Musical
  Instrument, Performance, Poetry, Riding, Savoir-Faire, Sex
  Appeal, Scrounging, Singing, Stealth, Survival, Teaching,
  Theology, any combat/weapon skill, any language.
  Healer Priest
  These are pacifistic clerics who believe that the divine word
  is best spread by aiding those in need. They may be associated
  with proselytizing religions as missionaries, traveling in search
  of the needy. Or they may work within the bounds of a church
  which throws its doors open to the general public. They tend to
  abhor violence, and believe that the divine is benevolent.
  Advantages: Blessed, Empathy, Immunity to Disease,
  Reputation.
  Disadvantages: Dependents, Honesty, Pacifism, Sense of
  Duty.
  Skills: Cooking, Diagnosis, Diplomacy, First Aid, Naturalist,
  Physician, Physiology, Poisons, Surgery, any craft.
  Sage Priest
  Wise man, crone, sage, hermit – these elder clerics are
  thought to have a clearer sight of the divine. They may travel in
  near poverty, isolate themselves from others, or live in comfort,
  serving as councillors or advisors. They are often sought by stu-
  dents who seek to learn their wisdom.
  Advantages: Alertness, Blessed, Eidetic Memory, Intuition,
  Language Talent, Strong Will.
  Disadvantages: Age, Pacifism, Truthfulness, any physical
  disadvantage.
  Skills: Bard, Detect Lies, Diplomacy, Heraldry, History,
  Holdout, Law, Leadership, Meditation, Poetry, Research,
  Scrounging, Singing, Stealth, Survival, Teaching, Theology,
  any craft, any language.
  Warrior Priest
  Religious warriors may serve as protectors of their religion,
  or as crusading warriors who make converts by force.
  Advantages: Alertness, Ambidexterity, Combat Reflexes,
  Danger Sense, Peripheral Vision, Strong Will, Toughness.
  Disadvantages: Bad Temper, Bloodlust, Code of Honor,
  Fanaticism, Honesty, Intolerance (Religious), Overconfidence.
  Skills: Armory, Carousing, Heraldry, Leadership,
  Leatherworking, Riding, Strategy, Tactics, any combat/weapon
  skill.
  Resident Clerics
  These are clerics who remain in a particular area. Their reli-
  gious calling might require them to devote themselves to the
  welfare of a particular group of followers, or they might choose
  a simple, reclusive lifestyle in which to explore the realities of
  the divine.
  Ascetic Monk
  Those who seek the divine through rituals of self-deprivation
  and physical exertion have rejected the luxuries of society,
  though they may still feel a duty toward it.
  R CLERICAL CHARACTER TYPES R
  89
  Clerics
  
  Advantages: Alertness, High Pain Threshold, Strong Will.
  Disadvantages: Discipline of Faith (Asceticism), Wealth
  (Poor), Skinny, Stubbornness.
  Skills: Animal Handling, Area Knowledge, Breath Control,
  Detect Lies, Judo or Karate (or other unarmed combat),
  Meditation, Naturalist, Scrounging, Survival, any craft skill.
  Cloistered Nun/Monk
  Those who have chosen a way of strict dedication and devo-
  tion to the deity remove themselves from the strictures of nor-
  mal society.
  Advantages: Strong Will.
  Disadvantages: Discipline of Faith (Ritualism), Pacifism,
  Poverty, Shyness, Vows.
  Skills: Administration, Artist, Botany, Cooking, First Aid,
  Herbary, Meditation, Singing, Theology, any craft skill.
  Parish Priest
  The typical priest has been given the duty of serving the wel-
  fare of a particular group of followers. His job is to succor and
  counsel the faithful, answering questions and providing inter-
  pretations of the church’s doctrine to the particular situations of
  life. In times of strife he may be called upon to sacrifice much
  in protection of his flock, but generally he lives a quiet, retiring
  life.
  Advantages: Charisma, Common Sense, Empathy, Intuition,
  Literacy.
  Disadvantages: Combat Paralysis, Dependents, Gluttony,
  Honesty, Laziness, Pacifism, Truthfulness.
  Skills: Administration, Area Knowledge, Bard, Detect Lies,
  Diplomacy, Law (Religious), Leadership, Meditation, Politics,
  Savoir-Faire, Teaching, Theology.
  Shaman
  Those born within shamanistic societies with the “World
  Sight” (see Shamanism, p. 116).
  Advantages: Eidetic Memory, High Pain Threshold, World
  Sight.
  Disadvantages: Addiction, Discipline of Faith (Ecstaticism),
  Epilepsy.
  Skills: Animal Handling, Area Knowledge, Bard, Botany,
  Breath Control, Climbing, Dancing, Diagnosis, Diplomacy,
  Fast-Talk, First Aid, Gesture, Heraldry, Herbary, History,
  Leadership, Leatherworking, Meditation, Musical Instrument,
  Naturalist, Performance/Ritual, Physiology, Poetry, Savoir-
  Faire, Singing, Survival, Teaching, Veterinary, Woodworking,
  any shamanistic spell (see p. 112).
  Wandering Clerics
  These are clerics whose religious calling sends them to no
  particular locale, but rather to all people and places, serving
  those in need. These are generally more pragmatic than those
  who are able to devote themselves to single-minded contempla-
  tion, as they must continually deal with the vagaries of day-to-
  day existence. Wandering clerics generally make better adven-
  turers than their stay-at-home brethren.
  Itinerant Priest
  Those who succor and serve the faithful that they meet upon
  their travels. Some have a set circuit of villages or towns they
  serve; others will wander wherever their desire (or the will of
  the gods) takes them.
  Advantages: Alertness, Charisma, Common Sense,
  Empathy, Intuition, Literacy, Voice.
  Disadvantages: Code of Honor, Honesty, Impulsive,
  Overconfident, Stubbornness, Truthfulness.
  Skills: Animal Handling, Area Knowledge, Bard, Climbing,
  Diplomacy, Fast-Talk, Heraldry, History, Jumping, Law,
  Leadership, Riding, Savoir-Faire, Swimming, Teaching,
  Teamster, Theology, any combat/weapon skill, any craft skill,
  any outdoor skill, any language.
  Mendicant
  These people support themselves by begging, whether
  because of vows of poverty, or to give opportunities to the
  faithful to practice charity, or to relieve themselves of any
  necessity of thinking of anything but the divine.
  Advantages: High Pain Threshold, Immunity to Disease.
  Disadvantages: Discipline of Faith (Asceticism),
  Fanaticism, Toughness, Wealth (Poor).
  Skills: Meditation, Scrounging, Streetwise, Survival,
  Theology.
  Clerics
  90
  
  Missionary
  These dedicate their lives to spreading
  their faith in new and often hostile places.
  They usually attempt to convert by peace-
  ful means, choosing to give aid to those
  less fortunate than themselves in the hope
  that their sterling example will win over
  the populace more surely than violence.
  Advantages: Charisma, Danger Sense,
  Empathy, Immunity to Disease, Literacy,
  Luck, Pacifism, Strong Will, Voice.
  Disadvantages: Fanaticism, Sense of
  Duty, Stubbornness.
  Skills: Administration, Bard, Dancing,
  Diplomacy, Fast-Talk, Gesture, Law,
  Leadership, Merchant, Savoir-Faire,
  Singing, Teaching, any animal skill, any
  craft skill, any medical skill, any outdoor
  skill, any science skill, any language.
  Missionary Warrior
  These missionaries believe in convert-
  ing by force instead of example.
  Advantages: Charisma, Danger Sense,
  Literacy, Luck, Pacifism, Strong Will,
  Voice.
  Disadvantages: Bloodlust, Fanaticism,
  Sense of Duty, Stubbornness.
  Skills: Area Knowledge, Fast-Talk,
  Gesture, Leadership, Survival, any animal
  skill, any combat/weapon skill, any med-
  ical skill, any outdoor skill, any language.
  Teaching Priest
  Those who seek out the secrets of the
  universe and new people to teach them to
  may be associated with places of learning, or work as tutors
  between their travels.
  Advantages: Alertness, Blessed, Eidetic Memory, Intuition,
  Literacy, Strong Will.
  Disadvantages: Honesty, Pacifism, Truthfulness.
  Skills: Area Knowledge, Bard, Detect Lies, Diplomacy,
  Heraldry, History, Holdout, Law, Leadership, Literature,
  Meditation, Research, Scrounging, Stealth, Survival, Teaching,
  Theology, any science skill, any language.
  Wandering Friar
  The stereotypical happy friar with a taste for larceny.
  Advantages: Alertness, Charisma, Common Sense,
  Empathy, Intuition, Literacy, Voice.
  Disadvantages: Fat, Gluttony, Greed, Lecherousness,
  Wealth (Poor), Vow of Celibacy.
  Skills: Animal Handling, Area Knowledge, Bard,
  Carousing, Cooking, Diplomacy, Disguise, Fast-Talk, First
  Aid, Forgery, Gambling, Heraldry, History, Law, Lockpicking,
  Merchant, Pickpocket, Riding, Savoir-Faire, Staff, Stealth,
  Teaching, Theology, any craft skill, any outdoor skill, any lan-
  guage.
  Other Faithful
  Not all religious-minded individuals are clerics. Those of the
  flock may choose to devote themselves to the tenets of their
  church even without the investment of clerical status. Indeed,
  some take great pride in their own sacrifice and dedication,
  believing it to be a truer indication of their interest in the divini-
  ty.
  And then there are those who are not particularly religious-
  minded, but who want others to think they are . . .
  Fake
  These may simply be hypocrites, who make a display of
  their piety to impress others. Or they may be con artists, who
  hope to win material gain by pretending spiritual leanings or
  91
  Clerics
  
  attainment. In either case, they will quite possibly be agnostic
  or atheist in their actual beliefs.
  Advantages: Charisma, Voice.
  Disadvantages: Gluttony, Greed.
  Skills: Acting, Fast-Talk, Performance, Psychology, Public
  Speaking, Streetwise.
  Pilgrim
  Pilgrims travel to holy lands or places in an attempt to get
  closer or better understand the divine. In some cultures pil-
  grimages are required of all followers. In others it is a rare
  occurrence, and pilgrims have special stature.
  Advantages: Luck, Strong Will.
  Disadvantages: Overconfidence, Vows, Wealth (Poor).
  Skills: any or none.
  Renunciate
  Wealthy sybarites who have suddenly reformed and dis-
  covered religion. After a life of empty pleasures, they devote
  most or all of their wealth to the church and dedicate them-
  selves to doing its works in whatever form they can best
  consider.
  Advantages: Empathy, Literacy, Status, Wealth.
  Disadvantages: Code of Honor, Dependents.
  Skills: History, Law, Merchant, any artistic skill, any craft
  skill, any social skill, any language.
  Retired Nun/Monk
  Secular persons who have chosen to live under religious
  discipline for a specified length of time. They are devoted to
  the deity and follow the rules of the monastery or convent, but
  have not taken full religious vows. Some may even still retain
  their titles and wealth; particularly high-ranking or wealthy
  individuals may actually be Patrons of the establishment they
  are living in.
  Advantages: Literacy, Status, Strong Will, Wealth.
  Disadvantages: Discipline of Faith (Ritualism), Pacifism,
  Shyness, Vows.
  Skills: Administration, Artist, Cooking, First Aid, Herbary,
  Meditation, Singing, Theology, any craft skill.
  Advantages may have special effects in campaigns with
  strong religious influences.
  Clerical Investment
  5 points/level of rank;
  see p. B19
  A must-have for all clerical characters, Clerical Investment
  is the social/political advantage of being invested as a cleric of
  your religion. It represents your status and influence within the
  church. This advantage does not confer any magical powers.
  See Power Investment, p. 93.
  Religions can have one or many ranks of clerics representing
  levels of investment, forming a hierarchy which determines the
  levels of rank possible for that church (see Religious Rank and
  Hierarchy, p. 49).
  Ranks may have associated prerequisites, such as skills
  that must be learned, oaths that must be sworn and so forth.
  Theology and/or Leadership skills are appropriate prerequi-
  sites, as are other skills associated with the church.
  Minimum Attribute scores, certain Advantages or
  Disadvantages (or lack thereof), race, sex, social status and
  so on, may also apply. Each rank in the hierarchy will proba-
  bly bear a title, as determined by the GM, in addition to par-
  ticular duties and responsibilities within the church (see
  Clerical Duty, p. 98).
  Each level of rank confers a +1 reaction bonus from fol-
  lowers of your religion and those who respect your faith. If
  the person in question is a fanatic believer, or your religion is
  the primary faith in the area or culture, then all bonuses are
  doubled.
  Patron: Church
  Variable; see p. B24
  If your church has any material presence or standing in the
  community, you can claim it as a Patron unless the tenets of the
  religion expressly forbid giving any assistance or aid to its
  members.
  If the church is your patron, that means that it is willing to
  claim you and give you personal aid of whatever kind it can.
  This may be in room and board, living expenses, necessary
  travel supplies (be it a horse or a plane ticket), medical treat-
  ment, or support in times of crisis. A medieval priest could call
  upon his church for knights to face an enemy of the church,
  while a 20th-century Methodist minister may receive legal fees
  or monetary grants. Each has a commitment from his church to
  support him in times of need.
  Frequency of appearance is based on the standing of the
  church in the community, the likelihood of its being able to
  respond to any particular request, and the extent of the church’s
  power. (For example, a church which holds considerable power
  and influence in a small backwater village is not going to be
  nearly as useful as a less intrusive one with temples in every
  town.)
  Special qualities: Certain aspects of the church can affect its
  cost as a patron:
  Church’s clerics have magical abilities: 10 points.
  Each Holy Day (see p. 103): 1 point per day.
  Each High Holy Day (see p. 103): 2 points per day.
  Each Day of Weakness (see p. 103): -1 point per day.
  Clerics
  92
  R ADVANTAGES R
  
  Autotrance
  5 points
  You find it very easy to enter a trance. You may enter a
  trance state on a successful IQ roll, within the space of a
  minute. However, your natural affinity for trancing makes it
  harder for you to awaken. You must make a successful IQ roll
  whenever you wish to leave a trance. You may only attempt
  this roll once every 5 minutes. Each additional attempt per hour
  is at -1 from the previous attempt.
  This advantage is useful to shamans and those in meditative
  disciplines. People with this ability may find that they tend to
  slip out of awareness of their immediate surroundings quite eas-
  ily. Netrunners with this advantage receive a +2 bonus on their
  Cyberdeck Operation skill (see p. 144).
  Blessed
  Variable
  The simplest version of this advantage costs 10 points and
  grants the cleric a limited attunement to his deity. The cleric
  receives the ability to use any one Divination spell at IQ level
  (see p. M55). The type of Divination should match the “flavor”
  of the deity. The cleric also gains a +1 Reaction from any of the
  deity’s followers who know him to be Blessed. For 20 points,
  the cleric is Very Blessed, which confers a +5 bonus to his
  Divination skill. Blessed clerics must act in accordance with the
  rules or values associated with the deity, or the advantage will
  be lost.
  If the GM prefers, he can have the deity grant Blessed char-
  acters powers beyond Divination. These powers must match the
  power or capability of the deity (a goddess of mercy and heal-
  ing could grant healing gifts, for instance). These abilities come
  in many different forms, the exact cost of each depending on
  the ability granted. In addition, many of the standard
  Advantages can be explained as divine gifts at the GM’s discre-
  tion. Following are some examples.
  Immunity: Your blessing involves an immunity to (or protec-
  tion from) certain substances, usually those associated with the
  deity granting the blessing. A fire god might, for example, bless
  his clerics with an immunity to fire damage. When determining
  the cost, the GM should keep in mind that these are powerful
  blessings, and “charge” accordingly. Costs for immunities in
  GURPS Supers are a good guide.
  Aptitude: Your blessing gives you an added bonus to a partic-
  ular skill. For Physical skills, the cost for a +1 aptitude is equiv-
  alent to the cost (see p. B44) to learn the skill at DX level. The
  cost for a 2-point aptitude is equal to the cost for DX+1, and so
  on. For Mental skills, the cost for a +1 aptitude is equal to the
  cost of learning the skill at IQ level. A 2-point aptitude costs the
  same as learning it at IQ+1 and so on. The bonus applies to
  default skill levels as well as to those you have training in.
  Magical Knack: Your blessing gives you the innate ability to
  do a particular magical spell. The cost is 2% of the price of a
  magic item that would be able to cast the same spell.
  Heroic Feats: 10 points. Your blessing gives you the innate
  ability to perform a particular heroic feat. Once per playing ses-
  sion you may add 1d to either ST, DX, or HT (attribute is speci-
  fied at the time of the blessing) for up to 3d seconds. At the end
  of this time, you revert to your normal attribute and must suffer
  all negatives or penalties amassed during the “heroic” period. (If
  you raise HT and during this time take more than 5 times your
  normal HT in damage, then without some sort of healing you will
  immediately die when the effects wear off.)
  Other blessings can be defined at the GM’s discretion.
  Divine Favor
  Variable
  You are a Holy Person, capable of petitioning your god for
  miracles (see Miraculous Magic, pp. 113-115). This advantage
  has nothing to do with Clerical Investment, and must be bought
  separately if an ordained priest wishes to have miraculous powers.
  The cost of Divine Favor depends on the power of the deity
  and the level of favor you have in the god’s eyes. The base cost
  is found by treating the deity as a Patron. Most gods will be 25-
  point Patrons, while lesser deities will cost 20 points. Modify
  this by the Frequency of Appearance costs on p. B23 to reflect
  how capable the deity is of coming to the Holy Person’s aid.
  The cost is modified again for higher or lower favor in the
  god’s eyes. For every +1 to affect the Reaction roll, add 5
  points to the cost of the advantage, up to a maximum of +25
  points. For every -1 to the Reaction roll, subtract 5 points from
  the cost of the advantage.
  Legal Immunity
  5, 10, 15 or 20 points
  You are outside the traditional legal structures of your soci-
  ety. You cannot be arrested or charged with a crime by the
  “temporal authorities” — that is, by the government. Only your
  own church can try or punish you.
  Cost of this advantage depends on how sweeping the immu-
  nity is. For 5 points, the cleric is not subject to temporal author-
  ity, but his own church regulates his behavior in a strict way,
  determined by the GM. On the other hand, if the church regula-
  tions are less strict than the temporal ones, this is a 10-point
  advantage. And if a cleric can do pretty much what he pleases
  as long as he doesn’t injure the church itself, that is a 15-point
  advantage.
  For an extra 5 points, the cleric also has “diplomatic pouch”
  privileges. He can send or receive mail or objects that may not
  be stopped or examined by the temporal authorities.
  Clerics will normally have this advantage only if their
  churches are so powerful that they have their own religious law
  outside the bounds of the state. The GM determines this when a
  religion is created, and may simply add the cost of this advan-
  tage to the value of the religion.
  Power Investiture
  10 points/level
  You have been invested with the power of your deity, and
  may cast clerical spells (see Clerical Magic, pp. 100-113).
  Each level of Investiture confers a +1 bonus to IQ when
  learning new divine spells. Different levels may represent dif-
  ferent states of holiness in regard to a single deity, or may be
  93
  Clerics
   NEW ADVANTAGES
  
  used to differentiate the clerics of one deity from another.
  Those deities which have limited ability to transfer power to
  their followers, or have a small range of possible spell effects,
  will probably only grant one level of Investiture, while those
  encompassing a wide range of powers may be more generous.
  The number of possible levels of Investiture granted should be
  determined by the GM when creating the religion, and affects
  the church’s value as a Patron.
  Note that Power Investiture does not necessarily go hand-in-
  hand with Clerical Investment. The first is a measure of the
  cleric’s bond with the deity, the second a social/political rank-
  ing within the church. Clerics might not be allowed any Power
  Investiture until reaching the higher ranks of their religion, or
  the very use of divine magic might be a separate branch of the
  church, available only to those of one particular order. Or the
  deity might choose to grant its power when and where it wish-
  es, completely outside the hierarchy of the church.
  The exact nature of the Investiture will probably differ with
  each culture and religion. In some it may be an elaborate cere-
  mony. In others it could be a path of spiritual search and
  enlightenment, with the cleric himself discovering the secrets
  necessary to progress through the possible levels. However it is
  gained, Investiture represents a level of knowledge and attain-
  ment that can be made or increased throughout play.
  World Sight
  10 points
  You are able to perform shamanistic magics (see pp. 116-
  125). You have the ability to transcend ordinary human limita-
  tions and gain the power to enter the domain of gods and spirits.
  You may be subject to intermittent visions even if you never
  receive proper training as a shaman.
  Duty
  Variable; see p. B39
  Most clerics have a duty to preserve and uphold their faith,
  to support and aid other members of their religion, and, when
  necessary, to protect it from those who seek to desecrate it.
  These duties are a very real part of a cleric’s “job.” The duty
  and responsibility assigned to each member of the church will,
  however, vary with his rank and level of commitment. Someone
  who has devoted the entirety of his life to the church may hold
  more duties than someone who advises other members of the
  church on a part-time basis, or is given to purely scholarly pur-
  suits as opposed to dealing directly with the public.
  Clerics must determine their desired rank within the church,
  and the level of commitment they are willing to give, They will
  be assigned duties and responsibilities accordingly.
  Fanaticism
  -15 points; see p. B33
  Fanaticism is a common disadvantage among religious folk.
  One might say that anyone who devotes his entire life to serv-
  ing a belief or a faith must be somewhat fanatical, but this is not
  necessarily true. There are many reasons to join the clergy in
  most cultures besides depth and truth of faith. However, if your
  character fully embraces the beliefs and tenets of his church to
  the exclusion of all else, then you should consider this
  Disadvantage.
  Fanatics react very positively to those who are members of
  their religion or hold rank in their church. They also tend to react
  negatively to those who do not follow their faith or, worse yet,
  actively oppose it. Therefore, a religious fanatic doubles all reac-
  tion bonuses toward righteous members of his own faith, and
  doubles all reaction penalties toward unbelievers or backsliders.
  Fanatics are immune to any doubt or disbelief regarding the
  church they serve.
  Intolerance (Religious)
  -5/-10 points;
  see p. B34
  Intolerance is another common disadvantage among the reli-
  gious. Some faiths practically demand it of their followers,
  teaching that all who do not follow their creed are damned or
  worse. Others will specifically forbid it, teaching a path of
  understanding and acceptance to all.
  Intolerance of a particular religion (usually one diametrically
  opposed to your own) is worth -5 points, and causes a -3 reac-
  tion to any follower of that religion. Intolerance of anyone not
  of your religion is worth -10 points, and causes a -3 reaction to
  anyone not of your own faith. (Note that if Fanaticism is also
  taken, these penalties double to -6.)
  Sense of Duty
  Variable; see p. B39
  As true believers of their faith, most clerics are going to have
  a strong Sense of Duty toward their religion and people of their
  faith. However, any Sense of Duty which duplicates the respon-
  sibilities placed upon them by the church is not worth any addi-
  tional character points – only a Sense of Duty above and
  beyond that required of any dutiful cleric at their level of
  involvement may be used. Keep in mind that a Sense of Duty
  beyond the church is likely to create conflicts within the charac-
  ter, and may not be allowed by some religions.
  Social Status: Excommunicated
  -5/-10 points
  You have been excommunicated from a religion. If the reli-
  gion is strictly a societal or political power, this is a 5-point
  disadvantage, and only those directly involved with your
  excommunication, or who have heard about it via normal
  means, will know of it. If the religion has true supernatural
  power, this is a 10-point disadvantage, and all clerics of the
  religion (and most members) will immediately recognize your
  shame.
  Excommunications usually occur in powerful, widespread,
  state-backed religions. Small, localized faiths tend to simply
  exile the offenders.
  Once recognized, an excommunicated person has a reaction
  penalty of -3 from all followers of the religion.
  Clerics
  94
  R DISADVANTAGES R
  
  Vow
  Variable; see p. B37
  At times of Investment or other religious significance, it is
  common for clerics to show their dedication to their faith by
  swearing vows. Some vows are required by the church: vows of
  poverty, chastity, truth, etc. are common examples. Other vows
  may be accepted by the cleric as penance, or as a sign of special
  devotion.
  Trivial Vow: -1 point (a quirk). Tithe some percentage (less
  than 20%) of income to church; restricted diet; change of
  name.
  Minor Vow: -5 points. Total obedience to the Church; tithe
  some percentage (21%-90%) of income to the church; chastity;
  silence of limited duration (during the day, during the night, on
  holy days, etc.); tell the truth at all times; undertake annual pil-
  grimage.
  Major Vow: -10 points. Total silence; celibacy; complete
  poverty (tithe all money or property to the church); renounce
  social rank.
  Great Vow: -15 points. Never refuse any request for aid;
  hunt down and destroy all church enemies; gain all sustenance
  through begging.
  While many religious vows are “for life,” some will have def-
  inite time periods associated with them (at least a year), or a def-
  inite task to be completed to release you from the vow’s restric-
  tions. You must buy off a vow’s point value whenever it ends.
  For vows accepted as penance, the points gained by taking the
  vow may not be used to improve the character in other ways.
  These points remain in holding until you have worked off the
  penance. At this point you may use them to buy off the vow, or
  choose to extend the vow and spend the points on other things.
  Breaking a religious vow is a serious matter. If the church’s
  power is purely social, any cleric caught in violation of a vow
  may be stripped of rank and standing, or assigned grave punish-
  ments (always worse than the vow that was betrayed). If the
  church represents a true force or power in the world, then any
  time a vow to that power is broken, there will be severe reper-
  cussions (see Penance, p. 60).
  Cursed
  Variable
  You have been cursed by a god. The curse may take whatev-
  er form the GM finds appropriate. It may be a continuing com-
  mandment such as “you may never sleep at night,” or “you
  must always speak the truth.” Or it may be a particularly nasty
  Disadvantage like Blindness, Epilepsy, or Berserk behavior.
  The curse may be placed on you in particular, or may have fall-
  en upon you as a member of a cursed family or race. What
  makes curses distinct from regular Disadvantages is the poten-
  tial for their removal. Each curse was given for a reason, and
  the character, through play, has the opportunity to uncover this
  reason and atone, thereby lifting the curse. The type of curse
  given should fit the deity in question and the reason for the
  cursing, as should the eventual terms of atonement.
  The cost of the curse is left completely to the GM. The more
  encompassing or debilitating the curse, the higher the cost. The
  reason for the cursing, and the ease of atonement should also be
  considered in the cost – the easier to discover and remove, the
  lower the cost. The curse should never be for something simple
  or trivial, and the terms of atonement should always be nearly
  as bad as the curse itself.
  For example, a curse of Berserk rage might be placed upon a
  certain family whose forefather killed a high-ranking cleric in a
  fit of rage. To atone, some member of the family must approach
  the church and seek penance, which may mean becoming a
  cleric of the church himself, or performing some major service
  dictated by a cleric of the church. The individual should be
  given the standard 15 points for the Berserk disadvantage, since
  the effect on him is the same, though he has the option of role-
  playing the atonement and buying it off. A standard disadvan-
  tage given as a curse should never exceed the cost of the
  uncursed Disadvantage. Treat commandments as involuntary
  oaths.
  Disciplines of Faith
  Variable
  Similar to Vows, these are fundamental rules that you
  choose to live your life by, in order to achieve a greater under-
  standing of your faith. Some religions will require one or more
  of these from their clerics. Others make them optional, adopt
  lesser or piecemeal methodologies, or forbid such excesses of
  worship at any time.
  These disciplines only apply to religions who share their
  characteristic worldview, and may be a prerequisite to a greater
  understanding of the true nature and powers of the divine.
  Asceticism: -15 points. The renunciation of all the comforts
  of society to lead a life of self-denial and self-discipline. May
  involve sporadic bouts of severe self-punishment to excise the
  mortal taint of earthly desire. Most often involves some sort of
  isolation in bleak, austere settings. An ascetic transcends all
  need for worldly possessions, living in complete and utter
  poverty. An ascetic may gain no other Status or Wealth modi-
  fiers beyond his rank of Clerical Investment.
  Iconism: -10 points. Iconists believe that piety accumulates
  through expenditure of wealth on religious goods: statues,
  paintings, totems, religious ornamentation of any sort, new and
  grander temples, etc. They devote their lives to decorating the
  world with bigger and more beautiful icons of their deity, sure
  that this will gain them the favor of further truths and under-
  standing.
  95
  Clerics
  R NEW DISADVANTAGES R
  
  Many iconists are quite poor beyond the beautiful icons of
  their deities. A true iconists will spend his last gold piece on a
  new statue rather than a good, hot meal.
  Monasticism: -10 points. A milder form of asceticism, those
  devoted to monasticism also lead a life separated from worldly
  concerns, devoting themselves completely to religious pursuits
  often involving the denial of ego and self. This discipline is
  more contemplative than restrictive, and is most often used by
  those trying to obtain a purity of mind and body that they
  expect to bring them closer to their deity or ruling force. One
  practicing monasticism may gain no other Status or Wealth
  modifiers except Clerical Investment, and must spend at least
  75% of his time sequestered from the world.
  Mysticism: -10 points. A discipline of deep meditation and
  trance-like contemplation aimed at obtaining a closer union
  with the divine. The cleric spends a majority of his time
  engaged in rituals of meditation, complete with chanting and
  whatever other trappings are necessary. Mystics are often con-
  sidered a bit mad, and receive a -2 reaction penalty from any-
  one except devout followers of the religion.
  Ritualism: -5 points. The strict adherence to elaborate rituals
  regarding every aspect of life – from waking to eating to
  bathing to sex. Each ritual has its proper place, time, words,
  trappings and ceremony. The fundamental belief of a ritualist is
  that through the perfect performance of each ritual, they bring
  each aspect of their life closer to the divine.
  Craft Skills
  Many churches support themselves by selling goods or ser-
  vices to the community. Thus, clerics who spend any length of
  time at retreats, monasteries, or smaller shrines or temples may
  end up learning craft skills such as brewing, glassblowing, car-
  pentry, leatherworking, illumination, calligraphy, pottery,
  woodworking, and so on. In extremely remote places, such
  skills may be required for the sustenance of the community. Or
  the church may choose to separate itself completely, forming
  independent communities which require such skills to survive.
  Medical Skills
  Physician/TL (Mental/Hard)
  see p. B56
  At tech levels under TL3, this skill is the equivalent of
  Botany plus Herbary.
  Professional Skills
  Law (Mental/Hard)
  see p. B58
  In places and times where the church is considered either
  beyond, or one and the same as, the law of the state, clerics may
  be required to specialize in the particular laws and legal struc-
  ture of the church.
  Clerics who act as judges will require a Law skill of 17 or
  above.
  Theology (Mental/Hard)
  see p. B62
  The study of religions, their history, development, basic tenets
  and interrelations. Specializations give in-depth knowledge of a
  particular religion, including knowledge of religious doctrine,
  dogma and rituals, as well as mysterious or hidden knowledge
  unavailable to the general populace. GMs may limit skill levels
  in such a specialization based on the cleric’s rank. Promotions
  within the church may have this skill as a prerequisite.
  Science Skills
  Botany
  see p. B60
  This skill includes a working knowledge of herbs and their
  properties. If the skilled character also has Herbary, it is possi-
  ble to prepare herbal remedies.
  Social Skills
  Bard (Mental/Average)
  see p. B47
  The ability to speak well in public can serve a cleric well, to
  convert new followers or maintain the faith of those who ques-
  tion. Few, however, will have any formal training in this skill,
  though certain religions may find bardic priests quite useful.
  Diplomacy (Mental/Hard)
  see p. B63
  The skill of negotiating compromises and getting along with
  others. As any major church defines a community and social
  hierarchy in and of itself, and may often be called upon to ren-
  der judgments and answer complaints in the society as a whole,
  this skill is quite important to ranking clerics.
  Fast-Talk (Mental/Average)
  see p. B63
  The ability to talk others into doing things against their bet-
  ter judgment. Constructed, “flash” religions may depend on
  clerics with high levels of this skill to sell their message to a
  skeptical public. Members of proselytizing religions may find it
  useful as well.
  Clerics
  96
  R SKILLS R
  
  Leadership (Mental/Average)
  see p. B63
  A very important skill for high-ranking clerics. Absolutely
  essential for church leaders. A successful Leadership roll is
  required to make NPC clerics follow your orders in any stress-
  ful situation.
  Politics (Mental/Average)
  see p. B64
  In churches based on secular power and social status, skill in
  Politics might be necessary to progress beyond the lowest cleri-
  cal levels. This skill can only be learned by experience, or by
  closely watching others “at work.” In a church of this type,
  advancement in the church is likely to be tied to levels of this
  skill.
  Teaching (Mental/Average)
  see p. B64
  Teaching is an important skill for those clerics who are
  called upon to explain the word of god to their followers, or
  who must train the younger clergy in their duties and responsi-
  bilities with the church. Sages and wisemen are often noted for
  their teaching ability.
  Herbary (Mental/Average)
  see p. BB38
  Herbary is a venerable English word meaning, among other
  things, the science of herbs. This skill is the knowledge of
  herbal concoctions from harvesting, to storage, to effects, to
  delivery, to potency. Once a herbalist has correctly identified a
  plant with Botany skill, he then must roll against Herbary skill
  to successfully transmute the raw material to an active herbal
  concoction.
  Herbary skill level determines the number of prepared herbs
  a beginning herbalist starts with. These concoctions must be
  chosen from plants he is familiar with – see Botany, above.
  Note: At TL2 or below, Herbary is the equivalent of the
  Physician skill; players in such campaigns should not take both.
  Meditation (Mental/Hard)
  Defaults to IQ-5
  This is the ability to enter a trance-like state which may then
  be maintained for several hours. A meditative trance may be
  required for certain rituals, as well as being a common prepara-
  tion for prayer. While in a such a trance, fatigue is regained at
  twice normal rate.
  Performance/Ritual (Mental/Average)
  Defaults to IQ-5, Acting-2, Bard-2
  The ability to perform a particular religion’s rituals (holiday
  celebration, wedding, funeral, etc.) before a congregation. It
  includes precise knowledge of the appropriate trappings,
  motions and prayers, etc., as well as the performance skill nec-
  essary to capture and hold the attention of those participating. A
  particular ritual may have a Theology specialization as a pre-
  requisite.
  When designing clerical characters, it is important to consid-
  er their position and relationship with the church. Will the
  church provide most of their equipment from general stock, or
  none? Are clerics allowed to own personal or private items?
  What religious equipment and regalia will they have? How
  much money are they likely to keep with them? How much of
  the monies they acquire “belong” to their church?
  The GM should prepare a list of common regalia and equip-
  ment available to clerical PCs, especially if the church denies
  its clerics the right of private property.
  Clothing
  Garb, both for daily wear and for special ceremony, should
  be clearly defined, as well as the common religious symbols
  worn. Cost is not generally an issue, but rank often is – certain
  trappings may be appropriate only to clerics of certain ranks; a
  church leader usually dresses very differently from a simple
  monk. Alternatively, the church may provide no special cloth-
  ing at all, preferring its clerics to be seen as ordinary members
  97
  Clerics
  R NEW SKILLS R
  R MONEY AND EQUIPMENT R
  
  of their congregation. In other cases, the church may limit the
  cleric to sackcloth, the work of his own hands, or whatever oth-
  ers are willing to give him. Anything is possible. See p. 85 for
  description.
  Religious Items
  Clerics often carry certain mementos of their faith: holy
  symbols, books of scripture, small relics, various trappings nec-
  essary for common rituals, icons of their god, and so forth.
  Some may be necessary for their work, or the casting of spells.
  Others are but familiar reminders of their faith. Both players
  and GMs should give thought to what is appropriate to the cul-
  ture and the religion and equip each cleric accordingly. See pp.
  80-84 for a list of possibilities.
  The Role of the Church
  When equipping a cleric, the role the church plays in his life
  must be considered. In some cases the cleric is responsible to
  himself alone and may equip himself as he sees fit. Or the cleric
  might be considered an extension of the church, with no real
  property of his own, gaining whatever home, clothing and sup-
  plies he gets directly from the church. Some are forbidden to
  have anything but what they get from the charity of their wor-
  shipers. Other religions vary between these extremes, providing
  or forbidding only certain items, while leaving the rest to the
  cleric’s discretion.
  This is particularly important if the cleric finds himself at
  odds with the church for any reason, or if the church’s
  resources become scarce. For, as the church gives, so it can
  take.
  The first responsibility of any cleric is to serve his deity. In
  most cases, the second is to serve, support, lead and succor the
  followers of his faith. Very few religions can exist without the
  faithful; those that do tend to represent some archetypal force or
  aspect of the world which cannot be denied (such as death). For
  the rest, power and status come from the conviction of their fol-
  lowers – conviction that often rises and falls with the material
  and spiritual benefits gained.
  The exact nature of a cleric’s service to his followers will
  depend upon the nature of the deity he serves. However, certain
  common duties cross almost all religions. They speak the reli-
  gion’s message to the faithful in daily prayers. They teach the
  young (and indoctrinate them into the religion). They perform
  the ceremonies and rituals important to holy times and places.
  They collect holy scripture and the truths contained within.
  They arbitrate in matters of religious law or tradition, and so on.
  It is the cleric’s task to see that all customs of the religion are
  upheld by all followers, and that none who worship forget the
  true purpose and intent of the deity.
  Protection of Church Members/Property
  Protection of those under their care is an important duty for
  most clerics, especially those of knightly orders. The well-being
  of the worshipers and the protection of church property (espe-
  cially Holy Objects, relics, scriptures, vestments and other com-
  ponents of the faith) are of utmost importance. If the church is
  considered sacred and untouchable, then this task will be easy.
  But if there is a strong and militant population of nonbelievers
  nearby, or a strong opposing deity exists, then the task may be a
  bit more challenging. If threatened often enough (and in ways
  that the deity’s power cannot fully protect against), the church
  may seek pacifistic solutions, or develop military orders to deal
  with the problem.
  In some cases the church, vestment, scriptures and other
  trappings are not only considered the property of the deity, but
  an extension of the deity itself. To steal from the church is to
  defame the deity, and will be treated harshly.
  Recruitment
  Every church requires fresh recruits to carry on. While some
  deities may do their own recruiting, most leave this task to their
  clerics. They will be required to keep an eye out for promising
  young talent to indoctrinate in the ways of the church. In some
  cases force might even be an acceptable option.
  Depending on the hierarchy of the church, a cleric may be
  called upon to aid in teaching or testing of
  the younger clergy.
  In some religions, recruitment may
  follow custom; a family might be
  encouraged, or even required, to ded-
  icate a certain child (or number of
  children) to the church. This
  might be a permanent
  duty (every third son
  becomes a priest) or a
  temporary one (all
  daughters receive
  two years of
  religious
  training,
  after
  which
  time they
  may
  leave the
  church if
  they
  wish).
  Clerics
  98
  R CLERICAL DUTY R
  
  99
  Divine Magic
  DIVINE MAGIC
  66
  
  D
  o deities shake the world with their powers? Bestow miracles upon the
  worthy? Grant their faithful servants smaller aspects of their powers to
  call upon at will? Answer calls from their followers?
  In certain game worlds, the power of the gods manifests in very concrete
  forms, easily perceived by all. In these worlds, clerics will be powerful figures,
  respected by all, able to draw upon the supernatural power or force personified
  by their particular deity or faith.
  How true divine magic works is closely tied to the design of the cosmos,
  and the interaction of the divine forces within it. Prior to play, the GM must
  fully design this magic for each religion in the game world which manifests it.
  To this end, a series of different approaches to divine magic is presented in
  this chapter. GMs should use whichever one best suits their campaign, modify-
  ing or expanding upon the basic guidelines as needed.
  t
  Clerical Magic
  Clerics draw upon the supernatural power or force personified by their par-
  ticular deity in order to create predictable, reoccurring effects known as spells.
  Unlike “pure” magic, clerical magic is not at all affected by the mana rating of
  an area. It may, however, be affected by the strength of the deity in a given
  location, the time of the year, the number of faithful present, the strength of the
  cleric’s devotion to the deity, and so forth.
  Power Investiture
  Before a cleric can cast a spell, he must undergo a special rite known as a
  Power Investiture in which he is imbued with the deity’s power (see
  Advantages, pp. 93-94). This ceremony is designed to attune the cleric to the
  power of the deity, allowing him to draw upon that power in specialized rituals,
  and focus it into spells. Thus while the cleric initiates the spell, it is, in truth,
  the deity which powers it. Therefore it is always the prerogative of the deity to
  deny this power, or to manipulate it in unexpected ways. Clerical magic is high-
  ly prone (much more so than “pure” magic) to variant effects due to circum-
  stances. Clerics who break faith with their deity (as opposed to the church – it
  is possible to do one without the other) may find that all their spells fail until
  they make atonement in one way or another.
  The investiture is a two-way link: as the cleric may draw upon the deity, the
  deity may also draw upon the life-energies of the cleric (in terms of Fatigue, or in
  dire cases, directly upon HT), or may use the cleric as a channel through which to
  draw in the willingly-given energies of the faithful. This is the mechanism
  through which some deities gain power from their followers. Some deities might
  never do this, while others may consider this sort of “sacrifice” commonplace.
  Spells
  Clerics use the same spell list as mages. However, clerical spells draw their
  power from a different source, and vary from their magical equivalents in a
  number of other ways.
  The Nature of the Spell
  Clerical magics are an appeal to the divine, an expression of faith and
  belief. In this, though the end effect may be the same, they differ greatly from
  their pure magical counterparts.
  Clerical Terms
  Ceremony: A gathering of clerics and
  worshipers for religious purpose, often
  including the casting of a clerical spell.
  Clerical Ranking: The cleric’s rank in
  the hierarchy of the church. The cleric’s
  level of Clerical Investment.
  Clerical Investment: The social/politi-
  cal advantage of being a cleric within a
  religion. Represents status and influence
  within the church and is measured in lev-
  els, or ranks, depending on the religion.
  Consecrate: To dedicate an object or
  area to the divine. To focus the power of
  the deity within an object or area. The
  clerical equivalent of enchantment.
  Consecrated Objects: Sacred Objects
  (see below) which have been cleansed or
  blessed by the deity’s power for use in
  various clerical magics.
  Divine Intervention: Direct interven-
  tion of the deity or its associated powers
  within the world.
  Holy Object: Sacred Object (see
  below) with the ability to cast one or more
  spells common to the deity. Clerical
  magic item.
  Investiture: see Power Investiture,
  below.
  Investiture Link: Spiritual link with the
  divine created during the Power
  Investiture.
  Object of Power: Holy Object (see
  above) which creates an area of High or
  Very High Sanctity (see p. 102) around it.
  Power Investiture or Investiture: Rite
  which imparts the power of the divine to
  the cleric, allowing magical spells and
  abilities. Clerical equivalent to Magical
  Aptitude.
  Ritual: Formal symbolic act associated
  with the casting of a spell or the petition-
  ing of the deity. Sometimes used inter-
  changeably with the word “spell.”
  Sacred Object: Any object consecrated
  to a deity.
  Sacred Vessel: Personal Sacred Object
  used to store the combined power of the
  deity and the cleric.
  Sanctity: The measure of the deity’s
  power in a given locale.
  Divine Magic
  100
  
  Many spells will take the form of prayer: a gently-worded plea to draw the
  deity’s attention, as the cleric calls upon whatever power might be necessary.
  The prayer is a focus, a mantra for the casting of the spell. In some cases it
  might be absolutely necessary to the spell to work; in others it may simply be
  an expected component (see Magical Rituals, below). The GM (or player)
  should feel free to invent small rituals or prayers to go with the spells to add
  flavor (see sidebar, p. 106).
  Faith: Faith is an absolutely essential component to any divine spell. If the
  cleric doubts himself, his deity, or the truth and reality of the deity’s power,
  then the spell can be hopeless even before it has begun. Thus any occurrence
  which temporarily shakes the foundation of a cleric’s faith may have disastrous
  effects on his ability to cast spells. Mind-control spells such as Suggestion may
  be used to cause the cleric to doubt, and thereby weaken his spellcasting.
  Casting the Spell
  To cast a clerical spell the cleric must first know the spell, having been
  invested with the power of the deity. He must also learn the necessary steps to
  focus the power into this particular effect (by spending character points to learn
  the spell). He must then spend one or more turns in concentration, performing
  whatever prayer and ritual motions are appropriate. At the beginning of the turn
  after the last turn of concentration, the cleric makes a skill roll for the spell. He
  may then do some other action on that turn (use a weapon, start concentrating
  again, etc.).
  Casting a spell works just like the use of any other skill. The cleric rolls
  three dice and compares the result with his skill level in that spell combined
  with any circumstantial modifiers. If the roll is less than or equal to the modi-
  fied skill, then the spell works. If the roll is greater than the skill, then the spell
  fails.
  Like pure magical spells, clerical spells are subject to critical successes and
  failures, corresponding to instances of divine favor, disfavor, or whim. The GM
  determines the exact effect of a critical success or failure. He should base his
  decision on the nature of the deity in question.
  Magical Rituals
  All clerical spells require concentration and focus. Clerics gain no bonuses
  in casting time for increased skill, and all clerical magics take a minimum of
  one round of concentration to cast (defensive or blocking spells, if used, are an
  exception to this rule).
  Since all clerical spells involve a plea to the deity, the more elaborate or
  grand the request, the better chance there is that the spell will succeed. Each
  spell will have a standard ritual associated with it. This may include a verbal
  chant or prayer, gestures and motions of the hands or feet, a position or posture
  to assume (kneeling or bowing is common), or possibly even an ingredient pre-
  pared previously (for example, incense or holy water). For each part of the ritu-
  al that is omitted, there is a penalty to the spell’s chance of success. For each
  part of the ritual that is prolonged or extended, there is a bonus to the spell’s
  chance of success. These bonuses or penalties are cumulative:
  -2 for soft speech, or -4 for no speech.
  -2 if gestures are made with only one hand, or -4 if no gestures are used.
  -2 if the proper foot movements and/or position is not used.
  -4 if the proper ingredient is not used.
  Pure Magic vs.
  Clerical Magic
  Though the sources that power divine
  magic and “pure” magic differ greatly, the
  worldly effects of the powers are essen-
  tially equivalent. A magic spell can attack
  and resist a clerical spell as easily as any
  other, just as clerical magic can protect
  against 
  magical 
  effects. 
  Wards,
  Counterspell, and all other defensive or
  protective magics work interchangeably
  between clerics and mages.
  As to whether or not a single individ-
  ual may combine magery and clerical
  magic, the GM has two choices.
  In the first case, magery and clerical
  magic may not be mixed within a particu-
  lar individual. The divine link will over-
  ride any natural magery the character
  might have, hopelessly interfering with his
  ability to cast pure magic spells. If the
  individual knew pure magic prior to his
  Power Investiture, he will not lose this
  skill, but neither may he use it in any way
  as long as the connection exists. If, how-
  ever, the link is broken for some reason,
  then the person’s natural magery will
  reassert itself and he may once again prac-
  tice his rusty magic skills.
  In the second case, the two may occur
  without interference within a single char-
  acter, but they remain completely separate
  abilities and powers. Consider this the
  default case, unless otherwise decided by
  the GM. Clerical spells learned do not
  count as prerequisites for magic spells –
  the manner of casting and the source of
  power is simply too different. Indeed, it is
  quite possible for someone to know the
  same spell – one as a channel of the
  deity’s power, the other as a skill which
  draws upon mana – at separate skill levels.
  Although these spells will have the same
  effect when cast, the manner of their cast-
  ing and the sources of their power are so
  different that the knowledge of one could
  not possibly affect the other. The exis-
  tence of mage talent within an individual
  does not in any way affect the Power
  Investiture or the investiture link created
  with the deity.
  Mana
  Magical mana need not affect the
  workings of clerical magics or Holy
  Objects. Sanctity and mana are two com-
  pletely different things, and may coexist
  peacefully – or not, as the GM decides.
  101
  Divine Magic
  
  +1 for each additional round spent concentrat-
  ing on a spell, to a total of +4.
  +1 for each additional hour spent in ceremoni-
  al magics (see p. 104), to a total of +6.
  Energy Cost
  Clerical spells, like magical ones, have an
  associated energy cost. The higher the ability with
  the spell, the less energy is required to cast it.
  Higher levels of Power Investiture (conferring
  larger learning bonuses) allow the cleric to draw
  more of the spell’s cost from the deity, rather than
  himself. At a skill of 15, the spell’s cost to the cler-
  ic is reduced by 1; at 20 it is reduced by 2; and at
  25 it is reduced by 3.
  The Sanctity level of an area also affects the
  cost, as does the time of year. These costs are addi-
  tive. For example, a cleric casting a spell in a place
  of High Sanctity on a holy day (see below) will
  only pay one-fourth the normal cost, and will
  regain fatigue four times as fast as usual. However,
  a spell cast in a place of Low Sanctity on a day of
  weakness will cost four times as much, and the
  cleric will have to wait four times longer than
  usual to recover lost fatigue.
  Sanctity
  Sanctity is a measure of the deity’s power in a given locale. The Sanctity of
  an area affects the cost and overall effect of a clerical spell.
  Very High Sanctity: The area directly surrounding the presence of the deity,
  a shrine, a temple, a church, or any holy place consecrated to the deity, particu-
  lar to the religion. These places are the seat of the deity’s power. Spells cast
  here have no energy cost (unless they can only be cast in a place of Very High
  Sanctity, in which case normal costs apply). Fatigue spent through the casting
  of clerical magics is immediately renewed at the end of each turn. This is a No-
  Sanctity area for all non-allied deities.
  High Sanctity: The area directly surrounding a shrine, a temple, or a
  church; any non-consecrated place where worshipers regularly gather for
  prayer (it takes at least five years of constant activity for a given locale to be so
  imprinted); any place special to the deity, but not considered to be specifically
  sacred. The deity is strong in such areas, though not as strong as in its immedi-
  ate shrines. Spells cast here have half the normal energy cost, and clerics regain
  fatigue at twice ordinary rate.
  Normal Sanctity: Any area (town, city, country) in which the deity would
  normally hold sway. The deity’s power is available in these areas, but at no spe-
  cial benefit or cost.
  Low Sanctity: Any area (town, city, country) where the deity’s power
  would not normally extend. The deity is weak in these places. Spells cast here
  have twice the normal energy cost, and clerics regain fatigue at only half the
  normal rate.
  No Sanctity: Any area in which the deity holds absolutely no power, and
  whose very nature is contrary to that of the deity. The deity’s power is essential-
  Power Investiture as a Gift
  As described on p. 100, the Power
  Investiture is a ritual anointing or initia-
  tion that a cleric undergoes to gain access
  to the power of the deity. It could just as
  easily be played as an inborn trait or quali-
  ty, much like Magical Aptitude. In this
  case, it would indicate a particular affinity
  for the power of a specific deity, or a nat-
  ural “holiness.” Levels of investiture will
  be completely independent of Clerical
  Investment, and may in fact occur in those
  who have little interest in becoming cler-
  ics.
  Note that having an Investiture link
  does not confer the knowledge of spells.
  The person must still find some training in
  order to focus his gift. This training must
  teach him the clerical version of the spell
  – magery training will avail him little
  unless he also has Magical Aptitude.
  Religions may seek out those with par-
  ticular insight (sometimes called a voca-
  tion) to be clerics. It may be a prerequisite
  for certain clerical rankings (thereby re-
  establishing the link between rank and
  investiture), or for certain religious orders.
  Whatever the case, the church will proba-
  bly not provide training for talented folk
  without indoctrinating them into the struc-
  ture of the religion in some way.
  Divine Magic
  102
  
  ly nonexistent here. Spells will generally not work (except Divine Intervention,
  p. 113), and a cleric will regain no fatigue spent on clerical magics.
  Areas of High or Very High Sanctity for one deity will usually lower the
  Sanctity level of any other deity in that area by 1, unless their powers are allied.
  Allied powers may coexist at higher than normal sanctity levels. For example,
  though all the Lands of Bethany (see pp. 156-166) are usually of Normal
  Sanctity, clerics of Volt will find temples of Dorn to be areas of Low Sanctity.
  Clerics of Keldan have no such penalty, and may find the temple to be an area
  of High Sanctity for them as well.
  Anyone with an Investiture link may roll IQ + Investiture level to deter-
  mine the Sanctity level of his current location.
  Holy Days
  A deity’s power may also vary according to the time of year. Certain days
  may be considered holy times when the deity’s power is at its strongest, while
  others may mark times of weakness.
  Days of Strength: On holy days particular to a given deity, the energy cost of
  all clerical spells powered by that deity will be halved, and clerics will regain
  fatigue lost due to spellcasting at twice the ordinary rate. A special high holy day
  may be defined, when the deity is particularly strong. On this day all areas of
  High Sanctity will act as areas of Very High Sanctity, and areas of Normal
  Sanctity will act as areas of High Sanctity. These days should be quite rare.
  Each Holy Day will add 1 point to the cost of the church as a patron. High
  Holy Days add 2 points each to the cost of church patronage.
  Days of Weakness: A deity may
  also be particularly weak on certain
  days or times of the year. On these
  days, the energy cost of all clerical
  spells powered by that deity will be
  doubled, and clerics will regain lost
  fatigue at half the usual rate. A special
  day of weakness, when the deity is
  especially weak, may be designated on
  which areas of Very High Sanctity act
  like areas of High Sanctity, areas of
  High Sanctity act as areas of Normal
  Sanctity, and so on.
  Each Day of Weakness will sub-
  tract 1 point from the cost of the
  church as a patron.
  Divine Power
  All deities who are actively wor-
  shipped will have the power to sustain
  the number of clerics who are
  Invested. This power may be drawn
  from the worship of its followers, or
  may be integral to the deity.
  If there is a sudden decrease in
  the number of followers through war,
  calamity, or some other great disas-
  ter, then the balance of things must
  Sanctifying an Area
  There are three ways that an area can
  be Sanctified to a deity, depending on the
  relative power of the deity on the world.
  First, if the deity is able to manifest at will
  within the material world, it may simply
  select an area and claim it. Any area in
  which a deity manifests will become
  Sanctified to some extent, though only if
  the deity manifests repeatedly in the same
  area will the locale retain its Sanctity rat-
  ing over time.
  Secondly, an existing deity may extend
  its areas of Sanctity into new areas by
  converting new worshipers to its faith.
  Over time, as their energies are continual-
  ly given to the deity, the area will gain a
  higher level of Sanctity.
  Finally, the quick and dirty method is
  for a cleric to go to the area he wishes to
  Sanctify, and perform a Divine
  Intervention to manifest the power of the
  deity in the locale. As long as the power is
  exhibited, the area is considered to have a
  Very High Sanctity rating. The cleric then
  Consecrates the area to focus the power
  displayed. If the ritual succeeds, then the
  area will become one of High Sanctity.
  Repeated worship to the deity held within
  the area may eventually elevate its
  Sanctity to the level of Very High.
  Altering the Sanctity of an Area
  Sanctity levels can be modified both
  up and down. Generally, the most com-
  mon way of altering the Sanctity of an
  area is to change the deity most common-
  ly worshiped in that area. A shrine which
  is left vacant for decades will begin to lose
  its affinity for the divine (unless the deity
  takes pains to see that this does not occur).
  A Low Sanctity area can be gradually
  transformed into a higher level by contin-
  ual prayers and sacrifices of power (and
  other things) to the deity.
  More expedient methods use the
  Desecrate and Consecrate spells to lessen
  or increase the rating of an area (see p.
  110).
  103
  Divine Magic
  
  be re-evaluated. If the deity does, indeed, draw power from its followers,
  then the GM must determine if there is still enough to supply the deity and
  maintain what power the clerics require. There are no mechanics to this deci-
  sion – it is at the discretion of the GM. If not, then the deity may refuse to
  provide the raw power for spells, or cut off certain clerics, until some sort of
  balance is restored. Should restoration be impossible, the deity may fade,
  leaving its clerics with little purpose except the restoration of the deity.
  Sudden increases in followers are never a problem – a deity can never have
  too much power, except from the point of view of its enemies.
  Other Modifying Circumstances
  Other circumstances that may affect the casting of a clerical spell include:
  Fanaticism: If the cleric is fanatical about his religion, he gains a +1 modi-
  fier to all clerical spell rolls.
  Divine Favor: If the cleric is engaging in an activity that the deity particu-
  larly approves of, or for whatever reason enjoys extreme divine favor, the god
  may grant a bonus up to +5! This is rare, and should only be used in extreme
  cases.
  Divine Disfavor: If the cleric is engaging in an activity that the deity disap-
  proves of, then it is most likely that the spell’s effect will be muted, or will not
  occur at all.
  All normal magical modifiers for area of effect and range still apply.
  Ceremonial Magic
  Ceremonial Magic (see p. M14) is quite common among clerics. Very pow-
  erful effects can be created when several clerics gather together, supported by
  the energies of an entire congregation. All “spectators” must be actively
  engaged in worshipping the deity in some prescribed fashion – dancing,
  singing, praying, etc. There is no upper limit on the number of total points the
  congregation can add to the spell, though each may still only contribute a single
  point.
  For those deities who receive their power from their followers, each act of
  worship is in fact the casting of a Ceremonial Magic designed to transfer power
  to the deity. The cleric leading the worship casts the equivalent of a Recover
  Strength spell, but instead of recovering the fatigue from the effects of the spell,
  he gathers it from the energies devoted by the “spectators” (or worshipers).
  Each point they donate to the spell is then transferred to the deity through the
  Investiture link. For this purpose (and this purpose only) members of the con-
  gregation may provide more than a single spell point to the ceremony. Such
  energies must be given willingly in the name of the deity.
  Sacred Objects
  Clerics do not make magical items as mages do. As ever, the exercise of
  their power is limited to that dictated by the deity. However, holy or sacred
  objects with magical powers will almost certainly be found in any world where
  magic exists.
  Consecrated Objects
  These are normal objects or materials which have been made holy or sacred
  through a ceremony of consecration (see p. 110). Examples are holy water, spe-
  cial oils used for certain rituals, and religious symbols worn by the cleric.
  Ritualized Magic
  As described on pp. 100-104, clerical
  magics can be cast with all the speed and
  alacrity of pure magics. This better bal-
  ances the two different power bases, but
  may not be the way in which a GM wants
  divine magics to occur on his world.
  Another option is to force all clerical mag-
  ics to be ritualized in nature – that is, they
  must all be accompanied by great fanfare,
  ceremony and ritual. This takes clerical
  magics out of the realm of combat or
  immediate action, and relegates it to those
  feats worthy of a long, protracted service.
  Ritualizing magic can be accomplished
  by applying a modifier to the spell casting
  times, forcing them to take, say, three
  times longer than their magical equiva-
  lents. This accounts for the additional time
  of prayer and supplication to the deity, but
  still allows the clerics some flexibility.
  The other option is to require all cleri-
  cal magics to be cast in their ceremonial
  forms.
  Spheres of Influence
  The ease with which clerics can cast
  certain spells is based on their deity’s
  sphere of influence. The elements or pow-
  ers in which the deity is strong will be
  easier for their clerics to manipulate than
  those over which it has only incidental
  power. Those spells which the GM
  decides are within the deity’s sway can be
  cast as written. However, other spells,
  which the cleric cannot cast as simply or
  quickly, may be learned from allied
  deities.
  Spells gained from allied powers may
  only be cast in their full ceremonial form.
  Divine Magic
  104
  
  Ceremonies of consecration can only be
  performed in areas of Very High Sanctity, by
  clerics of the deity. Consecration is not partic-
  ularly difficult, and thus consecrated objects
  are not terribly rare. Anything that is appro-
  priate to the deity may be consecrated, for
  varying effects. For example, a warrior deity
  might consecrate the blades of swords used by
  his followers, giving them a +1 to skill when
  used against a follower of an enemy faith for a
  particular conflict. (The GM should be careful
  when assigning these bonuses, and always
  remember that any gain must be relative to the
  difficulty of the ritual in question.)  In no case
  should a simple consecration endow an object
  with a power equivalent to a spell effect –
  those are Holy Objects, discussed below. Con-
  secration purifies and “blesses” an object . . .
  it does not endow it with the power of the
  deity.
  Consecrated objects are most commonly
  used to aid clerical spells.
  Sacred Vessels
  Sacred Vessels are objects used to store a
  combination of the cleric’s and the deity’s
  power. The cleric who creates the vessel may
  use its stored power in place of his own to cast
  any clerical spell. Such a vessel may only be
  used by the cleric who created it, and he must
  be within 6 feet of it. Any consecrated object of
  special meaning to the religion (most often
  some sort of holy symbol) may be used. There
  is no restriction on the total number of power
  points stored in the Sacred Vessel (its strength),
  but once set, it may not be increased later. Only
  one such Sacred Vessel may be used per round
  by a cleric.
  To create a Sacred Vessel, a cleric must
  first find the object he wishes to use and conse-
  crate it. Then he must prepare it with an elabo-
  rate ritual in a place of High or Very High
  Sanctity, spending a full 12 hours per day for
  each point of power he wishes it to eventually
  contain. These days must be consecutive, and
  must end on a day considered particularly holy
  to the religion. During this holy day, in a place
  of Very High Sanctity, the cleric casts the
  Consecrate spell (see p. 110) continuously,
  once for each point of strength that he wishes
  the vessel to have. The skill roll is made, once
  for each casting of the spell. A success adds
  that potential point of power to the vessel. A
  105
  Divine Magic
  
  failure may not be repeated, meaning the vessel will have less total strength –
  the will of the god. A roll of 17 ends the casting; no more points may be added.
  A roll of 18 destroys the vessel, and the cleric’s hopes. He must begin anew.
  Few clerics keep more than one Sacred Vessel with them at a time, and for
  many the vessel represents an important personal link with the deity. Most cre-
  ate their vessel soon after their Power Investiture.
  A Sacred Vessel “recharges” itself after use, by absorbing power from the
  deity through the cleric’s Investiture link. It must be within 6 feet of the cleric
  in order to recharge. The speed varies according to the Sanctity of the area:
  No Sanctity: No recharge.
  Low Sanctity: 1 point per week.
  Normal Sanctity: 1 point per day.
  High Sanctity: 1 point per 12 hours.
  Very High Sanctity: 1 point per 6 hours.
  Holy or Blessed Objects
  These objects are the clerical equivalents of magical items. They have the
  ability to cast one or more spells appropriate to the deity. They may only be
  used by clerics of that deity, and each use of a Holy Object requires a prepara-
  tory ritual done by one or more clerics. These clerics need not know the spell
  stored in the item, but they do need to know the precise ritual which activates
  it. Any element of the ritual which is left out or done improperly (the cleric
  must make a successful Performance/Ritual roll) will abort the spell. If the
  object can cast multiple spells, then the ritual for each different effect will vary
  slightly. The length of time for the ritual is specified at the creation of the
  object and can never be less than that normally required to cast the spell.
  There is never an energy cost associated with the use of a Holy Object. The
  spell’s success (assuming the ritual has first been successfully completed) is
  determined normally, using the item’s Power as the caster’s skill and applying
  all normal modifiers. As there is no cost associated with using the object, the
  Sanctity and time of year do not affect it. Holy Objects work no matter where
  they are, even in the temples of other deities!
  To create a Holy Object, the cleric first needs the cooperation of the deity.
  The deity will not invest its power into material objects lightly – in general,
  such objects are made for a particular quest or purpose important to the deity
  and the church as a whole (although once the quest is finished, the object may
  continue to exist). The cleric must then consecrate the object to be used, in the
  usual fashion, and decide exactly what he wishes it to be able to do (like Sacred
  Vessels, Holy Objects are forged in a single, continuous casting – once created,
  no further effects may be added). Costs are determined exactly as for magic
  items (see pp. 110-112). Then the object must be “prepared.” This preparation
  is done by the cleric in an area of either High Sanctity or Very High Sanctity,
  and takes a day for each point of energy required in the final result. There is no
  shortcut to this process. If the desired result has an energy cost of 100, then it
  will take the cleric 100 days of continuous preparation. This is a full-time
  process, requiring 12 hours of arduous ritual. The cleric may do nothing but eat,
  sleep and prepare the object. If the preparation is disturbed in any way, the cler-
  ic must make a Performance/Ritual skill roll at -5 for each day of ritual lost in
  order to continue, and must make up lost time with sleepless nights (this may
  only be done once; a second break means the project is lost). If the roll fails,
  then the cleric must begin again. No other cleric may continue the preparation –
  if something should happen to the original cleric, then the preparation must
  begin anew.
  Prayer
  Almost all clerical spells will have a
  vocal element–a prayer or incantation of
  some sort that focuses the cleric’s mind
  and attracts the attention of the deity (see
  Prayer, p. 74). Either the GM or the play-
  er can come up with short prayers for each
  spell that the player can read, shout, or
  mutter as the occasion requires. Players or
  GMs who object to verbalizing a prayer to
  an imaginary deity may omit this, of
  course!
  Prayer tends to follow one of a general
  set of forms, depending on whether the
  prayer is meant to be spontaneous or cere-
  monial in nature.
  Spontaneous, or simple, prayer tends
  to be just that – simple. Liturgical prayer
  commonly begins with invoking the
  name(s) of the god, continues on to the
  justification for fulfillment, and concludes
  by formulating the result desired. Other
  prayers are litanies, simply repeating the
  name of the god, or some other key ele-
  ment or formula, over and over and over
  again. There may be a bargaining aspect –
  “I’ll do this for you if you do that for me”
  – or it may be a simple cry or plea for aid
  – “Come . . . hear me . . . have pity.” Still
  others are completely freeform, finding
  more value in the inspiration of the
  moment than in memorized formula.
  Some do little more than offer praise and
  glory to the deity, obviously hoping it will
  bestow its favor in return.
  Ceremonial prayers follow more ritual-
  ized patterns, often requiring gestures and
  symbolic motions such as washing the
  hands or drinking or eating particular sub-
  stances. Some ceremonies use formalized
  dialogues of question and answer, demon-
  strating tests passed and knowledge
  learned.
  Players and GMs should be imagina-
  tive and do their best to make the prayers
  reflect the nature of the religion followed.
  Divine Magic
  106
  
  The final day of preparation must fall
  on a holy day. On this day, the cleric per-
  forms the final casting which will create
  the object. It must be done in a place of
  Very High Sanctity. The final casting
  requires one hour for each 100 points of
  energy required (round up). At the end of
  each hour, a Consecrate roll is made. If the
  roll succeeds, the ceremony progresses; if it
  fails, the cleric may choose to extend the
  ritual to try again (repeat the work of the
  last hour, including an additional 100
  points of energy that must be spent), lessen
  the object’s final ability by deducting the
  100 points from the cost, or abort the ritual
  altogether. A critical failure (a roll of 18)
  leaves no choice but to abort. A critical
  success (a roll of 3) means that no further
  rolls need be made – the ceremony will be
  completely successful.
  A lone cleric is limited to the energy
  provided by his own HT and ST and one
  Sacred Vessel. But in this final stage, the
  cleric may have assistants. Each of these
  may use his own Sacred Vessel, so assis-
  tants may dramatically multiply available
  energy. There is no limit to the number of
  assistants, or to the amount of extra energy
  they may supply. “Spectators” may also be
  present and through prayer and devotion
  lend their own assistance to the casting by
  providing 1 extra power point each.
  Thus a grand ceremony bringing in all
  the clerics of the church, along with a large
  congregation, can generate a massive
  amount of power for this final casting, allowing the forging of very powerful
  objects. It is also possible to channel this energy into a higher Power for the
  object.
  An object’s Power is normally 15, no matter what the skill of the cleric
  making it. Extra energy in the final ceremony may add to this: +1 for energies
  exceeding those required by 20%, +2 for an additional 40%, +3 for an addition-
  al 60%, +4 for an additional 100%, and an extra +1 for each additional 100% of
  the required energy.
  Special Enchantments such as Accuracy, Puissance, Quick-Draw, Loyal
  Sword, etc., are considered modifications of the Consecrate spell. While they
  add the costs listed in GURPS Magic, they do not need to be learned as sepa-
  rate spells.
  Objects of Power
  Objects of Power are Holy Objects with a special difference: they create an
  area of High or Very High Sanctity about themselves, with all attendant bene-
  fits for the cleric. They represent the presence of the deity itself. They are
  exceedingly rare.
  Miracles
  A miracle is an extraordinary event
  which is a manifest example of divine
  intervention. These events are often seen
  as proof of a god’s interest in his follow-
  ers, and a few well-placed miracles can do
  wonders for faith and recruitment. True
  miracles always greatly exceed what
  might be accomplished by a cleric or other
  divine representative.
  Places where miracles occur often
  become shrines or other holy sites.
  Miracles are also associated with new
  teachers and prophets. In this context, mir-
  acles act as proof of the prophet’s authori-
  ty and wisdom. New religions and sects
  might develop on the basis of such mira-
  cles.
  107
  Divine Magic
  
  Minor Objects of Power will create an area of High Sanctity within a given
  radius, no matter the true Sanctity of the area. Major Objects of Power will cre-
  ate an area of Very High Sanctity within a given radius, affecting the area so
  strongly that even after the object has moved on, the location will remain an
  area of High Sanctity for 1 week per day the object was in the location. This
  special area of effect is “always on.” The default area is a 5-hex radius.
  Objects of Power are made in two ways. The first is exactly the same as the
  making of a Holy Object, but during the final hour of the final ceremony the
  cleric requests Divine Intervention, thereby endowing the object with the true
  touch of the deity. The success of the request, and the deity’s own whim, will
  decide the power of the resulting object. In these cases, the Object of Power
  will have both the “area of effect” bonus and whatever spells were consecrated
  into it. If the request fails, then the object will still be a Holy Object, but not an
  Object of Power. The radius of effect is set during the ritual, for the cost associ-
  ated with enchanting an object.
  The second method is through some direct intervention of the deity. In
  these cases the object will have whatever powers and area of effect the GM
  decides. Objects empowered by the deity in this way will always have some
  other important religious significance, be they the remains of a true martyr or
  some other item of symbolic importance. No cleric may request this sort of
  empowerment. It is, as they say, in the hands of the god.
  Objects of Power have a base Power of 25.
  Modified Magic
  The effects of most spells translate directly from the rules given in GURPS
  Magic. A few requiring special attention are detailed below. Only a small selec-
  tion of the possible magic spells will be available to the clerics of each religion,
  depending on the deity’s spheres of influence.
  Prerequisites can be considered as only guidelines for the purposes of cleri-
  cal magics. Many religions will define their own path of “prerequisites” that the
  clerics of that faith will follow, so no general rule applies.
  Aura
  This spell will identify clerics along with the deity they follow (as long as
  the mage or cleric casting the spell is familiar with that deity) and the level of
  Power Investiture the cleric has undergone. This is true whether the spell is cast
  by a mage or a cleric.
  Divination
  Divination is a common clerical ability. Most religions should have access
  to this spell in one form or another at the higher levels. The form of the divina-
  tion, however, will vary widely, and should reflect the nature of the deity or the
  driving force of the religion. Consider those methods listed in GURPS Magic
  or GURPS Grimoire as a starting point and feel free to extrapolate other meth-
  ods that seem appropriate.
  Lead Worship
  Clerics may not use the Recover Strength spell as described in GURPS
  Magic. They have their own version which allows them to gather strength from
  the worship or prayer of devout followers of their deity. This gathered strength
  may restore their own fatigue, but at least half must be given to the deity
  Divine Will and the Dice
  What happens when an all-important
  consecration fails? Whenever dice are
  used, there’s a possibility of failure, even
  when it seems almost a given that the spell
  should succeed.
  There are two different options. First,
  modify the roll into acceptance. If the
  priest only has Consecrate at 15-, and he
  rolls a 16, apply the “Divine Favor” modi-
  fier to make the roll succeed. Dice are
  useful for randomizing the events of a
  game session, but the final ceremony roll
  for an effect that’s required months and
  months of hard work and preparation
  might deserve a little GM tweaking.
  But the GM might just consider the
  roll to be a portent of the divine will.
  Perhaps there’s a reason this particular
  ceremony should fail. Chaotic or tempera-
  mental deities are particularly prone to
  such vagaries, but even the forthright
  types might choose to withhold their
  power for some undiscovered cause.
  Divine Magic
  108
  
  through the Investiture link. These
  energies must be willingly given by the
  worshipers, and can never exceed their
  own ST. Energy gathered through use
  of this spell may never increase the
  cleric’s ST – all extra points automati-
  cally transfer directly to the deity. For
  example, a cleric leading a congrega-
  tion of 20 may receive up to an aver-
  age of 200 fatigue points from them. If
  his own ST is 12, then the additional
  188 points go to the deity.
  It is rare, however, for a congrega-
  tion to drain itself completely. For a
  normal service, assume 1 point per
  worshiper. For an intense, involving
  ceremony, assume half of each wor-
  shiper’s available ST is given. Only the
  extremely fanatical are likely to devote
  more than half of their available ST.
  Remember that the cleric has no
  control over how much is given – it is
  strictly up to the worshiper. Thus it is
  more likely that the aforementioned
  cleric will only receive 20 fatigue
  points from his congregation through
  the use of the spell, 10 of which must
  go to the deity, leaving him only 10
  fatigue points to bolster his own.
  The spell is commonly used by
  deities who gather their power directly
  from their followers. Clerics of deities
  who do not depend upon their follow-
  ers for power may not have access to
  this spell at all.
  Cost: None.
  Item: This spell may not be consecrated into a Holy Object.
  Steal Strength/Health
  In addition to restoring the cleric, these spells can be used to perform sacri-
  fices to the deity. Strength or Health stolen can be transferred to the deity
  through the Investiture link.
  In special cases where the victim is ceremonially drained, and then killed,
  power equivalent to the victims (ST+HT)×3 can be generated, half of which must
  be given directly to the deity. The other half can be used to power ceremonial
  spells or added to the total energy for the creation of Holy Objects (see p. 106).
  Some deities will refuse to accept energy taken in this manner.
  Clerical Magic Spells
  The following are spells for use by clerics only. Not all religions will use
  all of these spells. The GM should feel free to add more spells, or modify these
  to suit his purposes.
  Divination
  The ancient world used many different
  techniques in attempts to foresee events of
  the future. Predicting fate or destiny has
  long captured the human imagination. It is
  up to the GM whether any given tech-
  nique has true validity, or is a convenient
  front for more common intuition and
  tricks of charlatanry. Any of these meth-
  ods may also be combined into the clerical
  spell Divination, as a technique for focus-
  ing the mind of the cleric and the power of
  the god. (Both GURPS Magic and
  GURPS Grimoire contain ideas for other
  methods, as well.)
  Astrology and Astronomy
  The science of the stars, called natural
  astrology in more ancient times, was once
  used to predict natural celestial events
  such as eclipses and other meteorological
  phenomena. More recently, astrology has
  come to refer to the study of the move-
  ment of celestial bodies and their resultant
  effects upon the course of human life.
  This form of star-divination, also called
  astromancy, studies the configurations of
  the heavens at times of critical events and
  attempts to determine the outcome of
  future events. It become very popular in
  Rome at the beginning of the Christian
  Era, where astrologers were called “math-
  ematicians” and Chaldeans.
  Modern astrology commonly focuses
  upon the movements of the sun, moon and
  planets, as well as certain constellations.
  Based on the time of year and the hour of
  the day of birth, a precise “star chart” is
  compiled which locates each of the major
  celestial bodies and defines their relations
  to one another. The results form a unique
  pattern which, some believe, will influ-
  ence the personality and life events of the
  individual. True believers will ensure that
  important events such as marriages and
  births occur at auspicious times.
  Chaldean astrology believed in the
  concept of universal solidarity. The uni-
  verse was, to them, a great organism gov-
  erned by celestial deities. The events of
  their world were determined by relation-
  ships between these deities, echoed by the
  movements of the stars and planets. Still
  others saw the heavens as a whole other
  realm peopled with heroes and monsters
  whose actions echoed into our world. By
  studying their interrelations, insights
  could be gained into our future.
  Continued on next page . . .
  109
  Divine Magic
  
  Consecrate
  Enchantment
  The Enchantment spell for clerics. In its simplest form it purifies a given
  object, cleansing it with the deity’s power. In combination with complex ritual
  preparations it allows the creation of Sacred Vessels, Holy Objects, and Objects
  of Power. Most religions will teach this spell to all invested clerics.
  The spell may only be cast in areas of Very High Sanctity, though all costs
  will be computed as if it were cast in a place of Normal Sanctity, and the cleric
  will regain fatigue spent on this spell at normal rates.
  Duration: All sacred objects are permanent until destroyed. Use of the
  Desecrate spell may render them temporarily unusable.
  Cost: The simplest form of this spell (and the one used in the creation of
  Sacred Vessels) costs 10 points. For the making of Holy Objects the cost will
  vary with the effect desired.
  This may be cast as an area spell to raise the sanctity of a given area or
  restore lost Sanctity after a desecration. Each casting raises the area’s Sanctity
  by one level, to a possible maximum of High Sanctity – unless the area was
  previously of Very High Sanctity, in which case it may be once again be raised
  to that level. To create an area of Very High Sanctity, a successful request for
  Divine Intervention must be performed in tandem with the Consecrate spell.
  Duration: Permanent as long as the deity remains active.
  Cost: 10 for a single item; 100 per hex for an area.
  Time to cast: This spell is always done as a ceremony. Minimum casting
  time is 5 minutes for a single item, or 1 hour per hex for an area.
  Item: This spell may not be consecrated into an item.
  Desecrate
  Special
  Desecrates a consecrated object, rendering it impure and unclean. None of
  its magical effects will work until it has been repurified with the Consecrate
  spell. There is a 10% chance that a desecration will destroy the object. Objects
  of Power may never be desecrated.
  May be cast as an area spell, to lessen the Sanctity rating of a given locale.
  Each casting reduces the area’s Sanctity by one level, to a possible minimum of
  No Sanctity.
  Duration: Lasts until repurification is done.
  Cost: 10 for single item; 100 per hex for an area.
  Divination (Continued)
  To facilitate their studies, ancient
  astrologers built temples, monuments, and
  other strategically located edifices by
  which they measured the movements of
  the heavenly bodies. Stonehenge is
  believed by many to be the most famous
  example. These observations also helped
  them predict eclipses and other solar
  events, as well as a primitive ability to
  predict the weather.
  Heptascopy
  Heptascopy, or the art of divination
  through the study of animal livers, partic-
  ular those of sheep, was common in
  Mesopotamia, and many other ancient cul-
  tures, including Rome. The liver was
  believed to be the seat of baser desires,
  separated from the intellect, and thus clos-
  er to the spiritual realm. Animals, in par-
  ticular, were open to these influences,
  having simpler minds. Thus the patterns
  of future events could be found imprinted
  upon their livers. In humans, livers were
  thought to be the organ of consciousness
  and dreams.
  Augury
  Some philosophers believed that the
  world is an interconnected cosmos, and
  that indications of its current state could
  be found by studying patterns of nature.
  Simple things, such as ripples upon water,
  the flight path of bees, the songs of birds,
  the shape and movements of animals . . .
  each gave clues that a wise man could
  read. Much of what is now dismissed as
  superstition was once the keystone of the
  augerer’s art – an owl’s hoot, the path of a
  black cat, the meanings of sneezes are
  common examples.
  People who became obsessed with
  such observations were often considered
  more than a little mad. But since madness
  was often associated with the divine, the
  ramblings of lunatics were given long
  consideration lest they conceal wisdom.
  Tarot
  Other forms of divination use well-
  known symbols chosen or laid out in
  seemingly random order to form patterns
  which the seer can study. One of the most
  common techniques is card reading, or
  tarot.
  Continued on next page . . .
  Divine Magic
  110
  
  Time to cast: 1 minute for a single item, or 30 minutes per hex for an area.
  Item: This spell may not be consecrated into an item.
  Excommunicate
  Regular
  Excommunicates a single follower of a religion (see Excommunication, p.
  117). This spell confers the Excommunicated disadvantage on the recipient and
  as such is never “rolled.” If the deity deems the Excommunication just, then it
  occurs. Otherwise it does not. The cleric receives a clear sign of the outcome,
  and if successful, will brand the individual in some way that will be evident to
  all followers of the religion.
  Revocation of an excommunication can be done only with a successful
  request for Divine Intervention.
  Duration: Permanent, until revoked by another cleric of the same religion.
  Cost: 15.
  Time to cast: Minimum 10 minutes. This spell is always done as a ceremony.
  Item: This spell may not be consecrated into an item.
  Final Rest
  Regular
  Escorts the soul of a dead person into the presence of the deity. This assures
  that the soul will rest in peace, and may not be summoned, animated, or resur-
  rected. It has no physical effect on the body. Commonly used for funeral rites.
  This spell can be done at any time after the subject dies, though there is a
  cumulative -1 point penalty for each month that the person has been dead, up to
  a total of -10. Each caster may attempt the spell only once per subject.
  This spell has absolutely no effect on a living person.
  Duration: Permanent.
  Cost: 20.
  Time to cast: Minimum 10 minutes. This spell is always done as a ceremony.
  Item: This spell may be consecrated into funerary regalia. Energy cost:
  1,200.
  Oath
  Regular
  Binds a willing subject to a promise. The caster speaks the spell, but the
  subject must speak the oath. This spell is used to bind vows in many religions,
  as well as being a respected means of bonding an agreement among followers
  of the deity. Actions taken to ensure that the terms of the oath remain unbroken
  are assured of the deity’s favor (this may, at the GM’s discretion, gain the sub-
  ject +1 to all such skill rolls, as described for the Blessed advantage). Breaking
  the oath is a sure way of gaining the deity’s disfavor.
  In addition, if the oath is broken by conscious action of the swearer, he will
  immediately take 1d of damage for each 10 points of energy put into the casting
  of this spell.
  Duration: The oath is permanent, unless specifically sworn for a limited
  duration.
  Cost: Variable (see above).
  Time to cast: Minimum 10 minutes. This spell is always done as a ceremony.
  Item: The ability to cast this spell is commonly consecrated into Holy
  Objects of all sorts. Energy cost: 1,000.
  Divination (Continued)
  A tarot deck consists of 78 cards,
  divided into Minor and Major Arcana.
  The Minor Arcana is made of four suits –
  cups (water), wands (fire), pentacles
  (earth) and swords (air) – with cards for
  King, Queen, Knight, Page and the num-
  bers 1 through 10 in each. Each numbered
  and face card has a particular association
  modified by the general meaning of each
  suit, to give it a divinatory meaning. The
  Major Arcana consists of 22 picture cards
  said to be derived from a book written by
  a councillor of Osiris, King of Egypt.
  These are the Fool, the Magician, the
  High Priestess, the Empress, the Emperor,
  the Hierophant, the Lovers, the Chariot,
  Strength, the Hermit, the Wheel of
  Fortune, Justice, the Hanged Man, Death,
  Temperance, the Devil, the Tower, the
  Star, the Moon, the Sun, Judgment, and
  the World. When laid out in patterns, the
  cards reflect states of the greater cosmos,
  giving the reader insight.
  One of the more common spreads for
  divination is known as the Celtic Cross.
  The reader places a significator, a card
  representing the questioner (usually a face
  card or Major Arcana), in the center. Then
  while the questioner concentrates on his
  question, the reader shuffles the deck. The
  questioner then cuts the deck into three
  piles, from left to right, using his left
  hand. The reader gathers the cards and
  lays them out. He places a second card
  over the significator, representing that
  which surrounds the questioner. A third
  card crosses the other two, being that
  which provides impediment, obstacle or
  challenge. The next four are placed below,
  to the left, above, and to the right of the
  pile. They represent, in turn, the founda-
  tions of the question, the past, the present
  and the possible future. Finally, to the
  right, a line of four cards is made, one
  above the other. The first represents the
  questioner’s fears, the second family or
  world opinion, the third his hopes, and the
  last the final outcome. Relationships
  between the cards are as important as
  which card falls in which position.
  111
  Divine Magic
  
  Summon Allied Entity
  Special
  Summons an available allied entity or demigod (see Demigods, p. 42) of
  the deity to perform a particular task. Availability and type of agent must be
  previously decided by the GM. If the spell is cast successfully, then the GM
  makes the availability roll. The more available a demigod is, the more power it
  takes to draw it into any particular service. Example entities could be animalis-
  tic, like wolves or birds with preternatural intelligence and power, elementals,
  or something as unearthly as an angel, ghost, or demon.
  Once summoned, the allied entity will obey a single command. Usually
  these commands are given in the form of ceremonial rituals, often preordained
  by the deity. In some cases an allied entity may only perform those tasks previ-
  ously arranged by the deity. In any case, the cleric must make a
  Performance/Ritual roll to bind the entity to the task – if the roll fails, then the
  entity appears, but is not enticed into staying.
  Typical tasks for these entities might be to deliver retribution against an
  enemy of the church, to guard a place or object of religious import, or to guide
  the cleric toward an important bit of wisdom.
  If allied entities appear without being summoned, they have been sent by
  the god. Their purpose may or may not be known by the cleric, who can in no
  way alter it.
  Allied entities will generally not harm a cleric of the deity. If angered they
  will simply leave. There are exceptions, however, especially in religions with
  maltheistic or uncaring deities.
  Duration: Until the task is complete.
  Cost: Depends on the availability of the entity. If the entity will appear only
  on a roll of 6 or less, the cost of the spell is 15; if it will appear on a roll of 9 or
  less, it costs 20; on a roll of 12 or less, it costs 25; and if the entity will appear
  on a roll of 15 or less, the spell costs 30 points.
  Time to cast: Minimum 5 minutes. This spell is always done as a ceremony.
  Item: This spell may be consecrated into an item for 100 times the base
  cost.
  Magical Clerics
  It is also possible that there is truly no
  difference between magicians and clerics.
  In a “rational” cosmology where deities
  do not exist, religions might be little more
  than clever facades propagated by magi-
  cians for their own edification. In this sys-
  tem, religion and beliefs are made up by
  the founding magicians out of whole
  cloth. “Clerics” would be taught “rituals”
  which were nothing more than the incan-
  tations any mage might make to engender
  the same effect. Thus, the rules for such
  magics would differ in no way from those
  presented in GURPS Magic.
  It is also quite likely that those who
  promulgate such a system would fiercely
  hunt any who practice “foul” and “per-
  verted” magics, as they would not want it
  known that their powers come from one
  and the same source. As the generations
  pass, it is even possible that the initial
  foundations of the church might be forgot-
  ten, until even the highest of “clerics” are
  unaware that the rituals they undertake
  call upon no gods at all, but rather draw
  upon the essential manas of the world.
  Alternatively, the presiding religion
  might believe that magic ability is a true
  gift of the gods, and press those with such
  talents to join the church. In this case it
  might have no prejudice against “wild”
  mages, though it will probably always
  encourage them to recognize their true
  calling to serve the gods.
  Divine Magic
  112
  
  Divine Intervention
  Divine Intervention is a plea to the deity for direct intervention in the
  affairs of the world. The plea must come in the form of a specific request which
  the deity interprets. A cleric may ask for anything at all, but it must be in the
  best interest of the deity, and the faith as a whole, and in all cases the request
  will be interpreted conservatively. Clerics who request such intervention for
  trivial matters will earn their deity’s instant disfavor, and risk more dramatic
  action.
  Divine Intervention costs character points. The cleric declares how many
  points he will spend (at least 3 points must be spent to have any possibility of
  effect). These points are spent whether the Intervention is granted or not. If the
  cleric does not currently have the points available, then he must instantly accept
  a new Disadvantage (chosen by the cleric, but approved by the deity, or GM) to
  offset the cost of the call. He will continue to suffer from this Disadvantage
  (most often a new vow of some sort) until he buys it off in the usual manner.
  The GM then secretly rolls 3 dice. If the result is less than or equal to the num-
  ber of points spent, and the cleric has remained true to the precepts of his faith,
  then the Intervention will be granted.
  If the Intervention is a critical success (roll of 3 or 4), the request
  is granted in an immediate, “miraculous” way, obvious to all who see
  it. If it is a standard success, then the request will be granted in a way
  convenient to the deity. There may be no immediate effect, and when
  it does occur, it may not even be obvious that it was an act of the
  deity. If the Intervention roll is an 18, the Intervention will work, but
  the cleric is immediately drawn into service by the deity as payment
  for the call. In other words – he dies. This death should be related in
  some way to the request being answered; the cleric will not just drop
  dead.
  When interpreting the effects of a successful Divine Intervention,
  the GM must take into account the circumstance, the exact wording
  of the cleric’s request, and the nature and temperament of the deity.
  Given the potential cost, a Divine Intervention should never be futile
  or used for comic effect (though certainly it may have certain comi-
  cal aspects). But neither should a single Divine Intervention be used
  to destroy entire nations. Remember, also, that a deity cannot act out-
  side of its own particular spheres of influence. A goddess of healing
  and mercy would refuse to kill a hated enemy, and a god of fire can-
  not make it rain.
  In addition to answering specific requests, Divine Interventions
  create Objects of Power (see p. 107) and Areas of High Sanctity (see
  p. 102).
  t
  Miraculous Magic
  Clerics can request the favor of their patron deity to perform
  “miracles.” The effects of their appeal depend entirely upon the
  interest and whim of the god. These effects are not at all predictable,
  and often impossible to recreate.
  This sort of divine magic is particularly applicable to meddle-
  some deities who find it easy to manifest powers, and who like to
  interest themselves in the day-to-day lives of their followers.
  False Prophets
  In a world where magic can easily
  duplicate miracles, it is possible that a
  charlatan might attempt to impersonate a
  cleric, or even start a new religion.
  As long as the false cleric keeps his
  facts straight and tosses out a “miracle” or
  two, he might make a very good living for
  himself – unless the deity is offended and
  decides to do something about it, that is!
  In a game world where the deities are both
  active and real, the imposter must be very
  certain of his scheme before starting.
  113
  Divine Magic
  
  Special Advantages
  Divine Favor
  An individual with the Divine Favor advantage (see p. 93) is called a Holy
  Person. This person has the ability to petition his deity for a miracle with some
  chance of being heard!
  To determine whether a particular miracle will occur, the GM rolls against
  the Frequency of Appearance number to see if the god hears the plea. If the
  Holy Person has the deity’s attention, the GM then rolls on the NPC Reaction
  Table, Requests for Aid (pp. B204-205), to see if the miracle is performed.
  Reaction bonuses specified as a part of the Divine Favor advantage modify this
  roll.
  Miracles
  Miracles are small, personalized instances of Divine Intervention. In most
  cases, these interventions will center about a Holy Person. Miracles can take
  several forms, depending on the degree of favor, and the deity’s preferred mode
  of intervention. They can be subtle or blatant. They can appear coincidental, or
  be marked by omens, prophecy, or visions.
  A miraculous effect can be played as a straight spell, though no skill roll,
  fatigue cost, or casting time is necessary. The GM has a lot of leeway. Suppose,
  for example, that the god chooses to put a 10-die Explosive Fireball in his sup-
  plicant’s hand. Will the PC have to roll vs. IQ to realize what that glowing red
  ball is? Or will the deity supply the knowledge, and maybe even a temporary
  boost in Throwing skill?
  Requests for Aid
  Holy Persons may call on the power of their god for help. The GM may
  adjudicate the effects of the request by pure fiat, or using the following guide-
  lines.
  To see if the god notices the petition, the GM rolls against the god’s
  Frequency of Appearance (as given in the Divine Favor advantage), modified
  by:
  Interest of the god in the goal furthered by the character’s action: up to
  +5.
  Appropriateness of the expected miracle to the god’s sphere of influence:
  from -10 to 0. (Requesting a fireball from Agni, the Hindu god of fire, is at 0.
  Requesting a flood is at -10.)
  Once the god is listening to the petition, the GM rolls against the NPC
  Reaction Table, checking under the Requests for Aid section (see pp. B204-
  205). He adjusts this roll by the reaction modifiers in the Holy Person’s Divine
  Favor advantage, and by:
  Number of times the god has been called upon since the beginning of the
  adventure: -1 for each time.
  Esteem of the PC in his god’s eyes, based on recent behavior and achieve-
  ments: from -5 to +5.
  Consult the Reaction Table to see whether or not the miracle occurs.
  The PC may improve the chance of a successful miracle by sacrifice. He
  may sacrifice character points, either by taking on a Vow or Duty or some other
  “instant” Disadvantage, or by forfeiting unspent points. Material sacrifices
  Runic Powers
  Rather than manifesting directly, the
  power of a deity can be represented by
  symbols or runes. Clerics may use runes
  to focus and manipulate the abstract will
  of the god into particular invocations of
  power. This sort of magic is particularly
  appropriate for abstract forces, or deities
  who are normally indifferent or oblivious
  to the desires of their followers.
  The rules on Rune Magic contained in
  GURPS Magic (see pp. M90-93) will
  work as well for divinely-inspired castings
  as magically-empowered ones.
  Divine Magic
  114
  
  translate into character points at the rate
  of one point per month of character job
  earnings (see the sidebar on p. B16).
  The GM adds the number of character
  points sacrificed to the reaction roll. The
  points are spent whether the miracle is
  successful or not.
  Other factors may intervene. In the
  Greek pantheon, for example, it was not
  uncommon for two gods to oppose each
  other’s intervention; thus even if the
  PC’s god is very inclined to grant aid,
  some other god may prevent it. In other
  words, the GM is free to ignore the dice.
  Luck cannot be applied to the roll.
  The gods are powers too lofty to be sub-
  ject to that! Also note that the suppli-
  cant’s success roll does not depend on
  his ranking in the church or his IQ. Rank
  within the temple might be held solely
  because of one’s Diplomacy, Admini-
  stration or Politics skills. Neither do any
  of the petitioner’s attributes modify the
  die roll. All are equal in a god’s eyes; if
  the GM wants some characters to be
  “more blessed” than others, he may do
  so by increasing their points in the
  Divine Favor advantage.
  Divine Whim
  Alternatively, miracles can just occur. They might go completely unno-
  ticed, or be accompanied by omens, visions, or other signs – this is completely
  up to the GM.
  Sacred Objects
  In a system of miraculous magic, sacred objects are created completely and
  solely by the god. A Holy Person may request that an object be made, but posi-
  tive results are unlikely. Most often such objects are simply given to favored
  individuals at the wish of the deity.
  Sacred objects may be treated like magical items that can cast one or more
  spells particular to the god. They aren’t really magical items – out of the cler-
  ic’s hands, they are perfectly ordinary items – but when wielded by one with
  true divine favor, they behave like magical items.
  Relics
  Bones and other relics of those with the Divine Favor advantage are often
  thought to interest the deity even after the individual’s death. Remains of such
  Holy Persons are gathered into reliquaries and used in invocations of the deity’s
  power. The GM can decide how real this power is, and whether the artifacts
  have a chance of gaining further miracles from the god.
  t
  Runic Divination
  Runic inscriptions and castings are a
  way of invoking the power invested with-
  in the runes to a set purpose or task.
  Alternatively, the power inherent in the
  symbols can reflect the current state of the
  world, answering questions important to
  the cleric.
  Runes used for this purpose must be
  specially prepared, and then destroyed
  afterward, for the reading to have any true
  meaning. The patterns that lead to the
  proper answers are instilled in the making
  as much as in the actual reading itself.
  Since an entire alphabet must be created,
  each divination is a major undertaking.
  The exact response or effect of the divina-
  tion is, of course, completely up to the
  GM. In most cases, it should contain some
  real information veiled in ways that are
  not necessarily immediately evident to the
  characters.
  Two different methods of runic divina-
  tion are described below.
  Rune Wands
  Divination by rune wands is the most
  common traditional method. It is also the
  most time-consuming, but when done
  properly, it yields the best results.
  The period of preparation is nine days
  and nights. During this time the cleric
  undergoes moderate fasting and ritual
  purification to focus his mind on the ques-
  tion. On the morning of the 10th day, the
  cleric goes to a nearby wood and selects a
  tree – oak, apple, cherry, and chestnut are
  the most advantageous. At the moment of
  sunrise, he strikes off a branch with a
  knife that has been sprinkled with water
  and exposed to open flame, and then
  offered in prayer to the service of the rune
  gods. Using the same knife, the cleric then
  makes a cut in the palm of his right hand
  and applies it to the tree stump – sacrifice
  given for the taking of the branch. The
  branch is then cut into wands, a single
  wand for each rune in the alphabet. Then
  the runes are inscribed (check against the
  cleric’s skill with the rune if using Rune
  Magic, p. M90), one per wand, while the
  cleric meditates upon the meaning of
  each. The runes are then stained with the
  cleric’s own blood.
  Continued on next page . . .
  115
  Divine Magic
  
  Shamanism
  Clerics communicate with spirits
  of this and other realms, which grant
  them visions of the past, present and
  future, and the ability to command,
  entrap and banish their spiritual allies.
  Such manipulations bring great poten-
  tial dangers for the cleric and those
  associated with him, and often have
  unpredictable results.
  Shamanistic magic is only appro-
  priate for a cosmos inhabited by med-
  dlesome spirits who interfere frequent-
  ly with the daily affairs of people.
  Major deities may exist, but they are
  either unable or unwilling to grant
  such power to their followers.
  Shamanism is a lower-powered, less-
  predictable version of divine magics
  than the others discussed in this chap-
  ter.
  World View
  The shaman is commonly found in
  tribal or totemic cultures having a
  strong spiritualistic worldview. Their
  world is one filled with spirits of varying natures – from the helpful to the
  malign, each having its own particular place and function. Shamans do not gain
  their powers directly from the divine, (except, perhaps, for the original gift of
  the ability that grants them their power – the World Sight,below). Rather they
  are born marked, or gifted, with a special talent that manifests itself around the
  time of puberty, frequently in the form of an illness or near-death experience.
  One should not assume, however, that shamans and their associated world-
  view can only exist in primitive or tribal societies. Modern-day channeling and
  attempts to rediscover past-life experiences borrow a lot from the shamanistic
  worldview and methodology. Trancing techniques are used by many “New
  Age” religions. It is quite possible to envision a future where experimentation
  with the mind has lead to the rediscovery of the spiritualistic worldview, and
  provided new techniques for people to reach beyond this world into a different
  plane of existence.
  World Sight
  A shaman is one with the ability to voluntarily enter into a state of ecstasy
  from which he can enter the domain of gods and spirits. This advantage is
  called World Sight (see p. 94). Using this ability, the shaman can interact freely
  with all sorts of spirits, perform acts of diagnosis and healing, determine future
  events, initiate spirit-related attacks, escort the souls of the dead to their proper
  resting place, and so forth.
  Each use of the World Sight ability is ritualistic in nature, requiring the
  shaman to voluntarily enter an ecstatic trance state and link with the spiritual
  entities that aid him in his tasks. Often a shaman will have one or more particu-
  lar spirits which will accompany him time and time again. At times these spirits
  Runic Divination
  (Continued)
  Once the wands are prepared, the actu-
  al divination can occur. First a clean cloth
  is laid out upon the ground, symbolizing a
  holy altar. The wands are gathered into
  one hand, and the hand held out over the
  cloth. Ritual gestures are appropriate here,
  as well as prayer to the gods for a true div-
  ination. In game terms, the cleric casts the
  Divination spell (or Activate Runes, if
  Rune Magic is used; see p. M92), and then
  lets the wands fall so that they scatter all
  over the cloth. With his eyes closed, he
  then chooses three wands at random.
  The runes are read in the order of
  selection. The first represents past, or the
  circumstances that gave rise to the ques-
  tion. The second gives insight into the cur-
  rent situation. The third indicates the
  course of future events, or comments upon
  the potential outcome.
  Rune Cards
  Rune cards are made by applying each
  rune to a single card, usually made from
  cardboard or some other sturdy paper-like
  substance. Each rune is inscribed (using
  the skill for the rune if Rune Magic is
  used, see p. M90), and then the card is var-
  nished. Once completed, the cards are
  prayed over, and a Consecrate spell is cast.
  Rune cards are read much like the
  tarot. The questioner holds the cards while
  concentrating on his question. Then the
  cleric takes the deck, shuffles it thorough-
  ly and lays the cards out in a spread. This
  is the ritual of casting the Divination spell
  (or Activate Runes if Rune Magic is used;
  see p. M92).
  The simplest spread is a run of three,
  exactly like that used in the Rune Wand
  reading. The first card represents the past,
  the second the present, and the third the
  future. Reversed cards have negative
  interpretations.
  A more in-depth reading may be done
  by using a more complicated spread. The
  Five Elements spread is another one com-
  monly used. Here five cards are laid out,
  the first four in a square cross, with the
  vertical arm from top to bottom laid first,
  and then the horizontal from left to right.
  The fifth card goes in the center. The first
  card (top, center) represents the intellect,
  and marks the element of air. The second
  card (bottom, center) is desire and marks
  the element of fire. The third card (left) is
  strength and marks the element of earth.
  The fourth card (right) is love, and marks
  the element of water. The fifth card is bal-
  ance; from it the others are born and to it
  they return. With this spread, a detailed
  analysis of the life and character of a per-
  son can be obtained.
  Divine Magic
  116
  
  may possess his body, using him as a mouthpiece or agent in their works. But it
  is the shaman who controls the interaction with the spirits. It is his willing sac-
  rifice which allows the spirits to enter his body, and it is at his behest that they
  leave.
  Spirits
  Spirits are disembodied creatures made up entirely of mana. As such, they
  have numerous powers, the magnitude of which varies greatly from spirit to
  spirit. Spirits have IQ and ST attributes which determine their relative intelli-
  gence, Will and Fatigue. Most have the ability to possess the bodies of living
  persons, thereby gaining the HT and DX attributes of the body, while retaining
  their own IQ and ST. They are generally willful and capricious creatures, but a
  shaman can bargain with them on an individual basis. They are usually quite
  loyal to those who aid them.
  Shamans have limited means of controlling or befriending spirits. He can
  then consult these spirits for information, or ask them to aid in some other way.
  Powerful evil spirits are called demons.
  Spirit Combat
  Spirit combat is a Contest of Will between the spirit and the shaman. If the
  spirit wins, it may either choose to possess the shaman, or escape his immediate
  area. If the shaman wins, the spirit must perform one task (of limited duration,
  subject to the GM’s approval) for the shaman – usually this will be to divulge
  some bit of information, or to remove itself from the vicinity.
  Once beaten, the spirit will be respectful toward the shaman, and is unlike-
  ly to initiate such combat again.
  Excommunication
  The expulsion of a believer from a reli-
  gious fellowship or church is called
  excommunication. This rite is done only
  under the most dire circumstances. Its
  intent, however, is not to exile the sinner
  permanently, but to bring about his repen-
  tance. Most excommunications are
  decreed after a Canon trial.
  Canon law regulates the internal work-
  ings of a religious organization. It is a set
  of rules regarding worship, sacraments
  and other matters of religious living. An
  excommunicant is forbidden to participate
  in (or receive benefit from) holy rites and
  ceremonies – in effect, he is cut off from
  his god. No longer will a priest intercede
  in his behalf. In game terms, an excom-
  municant PC will not benefit from any
  clerical magic.
  Any high-ranking cleric can perform
  the rite of excommunication. In magical
  religions, this takes the form of a spell. If
  it succeeds, then the god approves. A ban
  of excommunication can only be lifted by
  divine intervention. It is possible that the
  church may still consider the offender
  officially excommunicated even if the
  spell did not work. In such a case, should
  the PC find a cleric willing to disobey a
  superior, the PC could still benefit from
  divine magic.
  Excommunication can be a dangerous
  tool. Historically, fear of excommunica-
  tion has been one of the Roman Catholic
  Church’s most potent political weapons.
  Often if a noble or royal personage was
  excommunicated the ban extended to his
  vassals. Pressure from fearful peasants
  who were denied the sacraments of the
  church would often cause a noble to back
  down, or at least to pretend repentance.
  This can backfire, however, if it is
  aimed at an overly powerful person.
  Henry VIII of England ignored the ban of
  excommunication that the Pope placed on
  him and went on to create his own church
  – the Church of England – with himself as
  its spiritual and temporal head.
  117
  Divine Magic
  
  Given the dangers of spirit combat, most shamans prefer to use spells to
  deal with spirits (see pp. 122-125). However, an unprepared shaman may find
  spirit combat an acceptable means of improvisation.
  People without the World Sight advantage may be possessed through spirit
  combat. Should they happen to win, they accomplish nothing, but avoid an
  unhappy fate.
  Possession
  A possessed individual is subject to the whim of the possessing spirit. The
  spirit will probably control the person a great deal of the time, only granting
  control to the usual personality when the spirit is fatigued or feels threatened in
  some way. The person will have no idea what is occurring, and will most likely
  be quite disoriented by the lapses of time when the spirit is in control. Most
  possessing spirits are malicious, and will force the victim to act in violent and
  degrading ways. Once the spirit is banished, the usual personality will reassert
  control.
  Those with the World Sight advantage are particularly likely targets for
  such attacks. Such a person with no training may get his first clue about the
  nature of the spirit world by surviving a demon’s attack!
  Shamanistic Methods
  Trancing
  The trance is the shaman’s primary method of contacting the spirit world.
  Most shamanistic spells can only be cast while in a trace state, and trancing is
  an important method of gathering information. While in the trance state, a
  shaman can see spirits that are normally invisible to humans. He may travel to
  other realms and places. He may also see visions of animals, people and places
  – even ones he has never seen in waking life. The interpretation of these visions
  provides the shaman with information. Correct interpretation is aided by a suc-
  cessful roll against his Theology skill, with whatever modifiers the GM thinks
  appropriate.
  Note: Trance visions are not intended to replace the Divination spell.
  Unlike the spell, visions may bear no relation to the questions or problems of
  the tranced person. These visions are primarily a method by which the GM can
  offer information to the characters, or a desperate long shot for a shaman who is
  completely stumped during the course of an adventure. Shamans usually have
  more reliable means of getting information.
  For game purposes, the trance is treated as an extended period of concen-
  tration. The depth of the trance (the shaman’s awareness of his surroundings,
  and the ease with which the trance can be broken) as well as the length of the
  trance, depend on the method used.
  Meditation: The simplest way to enter a trance is through use of the
  Meditation skill (see p. 97). The shaman secludes himself and concentrates. He
  may use chanting or breathing exercises to enhance his concentration, or have
  an assistant beat a drum. On a successful roll, the shaman will achieve a trance
  in about 10 minutes, and can maintain it as long as he wishes. The advantage of
  this method is that the shaman remains aware of his surroundings. The disad-
  vantage is that the trance is easy to disturb. Any loud noise or physical contact
  outside of the usual trancing ritual will break the trance unless the shaman
  makes a Will-3 roll (see pp. B93 and B148). If he is injured, an additional -1 is
  added for every hit taken! Once the trance is broken, the shaman must begin
  again.
  The Cost of Favor
  In the worldview of Miraculous
  Magic, the recipient of Divine Favor need
  not be a cleric or associated with the offi-
  cial religion in any way. He may be born
  to a particular purpose or task that the god
  desires (and will, no doubt, inform him of,
  somewhere along the line). He may have a
  simple affinity for the power of the divine,
  or have performed some action that
  attracts the interest and favor of the deity.
  It is possible that the person does not even
  “believe” in the deity, though this will
  likely change quite quickly.
  Holy People can fill many different
  roles. They can be wise elders, or young
  miracle workers who capture the imagina-
  tion of all who see them. They can be
  prophets, saviors, or simple folk with a
  talent or calling. They should be quite
  rare. PCs with this advantage may find
  they have a duty or obligation to the deity
  that has little to do with clerical rank or
  responsibility. It may even be that the
  individual is fated to “correct” a corrupt or
  misguided church.
  The GM must also decide how much
  direct contact the Holy Person has with
  the deity who favors him. The deity might
  speak to him silently, when he is alone,
  providing guidance or plans. It may sim-
  ply ensure that the individual “knows”
  what is right and/or wrong. Or the deity
  might send divine messengers to deliver
  instructions. Alternatively, the deity might
  not speak to the person at all, responding
  in terms of “miracles,” with the assump-
  tion that the Holy Person will figure out
  how to make the best use of that which is
  given.
  Divine Magic
  118
  
  Shamans with the Autotrance advantage (see p. 93) may enter a trance
  whenever they desire on a successful IQ roll, though they will find it more dif-
  ficult to break away from. Distractions only affect them on a failed Will roll
  (though modifiers for injuries taken still apply), and they must make another
  successful IQ roll to awaken.
  Hallucinogens: Another common way of reaching the trance state is
  through the ingestion of hallucinogenic drugs, usually made from plants. The
  trance will begin within a short period, determined by the strength of the drug
  and how it is taken (see Herbalism, below). In any case, less than half an hour
  is required, during which time the shaman is fully alert. When the drug takes
  effect, however, the shaman is only vaguely aware of what is happening around
  him. Duration and other details vary with the drug being used. It is the drug,
  however, not the shaman, which controls the length of the trance, and a recov-
  ery period is almost always necessary once the drug wears off. This method of
  trancing provides the most numerous and vivid visions, but is limited by the
  availability of the hallucinogen and the skill to prepare it for use.
  Fasting and Sleep Deprivation: The shaman forgoes all food, water and
  sleep until physical exhaustion brings on the trance and its visions. The theory
  is that by denying physical needs, one’s soul is freed to leave the body and
  enter the spirit world. It will require 24-48 hours for this method to work, and
  the trance which ensues is very deep. The trance will last until the shaman is
  brought out of it by someone else, or he becomes unconscious from fatigue.
  Only extreme pain or the administration of an herbal stimulant will bring the
  shaman out of it, and only on a successful roll vs. HT-3. When the trance has
  ended, the shaman will be unconscious for 2d×6 hours, and will have a ST of 1
  upon awakening. The problem with this method is that it saps the shaman’s
  strength for spellcasting. The advantage is that no special training or drug is
  necessary, making it the most common method for training new shamans.
  Gifts of the Gods
  In some worlds, the gods might choose
  to grant each individual person gifts or
  abilities which indicate divine favor,
  rather than granting their power only to
  those who choose to serve them. These
  gifts might be in addition to those given to
  their clerics, often marking a person as
  being particularly holy or blessed. Or they
  might be the sole way in which the deity
  directly grants powers to a person.
  Generally it is thought that these peo-
  ple are special and holy to whatever deity
  is responsible for the gift (usually easily
  discerned by the nature of the gift itself).
  Often they will be marked for the service
  of the deity from a young age, whether
  they will it or not! In those cases where
  the only manifestation of the deity’s
  power is through these gifts, a religion’s
  clerics might be chosen only from those
  who manifest the gifts. However, it is
  more likely that a fundamental core of
  clerics without the gifts will support the
  day-to-day workings of the church, while
  those with the gifts work on those tasks
  directly applicable to their gift. In some
  cases, those so gifted will be fated to per-
  form certain functions or tasks for the
  deity, with the rest existing so that the
  fated one will have the time and ability to
  do what is needed.
  It is even possible that such gifts are
  not divinely inspired, but are viewed as
  being such by the local church.
  Alternatively, the “gifts” might be seen as
  curses, marking a particular person as
  being foul or unclean, aligned with some
  malign force.
  There are generally three different
  types of gifts that can be given: Psionics
  (as described in the GURPS Basic Set,
  GURPS Psionics, or GURPS Supers),
  Magical Knacks (p. M96), and Blessings
  (see p. 93). Whichever the case, in order
  to be considered the gift of the divine, the
  powers and abilities must be in line with
  the nature of the deity in question. It is
  also possible that these gifts might be
  hereditary, the result of a bloodline con-
  sidered particularly holy or divine. In this
  case all members of the family would be
  naturally accepted into the priesthood as a
  matter of course. Indeed, they might be
  the only ones allowed in.
  119
  Divine Magic
  
  Herbalism
  Hallucinogens are not the only herbs used by shamans in their arts.
  Stimulants and plants with medicinal value also constitute a major portion of
  the shaman’s craft. Many shamans will have the Herbary skill. Medicinal herbs
  are useful in curing, and a shaman will usually try them before resorting to
  magic. Also, certain herbs are believed to drive off evil spirits – wolfsbane and
  garlic, for example. Finally, some herbs have spiritual power, making them use-
  ful in spellcasting and other shamanistic rituals.
  Performance Skills
  In performing his magics, the shaman has two potential audiences: the peo-
  ple who seek his aid in one form or another, and the spirits with whom he must
  communicate.
  Spirits: The spirits may require him to “perform” for their amusement
  before they will aid him. Friendly spirits may be drawn by the beat of the drum
  or other rhythmic signal, while evil spirits may be frightened away by shrieking
  and threatening gestures. Every shamanistic spell will have associated gestures,
  chants and motions designed to intrigue and involve those of the spirit world.
  Spirits are willful at best, and the heart of the shaman’s technique lies in his
  ability to communicate and deal with them. Often this is much like dealing with
  recalcitrant children, and should be roleplayed accordingly.
  Onlookers: Because of the often capricious and unpredictable nature of
  shamanistic magics, shamans must become masters of performance. Often he
  alone can see the spirits he speaks to and combats, so his reputation may
  depend more upon his ability to make his arts believable than the true strength
  of his magic. Virtually every successful shaman has some skill in the art of per-
  forming. Acting, Sleight of Hand, and Ventriloquism skills are all very useful to
  a shaman who must practice in the public eye.
  Disease: Diagnosis and Treatment
  In most shamanistic beliefs, disease can be brought on by a number of fac-
  tors, from the action of evil spirits to a taboo violation or crime committed by
  the sick individual. The shaman’s job is to discover the true cause and set about
  finding a cure.
  The Aura spell is used for this purpose. Taboo violation might manifest
  itself as a dimming or staining of the person’s aura, and the shaman may be
  able to sense feelings of guilt. A disease caused by a foreign object might cause
  a spot or spots indicating points of entry. A person who is possessed will have
  two distinct auras: his own and that of his possessor. And a person whose soul
  has been stolen will have no aura at all! The most common treatments are list-
  ed, by cause, below:
  Physical Injury: The shaman uses the Herbary skill, First Aid, and the
  Healing spell. The rest is left to fate.
  Taboo Violation: The shaman uses Divination to discover the incident
  which provoked the disease. The situation is then corrected by a cleansing cere-
  mony, sometimes led by the shaman, and often involving the confession of the
  patient.
  Object Intrusion: If an object of evil origin is causing the disease, the
  Cleanse spell is employed to effect a complete cure.
  Soul Loss: The shaman uses the Summon Spirit spell to retrieve the
  patient’s soul from wherever it has gone. The soul resists with its own IQ, or, if
  it was stolen, the spell is resisted by the stealing spirit.
  GMing Shamanism
  When GMing the shamanistic world-
  view, the GM will often be called upon to
  improvise, describing visions of spirits
  and the spirit world. Shamans may inter-
  act with these spirits to achieve things
  impossible for normal men. Good players
  will come up with unexpected uses for the
  spells listed, and ideas for new spells.
  A GM is not required, however, to use
  the magic system just because he wants to
  have shamanism in his campaign. With
  only one or two exceptions, the spells list-
  ed are of an inherently ambiguous nature.
  The characters could conceivably use
  them without ever knowing if they really
  work. The GM need merely make all the
  die rolls in secret, and then tell the players
  what their characters perceive. They need
  not know if the vision was real or simply a
  hallucination brought on by exhaustion.
  Similarly, a player won’t know for sure if
  his character is blessed, since he won’t be
  certain that that arrow should have hit him
  in the heart, and not the arm. But the char-
  acters will probably believe without ques-
  tion that magic works and spirits exist.
  Divine Magic
  120
  
  Possession: The shaman casts Exorcism to oust the possessing spirit from
  the patient’s body. Then, if successful, the shaman must use the Spirit Trap
  spell to capture the spirit. If this second casting is not performed (or is not suc-
  cessful), the spirit will almost immediately attempt to possess someone else,
  perhaps even the shaman himself!
  Psychopomp
  Another important job of the shaman is to serve as escort to the souls of the
  dead. This assures that they will not return as malevolent spirits to haunt him or
  his family. This journey is often quite long and dangerous for the shaman, since
  he must first enter and then leave the realm of the dead.
  Each journey requires the shaman to enter a trance state in which he seeks
  the soul of the dead individual and sends it on its way. To return, he must suc-
  cessfully make a HT roll. External factors such as herbal stimulants and repeat-
  ed drum beats and chants which call the shaman back may modify this roll at
  the GM’s discretion.
  Initiation
  A shaman’s initiation is the time of his first true trance, heralding his first
  true journey into the spirit realm. It may be the result of long training, or acci-
  dental circumstance uncovering a gift hitherto unknown. The initiation trance is
  almost always quite long and usually involves a near-death experience in which
  the would-be shaman explores and returns from the land of the dead. Sleep
  deprivation and fasting are the most common trance inducers for initiation cere-
  monies. Various other rituals may also be required, such as the imbibing of hal-
  lucinogens or stimulants, and scarification.
  Visions seen during the initiation trance are often considered prophetic for
  the shaman, indicating future aspects of his life. Death visions are not uncom-
  mon.
  No spells may be cast during the initiation trance.
  Magic Items
  Magic items in shamanistic magic have inherent spiritual power, affecting
  anyone who uses or touches them. Such items are very rare, and always natural
  in origin, though they may have been reshaped by human hands. The GM
  should be very sparing in introducing such objects. A shaman gets an automatic
  roll vs. IQ+2 to realize an item is magical when he first sees it, and again when
  he first touches it.
  There are three common effects for shamanistic magic items:
  Bless: confers a blessing on the possessor. This effect may be specialized.
  For example, a magic spear point made from the fang of a sabertooth tiger
  killed in battle might provide a +1 to skill when attacking herd animals only.
  The spiritual nature of the tiger defines and limits the item’s effect.
  Curse: The item is imbued with a spiritual force hostile to humans, and to
  touch it or have it in one’s possession will result in being cursed as with the
  spell. The power of the curse is left up to the discretion of the GM.
  Power: The object is a repository of spiritual power. These are very rare
  and of no use to anyone but shamans. In order to draw upon this power, the
  shaman must touch the object while casting the spell. If his spell skill roll suc-
  ceeds, the item provides 1 or more energy points of the spell’s cost – exactly
  how much is determined by the GM. Should the roll fail, the caster absorbs all
  Shamanistic Accoutrements
  The dress and accompanying props of
  a shaman often have as much symbolism
  and meaning as the ritual he performs.
  The costume indicates not only a sacred
  presence, but incorporates symbols which
  constitute the shaman’s view of the cos-
  mos in which he travels.
  Clothing is particularly important.
  Shamanistic ritual is never done in ordi-
  nary, everyday clothing, no matter what
  that might be. Some strip naked for the rit-
  ual, using body paint or tattooing to
  express the necessary symbology, while
  others don elaborate costumes. It may be
  as simple as a band worn about the head, a
  particular combination of jewelry, or a cap
  sewn with feathers or other important
  totemistic elements.
  Masks are a common element, often
  frightening in aspect so that they might
  better warn off malicious spirits. During
  psychopomp rituals, the shaman may
  cover his face with animal fat to give him-
  self an aspect of death.
  Symbols of flight are also quite com-
  mon, whether they be feathers, full wings,
  or artistic recreations of birds, represent-
  ing the flight of the soul from the body as
  it travels to other realms.
  Mirrors are sometimes incorporated to
  help the shaman view the world better, or
  to reflect the needs of mankind in their
  depths. Mirrors are thought by some to be
  the repository of the soul, and thus indis-
  pensable to the workings of the shaman.
  Drums are another common accou-
  trement whose meaning varies. Some find
  their methodical beating necessary to
  enter the trance state. Others use them as a
  beacon or a summons, to draw the spirit
  world closer so that they may enter it. Still
  others use it as a link to the “real” world,
  providing a path for their return. The mak-
  ing of the drum is often a ritual in and of
  itself, the materials used having symbolic
  meaning to the shaman and the tribe, pro-
  viding a stronger link with the spirit
  world. Some trances begin with the
  shaman narrating the history of the drum,
  even to the component elements – a drum
  made of deer bone, for instance, may
  incorporate the spirit of the animal.
  121
  Divine Magic
  
  energy loss; a critical failure will result in a disastrous backfire in which the
  object is either destroyed or Cursed (as above).
  Spells
  Shamanistic spells are a combination of Performance/Ritual and magical
  ability. Use the rules in the Basic Set, Chapter 19, for spellcasting, with the
  final skill level being the lower of the shaman’s ability with the spell and his
  Performance/Ritual skill.
  Shamanistic spells require the shaman to enter a trance state unless explicit-
  ly stated otherwise. Shamanistic spells generally take longer to cast than their
  “standard” counterparts, though they have fewer (or no) prerequisites and often
  require less energy. Shamanistic spells may only be learned by those with the
  World Sight advantage (see p. 94).
  Aura
  Information
  Same as the magic spell (see p. M53). Additionally determines whether the
  subject has the World Sight advantage (or any other divine magic special
  advantage that the caster is familiar with).
  This spell does not require the caster to be in a trance state.
  Cost: 3 (for any size subject).
  Time to cast: 3 seconds.
  Banish
  Regular; Resisted by Spirit’s ST+IQ
  Will send any spirit or soul back to the spirit world. To succeed, the caster
  must win a contest between his IQ + spell skill vs. the ST + IQ of the spirit.
  Add or subtract any modifiers for the caster’s Strong or Weak Will. If the spirit
  loses, it immediately disappears, and must stay in the spirit world for one year.
  This spell may only be cast in the “real” world; the caster cannot banish a spirit
  from the spirit realm, though he may be banished from there by an unhappy
  spirit.
  Epilepsy
  In most primitive cultures, epilepsy
  and other disorders which cause seizures
  are given considerable significance. Often,
  a person suffering from such a malady is
  thought to be possessed by demons, in
  communication with the gods, or to have
  some special power. Seizures occur when
  the person is in conflict with a spirit, or
  when his soul has entered the spirit world.
  Thus, epileptics may be regarded with a
  substantial amount of fear or respect – or
  both.
  For game purposes (if the GM wants to
  incorporate epilepsy into shamanism in
  his world) an epileptic seizure should be
  considered an involuntary trance. It will
  come on suddenly, and last from a few
  minutes to as long as half an hour. The
  person can also induce the seizure deliber-
  ately (for details, see Epilepsy, p. B28).
  He will be completely unaware of his sur-
  roundings, and nothing will bring him out
  of the trance early. He will, however, be
  completely able to see and act in the spirit
  world. This means that he can use any
  spell which can be cast in a trance state –
  if he knows it and has the time – and may
  see spectacular visions.
  Upon coming out of the trance, he will
  suffer 1 die of fatigue damage, which can
  be recovered normally. This can be dan-
  gerous if the shaman used energy to cast
  spells during the seizure; if he does not
  have enough ST left to absorb the fatigue
  damage, he will lose HT as well!
  Should the shaman have a seizure –
  either deliberately or involuntarily – in the
  presence of persons who do not know
  him, the following reaction modifiers
  apply:
  +1 if they already knew he was a
  shaman and that didn’t bother them. Now
  they know he’s for real.
  -1 if the viewers have seen seizures
  before, but didn’t know he was a shaman;
  they don’t trust him.
  -3 if the viewers have never seen
  seizures and didn’t know that he was a
  shaman. On a poor reaction they will flee,
  but not attack – it’s best not to get
  involved where demons are concerned!
  Divine Magic
  122
  
  This spell does not work against undead or any spirit currently inhabiting a
  corporeal form.
  Cost: The spirit’s ST + IQ divided by 3. In most cases the caster will not
  know how much energy the spell will require, and may fall unconscious or
  even injure himself casting it.
  Time to cast: 10 minutes.
  Prerequisites: Summon Spirit and IQ 13+.
  Bless
  Regular
  As with the magic spell (see p. M62).
  Cost: 8.
  Time to cast: 1 hour.
  Cleanse
  Regular
  This spell cures any disease caused by an object implanted with the
  Pestilence spell. The caster can remove the object without making any inci-
  sions, usually by sucking. If the spell is cast successfully, the disease is com-
  pletely cured – assuming such an object was the cause.
  Cost: 8.
  Time to cast: 2 hours.
  Prerequisite: Healing.
  Control Weather
  Regular
  Allows the shaman to make a slight change in the local weather patterns.
  He may request one single effect: cloud cover, rain, snow, windstorm, etc. The
  result is completely up to the GM’s discretion, depending upon the oddity of
  the effect (rain in a desert is a lot harder than snow in the mountains). The
  change in weather is not instantaneous, but rather a gradual change that will
  take its course. Once cast, it is virtually impossible to stop. Successive attempts
  to change the weather within the same month are rolled at -3 for the first, -6 for
  the second, and so on.
  Cost: 10.
  Time to cast: 8 hours.
  Curse
  Regular
  As with the magic spell (see p. M63).
  Cost: 3.
  Time to cast: 2 seconds.
  Death Vision
  Regular
  As with the magic spell (see p. M72).
  Cost: 2.
  Time to cast: 15 minutes.
  Divination
  Information
  As with the magic spell (see p. M55).
  Cost: 8.
  Charlatanry 
  and the Shaman
  Not everyone who claims to be a
  shaman has magical powers. In fact, a GM
  might decide that shamans cannot use
  magic, and that all their “casting” and
  trances are an act. If this is the case, the
  performance skills are vital to the shaman.
  He gives elaborate performances for the
  sake of his audiences, who believe that the
  spells really work.
  Just because shamans don’t actually
  have magical power doesn’t mean that
  they are ineffective. Most anthropologists
  consider shamans to be primitive psy-
  chotherapists. Many of the “diseases”
  which shamans of modern hunter/gatherer
  tribes cure do not exist as far as modern
  medical science is concerned. They are
  thought to be purely psychosomatic,
  resulting from the belief on the victim’s
  part that he is possessed, or has sinned, or
  is under spiritual attack. Since the victim
  also believes that the shaman has the
  power to cure him, the cures actually
  work. Furthermore, all the modern med-
  ical techniques in the world would be
  worse than useless against this sort of
  problem. The victim must believe in the
  cure.
  Shamans may themselves believe that
  their powers are real, or they may simply
  consider themselves more intelligent and
  less ignorant than their fellows. Either
  way, the cures usually work.
  Even if magic really does exist in the
  game world, there will still be fakes.
  These individuals must be talented to sur-
  vive, and their performing secrets will be
  closely guarded. They will be very careful
  about choosing cases, accepting only
  those patients who are likely to recover
  anyway. Such a person will never be with-
  out a ready excuse for failure – “He has
  violated a taboo and not told me about it,”
  or “The evil thoughts of someone here are
  preventing the spell from working.” If
  worse comes to worst, a true charlatan can
  always rely on humility – “I do not know
  if my meager powers are great enough to
  drive out such strong evil!”
  123
  Divine Magic
  
  Time to cast: 1 hour.
  Prerequisites: Death Vision, Summon Spirit.
  Exorcism
  Regular; Resisted by possessing spirit’s IQ
  Drives out any spirits foreign to the subject, ending any possession or con-
  trol of the subject. Caster must be touching the subject.
  Cost: 6.
  Time to cast: 3 hours.
  Prerequisites: Summon Spirit.
  Healing
  Regular
  Restores up to 3 HT to the subject. Does not eliminate disease, but will
  cure harm already done by disease or wound. This spell is risky if used more
  than once per day by the same caster on the same subject. Skill is at -3 for first
  repetition, -6 for second, and so on.
  Cost: 1 to 3; same as amount restored to subject.
  Time to cast: 10 minutes.
  History
  Information
  Cast on any inanimate object (or 1-hex section of a large object), lets the
  shaman determine the past of the object, its user’s personality, events of signifi-
  cance to the object, etc. – but no names! The history can be detailed or general,
  at the caster’s discretion. Detailed history can begin from the present and work
  back, or begin at some other point in time known to the caster.
  Cost: 3 for each month examined in detail; 5 for general sense.
  Time to cast: 1 hour for each month examined in detail; 30 minutes for gen-
  eral sense.
  Prerequisite: Seeker.
  Pestilence
  Regular
  Infects the subject with a loathsome plague (caster’s choice, though GM
  can veto an inappropriate selection) by sending a spirit to attack the subject,
  steal the subject’s soul, or penetrate the subject with a disease-causing object
  (again, caster’s choice). The effects are not immediate, but the disease will take
  its normal course.
  Duration: Permanent until cured.
  Cost: 6.
  Time to cast: 30 minutes.
  Prerequisites: Healing.
  Remove Curse
  Regular
  Nullifies any curse. If for any reason the skill level of the subject spell is
  unknown, the GM’s assessment is final.
  Cost: 10.
  Time to cast: 10 hours.
  Prerequisite: Bless.
  Shaman 
  Critical Spell Failure
  Roll 3 dice. The GM does not have to
  use this table; he is free to improvise as
  appropriate to the spell and situation. If a
  result on this table is inappropriate, or if it
  is the result that the caster actually intend-
  ed, then roll again.
  3 – Spell fails entirely; caster takes 1
  die of damage.
  4 – Spell is cast on spellcaster.
  5 – Spell is cast on one of the caster’s
  companions (roll randomly).
  6 – Spell is cast on nearby foe (roll
  randomly).
  7 – Spell annoys spirit; loud moaning
  is heard.
  8 – Spell affects someone or something
  other than its intended target – friend, foe,
  or random object – roll randomly, or GM
  makes interesting choice.
  9 – Spell fails entirely; caster takes 1
  hit of damage, and his trance is broken.
  10 – Spell fails entirely; caster is
  stunned (IQ roll to recover) and his trance
  ends.
  11 – Spell angers spirits; causes all
  within sight to have nightmares for a
  week.
  12 – Spell produces a weak and useless
  shadow of its intended effect.
  13 – Spell produces the reverse of the
  intended effect.
  14 – Spell produces the reverse of the
  intended effect, on the wrong target (roll
  randomly).
  15 – Spell fails entirely; caster tem-
  porarily forgets spell – make IQ roll after
  a week, and again each following week,
  until he remembers. Caster can study the
  spell during this time, but it is a waste of
  time.
  16 – Spell angers spirits; a prized pos-
  session is broken (GM’s choice).
  17 – Spell fails entirely; caster’s right
  arm is crippled – 1 week to recover.
  18 – Spell fails entirely; an angry spirit
  appears immediately and attacks the cast-
  er.
  Divine Magic
  124
  
  Seeker
  Information
  As with the magic spell (see p. M54).
  Cost: 3. One try per week.
  Time to cast: 30 minutes.
  Prerequisites: Summon Spirit.
  Sense Spirit
  Information; Area
  As with the magic spell (see p. M72). The caster
  need not be in a trance state.
  Cost: 1.
  Time to cast: 1 second.
  Spirit Trap (VH)
  Regular;
  Resisted by spirit’s IQ
  Lets the caster trap the subject spirit within some
  object (which must be at hand). The spirit is impris-
  oned until it can possess the body of someone touch-
  ing the “trap.” It does so by winning a spirit combat
  (see above), but the spirit rolls at -2. If the trap is
  destroyed, so is the spirit – permanently. The spirit
  adds its ST to the object’s in determining how easily it
  can be destroyed.
  The wandering soul of a person, living or
  deceased, may also be imprisoned in this manner.
  Cost: 6.
  Time to cast: 1 hour.
  Prerequisites: Summon Spirit.
  Summon Spirit
  Information;
  Resisted by spirit’s IQ
  Lets the caster speak with a disembodied spirit or
  the spirit of a dead person. If in life the subject was a
  friend of the caster, it resists at -5. If the spell suc-
  ceeds, the subject will answer one question, to the best
  of its knowledge (GM’s decision), and one more for
  every minute it remains.
  The spell may also be used to lure a stolen or lost
  soul back into the body of an ill person. In either case,
  the shaman must have met the living or conscious (in
  the case of soul loss) person. If the soul of a dead per-
  son is being summoned, the caster must be at the site
  of that person’s death. Otherwise, he must be in the
  presence of the patient whose soul is to be recovered.
  Duration: 1 minute.
  Cost: 6 for the first minute; 4 for each successive
  minute.
  Prerequisites: Sense Spirit; Death Vision.
  t
  125
  Divine Magic
  
  Traditions
  126
  TRADITIONS
  7
  
  S
  ince before the dawn of time, man’s search for meaning in the universe
  has shaped his thought into countless religions. This chapter offers a
  quick glimpse into a small number of these many faiths.
  t
  Animism
  The belief that all reality is inhabited by spirits and souls, and that everything
  is in some sense alive, is called animism. Many animists, like the ancient Greek
  and Hebrew philosophers, believe that spirits and souls are some form of unde-
  fined matter. This belief in the “animation of the inanimate” is not limited to
  ancient or simple cultures. The proud car owner who pampers and polishes “his
  baby,” the angry golfer who curses his club after a failed shot, the gambler who
  must have his lucky dice – all of these actions illustrate a form of animistic belief.
  There are three basic forms of animism. Some believe in and worship the
  souls or spirits of people and animals, both living and dead. Necrolatry, the
  worship of the souls of the dead, is one form; ancestor worship (see below) is
  another. Both are widespread forms of animism. Other people believe in
  freeform spirits that are not associated with any object. This belief, known as
  polydaemonism, refers to the unranked masses of spirits of an animistic world,
  as opposed to the ranked deities of polytheism (see p. 131). Often both poly-
  daemonistic and polytheistic beliefs are found in one religion.
  The Human Soul
  Many religions have elements of animism. Hindu and Buddhist beliefs hold
  that matter is an illusion, and that the soul-spirit is the only reality. Salvation is
  achieved when individuality is lost by absorption in the Atman, or all-soul. But
  most Western traditions emphasis the individuality of the soul-spirit.
  The nature of the human soul has long been debated. A common belief is
  that the soul is an “inner double” which dwells within and pervades the body.
  Other views hold that the soul is localized, and dwells in specific parts of the
  body such as the throat, head or heart. Many believe that the soul cannot exist
  outside the body and that it is created at a specific point in time, such as at con-
  ception. Religions which believe the soul can exist separately usually also hold
  that it is created at conception or birth, or that it has an independent origin sepa-
  rate from the body.
  Most religions believe that the soul survives after death. The soul may pass
  to an afterlife at once, or it may be delayed as punishment for deeds done dur-
  ing the individual’s lifetime. Some believe that the soul exists only while living
  relatives remember the deceased; if they neglect to venerate the soul, it ceases
  to be. Many believe souls can continue to interact with the living, as guides,
  ghosts or other lingering spirits.
  Reincarnation
  A soul may enter a new body after death. Belief in reincarnation is com-
  mon to many religions, especially Hinduism. Hindus believe that salvation is
  much too difficult to achieve in a single lifetime. All living things, including
  humans, exist in a complex hierarchical scale. How well an individual lives
  determines where upon the scale he will be reincarnated – those who do well
  are promoted, those who are mediocre remain where they are, those who fail
  are demoted.
  Totemism
  Totemism reveres a mystical relation-
  ship between an individual or kinship
  group and a totem. Totemism is common
  in tribal societies that practice ancestor
  veneration, from the North American
  Pacific coast to South America to the
  Eurasian plains. This totem might be a
  crafted object that a spirit inhabits, or it
  might be a living entity such as a plant or
  animal. If a totem is identified with a pri-
  mordial ancestor, that animal-spirit will be
  a guardian or adviser to its living descen-
  dants. Harming a totem animal is often
  forbidden, even if one’s life depends upon
  it. Slaying such an animal for food is
  unthinkable; some animals are to be slain
  only in ritual sacrifice, and are eaten only
  by priests and other holy persons.
  Sometimes killing and eating a totem
  animal is considered to be a holy act of
  communion, establishing a link with the
  ancestor or the divine. This is thought to
  endow the participants with particular
  virtues, such as strength, courage, bravery
  or wisdom. In many societies cannibalism
  serves a similar purpose, granting the din-
  ers the chance to participate in the life of
  the deceased. In cultures that practice
  ancestor veneration, the dead might be
  consumed so that the living might share in
  an unbroken line of continuity that traces
  back to the first ancestor.
  Finding a Totem
  There are many different types of
  totems. Sometimes the link between a
  family and a totem-spirit is very strong
  and everyone knows which spirit protects
  which family. In other cases, each individ-
  ual in the family must go upon a vision
  quest to find his personal totem. In many
  of these cultures, no one considers a per-
  son to be an adult until he has successfully
  completed such a quest. Finding this
  totem is an intensely personal act, usually
  carried out at puberty. The individual goes
  on a solitary journey into the wilderness.
  Usually fasting and other forms of self-
  discipline are employed. Sometimes hallu-
  cinogenic herbs or potions are used to aid
  the process. The seeker stays in the
  wilderness until his totem reveals itself.
  Seekers who fail are never heard of again.
  They might die, or they might go else-
  where, but if they return without their
  totem they are considered dead.
  In some cultures one’s totem is a vital
  secret; if the person speaks of his special
  totem at all, then the guardian-spirit will
  become affronted and leave. In other cul-
  tures, people are very open about their
  totems.
  127
  Traditions
  
  Early Buddhism denied concepts of caste and held that there was no soul,
  that the concept of self was an impermanent one. One’s destiny was determined
  by karma (see p. 15); those who are not enlightened could be reborn as any-
  thing from a god, to a ghost, to a hellish being. Some sects of Buddhism hold
  that the dead person remains in a transitional state for a specific period of time
  before being reborn.
  Nonhuman Spirits
  The most common type of nonhuman
  spirit is the nature spirit. These are asso-
  ciated with some natural object such as a
  river, lake, mountain, tree, rock or plant.
  Some nature spirits are connected with
  forces and processes of nature such as
  thunder, lightning, fertility and rain.
  These spirits are related to their objects in
  the same way that a human soul is related
  to a human body. Nature spirits have
  varying degrees of power and definite
  personalities.
  Some spirits are not connected with a
  natural object or phenomenon, but are
  rather defined in terms of their intrinsic
  moral character. Angels, good faeries,
  demons and devils are prime examples of
  these ethical spirits. “Good” spirits are
  thought to be benevolent toward humans and their aid is sought though offer-
  ings and ritual. “Evil” spirits are considered to be selfish and malevolent – they
  must be placated with offerings or warded off with protective rituals and
  charms. Some evil spirits can possess a human being, causing abnormal or dan-
  gerous behavior. They may be expelled through rites of healing and exorcism.
  Other spirits are not necessarily “evil” or “good,” but too alien or indifferent to
  be useful. The realms of spirits often have complex hierarchies governed by
  sovereign spirits. These sovereigns are either equal in power and opposite in
  disposition, or totally unequal in power.
  Divine spirits are beings of great power, and may even be deities. The
  ancient Greeks made distinctions between their gods and goddesses and the
  nymphs and satyrs. But often this distinction is unclear and varies greatly. The
  spirits of Japanese Shinto vary in power from the smallest spirits of rocks and
  trees to the great spirits who created the world. Generally divine spirits are
  more “human” in both personality and intention than ethical or nature spirits.
  Over time, some powerful ethical spirits may evolve into true divine spirits.
  t
  Ancestor Veneration
  Ancestral spirits are rarely actually worshiped, but rather placated through
  rituals of honor and homage. They usually require sustenance and attention in
  order to exist. Those who venerate their ancestors commonly believe that needs
  and obligations do not end with death. It is the duty of living descendants to
  care for their ancestors – as their ancestors continue to care for them.
  Shamanism
  Strictly speaking, shamanism is not a
  religion but rather a series of techniques.
  Elements of shamanistic belief are com-
  mon to many religions and there are many
  varieties of shamanism. The term is com-
  monly used to refer to the beliefs and
  practices of those individuals who appear
  to have magical or spiritual powers.
  The word shaman is thought to be
  derived from the Siberian Tungusic saman
  or possibly the Sanskrit sramana, meaning
  ascetic. A shaman is considered to be a
  healer, diviner, magician, clairvoyant and
  escort of the dead. Shamans can attain a
  state of trance or ecstasy which enables
  them to enter spiritual realms and dimen-
  sions. During this tranced state, the
  shaman’s soul is thought to leave his body
  and either ascend into the sky or descend
  into the underworld.
  Cosmology
  A shaman’s calling is to break through
  the cosmic planes in order to communi-
  cate with those who dwell in other spiritu-
  al worlds. The most common cosmology
  is three-tiered: the earth, surrounded by a
  sky-world above, and an underworld
  below. A unique tree, mountain or pillar
  often represents the central axis of the
  world and provides a path of communica-
  tions between the tiers.
  Spirits and deities which dwell within
  these other worlds can – and do – affect
  the lives of humans in the middle world. It
  is the place of the shaman to intervene and
  communicate with these spirits.
  Shamans are common in cultures
  where the high god is seen as inactive and
  its role is being filled by nature and ances-
  tor spirits. In other cultures there are divi-
  sions between shamans, depending upon
  whether their actions are benevolent or
  malevolent. Shamans are highly respected
  and even revered, but they are usually
  feared and isolated. While people may
  rely upon the shaman, they often also
  blame the shaman when harm or misfor-
  tune befalls a community.
  Vocation
  A shaman either inherits his vocation,
  or is called to it. Potential shamans are
  often chosen at a young age from specific
  lineages and carefully taught and trained
  until their initiation. Sudden calls of voca-
  tion are also associated with illnesses or
  the arrival of sexual maturity.
  Continued on next page . . .
  Traditions
  128
  
  Ancestral spirits are often concerned about the welfare and fortune of their
  living kin and may intervene in the affairs of the living. If they are pleased and
  placated by dutiful service, these spirits may offer protection and advice. If
  angered by neglect, they may torment, haunt or curse the living. Divination is
  often used to determine how happy these ancestors might be. Sometimes an
  ancestral spirit might possess a descendant in order to offer oracular advice.
  Ancestor veneration usually adds stability to the family unit. It can also provide
  a means of dealing with death – those who fear death may be comforted know-
  ing that they themselves will be remembered and venerated.
  Domestic rituals are usually of vital importance. Food, drink and other val-
  ued objects are commonly offered at ancestral shrines. Wooden tablets or
  carved sticks and stools are often considered to be merely representative of
  ancestral spirits, rather than any sort of permanent home.
  Shamanism (Continued)
  A shaman’s initiation usually involves
  extensive rituals that result in an ecstatic
  or visionary experience. Serious illness
  might duplicate this. Common imagery
  associated with such experiences includes
  visions of death and dismemberment,
  reduction to a skeleton and the cooking
  and consuming of the body. After this
  visionary destruction, the shaman’s body
  is restored, more powerful than ever. The
  shaman also travels, journeying to the sky
  or underworlds where he meets helpful
  spirits. Often he also learns special lan-
  guages, used only for communicating with
  the spirits.
  The shaman becomes able to enter
  states of ecstasy at will, and break the
  plane of normal experience. To do this,
  the shaman is aided by spirits. Only a lim-
  ited number of these spirits are controlled
  by a shaman. In shamanistic perfor-
  mances, he will speak in the voice of his
  familiar spirit. The shaman is not thought
  to be possessed, but rather touched or
  transformed, since he remains in control
  of the ritual.
  Duties
  Illness is thought to be caused by the
  loss of the soul or vitality, or by the pro-
  jection of objects into the body by spirits
  from these worlds. A shaman travels forth
  and rescues stolen vitality, or removes the
  damaging objects. Thus a shaman is also a
  healer, for only the shaman has the power
  to deal with malevolent spirits.
  Shamans are also psychopomps –
  escorts of the soul and the dead. This is
  the most dangerous of the shaman’s
  duties, for it requires that he undergo a
  symbolic death. He might also escort the
  spirits of sacrificial animals to their
  intended destinations.
  Other duties of the shaman include
  finding lost persons and objects, and con-
  trolling the weather. Shamans might also
  engage in spiritual battle with each other,
  especially in the form of animal spirits.
  Shamans often wear highly symbolic
  costumes and masks. These masks are not
  used to disguise the shaman, but rather to
  represent a particular mythical personage
  or divine spirit. Drums and rattles are
  other common tools of the shaman.
  129
  Traditions
  
  Rituals vary in nature from private offerings to rites involving the entire
  living lineage. Daily commemorative rituals are common, as are special private
  requests for advice at times of fortune or crisis. Anniversaries of deaths are
  important and are often remembered by special rituals. Other rites keep the
  ancestor up-to-date on family concerns and gossip. Although these obligations
  may be delegated, it is usually the head of the household who acts as an inter-
  mediary between the supplicant and a particular ancestor. In Japan, the daily
  domestic ritual is often performed by a spouse or close relative.
  Public rituals generally address the entire collection of ancestors, both
  recent and distant, as a group. These rites tend to occur at temples or other
  sacred locations. Festivals of the Dead and cyclical agricultural rites are exam-
  ples of this type of public ritual. These rites are usually performed by the senior
  member of the family on behalf of many relatives, often from multiple house-
  holds. Non-religious forms can include such traditions as a “roll-call” of friends
  or classmates who have perished (especially in war).
  t
  Dualism
  A dualistic worldview believes in two
  irreducible and ultimate principles which
  continually oppose each other. They are
  equally matched, although this may vary
  from time to time. These principles are
  both contrasting and complementary –
  neither can exist without the other.
  Sometimes each principle is thought to
  contain a minuscule amount of its oppos-
  ing quality. The well-known yin-yang
  symbol is a classic depiction of this. Often
  these principles are abstract forces
  involved in an ethical or cosmological
  struggle. These forces might be personi-
  fied by opposing deities, or even opposing
  pantheons.
  On a personal level there is the
  dichotomy of spirit and mind. Mind can-
  not function without spirit to drive it; spir-
  it cannot express itself without the mind.
  The relationship between body and soul is
  also important. Some hold that the soul
  dwells temporarily within the body – oth-
  ers believe the two cannot exist separately
  and that the death of the body brings about
  the dissolution of the soul.
  On a grander scale, dualist forces are
  more abstract, yet balance between them
  is necessary to ensure a cosmic well-
  being. Deities are often concerned about
  maintaining this balance and use both
  divine and mortal agents. The struggle
  between order and chaos is a common
  theme. This is not an ethical or moral con-
  flict – chaos is change, a state in which
  chance is supreme; order is a stable state
  of uniformity. Order applied to primordial
  chaos brings creation, but too much order
  results in stagnation and the loss of cre-
  ativity. Balance is needed to ensure pros-
  perity.
  Other dualistic forces such as
  light/dark and good/evil are common reli-
  gious themes. Light and dark are opposing
  forces, but their conflict need not be an
  ethical or moral one. Darkness can be
  associated with the cold, night, winter,
  death and mystery; light can represent
  purity, brightness, fire, summer and
  warmth. An eternal battle between good
  and evil often involves absolute arche-
  types – good is good and evil is evil and
  never the twain shall meet. This struggle
  can be supernatural and cosmic in scale,
  or a conflict between individuals. Such
  struggles will be dirty, for these bound-
  aries are unclear. Individuals of either side
  may find themselves compromising their
  morals to achieve their goals. In this view
  of duality, everything is in shades of gray.
  Good cannot exist without evil, and vice
  versa, for each bears a little of the other
  within it.
  Traditions
  130
  
  Earth Religions
  Worship of the earth, in its many forms, is the oldest and most widespread
  form of religion. Earth religions are commonly concerned with the cycles of the
  world, birth, death and rebirth, the seasons, and the mystical nature of planting,
  growth and harvest. Often these religions are dualistic and the deity is personi-
  fied in male-female terms. The earth is often pictured as the nurturing mother-
  goddess, while the god is often seen as Lord of the Hunt.
  Earth religions often have shamanistic and mystic elements – in many cases
  hidden knowledge and teachings are not revealed until after a formal initiation
  or some other test of enlightenment. Most earth religions believe that the divine
  is manifested in everything and everyone who lives. All life is interconnected,
  and what affects one part of the world affects the rest. Thus all that lives should
  be respected. Death is not feared, but seen as part of the natural cycle of the
  world. Life springs from death, allowing for change and new creation. Free will
  is a basic tenet in many earth religions. Some may  emphasize growth, transfor-
  mation and personal enlightenment, while others are ultra-conservative, wish-
  ing to preserve old traditions at all costs.
  Rituals celebrating the change of the seasons and the cycle of life, as well
  as healing and protective ones, are the mainstay of earth religions.
  t
  Polytheism
  Many religions revere a pantheon of related gods. These gods are usually
  seen as ruling separate spheres such as astronomy, weather, the elements, life
  cycles, conflict and culture.
  Family Pantheons
  This type of pantheon is usually structured in ways that echo cultural val-
  ues. (The GM must decide if the culture is mimicking the mores of the gods, or
  if the culture sees their deities in terms of their own society.) If monogamy is
  the social norm, then the gods will echo this. Marriages and children abound,
  and much of the politics of the gods revolves around family-type crises and sib-
  ling rivalries. Often societal mores (such as those which forbid incest) are
  ignored by the gods. The very fact of their divinity allows them to break their
  own rules. If priestly or royal lineages feel that they have been touched or
  ordained by the gods, they will often ignore such rules themselves.
  Court Pantheons
  These pantheons are rigidly hierarchal, and have enormous celestial
  bureaucracies. The supreme being is seen as a ruler, and is often not worshiped
  directly. Lesser deities serve as lords and officers of the court and report direct-
  ly to this ruler. Demigods and other divine servants make up the bulk of the
  bureaucracy.
  Opposing Pantheons
  Sometimes a pantheon faces opposition from an entirely different pantheon.
  The relationship between these pantheons might be strictly dualistic, regulated
  by a neutral force which strives to ensure that the struggle remains balanced. In
  other cases, differing pantheons might vie for control over a particular world or
  Popular and Folk Religion
  These religions are characterized by
  their complexity and their important role
  in everyday life. Ancestor veneration, fer-
  tility rites and sacrificial practices are vital,
  along with a pantheon of personified
  deities and beliefs in demons, ghosts, spir-
  its, exorcism and divination. Popular reli-
  gions are “melting pots,” and usually adopt
  new thoughts and practices with ease.
  Most of these religions began in China
  and Japan, but are now found anywhere in
  the world to which people of those coun-
  tries have emigrated.
  Household Deities
  In popular religions, ancestors and
  household gods are connected to an enor-
  mous celestial bureaucracy. Family mem-
  bers usually turn to their own – more
  approachable – household gods for protec-
  tion from misfortune and illness, and
  appeal to them for fertility, wealth and
  family harmony and well-being. These
  deities watch over the family as well as
  they can, reporting difficulties to their
  divine superiors.
  Small icons or idols are commonly
  placed upon the altar in each home, along
  with images of respected ancestors. This
  altar – the center of family worship – is
  often located in the main room of the
  house facing the front door. Other icons of
  celestial or agricultural deities are also
  popular. Sacrifices of food, incense and
  wine are offered at regular intervals.
  Sometimes every significant aspect of the
  home or family life is personified in some
  divine form and given proper and continu-
  al ritual attention. An example of an
  important household god is the Chinese
  “stove deity,” whose image is enshrined
  above the kitchen hearth. Responsible for
  the behavior of the family, he reports once
  a month to the local city gods. Once a year
  he reports to the head of the pantheon.
  Beyond the Household
  Outside the household, ancestor wor-
  ship may be practiced in clan temples and
  is often associated with educational and
  economic activities. City neighborhoods
  and rural areas are usually divided into
  divine jurisdictions. These local gods,
  called t’u-ti kung in most areas of China,
  are responsible for the fertility of their
  particular area. Families in the area usual-
  ly maintain shrines on a rotating schedule.
  Shop and trade groups, secret societies
  and small religious sects all have their
  own patron deities and saints. Such groups
  often ignore the normal class strictures of
  the society and are open to people of vary-
  ing education and social levels.
  Continued on next page . . .
  131
  Traditions
  
  sphere. Younger pantheons might try to overthrow older ones, as Zeus did
  Cronus and Odin and his brothers did Ymir.
  Freeform Pantheons
  This type of pantheon is a loose collection of deities. Dozens, hundreds or
  even thousands of deities might band together, perhaps beneath a charismatic,
  yet unorganized, leader. This organization is very chaotic, although the deities
  themselves need not be. New gods and spirits are constantly being born or
  recruited, older gods fading away or being forgotten. Alliances and rivalries
  change and shift from moment to moment, or they endure for all eternity. Such
  deities often have small spheres of influences, or share a large sphere with sev-
  eral others.
  Satellite Pantheons
  These pantheons are often descendant or splinter groups. If a pantheon
  grows too large, younger deities might decide to leave and form their own sepa-
  rate alliances. While they are somewhat isolated from the general affairs of the
  major pantheon, they can be called upon in times of great need.
  t
  Geographical Traditions
  African
  African religions are not usually concerned with dogma or thoughts of per-
  sonal salvation. Deities and spirits are worshiped because, along with people
  and animals, they maintain the diversity of an established, natural order. The
  goal of one’s life is to maintain this order. The divine is honored through every-
  day activity.
  Reverence for a supreme being is found in almost all African religions.
  Triune images are common. These forces flow from the divine to specific clans
  or locations, such as streams and trees. Humans can call upon each force. In
  some cultures these forces take on a distinct individuality and are thought of as
  ministers who serve a greater chief. The divine is invoked through these lesser
  forces. If the supreme being has entirely withdrawn from the petty affairs of
  earth-folk, these servants portion out divine favor. This explains disease and ill
  fortune – the supreme being is good and benevolent, but one must worry about
  the intermediary spirits. Often the supreme being is thought to be either female
  or androgynous. Esoteric philosophies often insist that reality and the divine are
  androgynous, created out of the balance of universal female and male qualities.
  Matrilineal cultures are common, and the divine is often viewed as a celestial
  Queen or earth-dwelling Mother.
  An unusual theme in African religions is that the divine expresses its active
  benevolence by remaining in heaven. Everyday life continues without its direct
  intervention. If the divine comes too close, then sickness, madness or death
  results. Those struck by lightning are thought to have been chosen by the
  divine. Shrines are erected to the spirits of these people, for they have become
  divine intermediaries. Rain and lightning storms are treated with great rever-
  ence, worshipers begging the divine to go away.
  Popular and Folk Religion
  (Continued)
  Deities
  The deities of popular religions often
  began as human beings and were deified
  over time as a reward for their works.
  Deities with a history of triumph over diffi-
  culties are particularly popular. These
  deities usually owe their existence and sta-
  tus to worship by the living. Temple deities
  are commonly worshiped with great pomp
  and ceremony. Special offerings, proces-
  sions and other entertainments may mark
  their birthdays. Annual festivals are often
  extremely popular and are strictly observed.
  Hostile Influences
  Some supernatural forces might work
  unceasingly to bring disorder, suffering and
  death to the world. Such hostile forces are
  usually called “demons.” These unlawful
  forces can be subject to divine command,
  but they are usually unruly and highly unco-
  operative. Repeated invocations, prayers
  and other strenuous rituals are required to
  restrain these forces. Such exorcisms under-
  line the continual struggle between the gods
  and demons, illustrating the semi-dualistic
  nature of popular religions.
  Leadership
  Hereditary leaders, such as the heads of
  families, are usually responsible for rituals
  performed in clan shrines and temples.
  Leaders of secret societies and sects also
  tend to inherit their positions. Village tem-
  ples are served by elders who are often
  selected by lot and serve for a specific
  period of time. Spirit-mediums, spirit-writ-
  ers, healers and magicians are charismatic
  leaders who have divine or shamanistic
  ability. They are employed by families
  who require special aid to heal disease or
  deal with spirits. Fortune-tellers and geo-
  mancers may be consulted when a family
  needs to build a temple or find a grave site.
  Morality and Ethics
  Health, long life, harmony, prosperity,
  continuation of the family and protection
  from harm are some of the goals important
  to adherents of popular religions. They
  may achieve these goals through familial
  piety, honesty, reciprocal consideration,
  loyalty to friends, frugality and diligence.
  Most adherents of popular religions
  believe that after death the soul goes to
  purgatory; once there it will be judged
  according to concepts of karmic retribu-
  tion. This passage through purgatory may
  be aided through purchased prayers and
  sacrificial rituals. When the soul’s guilt
  has been purged, it passes into the final
  court, which decides its next existence.
  Traditions
  132
  
  African belief commonly holds that each individual has numerous “souls.”
  Spiritual and physical health must remain in harmony with the environment.
  Healthy social relationships are vitally important in the maintenance of spiritual
  balance. Loyalty and generosity to family members – as well as regular sacri-
  fices to ancestral shades – ensure inward peace and external well-being.
  Ignoring obligations can cause illness, bad luck and even death.
  Native American
  Native American religions vary greatly, although they do share several
  common themes. But even religions that hold the same basic concepts and
  ideas can have different ceremonies, customs and mythologies. The importance
  of religion also varies from tribe to tribe. Some, like the Zuni, give a special
  reverence to religious rites, while to others religious practices are an integral
  part of everyday life.
  Codal Systems
  These religions have an extensive
  series of laws and philosophies. They
  might not involve the divine at all, but
  rather provide a system of law and ethical
  thoughts to maintain social behavior.
  Proper actions, dress and speech are all
  determined by these long-standing laws.
  Adherence to these ensures personal pros-
  perity and fulfillment. If the religion
  acknowledges a deity, that deity is usually
  considered to be the ultimate judge.
  Dispute and Settlement
  Many interpersonal disputes do not
  need to be taken before either a clerical or
  civil judge. They are commonly dealt with
  by avoidance behavior, fighting, prayer,
  verbal insult and feuding. A codal system
  defines the exact lengths and means to
  which participants may go to solve the
  problem.
  Legal disputes are typically handled in
  formal ways, before either religious or
  civil authorities. There are many ways to
  settle such arguments. Punishment might
  be of the “eye-for-an-eye” variety, impris-
  onment or a standard fine set by the com-
  munity.
  Contests of wit or skill are common.
  Physical combats may be used to settle
  charges of assault or murder. The outcome
  is seen as a divine judgment.
  Ordeals may be used to settle conflicts
  concerning honor, truth, purity, treason
  and betrayal. They are painful physical
  tests whose outcome depends upon divine
  justice. Refusal to submit to such an
  ordeal is often taken as an admission of
  guilt. These tests can be relatively harm-
  less, or can involve burning, scalding,
  bleeding and poison. If innocent, the
  accused will not be harmed. In the Middle
  Ages those accused of witchcraft and sor-
  cery were often bound and thrown into
  ponds or rivers, in the belief that if they
  floated, they were guilty. If they sank,
  they died – but they died free of accusa-
  tion and guilt.
  A moot is an informal gathering of the
  community to discuss the conflict. These
  meetings are organized by the family and
  neighbors of the disputers. Domestic dis-
  putes are commonly settled at a moot.
  A court system deals with conflict
  through formal procedures. Judgments are
  given out by officials who have both
  authority and means to enforce their deci-
  sions. In a codal religious state these
  judges – and all other associated officials
  – will be clerics. Divine or magical means
  will often be used to ensure truthful testi-
  mony and to inflict punishment.
  133
  Traditions
  
  Hunting tribes often have loosely-defined mythologies which describe both
  a heaven and a world of humanity, sometimes with vague references to an
  underworld or a cosmic tree. Agrarian tribes often re-enact highly-detailed
  mythologies in elaborate rituals and ceremonies. A worldview of layers (under-
  world, human world, otherworld) is common and is often associated with the
  concept of a world tree. Within the mundane world, tribal areas are strictly
  defined, usually by geographical terrain. The traditional lands of the Navajo,
  for example, are defined by four holy mountains. Cross themes (symbolizing
  the four winds and the four corners of the earth) are very common throughout
  prairie, plains and southeastern tribes, as are sacred-circle designs. These are
  incorporated into village layouts, holy lodges and campsites. The Sun Dance
  lodges of the plains tribes represent the sacred universe.
  The Supreme Being
  While the concept of a supreme being is common in many tribal traditions,
  it is not universal. Often seen as a creator, its degree of involvement with people
  is not standard. While supreme beings may seem to be more powerful than the
  other gods, they are not always seen to be leaders of those gods. They are usual-
  ly thought to be intangible or invisible. Often natural phenomena are viewed as
  manifestations of the supreme being. The supreme being is commonly associat-
  ed with food (which is provided through the bounty of nature) and the connec-
  tion with heaven, which symbolizes power and authority. Supreme beings often
  seem to be distant from humanity (though not unaware of their needs) and are
  rarely mentioned in mythic tales and stories. A divine representative (such as the
  hero, the trickster or the twins) is usually the focus of such legends.
  The supreme being is often associated with the sun, especially in parts of
  the American southwest, and is common to both sedentary and nomadic peo-
  ples. The Pueblo Indians of New Mexico and Arizona consider the sun a pow-
  erful divinity, though only the Hopi regard the sun as creator, and perform spe-
  cial ceremonies at the solstices intended to modify the sun’s journey. Gulf and
  Mississippian traditions are theocratic, with a priest-chief believed to be a
  divine substitute for the supreme being, the sun. The sun is primarily believed
  to be a male deity, although some, like the Eskimos, Algonquin, Cherokee and
  Seminole, depict the sun as female.
  Supreme beings are often believed to manifest through atmospheric phe-
  nomena such as wind, thunder, lightning and rain. Thunder is often believed to
  be caused by spirits in bird-form; their flapping wings produce thunder, and
  lightning flashes from their eyes. Thunderbirds are a common motif in native
  American art and are often depicted in multiples of four – one for each of the
  four directions.
  The Cosmic Pillar and the World Tree
  Another common theme is that of a cosmic pillar holding up the heavens;
  often this pillar is symbolized in ritual by a sacred pole. Such poles often record
  the mythic legends and history of the tribe. Such practices are especially com-
  mon among the coastal and plateau tribes of western Canada. Sometimes the
  cosmic pillar actually represents the cosmos, or even the supreme being, as in
  some of the Sun Dance rituals of the prairie and plains tribes.
  The concept of a world tree is even more widespread than that of a cosmic
  pillar. The Iroquois revere the “tree of heaven” from whose roots the mother
  goddess fell down to earth. While especially common to agrarian tribes, the
  Atheism
  There are many forms of atheism,
  which denies the existence of divine
  beings and principles. Some hold that any
  non-believer is an atheist. But some reli-
  gions actually incorporate atheistic
  beliefs, such as Theravada Buddhism,
  which includes the concept of anatta.
  Anatta denies the Brahmanical/Hindu
  belief in selfhood. Early Buddhism
  viewed the atman as an unchanging,
  undying, perfect spiritual essence that
  resided within the body. Anatta insists
  upon the unreality of the self and denies
  all cravings and desires, so that the true
  reality of the divine can be understood.
  Atheism is likely to be a common phi-
  losophy in a world where gods are absent
  or inactive. If scientific law and rational-
  ization take the place of mysticism in
  explaining the way in which the world
  works, atheism will flourish. An atheist
  requires irrefutable, rational proof of
  divine power. An oppressive regime might
  insist upon a policy of atheism, outlawing
  all religious worship to secure its own
  power. If the religion’s deity depends
  upon worship, such political action could
  influence the deity’s power, or even
  destroy it. In such a situation, a cleric’s
  life would be difficult indeed.
  Traditions
  134
  
  concept is shared by hunting and fishing tribes as well – the Tlingit of north-
  west America believe the world tree is represented by the Milky Way. The con-
  cept of the world tree implies a belief that the divine is keeping constant watch
  over a specific people; as such the world tree is often represented in annual fes-
  tivals and shamanistic rites.
  Goddesses
  Moon cults are not as common as solar cults, though many divine spirits
  are believed to have lunar qualities. The creator-goddess of the Shawnee is
  associated with the moon, and the Zuni revere a goddess called the “moon
  mother,” as do the Apache.
  Agrarian tribes commonly revere an earth-goddess, often viewed as an all-
  powerful deity. As the goddess of birth, she represents the continuance and
  renewal of life. Vegetation goddesses are very common and often closely linked
  with the earth-goddess. Some tribes, such as the Pueblo Indians, make a dis-
  tinction between the Mother Earth and the Corn Goddess. In some cultures
  numerous goddesses represent a variety of plants; the Iroquois revere the Corn
  Sister, the Bean Sister and the Squash Sister.
  Living with Spirits
  Often, certain geographical areas are considered to be the abode of spirits.
  The Dakota and Cheyenne revere the Black Hills as such a place, while the
  Pueblo Indians venerate lakes and other openings in the earth as places from
  which their ancestors emerged long ago. Mountains are also often regarded as
  holy places; spirits that dwell there are usually greatly feared. The Shoshoni
  regard the Grand Tetons with trepidation.
  While some spirits are feared, others are guardians. A specific spirit – often
  represented by a specific animal – guards members of a particular clan. Taboos
  often prevent members of a clan from harming their guardian animal/spirit, or
  totem. In much of Northwestern America, the totem is a guardian spirit who
  once helped the clan’s ancestral founder. The totem poles common to coastal
  tribes are heraldic or historical representations, and not necessarily images of
  gods. Elsewhere – for instance, among the Iroquois or Zuni – members of a
  particular clan are believed to be actual descendants of their totem. Protective
  talismans and medicine bundles are often thought to be given or blessed by
  totem spirits. Guardian spirits may also be found by performing a vision quest.
  Such quests are often part of puberty initiation rites. In some tribes, such as the
  coastal Kwakiutl, people with the same guardian spirit join together in secret
  societies. Such societies have their own traditions, mythologies and rituals
  which only members share. (See also Totemism, p. 127.)
  Medicine Men and Shamans
  Shamans and medicine men are important members of many tribal soci-
  eties. The word “medicine” was used by translators to describe various mani-
  festations of supernatural power. Often these supernatural gifts have been
  received through visionary quests. Ordinary people believe a shaman or medi-
  cine man is more mystically gifted than they. Medicine men or shamans also
  heal, and most importantly, use their powers for the benefit of their societies.
  This service to the community often gains the shaman both prestige and politi-
  cal power. Not all native American “medicine men” are shamans; only those
  Agnosticism
  Agnostics believe that, given the limits
  of the mind and human perception, it is
  impossible to truly know if the divine
  exists. Agnosticism does not actually deny
  the divine, just one’s perception of it.
  Agnostics do not believe in the divine, but
  they can, perhaps, be convinced other-
  wise. Agnostics could be found in any
  game world where divine activity was
  unknown or exceedingly rare.
  135
  Traditions
  
  who can establish contact with the spirit world are called shamans. Medicine
  men are often religious authorities without this special talent. Many tribes have
  female medicine “men” and shamans, especially native American tribes in
  northern California and Oregon. Transvestitism is very common in some North
  American tribes, such as the Netsilik, Sioux and northern Californian tribes.
  Such an individual (often called a “berdache”) represents both male and female
  aspects, thus holding a particularly potent supernatural power.
  South Asian
  South Asian traditions have a common belief in the interaction between
  people and spirits. Often there is an underworld inhabited by the dead, deities
  and spirits – but some cultures do not believe in an afterlife at all. Divine forces
  are usually believed to be invisible and limited in power. Many deities are utter-
  ly dependent upon regular sacrifices, and get angry if they are ignored.
  Benevolent deities are rarely supplied with material offerings – worship
  and attention pleases them more. Possession by a deity or clan spirit may occur
  when the worshipers need to be reminded of some failed duty. The supreme
  deity – usually associated with the sky or sun – is rarely given more attention
  than the lesser, earth-bound deities. There is no concept that such a deity stands
  in opposition to any “evil” force, or that there even is such a malevolent, hostile
  force.
  Divine forces are total-
  ly indifferent to the moral
  conduct of their wor-
  shipers. So long as the
  proper offerings and rituals
  are carried out, the divine
  will grant protection and
  blessings. Breaking a
  taboo will bring misfor-
  tune, but not divine retri-
  bution. Few tribal lan-
  guages have a word for
  “sin.” A priest’s duty is to
  maintain good relations
  between the people and the
  gods. He is not responsible
  for influencing the behav-
  ior of his fellows. Priests
  discover the causes behind
  ill luck and illness, and if a
  god or spirit is responsible,
  then they act to appease
  divine wrath.
  Southeast Asian
  Almost all of the reli-
  gions in this area are dual-
  istic, with strong oral tradi-
  tions, shamanism and
  ancestor worship. Many
  Metaphysics
  Metaphysics is the philosophical study
  of the nature of the intangible. It uses sci-
  entific methodology to study the nature of
  reality and challenges all belief, even the
  assumption that the divine exists.
  Metaphysicians describe their work as a
  study of ultimate, irrefutable proofs.
  What Exists?
  Plato conceptualized what he called
  the form: an archetypical structure which
  denotes some primal aspect or substance.
  A particular – a concrete object which
  took on an aspect of a form – only
  received some appearance or element of
  the form’s reality and was unable to attain
  the purity of the true substance. Aristotle
  argued that forms were actually abstrac-
  tions of categories of reality apparent in a
  particular. These are abstractions of uni-
  versal substances, while Plato claimed that
  his forms truly existed and could be dis-
  cerned, not by the eyes of the body, but by
  the eyes of the soul. This conflict between
  the reality and the abstraction of primal
  substance was later dubbed the problem of
  the existence of Universals. Other
  philosophers took the argument even fur-
  ther, denying even Aristotle’s abstract cat-
  egories of substance. Some held that any
  sort of classification was artificial.
  Most modern metaphysicians discuss
  reality in terms of processes and events.
  The terms “soul” and “mind” are used
  interchangeably. Material substance occu-
  pies space, but mental substance – with
  God as the supreme example – exists in
  the mind. Life consists of the intertwining
  of these two disparate substances. Space
  and time are often seen as being ultimate-
  ly unreal. Reality does not endure
  throughout time, nor is it subject to the
  dimensions of space. Time and space are
  by definition limited – one space excludes
  another and no two times can be simulta-
  neous. God is infinite and omnipresent
  and so must exist outside of time and
  space.
  Traditions
  136
  
  see the afterworld as a mirror image of the living world. Illness and death are
  believed to be caused not only by malevolent spirits, but also by sorcerers.
  Shamans not only perform cures, but also determine who or what is to blame
  for the problem.
  Sacrifice of domesticated animals, and even people, is a common tradition.
  Large animals are offered (usually burned) to gain large favors. Hunter-gatherer
  tribes practice a form of self-sacrifice by offering their own blood. The ultimate
  sacrifice is a human head. Raids to obtain these are often an important part of
  mourning and funeral rites, and heads are often mounted upon gates or walls.
  The ghosts of such heads become guardians of the community, and protect the
  village from spirits which might cause illness or crop failures.
  Melanesian
  These societies revolve around commercial transactions and reciprocal giv-
  ing. Conscience and morality are achieved through reciprocal relationships.
  Transactions determine both kinship and friendship. It is necessary to under-
  stand the powers of nature to gain success in farming and hunting. Secret rituals
  and spells, usually chanted jingles, grant some control over rain, blight and
  other natural disasters.
  Ancestors and clan guardians are seen as benign, yet sometimes trouble-
  some spirits. People must appease these spirits by offerings of produce and
  pigs. These are made with great ceremony; such feasts are used to extend one’s
  range of transactions. It is impossible to equally reciprocate the powers of a
  storm or earthquake. When a person (such as a sorcerer) shows such nonrecip-
  rocal power, he should be struck down to restore the balance of power.
  (Sorcerers are thought to be responsible for illness and misfortune, caused by
  their attempts to express power over other people, even spirits.) The individual
  is first forced to admit to his mortality, and then is often killed for denying the
  harmony and necessity of the equivalent transaction.
  Polynesian
  Ceremonies abound in these societies. Rituals involving pig and human
  sacrifice and even cannibalism are performed in elaborate temples of stone and
  wood. In such cultures, personal integrity lies in the legitimate use of coercive
  power. The identity, power and worth of an individual depends on maintaining
  the favor of a multitude of gods.
  The supreme being is seen as an obscure force, vaguely associated with the
  East and the rising sun. The creative forces are a duality. The primary creator is
  male, associated with the sky, birth and harvest. The female is both a destruc-
  tive and creative force, associated with the earth, underworld, earthquakes and
  volcanoes. From this mating of earth and sky was born a host of lesser deities.
  Many other spirits arose independently. Every bush, grove, stream and even sea
  current was the province of some spirit or another. These spirits are appeased
  by feasts, rituals and sacrifices. All crafts and abilities have divine patrons or
  spirits, as well as enemies who strive to thwart such activities.
  Mana in such a culture is the “demonstrated power of effectiveness,” and is
  evidence of divine favor. A high chief has the most mana. Lesser chiefs are
  subject to him and so have less mana. In some tribes, only men have mana;
  women have none, but they can drain male mana. In other tribes, only women
  have mana or other divine power. A hierarchy of priests offers advice and orga-
  nizes all the various feasts and rituals. Seers have animal familiars and are con-
  Maltheism
  Maltheistic religions are those which
  encourage or support “evil” activities, par-
  ticularly those against people. Their
  deities are dark and twisted beings, with
  no redeeming qualities. They encourage
  their followers to perform violent, sadistic
  acts of worship. A clear understanding of
  the nature of evil is central to these types
  of religions. There is an evil, and they are
  it.
  Worshipers are drawn from the mal-
  contents of society, the sadistic, the
  insane, or those who seek their own sur-
  vival. If a maltheistic deity is intent upon
  devouring the world, people may flock to
  its worship in the hope that if they must
  die, they might at least be eaten last.
  Maltheistic religions are usually under-
  ground, hidden things which rebel against
  the societies of which they are a part.
  Examples of maltheistic religions can
  be found in literature, such as Lovecraft’s
  cthonic deities. There are no documented
  examples of true maltheism in the real
  world. Many religions which the popular
  press, and others outside the religion, con-
  sider “maltheistic” – such as the worship
  of the Hindu god and goddess of destruc-
  tion, Shiva and Kali, and Satanism – are in
  reality fairly ordinary religions meeting
  the spiritual needs of humans. (A Hindu,
  for example, believes that Shiva and Kali
  destroy such things as worldly desires,
  making it easier for an individual to avoid
  accumulating karma. Satanism is a reli-
  gion of rebellion – followers do every-
  thing backward to obtain prosperity.)
  Unfortunately, a religion can get a reputa-
  tion as maltheistic, from something
  observed and misunderstood (as has hap-
  pened with  voodoo), or because the reli-
  gion is so secret that rumors about it are
  not contradicted. At that point, the twist-
  ed, the violent, the sadistic – those at the
  margins of society – begin to claim mem-
  bership as an excuse for their transgres-
  sions. Their beliefs may have little or
  nothing to do with the religion or its actual
  practice.
  Maltheistic religions can, however,
  play a part in a game world, especially if a
  GM wants a clear-cut “bad guy.” These
  types of religions may also be useful in
  horror campaigns or classic quest adven-
  tures, where the characters are the only
  hope remaining between the evil gods and
  the destruction of the world. (See, for
  example, “The Lord Beneath the Ice,”
  GURPS Horror.)
  137
  Traditions
  
  sulted for divinatory advice. They are susceptible to trances and spirit posses-
  sion, but they do not share the healing abilities of the true shaman. In some
  tribes only women can be true shamans.
  Tapu is the concept from which the term taboo is derived. In meaning, tapu
  is a combination of “sacred,” “holy,” “forbidden” and “not done.” There is a
  definite connection between mana and tapu: at one end of the scale is coercive
  power and freedom, at the other many restrictions. As the gods have power
  over people, so people desire power over others.
  Australian Aboriginal
  Oral traditions flourish in Australian societies. Guardian spirits and tutelary
  deities – usually associated with specific places or kin groups – are very impor-
  tant. Religion is vital to both economic and political activity. These cultures
  have a strongly developed sense of moral integrity and identity.
  Australian aboriginal belief starts with the Dreamtime, during which crea-
  tures with human, animal and divine attributes wandered about. They flew
  through the air, traveled underground, transformed themselves, hunted, made
  laws and generally created the order of things. This order has continued down
  through time to the present, and is remembered in myth and story. People, ani-
  mals, plants, stars, rocks, streams and winds are all seen as part of the
  Dreamtime. Some myths are the property of specific totemic groups, others are
  known to all. All the myths, activities, rituals and stories that came from the
  Dreamtime are considered to be a part of a sacred heritage: they make the Law.
  Status and prestige within the group is dependent on one’s understanding
  and interpretation of the Law. Elders govern aboriginal life according to their
  wisdom and this law. Birth is seen as a reincarnation of a Dreamtime being.
  The place where the child is born (or where the mother first felt it kicking)
  determines the totemic attributes of the child. People who challenge the har-
  monies of the Law, such as sorcerers, misuse the Law for their own selfish
  means. Thieves and adulterers are considered sorcerers, as are those who cause
  illness and death.
  t
  Whose Chaos Is This,
  Anyway?
  Part of the problem in discussing chaos
  is the definition of the term (which, like
  the term “chthonic,” has meanings that
  predate Lovecraft). “Chaos” has very
  strong connotations to gamers – connota-
  tions that don’t apply in a religious per-
  spective. These particular gaming conno-
  tations mostly stem from Moorcockian
  fantasy.
  Chaos in a religious sense deals not
  only with randomness but with change,
  and with life and death. Some hold that
  life-force by its very nature is chaotic,
  since life is change. Chaotic deities often
  deal with creative/destructive forces,
  cycling through them from one divine
  aspect to another – chaos to substance,
  substance to chaos – or even both forms
  existing together. The worship of Kali is a
  prime example. Much of India still wor-
  ships her as a divine mother, but until the
  19th century (and British interference), the
  Thugee sects also flourished in northern
  and central India. These groups worshiped
  the chaotic and destructive form of Kali,
  Bhavani, and chose their sacrificial vic-
  tims to honor her. Not only was the sacri-
  fice an act of worship, but the manner of
  death – strangulation or decapitation –
  was as well. These acts echoed the god-
  dess’ own actions. Devotees decorated her
  statues with the severed hands and heads
  of her offerings, and heaped the bodies at
  her feet. Sometimes a valued worshiper
  was sacrificed as well.
  In some religions, chaos is seen as the
  absence of all restraint, a state of anarchy
  and disorder, a whole-hearted denial of all
  societal mores. Society often views such
  worship as divinely-inspired madness.
  The most devoted worshipers of
  Dionysus, or Bacchus, sometimes came
  together in drunken bands that roamed the
  countryside, attacking and even dismem-
  bering any who would not join in their
  revels. Some thought that Dionysus him-
  self led such bands, while others believed
  that his followers merely copied the god’s
  debaucheries.
  Traditions
  138
  
  139
  Sample Religions
  SAMPLE RELIGIONS
  8
  
  T
  he preceding chapters give you all the tools you need to create imagi-
  nary religions – like these six samples. There are religions here for
  aliens, for spacefarers and netrunners, for medieval or near-future times,
  for strange cultures. Now create your own . . .
  t
  T’SI’KAMI
  From before time Herself began, there was the iShaka, the Breath. And in
  the darkness the iShaka whispered, and from these whispers were born the
  Winds of Time. Fierce and free, the Winds blew through the Celestial Heavens,
  scattering Light from Dark, and Water from Land. And as Light fled from Dark,
  the Celestial One stepped from the Shadows and called the Winds to order,
  sending one to each of the four corners of the World. But the Fifth Wind
  remained and clung to Her Fingers. Then She spoke, and Her Voice was the
  iShaka and it breathed upon the Fifth Wind, scattering it from Her fingers.
  Through the Heavens the scattered fragments fell, until they came at last to rest
  upon the rocks at Her feet, bringing Life where there once was none. And so the
  kami, the children of the Fifth Wind, gave birth to ShiShaka.
  The ShiShaka rarely leave their island homes. Family ties are of utmost
  importance to them – someone without a family is not truly alive. Their society
  is extremely stratified, each family having rank according to the occupation of
  its members. Each island has its ruling family, with several noble families
  beneath that. Fishers and sailors rank next – they are given high respect, for it is
  they who dare the treacherous currents of the Da’kasha sea. Beneath that are
  craftsmen, merchants and farmers. Families make alliances within their own
  ranking. Only the noble and ruling families ally with those of other islands.
  All ShiShaka follow the ancient tenets of T’Si’Kami. This is “the Way of
  the Spirits.” All aspects of the world and nature, the wind and rain, fire and
  water, lightning and thunders, forests, rocks, mountains and trees have their
  own guardian-watchers, the holy kami. The human spirit is different, for only
  humans do not have a kami. Their souls are called tala and are received at birth
  from the ancestor-kami of the family. A tala departs the body at death and floats
  upon the winds of time until 49 years have passed. The living must remember
  the deceased during this time; if they do so well, then the tala joins the ances-
  tor-kami. If they do not, the tala may become ni’kami – a spirit which will tor-
  ment them until they change their ways. If a person has no family to perform
  the rites and the tala is forgotten by the living, it is lost forever upon the winds
  of time, never to become a kami.
  The living have specific duties, according to the T’Si’Kami. First, they must
  be grateful to the kami, and diligently observe all the festivals and ceremonies,
  performing their duties with all sincerity, cheerfulness and purity of heart. They
  must give help where help is needed, without thought of reward. It is important
  that they think long and ponder upon the will of the Kami. And finally, they
  must live their life in harmony according to the will of the Celestial Empress,
  praying that the country will flourish, according to her need and will.
  Organization
  The Celestial Empress is the head of the Divine Court. There are many
  Hai’ka’i – minor courts with their own Hai’do, or Minister. These courts 
  The Divine Court
  Once upon a time on the far islands, a
  young man knelt within his family shrine
  and prayed for help in his courtship. One
  of the ancestor-kami had a very soft heart
  and decided to take matters higher up. So
  he cleansed himself in the fumes of
  incense that filled the shrine, dressed him-
  self in his best intangible robe, and flew
  upward, toward the mountain of minor
  courts, toward Hai’si’ka, the Court of
  Domestic Relations.
  Hidden in the clouds upon the moun-
  tain’s highest peak was the finest castle
  that the ancestor-kami had ever seen. He
  swept in through the door and was con-
  fronted by the seventh minor undersecre-
  tary to the fourth subminister. The ances-
  tor-kami bowed deeply, kneeling, touch-
  ing his head to the floor the required five
  times. With great respect he explained his
  task.
  Fortunately for the ancestor-kami, this
  was a very slow day for the seventh minor
  undersecretary to the fourth subminister,
  who went to speak to the sixth minor
  undersecretary to the fourth subminister.
  After some consideration the sixth minor
  undersecretary agreed to carry the plea
  further.
  As so the petition continued on, from
  minor undersecretary to subminister and
  then on again, until finally the plea came
  before the second subminister himself.
  The second subminister was a grand
  old kami, dressed in five fine intangible
  robes, his offices decorated with wispy
  clouds in the Edo style. He shook his head
  sadly and looked down at his first under-
  secretary.
  “This appeal really should have gone
  through proper channels, to the Ministry
  of Record. They are the ones who handle
  family alliances.”
  The first minor undersecretary to the
  second subminister cleared his throat ten-
  tatively and offered, “The subminister is
  of course correct. But the ancestor-kami
  points out that since the petitioner and his
  intended are ninth cousins four times
  removed . . .”
  The second subminister frowned
  slightly, then nodded. “Well, that is all
  right, then. Make out the papers.”
  And so the first minor undersecretary
  to the second subminister did just that. He
  handed the papers to the second minor
  undersecretary, who took them to the third
  minor undersecretary and so on until final-
  ly the seventh minor undersecretary to the
  fourth subminister stood once more before
  the ancestor-kami, papers in hand.
  Continued on next page . . .
  Sample Religions
  140
  
  handle the affairs and appeals brought to them by each island’s Hai’no’sai, or
  divine lobbyist. The most important of the minor courts is the Hai’si’ka, Court
  of Domestic Relations, which handles all matters concerning internal family
  problems and obligations. The Hai’ki’lan, the Court of Honor, deals with mat-
  ters of personal duty, or jiri. The Court of Record, the Hai’i’hai, deals with the
  histories and alliances of each family. Pleas to avert divine wrath are handled by
  the Hai’so’ki’da, the Court of Appeals, and even the lowest ranking ShiShaka
  can pray for attention from the Hai’da’ki, the Court of Common Pleas.
  Major appeals to the kami of the Divine Court are generally made by the
  family head. Direct personal appeals are allowed but considered somewhat dis-
  respectful. It is better manners to appeal to the family kami, or ask a wandering
  priest to intercede. Once the problem has been brought to the attention of the
  court, the relevant Hai’do may either question the family kami further on the
  matter, or pronounce a judgment.
  Each of the Hai’ka’i has specific colors associated with it, as do their festi-
  vals. Five is a holy number, for there are five holy winds, five elements of the
  world and five stages of life.
  In contrast to the divine bureaucracy, there is little hierarchy among the
  mortals of ShiShaka. The head of each family or clan serves as its priest and is
  responsible for the household rituals. An alternate may be appointed for the
  minor rituals, but it is considered disrespectful if the family head is absent from
  the greater rituals. In addition, enlightened individuals can serve as wandering
  priests. A visit by such a person is a great honor.
  Shrines
  The Shi’da’kami is the center of each dwelling, no matter how great or
  humble. It is here that the kami are worshiped. While each family strives to cre-
  ate the best shrine it might afford, simple elegance is preferred. The altar is
  stone or dark wood and upon it is a veiled mirror. Hidden from sight within the
  altar is the Sh’kein, a sealed vase that holds the ashes of ancestors. Bone chimes
  hang about the room, and a gong calls the family to worship. Incense and fra-
  grant shokha wood are burned upon a brazier. A bone flute lies upon the altar –
  carved from the thighbone of an illustrious ancestor, it is played during the
  greater rituals. Swords and silk paintings are also revered as holy objects and
  often found with the Shi’da’kami.
  Rituals
  Minor Rituals
  The ShiShaka are very concerned with purity; minor purification rituals are
  performed before all important actions. Each family has several Hara’jashi,
  purification wands made from the bone of an ancestor.
  The Ke’sai are personal rituals and usually take place in the home. The
  Ke’sai rituals ensure external (or physical) purity and are performed before
  joining a festival celebration or before visiting a shrine or other holy place.
  Upon entering a shrine or other holy place, a second purification ritual must
  take place. The Ha’Sai purifies the adherent spiritually. This rite is performed
  by a priest who passes one of the family’s Hara’jashi over the supplicants.
  Other minor rituals include daily offerings of highly stylized prayers and
  poetry. These may take place either in the family home, or in an outdoor loca-
  tion of particular beauty or sanctity.
  The Divine Court
  (Continued)
  The ancestor-kami bowed many, many
  times, and, tucking the scroll into the
  depths of his intangible robe, he flew back
  to the shrine where the young man still
  prayed. He laid the papers upon the bra-
  zier and the fire leapt up. The young man
  exclaimed in joy, for he knew then that his
  boon had been allowed, and after much
  thankful prayer he left the shrine to seek
  out his bride.
  GMing the Divine Court
  Each spirit, once adequately sent on by
  its descendants, enters the Divine Court,
  working its way through the many levels
  of the spiritual bureaucracy. Ancestor-
  kami are expected to hear appeals from
  their descendants, which they may or may
  not choose to answer.
  How can this be handled in game
  terms? Using the Miraculous Magic sys-
  tem (see pp. 113-115), give each family
  priest the Divine Favor advantage, with
  the family’s ancestral kami as the patron
  deity. The base cost is 15 points, and the
  kami will respond to requests on a roll of
  15 or less. Reaction modifiers indicate the
  ancestral kami’s status in the Divine
  Court.
  Any appeal for aid must first capture
  the attention of the ancestral kami. The
  family priest performs the appropriate rit-
  ual, rolling against his Performance/Ritual
  skill. If he succeeds, roll to see if the kami
  is listening. Kami will never appear for an
  improperly performed ritual.
  By responding, the family kami has
  indicated a willingness to present the
  problem to the Hai’ka’i. The GM then
  checks results against the NPC Reaction
  Table (pp. B204-205), to determine the
  ancestral kami’s luck with the courts. The
  kami’s reaction modifiers (as determined
  in the Divine Favor advantage) are consid-
  ered, as well as the worthiness of the
  request:
  +1 if the request is very simple.
  -1 to -3 if the request is complex or
  unreasonable.
  +2 if the request is just; -2 if unjust.
  Wandering priests are different, in that
  they appeal directly to the Hai’ka’i. Thus
  they take the Hai’ka’i, rather than an
  ancestral kami, as a patron. The Hai’ka’i
  has a base cost of 20 points, and the reac-
  tion modifiers determine the priest’s influ-
  ence with the Hai’ka’i spirit.
  Appeals often take days or even weeks
  to clear the levels of divine bureaucracy,
  but there is always some response.
  141
  Sample Religions
  
  Major Rituals
  The most important rituals of the ShiShaka are those concerning the five
  stages of life.
  Sai’wak’i – Rite of Birth
  It is the duty of the mother’s sister to take the newborn into the
  Shi’da’kami, where the father presents the child to the ancestors. If the mother
  has no sister, the duty falls to a favored female cousin. Five days after the birth
  both mother and child are purified. The child is named by the father’s mother;
  if she is dead, the father gives the child a variation of her name. If the father is
  dead, his brother or a favored male cousin stands in his place. If the mother did
  not survive the birth, the child is given a variation of her name.
  Sai’ko’do–Rites of Childhood
  There are three rites of childhood, all involving purification and presenta-
  tion. When the child is weaned a silken cloth is touched with the child’s blood
  and then burned. When he first walks, a lock of hair is cut and burned upon the
  altar. When the child first speaks clearly, he is anointed before the altar and
  given his second name by his mother’s mother. If she is dead, the mother gives
  the child a variation of her name. If the mother is dead, this duty falls to the
  mother’s sister, or a favored female cousin.
  Sai’ot’suri – Rite of Adulthood
  At puberty the child is tested and questioned about tradition and duty by the
  eldest of the clan. If successful, the child is pronounced an adult and given his
  adult name. If not, the child is sent to study with the priests and the rite is
  repeated after 49 days. If there is another failure, the child remains a child for-
  ever, becoming a ward of the priests, never to marry or assume adult responsi-
  bilities.
  Sai’kan’ai – Rite of Marriage
  Five days before the marriage (which usually takes place during the
  Tsu’ki’shi Festival), both the bride and groom are secluded in the shrine, tended
  to by their same-sex siblings. It is a time for private prayer and devotion. On
  the day of the marriage, the elders of both families gather in the shrine with the
  couple. A lock of hair from both is knotted together, then burned. A common
  cup of rice wine and sticky-rice/almond balls are shared. The elders call upon
  the kami for their blessings, and then they leave the shrine for the clan hall to
  celebrate.
  Sai’shi’nu – Death
  Death is a time of solemn and elaborate ceremony. The body is taken to the
  Da’kein, the clan shrine. It is here that the funeral and cremation take place.
  The ashes of ancestors are burned with the body and then placed within the
  Sh’kein for return to the family shrine (see sidebar, pp. 143-144).
  Funeral Rite of the
  ShiShaka
  In the predawn darkness the small bra-
  ziers burned fiercely as Shana-ka sprin-
  kled powered incense over the flames. At
  the doorway his small sons stood in silent
  vigil, the mirrors in their hands dark and
  veiled.
  Shana-ka stepped closer to the bier of
  his father, bowing deeply before lighting
  the thin candles that lined the edge of the
  bier.
  Soon it would be time to leave. He
  could hear the muffled sounds of the
  household procession forming outside.
  Bowing again, Shana-ka turned to a small
  gong that hung beside the bier.
  With his balled fist, he struck the gong,
  once for each year in his father’s life. He
  paused between each strike, letting the
  mournful reverberations fade slowly
  away.
  When the last sound was gone from
  the incense-heavy air, Shana-ka turned,
  bowing to his brothers, who now stood
  behind him. Silent, he stepped aside, let-
  ting them take up the honor of their
  father’s burden.
  Slowly the bier was carried from the
  family shrine, the youngest sons of the
  clan walking so seriously before. After the
  bier, Shana-ka walked, darkly resplendent
  in his crimson robes, the long golden tas-
  sels knotted and tangled in mourning. In
  his hands, Shana-ka carried the Sh’kein of
  the house, a fine tall vase of greatest
  antiquity.
  Continued on next page . . .
  Sample Religions
  142
  
  Festivals
  Shi’ga’shi – Festival of the Turning of the Year. Houses are rigorously
  cleaned in preparation for this festival, which lasts the first week of the year.
  Doorways are decorated with finely braided ropes. Special foods are enjoyed
  and ritualized visits made. Students visit their teachers, children visit their par-
  ents.
  Da’ga’shi – Festival of the Lesser Year. This festival occurs a little after the
  Shi’ga’shi. Rites of purity are strictly adhered to during this week-long festival.
  At the end of the festival the shrine fires are lit, and special rice offerings are
  made.
  Ka’an’shi – Festival of Beans. This festival is a lighthearted family ritual.
  Children throw toasted beans from the house, along with chants and much
  laughter, chasing out ill luck and calling the little kami to visit them.
  Hin’a’shi – Festival of Dolls. Elaborate displays of dolls are set up within
  the main room of the house. These dolls represent the nobles of the Courts.
  Toasts are made and drunk. Marriage arrangements for children are often made
  at this time.
  Ha’Kami’an’shi – Festival of the Spring Kami. This is the day set aside to
  especially honor the kami that watch over the town or village that the family
  lives in.
  Hi’gan’shi – Festival of Family. This is a time to visit family and far-dis-
  tant relatives, bearing gifts of wine, rice and incense. Grave shrines are also vis-
  ited at this time.
  Ma’sa’shi – Festival of Flowers. This is a day for family celebrations. The
  family climbs to the top of a nearby hill and gathers wild flowers. Special toasts
  and offerings to the wild kami are made. Rice-field ceremonies are also very
  elaborate at this time.
  Seku’an’shi – Festival of Wind. As with Hin’a’shi, an elaborate display of
  dolls is set up within the main room of the house. Streamers of bright silk are
  hung from the rooftops, and armed dolls are set up at the doorways.
  Arrangements for children’s training and apprenticeships are made at this
  time.
  Su’jin’shi – Festival of the Water Kami. This festival is of utmost impor-
  tance. During this long festival, many rites of purification are performed. On
  the last day of the festival, special rites are performed in the shrines of the vil-
  lage and town deities. The Celestial Empress herself performs secret rites on
  behalf of the people.
  Tan’a’shi – Festival of Stars. This is an ancient festival, honoring the dis-
  tant kami of the Celestial Heavens. Poems are written upon bright scraps of
  paper or silk, and tied to bamboo leaves. At nightfall, the leaves are placed
  upon the water and allowed to drift away.
  Bon’shi – Festival of the Dead. This is a serious, yet joyous, festival, for
  this is the time when the ancestral kami are welcomed back into their homes
  with gifts of food and incense. Graves are tended and decorated.
  Tsu’ki’shi – Festival of the Moon and Winds. This is a time of joyous cele-
  bration, in which many parties are held. This time is considered to be particu-
  larly fortuitous for marriages and betrothals.
  t
  Funeral Rite of the
  ShiShaka (Continued)
  Behind Shana-ka the rest of the house-
  hold followed, the men silently carrying
  faggots of dark shokha wood, the women
  carrying wrapped bundles in their hands.
  Their white garments were torn and
  streaked with ash, their unbound hair wild
  and tangled.
  The procession made its formal way up
  the curving mountain path, toward the
  Da’kein, the most holy shrine of the Clan.
  The younger brothers waited silently
  while the other men carefully built the
  Ka’pan’an from the shokha wood they
  carried. Then the body of the Eldest of the
  Clan was laid to its rest upon the
  Ka’pan’an.
  Silently the clan stood, and waited.
  Then, when the first pale glow of the
  dawning sun touched the high mountains,
  Shana-ka raised up the Sh’kein. Behind
  him, the women of the clan dropped the
  scarves from the chi-dai chimes they car-
  ried.
  Shana-ka stepped forward, and slowly
  tipped the Sh’kein toward the bier, his
  voice strong yet sorrowful as he poured the
  ancestral ashes upon the body of his father.
  “Most honorable Kana-ka
  We speak your praise
  We remember your wisdom
  We honor your spirit
  We mark your passing
  We rejoice in your reward
  Rejoin us now
  O father
  Rejoin us now
  O honorable clan
  Rejoin us now
  O light of the heavens
  Rejoin us
  Remember us
  Rejoin us . . .”
  The chant continued, Shana-ka’s voice
  accompanied by the eerie chimes shaken
  by the women. The Sh’kein empty of its
  ashes, he stepped back, the ancient vase
  nestled in his arms.
  As the sun crested the mountain peaks,
  he nodded to his young sons. Each stood
  at one end of the bier and they unveiled
  the mirrors they carried, holding them to
  catch the rays of the rising sun and so set
  the bier alight.
  The eerie chiming of the chi-dai was
  soon joined by the crackling of the flames.
  And when naught but ash was left,
  Shana-ka knelt and reverently gathered up
  the ashes of his father and ancestors, and
  refilled the Sh’kein.
  Their duty done, the clan returned to
  their home, the Sh’kein replaced once
  more within the family shrine, that Kana-
  ka’s wisdom should not be lost.
  143
  Sample Religions
  
  FLATLINERS
  He was a punk like any other punk, but he had a talent along with his atti-
  tude. A talent for the box. The first time he wired into the Net, he thought he’d
  found God. People laughed. But he wasn’t lying . . .
  The Net started simple, just wires connecting machines. But it’s more than
  that now. A whole new world, some say – a place inside the mind if you’re a
  ’runner, a place that leads to every other place, even some nobody really
  expected. It was the punks that realized it first. The bad boys, high on life and
  too many drugs, ready to burn their mark into the world. They found the first
  one cold at the keyboard. Flatlined. The powerboost took down a whole block
  of the city. But not the Net. Nothing could take down the Net at that point. It
  happened again, here and there, discounted by the corps and the feds . . . who
  cares about a stupid punk? But the street learned. The street knew.
  They’d found God.
  Well, maybe not God. But something. All these years of mystic mumbo-
  jumbo, who’d have thought that computers would show the Way? Not the 
  corpzecs. They still didn’t believe it. But the street knew. The machine. That
  was it – the missing link. The one perfect accomplishment of man that made
  him worthy in God’s eye. Linked to the Net, those with the touch could find it.
  Even, with practice, use it. Man to machine to God – that’s what the street
  knew. Cyber became more popular than ever. Metal, wires, electronics – the
  cold, pure logic – that was the path. The Way. The corps laughed, but they’re
  not laughing any more. Shamans, they call them – Net Wizards. They touch
  God and bring him back.
  Now the corps are getting scared.
  GMing Net Shamans
  Trancing
  Trancing is particularly important for
  Net shamans. Without the trance, they are
  simply talented netrunners. With it, they
  become much, much more. First the
  shaman must connect into the Net with a
  neural interface. Then he uses one or more
  of the techniques listed in the main text
  (see Shamanism, pp. 118-119) to tran-
  scend the usual Net experience and attain
  a trance. The Autotrance advantage is par-
  ticularly useful for Net shamans.
  Breaking a trance suddenly is quite
  traumatic for the shaman. The only real
  way to do this is to unplug him from the
  deck – even physical damage will not
  affect him otherwise. Should this occur,
  the shaman must roll against HT. On a
  failure, he goes into systemic shock, tak-
  ing 2 dice of damage.
  Performance
  Unlike their more primitive counter-
  parts, a Net shaman has no need to put on
  a grand display or performance. If he
  wishes to convince others of his abilities,
  he can plug them in and let them piggy-
  back along. This tends to disrupt his con-
  centration, however, and all rolls to estab-
  lish the trance state are at -1 for each addi-
  tional person.
  Piggybacked viewers will get the
  shaman’s view of the Net. Any interaction
  with the ghosts or spirits he encounters
  will appear to them as unusual entities
  within the Net. However, only the shaman
  may interact with them. The others may
  only watch.
  Talents
  Physical healing, psychopomp duties,
  and magic items have little meaning in the
  cyberpunk world. The Net shaman’s tal-
  ents are turned more toward vision and
  observation than the other shaman duties,
  though there have been instances of curs-
  es, blessings, and spiritual healing. Some
  claim to have been haunted by malign
  spirits or gremlins at the behest of Net
  shamans. For the most part, the shamans
  are still defining the scope of their abili-
  ties. The GM should allow anything that
  has a proper feel and does not unbalance
  the game too much.
  Continued on next page . . .
  Sample Religions
  144
  
  Shamans
  Shamans are netrunners with a special talent. Punks, mostly, they combine
  the simple skills of any ’runner with an inborn talent, an ability to use the cold,
  featureless landscape of the Net to reach something beyond. Nobody really
  understands it, least of all the Net designers. The Net traveled beyond the sight
  of any one person long ago, beyond everyone but its true master – the shaman.
  Plugged in, wired, often cybered, shamans turn electron dances into dreams
  of reality. The Net creates its own world for them, filled with graphic images,
  the river-like streams of data flowing, the buzz of minds and realities that sculpt
  the texture of the Net, and the flickering afterimages of phosphor-dot ghosts.
  No two shamans view the Net the same way. Each plays a slightly different
  tune, a different construct of reality. But they all see the ghosts – the flimsy
  coils of energy that extend in and out of the Net, the machine, themselves,
  wrapping misty fingers about all who live and breathe, connecting them to all
  of that which does not. The first shaman fried his brains out in the contempla-
  tion of his new world, body cold at the keyboard, eyes turned upward in an
  expression of ecstasy. The word on the street was that he’d finally found God.
  Flatline – that was their nirvana, their paradise. To encompass the whole of the
  universe in a single instant.
  It is a terrifying fate to some. But for those willing to search, there is almost
  unlimited power. Power to reach these ghostly filaments, and bind them to a
  purpose, to see beyond the normal vision, to call them forth or send them
  hence, to tap the raw, wild power beyond and find uses for it here. It is danger-
  ous work, magicking the Net, focusing the power of the machine to drive the
  world beyond the world, but its benefits are many, and quite real. Its potential
  stretches far beyond the grimy world of the street. Many shamans die young –
  they all die eventually, in the contemplation of their art. Most say they are the
  lucky ones. The ones who found something real. While they live, they are wor-
  shiped on the street – cared for, protected, coveted, and feared.
  Abilities
  So what can the shamans do? Much like their primitive namesakes, they
  transcend this world to enter a realm of ghost and spirits. Using the cold logical
  progressions of the Net, they gain a true view of this and other worlds.
  What this means to the individual shaman can vary greatly, especially since
  most are still self-taught. Some things are common, however. To attain this new
  “sight” the shaman must first plug into the Net, and then enter a trance state.
  Some find this an almost natural occurrence; others need hallucinogenic drugs,
  meditative exercises, or periods of fasting and physical deprivation to reach it.
  While tranced, the shaman is completely unaware of anything that occurs about
  him in the physical world.
  His awareness of the Net, however, is incredibly heightened. He gains an
  almost instinctive understanding of the geography of the Net – not of any par-
  ticular subsystem, but of the thing as a whole. It is, to him, a huge living land-
  scape that stretches out before him. He can ignore normal movement rules, sim-
  ply willing himself to a particular area. He can even “hop” systems, moving
  from one local network to another, as long as any sort of physical connection
  exists, completely bypassing usual security rules. His “vision” is far more than
  the usual direct line-of-sight. If he concentrates on a particular locale in the
  Net, he can gain an immediate understanding of its architecture and current
  operating status, though not anything detailed or lengthy – he will know that a
  GMing Net Shamans
  (Continued)
  Spells
  There are two different categories of
  spells for the Net shaman. The first relate
  particularly to the Net itself, while the sec-
  ond are the more traditional effects relat-
  ing to the spirit world.
  Net shamans may learn to duplicate
  program effects with their own powers.
  To do this, the shaman takes any single
  program and learns it as if it were a
  Mental/Hard spell. Casting time is equal
  to the program’s usual execution time, and
  the shaman’s Speed Index is his DX
  attribute divided by 2. Energy cost is mea-
  sured in fatigue, and is equal to the equiv-
  alent program’s complexity. His skill in
  casting any “spell” can never exceed his
  Cyberdeck skill. Since the shaman is, him-
  self, performing the effect rather than hav-
  ing a program do it, any successful attacks
  against the spell affect him personally. For
  example, a crash would force the shaman
  off the Net and out of trance (with the
  associated HT roll).
  Continued on next page . . .
  145
  Sample Religions
  
  program is being executed and a general sense of its purpose, but not exactly
  what data is being accessed. Most shamans still rely upon the standard pro-
  grams for attack and defense, but some have found that they can duplicate pro-
  gram effects by using their enhanced interaction with the Net. In this case,
  shamans will learn “spells” that are roughly equivalent to program abilities.
  These abilities are enough to unnerve the few corp execs that are aware of
  them, but shamans are more than super netrunners. In addition to their height-
  ened awareness of the Net, they can push beyond, into the true realm of spirits
  and ghosts. From there they can duplicate many of the traditional shaman’s
  abilities – gaining visions of the present, past, and future, summoning spirits or
  “ghosts” to their aid, altering events in the form of blessings and curses, and
  cleansing or curing those affected by maladies of the spirit. Some even claim to
  speak with the ghosts of past shamans, gaining valuable insight. This is the
  least understood part of any shaman’s powers, and is always associated with
  dangerous electrical surges on the Net. Shamans go through a lot of
  cyberdecks. And their fate is always the same. Eventually they are either over-
  whelmed by the forces they are attempting to control, or they reach some new
  level of fundamental truth beyond which life has no meaning – Flatline. There
  is no halfway, no catatonia, no near misses. When a shaman goes, it’s always
  spectacular. The survivors dream of attaining this final moment, the ultimate
  ecstasy where they become one with God.
  Training and Initiation
  The discovery and training of those with shaman talent is still quite haphaz-
  ard. Most still realize their ability on their own, and (if they survive the initial
  experience) train themselves by trial and error. As the gangs grow, however,
  and the Net shamans learn more techniques, they are more likely to be sensitive
  to those with the talent around them. Many of the larger gangs have apprentices
  or assistants aiding the primary shaman.
  It is even possible for multiple shamans to join together on the Net, and add
  their individual energies together to achieve a much greater effect. This takes a
  great deal of cooperation on all sides, however, and has not often been attempted.
  The Tribe
  Like the shamans, those who follow them are mostly punks – street trash.
  They have found their new savior, the power that can lift them even higher than
  the almighty corps. Shamans are revered, or at least respected. And the
  machine becomes their ally. The tribe members cyber themselves as much as
  GMing Net Shamans
  (Continued)
  Net shamans may also learn to cast a
  limited number of the usual shaman
  spells. The Banish, Bless, Curse, Death
  Vision, Divination, Exorcism, History,
  Remove Curse, Seeker, Sense Spirit,
  Spirit Trap, and Summon Spirit spells are
  all applicable. The effects of each should
  be translated to the cyberpunk milieu by
  the GM. Additional spells may be created
  by players, subject to the GM’s approval.
  Spiritual spell effects are particularly
  draining for a Net shaman, and will most
  likely be accompanied by power surges
  and local system crashes of the Net. A
  successful roll against his Cyberdeck
  Operation skill must be made, or his deck
  will be ruined.
  Spell failures are particularly nasty for
  the Net shaman. Net-affecting spells
  which fail are treated exactly as programs
  which failed to execute. Critical failures
  will either dump the shaman out of trance
  and off the Net (with the associated HT
  roll), or “freeze” him in his current locale,
  unable to escape – usually, whichever is
  worse. Spiritual spells which fail will
  always result in the destruction of the
  cyberdeck, and force the shaman to make
  a HT roll at -2. On a successful roll the
  shaman takes 1 die of damage; if he fails,
  he takes 3 dice. If it is a critical failure, the
  shaman flatlines.
  Sample Religions
  146
  
  they possibly can, for only in the cold purity of logic can they hope to find their
  future, their enlightenment. The flatline – the symbol of ultimate rebellion, the
  crimson line and heartbeat symbol on the black background – is their icon, their
  hope – life recorded, seen, enhanced and then erased by the machine. They are
  often fanatics.
  Organization
  Each shaman builds a gang of followers. These are his people, his tribe,
  who protect him as much as he protects them. Different gangs are often quite
  introverted, keeping secrets from one another, even to the point of gang war-
  fare. Only one thing binds them together – hatred of the corps and feds that rule
  their world, and desire to realize power through that of their shaman.
  When a shaman dies, the tribe either searches for a new shaman to lead
  them, or disperses, its members often joining other tribes.
  Corps
  The one true enemy of the Flatliners is the conglomeration of corporate and
  government entities that provide the backbone of the Net they rely upon. To the
  corps, the Flatliners and their shamans are parasites, drawing resources out of
  the system and returning nothing. Many of the shaman’s more impressive mag-
  icking results in severe power demands on the system, all too often leading to
  local outages and system crashes.
  Most corps completely disregard the mystical claims, chalking them up to
  fanatical ranting and hacker’s tricks. Some few, however, have begun to realize
  the grains of truth behind the wild claims. They have one of two reactions: fear,
  followed by intense search-and-destroy efforts, or curiosity. No few shamans
  have been “collected” for experimentation.
  What has happened to them is not exactly clear.
  Truth
  So, what’s really out there? The folk on the street don’t really know, and
  those shamans who reach an understanding always die in the process. There is
  speculation, of course, leading to two schools of thought.
  The first holds that the true power is the Machine. In its design, man has
  finally overreached his own potential, and created God. These believers glorify
  anything related to computers – cyber, robotics, electronics, and so on. They
  believe that the machine is the perfect form, and they wish to attain it as quick-
  ly as possible.
  The other school of belief is a more philosophical one. They hold that it is
  the interaction between the neural interface of the netrunner and his own sub-
  conscious mind that brings about the state in which penetration into the next
  world is possible. The machine merely provides a convenient pattern of con-
  sciousness that touches the soul of the shaman ’runner, and allows him to reach
  beyond.
  The truth of the matter is left for the GM to determine. It may be one of
  these two, or something completely different. Whatever the case, there is some-
  thing, and its true nature should not be easy to discover.
  t
  147
  Sample Religions
  
  The Tale of Kis and Kas
  Long ages passed and the world was
  empty and quiet, and the realm of Kas lay
  empty, and began to rumble. These rum-
  blings grew so fierce that they shook the
  very trunk of the Great World-tree, and
  rattled the branches that reached into the
  higher realm. So hard did they shake the
  tree that a spirit fell from the Realm of
  C’lanan and fell into the middle world.
  And this was Kal, the first shaman of
  the Kalmis. But Kal was lonely, and so
  after a while she gave birth to twin sons,
  who were very unlike each other. Kis was
  born in the normal way; but Kas refused
  to follow and be second born. So he
  clawed his way out of the side of Kal and
  she died. She was buried in the earth and
  from her body grew all the holy plants and
  herbs. And from her blood the Kalmis
  were born.
  Kis and Kas went their own separate
  ways. Kas created fierce and monstrous
  animals, ferka and brahgs and ools, and
  huge biting ickles. Kis made all the useful
  and harmless animals, like threnkies and
  klare and rits. Kis and Kas followed the
  rits as they flew, and they led them back
  to the little Kalmis, as young and helpless
  as plets they were. Kas growled and
  immediately began to gobble up the
  Kalmis, but Kis hit him, and Kas died, and
  went away into the lower realm. It was
  then that Kis taught the Kalmis to fight, to
  kill and eat. And it was Kis who first trav-
  eled to the Realms of Kas, to speak to the
  spirit of the first shaman, Kal. And when
  he returned he brought back with him the
  first kahan.
  And so it is that the Kalmis came to be.
  Sample Religions
  148
  THE KALM OF SEQUAN
  In the beginning was the seed, planted deep within the void. And as Time
  grew, so did Sequan, the Great World-tree. Glorious are the branches of
  Sequan, for they reach to the upper world, the heavens, the realm of C’lanan.
  Strong and deep are the roots of the Sequan, for they delve far into the under-
  world, the realm of Kas. Upon the center of the world, the Sequan stands, the
  way to all that is.
  The Kalm are a reclusive cat-like race inhabiting the lush jungle world of
  Sequan. They are mistrustful of the off-worlders who trade for the rare pharma-
  ceuticals found on Sequan. Their society seems primitive to many, but their his-
  tory stretches back nearly three millennia. In ancient times they were a warring
  tribal people, but now they are a strictly hierarchical society. Personal and fami-
  ly honor is of vital importance to them and blood feuding is common. Yet they
  consider themselves to be peaceful folk – so long as honor is held holy.
  Castes
  There are three castes of Kalmis – the Claw, the Pride and the Ka.
  The Claw is the warrior/hunter caste. Consisting of both males and females,
  they are responsible for provisioning and defending their lineage. They mate
  within their caste, or with those of the Pride.
  The Pride makes up the bulk of
  Kalm society, consisting of non-
  warrior adults and children. A child
  may be adopted into the higher
  caste if one of their parents is of the
  Claw.
  The Ka are the spiritual and
  temporal leaders of the Kalm. There
  are three sub-castes within the Ka –
  the Shika, or shamans, the Shani, or
  scholars, and the Seda, or leaders.
  The Shani are responsible for the
  extensive oral histories and lineage
  records of the Kalm. The leaders
  rely both upon their wisdom and
  upon the knowledge of other realms
  gathered by the Shika.
  Belief and Practice
  Religion is an integral part of
  Kalm life. Their world consists of
  three realms – the upper world of the
  heavens, the middle world in which
  the mortal Kalmis dwell, and the
  underworld of Kas. Off-worlders are
  thought to come from distant realms
  beyond the heavens, and so dealing
  with them is left to the Shika.
  
  Once a Shika has undergone his initiation, he can enter a state of trance at
  will to travel in the spirit. The upper world is the world of spirits and knowl-
  edge. It is to this world that the Shika travel to confer with their spiritual
  helpers. These spirits help the Shika gather and prepare the pharmaceuticals
  that Kalmis and off-worlders both value. Each Shika has several spirits which
  will aid him, both here and in the middle world.
  The lower realm is the underworld of Kas, Lord of the Dead. It is Kas who
  guards the spirits of the dead and judges the honor of the living. At death each
  Kalm is guided here by a Shika to be judged. If honor is pure then the soul
  may remain. If at fault, the soul is devoured by Kas, forever lost to its lineage.
  Souls that remain may be contacted by a Shika at the request of their family if
  needed.
  The Kalm belief in the mystical relationship between the three realms can
  be seen in the practices of everyday life. Honor is of utmost importance. The
  Kalmis have no written language and a spoken oath is unbreakable. To call a
  Kalm a liar is to touch off a blood feud.
  Each named adult has a kahan, or ritual knife, that is not only the seat of
  his soul and honor, but is considered to be his soul. The handle of this knife is
  carved from the bone of an ancestor. If the kahan is lost, a Kalm will do any-
  thing within the bounds of honor to regain it. A Kalm without a kahan is con-
  sidered to be cursed, caught between the worlds of the living and the dead. A
  Shika would certainly be sought to help find the kahan in such a case. If the
  kahan is destroyed, then the Kalm is considered to be worse than dead – with
  the soul dead, the body must follow. Suicide, in some public and spectacular
  manner, is the only recourse. A kahan-less person – such as an off-worlder – is
  considered, at best, to be a child. At worst, they are mere animals. Only mem-
  bers of the Ka (and those of the Claw specifically bound to protect them) deal
  with off-worlders.
  Rituals
  Kalkah – Rite of Naming. It is vitally important that a Shika (preferably
  female) be present at a birth, especially a birth among the Claw. The Shika
  protects the newborn soul during the trauma of birth, and travels to the under-
  world to find a soul-patron for the child among its ancestors. Such a soul-
  patron acts as a spiritual guardian for the child until its Rite of Souling. (Until
  the Rite of Honor, the child is known by the name of the ancestor, with the
  prefix da- attached. Thus, the ward of the soul-patron Glyss would be called
  da-Glyss. Bone once belonging to the ancestor Glyss would be blessed and
  prepared to become the hilt of the child’s kahan, should it survive to adult-
  hood.)
  Kalkahan – Rite of Souling. This rite marks the transition from child to
  adult. The adult-to-be is presented with the kahan before a gathering of rank-
  ing adults. A ritual battle takes place between the supplicant and a Claw war-
  rior of the same lineage. The warrior slashes the supplicant three times (one
  for each realm) while the supplicant attempts to kill the warrior. The battle
  complete, the newly-made adult bloods his kahan in his own blood and claims
  an adult name. (If by some fluke the warrior is killed, the supplicant claims
  that name. This is the only instance in which blood feud is forbidden over a
  killing. Rather, it creates a deep bond between the new adult and the offspring
  of the dead warrior.)
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  Sample Religions
  
  Kalkiska – Rite of Honor. This is a ceremony of vassalage or allegiance.
  Obligations are announced before a gathering of those concerned. The kahan of
  the lesser-ranking Kalm is offered into the hands of the higher, signifying that
  the one trusts the other with the guardianship of his honor and soul, a state
  called kadiss. A Kalm under kadiss is not responsible for the honor of any act
  the other requires him to commit – all obligation falls upon the other.
  The state of marriage is considered to be a state of mutual allegiance
  among the Kalmis. It is a simple ceremony before witnesses in which kahan are
  exchanged for a brief moment and then returned. A marriage can be ended only
  by the Rite of Duel.
  Kaldesha – Rite of Duel. This is a ritual of determination through combat.
  Conflicts of honor between individuals are settled upon the Sakiska, the field of
  honor. A challenge of Kaldesha cannot be refused.
  There are two forms of this rite. The first is Redesha, the naked duel.
  Combatants fight naked, using only claws and teeth. Redesha ends when one
  combatant submits his throat to the other. The second rite of Kaldesha is Rekah,
  a duel in which kahan are used. This duel ends in the death of one (or both) of
  the participants.
  Kalkors – Rite of Blood. This is the rite of feuding. There are two forms of the
  Kalkors. The first is Korskal, a personal vendetta. If a Kalm feels that his honor
  has been insulted beyond repair, he calls Kalkors upon an individual and all his
  lineage within a certain degree of kinship. Kalkors is declared by slaying a close
  member of the lineage in a ritualistic fashion and presenting the body to the chal-
  lenged party (see Kalkessa, below). Such feuds end quickly, though they garner
  much honor for the outnumbered challenger. Death through Korskal is an excel-
  lent reason to call the second form of Kalkors, Korska. This involves entire fami-
  lies, and continues until either honor is satisfied, or there is no one left to fight.
  Kalka – Rite of Spirit. This is the initiation rite of a Kalm shaman. About
  the time of puberty the would-be Shika disappears into the forest for several
  days upon Shalel, or vision-quest. The supplicant wanders and fasts, drinking
  only his own blood until he falls into a trace state and travels for the first time
  to the upper realm. It is there that the C’lanan, the great spirit, touches him and
  grants him his spirit helpers. When the new Shika returns he joins the ranks of
  the Ka. Shika can be drawn from any of the three castes, although Shika rarely
  come from the Claw. Those born to the Ka caste who do not become Shika
  train as Seda or Shani instead.
  Kalkessa – Rite of Feast. This is one of the most important observances of
  the Kalm, in which the bodies of the dead are consumed. It is considered the
  utmost insult to refuse to eat a vanquished foe (hence the horrible consequences
  of returning the body in the Rite of Blood, above). The kahan of the slain are
  given to the Shika, who travel to the realm of Kas with the soul.
  Kaltas – Rite of Clan. This is an extremely rare rite involving adoption. If
  honor demands an obligation of such import that even ritualistic suicide cannot
  repay the debt, the honored person may be adopted, creating bonds of blood
  and honor that nothing can erase. Before a gathering of the entire lineage, the
  adoptee is blooded by the kahan of every adult member. In turn, the adoptee
  drinks from a cup in which blood from the entire lineage – including children –
  has been mixed. (If it happens that the adoptee is not strong enough to survive
  the rite, he is consumed in a Rite of Feast with great ceremony.)
  t
  Sample Religions
  150
  Rite of Naming
  Suzsha crouched in the center of the
  birthing circle, sweat matting her once-
  glossy fur. She snarled as another contrac-
  tion hit, claws raking deep into the hard-
  packed soil. Nearby her sisters and moth-
  er, fellow warriors of the Claw, waited,
  patiently watching. They guarded the
  clearing, making sure no one dared to
  come too close. Above, the hot noon sun
  broke through the canopy of leaves.
  Beside her, the Shika Tshosa continued
  chanting, her gnarled fingers striking a
  slow beat on the ground with an ancient
  thigh bone. Her apprentice crouched near-
  by, slowly adding holy sezza leaves to the
  small fire. The pungent smoke rose up in
  lazy waves, making Suzsha’s senses
  waver. Tshosa’s voice was a sibilant
  stream of prayer.
  “Come oh honored one
  Heed the call of bone
  Heed the call of blood
  Heed the mew of a new soul
  Come oh warrior
  Heed the cry
  Come oh guardian
  Heed the blood
  Come oh ancient one
  Return to your blood
  Return to your kin
  Come oh honored one . . .”
  Suzsha’s panting snarls became a
  sharp series of pained yowls as the child
  forced its way from her body in a gush of
  blood and fluid. Her cub lay upon the
  ground between her haunches and Suzsha
  howled in triumph. The Shika Tshosa
  moved closer, dipping the thigh bone in
  the blood. Her chant continued as she
  reached out, one sharp claw gently scrib-
  ing a holy rune onto the shrieking child’s
  belly. Blood swelled up from the cut; the
  Shika wiped it off with her fingers, anoint-
  ing the bone she held. Suzsha’s howls
  faded away as she waited the Shika’s
  announcement.
  “Isshan has returned to us.”
  Around them, the other women broke
  into howls and screams of joy. Suzsha’s
  lips pulled back from her sharp teeth as
  she smiled in victory and bent to pick up
  her daughter, the cub da-Isshan.
  
  DISCIPLINES OF CHANGE
  It was the year 2042 of the old calendar when Dr. Mary Kelly first demon-
  strated her incredible power to the world by healing an entire ward of terminal-
  ly-ill patients. She became a public icon overnight, an object of adulation, fear
  and worship, hailed as a new messiah, and was eventually driven into seclusion
  by those who sought her healing touch. She lived in near-solitary confinement
  for the next 10 years with a handpicked group of students, until her death in the
  year 2052 at the hands of a rabid mob who feared her power. But her work sur-
  vived her. Entitled the Doctrine of Change, it spoke of a new way, foregoing
  faith and religion for rational thought and scientific discovery, emphasizing her
  own exploration of the mind. From this work, preached and publicized by her
  chosen students, sprang forth what later came to be known as the Disciplines of
  Change.
  Excerpted from The Facts Behind The Myth – The Life of Dr. Mary Kelly
  Beliefs
  From the words and writings of the prophet Mary came the Disciplines of
  Change. The Disciplines center about the following tenets:
  Knowledge over faith. Perception over belief. Faith, wrote Mary, is the root
  of all prejudice in the world – faith in religion, faith in country, faith in truths
  that bear no relation to reality. Those who had opened their minds to knowledge
  knew the power of questions, and the sadness of ignorance. “Believe only that
  which you can demonstrate. That which cannot be known does not exist.”
  Power lies within ourselves. “Those who seek the divine need look no far-
  ther than themselves. Accept the power and the responsibility for yourselves,
  your actions, and their consequences. Seek the keys to unlocking the mind, for
  within lie the purest truths of all.”
  Change is the only constant. Change is, of course, the central doctrine of
  the Disciplines of Change. Mary viewed change as the major power of life.
  “Through change we grow, leaving behind the old and embracing the new.
  Change through knowledge is a path leading ever closer to enlightenment.”
  Learning is the primary motivator for change. “Learning disciplines the
  mind, leaving it open to change. Without learning we become stale, wasted, sta-
  tic.”
  Only through scientific exploration can we learn. “True learning must be
  experienced, explored, quantified and categorized. Rote memorization is worse
  than useless; it teaches faith rather than knowledge. Random questing can lead
  one astray. Hypothesize, experiment, and draw conclusions from your own
  experimentations. Believe nothing but that which you can constantly repro-
  duce.”
  Without trial, complacency results. “Suffering is one of the prime motiva-
  tors for change. Fear, starvation, disease, all cause us to seek answers and grow.
  Contentment breeds complacency. Decay is the result. Suffer, and be changed.”
  Mind Powers
  As Mary Kelly proved, the mental
  powers sought by adherents of the
  Disciplines of Change are real. It was her
  belief that all people had one or more
  latent powers which could be discovered
  and trained. This may be true, or it may be
  that only special individuals with true
  latent talents will be able to reach this
  “enlightenment.” In any case, it won’t
  really matter to those who believe.
  Despite considerable attempts to quantify
  and rationalize the process, the sequence
  of steps each person goes through to dis-
  cover his own talents is slightly different.
  Those who do not achieve such powers
  have obviously not found the proper path,
  or are not concentrating upon it adequate-
  ly.
  In game terms, the mental powers
  begin as latent Psionic abilities and are
  developed through study and discipline.
  Techniques include hypnosis, sensory
  deprivation, meditation, biofeedback and
  careful consumption of hallucinogenic
  drugs. There are two aspects to develop-
  ing a power – achieving or increasing the
  power of a particular psi ability, and then
  developing the skill to use it in certain
  ways. The GM decides whether powers
  have upper limits, and whether the power
  for a particular ability is innate (and there-
  fore immutable) or can be increased with
  further study.
  Crystals
  Crystals may be used to focus psi
  power through meditation. The individual
  clears his mind and concentrates on the
  chosen crystal. On a successful Meditation
  roll, the crystal will effectively increase
  his psi power in whatever ability he
  attempts to use thereafter. Each 10 carats
  of crystal (round down) will increase the
  psi power by 1. The crystal should be pure
  – without flaws or fractures. Each flaw
  reduces its effective size by 10 carats.
  Large, pure crystals are exceedingly rare.
  For example, Adrienne, with a
  Telepathy power of 2, concentrates upon a
  pure crystal of 25 carats. Assuming a suc-
  cessful Meditation roll, the crystal will
  increase the effective power to 4, allowing
  her to Telesend up to 2 yards away from
  her current location. She must still make a
  successful Telesend roll against her usual
  skill level.
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  Sample Religions
  
  All perception is flawed. Truth is relative. Perhaps the most difficult of the
  tenets, Mary also realized the relative nature of perception, and the truth that
  results from it. “Your truth is not always my truth. Thus you must always seek
  the answers that are your own. By examining the works of others you can gain
  insights and ideas, but only through rigorous testing and cross-examination can
  real truths be found.”
  Exploration of the Mind
  Mary’s own field of expertise was the study of the brain and the thought
  processes of the mind. She wrote many papers on the nature of hallucinations,
  dreams, and the keys to unlocking the inherent power of the mind. She believed
  that all people had latent talents which could be trained and developed by sci-
  entific methods.
  Her research revolved around her own “evolution,” as she called it.
  Beginning with biofeedback techniques, sensory deprivation, and the closely-
  monitored administration of certain drugs, along with Eastern mantras for cen-
  tering and focusing the flow of thought, she tapped into her own latent powers
  and awoke her healing gift. The notes she left were copious and detailed. Her
  experiments were unorthodox on several levels, but her basic techniques were
  sound. Her results were unquestionable. Mary had achieved something – some-
  thing people flocked in record numbers to seek for themselves.
  Purpose
  The purpose behind the Disciplines of Change is to learn the true nature of
  the universe and the self. Its disciples hold truth and knowledge, especially self-
  knowledge, above all else.
  Though they stress the internal development of the mind, the leaders of the
  Disciplines also encourage students to interact with others and share what has
  been learned. They regularly hold seminars and meetings on all that they have
  discovered in their personal research. Through the professional quality of their
  work, proponents of the Disciplines have gradually received approval and
  acceptance among the scientific community.
  The Martyrdom of Mary
  Considered a holy figure by many,
  Mary’s death caused considerable outrage
  and furor. Not a few venerate her as a
  martyr of the common age, and have
  adopted her as an icon for peace against
  an increasingly violent society. Many
  without access to the training to appreciate
  her works see her as a figure worthy of
  devotion and worship. Some find their
  way into one of the many sects of the
  Disciplines, but others ignore her teach-
  ings, preferring to view her as a reincarna-
  tion of the Virgin Mary. Within the
  Catholic church, there has been a resur-
  gence of the Cult of Mary, with Mary
  Kelly as its new focal point.
  Needless to say, adherents of the
  Disciplines decry any attempts to deify
  their prophet, pointing to Mary’s own
  words. However, their actions have had
  little or no effect on the growing move-
  ment.
  Sample Religions
  152
  
  Organization
  There is no true organization to the Disciplines, no established central
  body. Mary specifically denounced “archaic and static hierarchies.”
  Despite her desires, however, certain distinctions are commonly made
  among followers of the Disciplines. Those new to the Disciplines are known as
  Students. Once they have mastered the basic principles, they are accepted by
  the community at large as Associates. Associates form the majority of the mem-
  bership. Those Associates with particular initiative and insight will eventually
  develop a reputation among their peers, and may, with the approval of the
  majority, be accepted as Principals. Principals gather into informal collectives
  which judge new proofs and theories based on scientific merit, and write papers
  on their own experiments for others to study. They provide a focal point for the
  energies and ideas of the whole, and serve as a repository for the information
  collected by the members. Archives exist in many places, often supported by
  research grants and various scientific bodies.
  Those members who achieve demonstrable mental powers are venerated by
  their peers, but hold no special rank.
  Sects
  As time goes on, the loose structure of the Disciplines has led to different
  sects, each focusing on some particular theorem derived by one of their
  Principles. Some of the sects merely provide a focus for learning, while remain-
  ing open to diverging points of view. Others have become almost hostile to this
  lax approach, declaring that certain fundamental truths must be accepted in
  order to ascend to the next state of knowledge. Two of these, on completely
  opposite sides of the spectrum, conflict openly.
  The Relativists believe that since all knowing is relative (especially self-
  knowledge), the scientific slant of Mary’s writings is but one expression of the
  real truth. They accept all member testament as fact, no matter how poorly doc-
  umented, and build their theories in whatever manner suits them best. Much of
  their focus centers around the study of parapsychology and the awakening of
  mental gifts. Their claims far outstrip any other sect, and thus they tend to draw
  the more idealistic and enthusiastic adherents.
  The Logicians, on the other hand, discount anything that cannot be empiri-
  cally proven. They distrust many of the Relativists’ claims, accusing them of
  being little better than a charlatan’s parlor tricks. They deal only with that
  which can be easily quantified, and prefer to remain in the more familiar realm
  of metaphysics and philosophical proof. It is the work of the Logicians which
  has received the most scientific scrutiny and approval, and as time progresses,
  they feel more and more weighed down by their less-rigorous Associates.
  The Future
  As time progresses, the differing sects grow farther and farther apart. Some
  of the collectives gather in monastic communes, citing the difficulties of focus-
  ing mental powers like telepathy and empathy in overcrowded cities. One par-
  ticularly radical sect seeks to build its own space station, claiming that the mag-
  netic fields, background radiation and overwhelming population of the earth
  have negative effects on its studies. Someday splinter groups may seek their
  isolation in separatist colonies, whose membership is limited to those who have
  achieved demonstrable and repeatable mental powers.
  t
  Crystals
  Quartz, or rock crystal, has become a
  common token or talisman worn by fol-
  lowers of the Disciplines. Though crystals
  were not mentioned by Mary in her writ-
  ings, her student Maratsu discovered that
  they seemed to be useful in focusing the
  mind. Further studies have proved that
  many of the claims of crystal enthusiasts
  through the years are true – crystals form
  a naturally balanced energy field which
  can be used to manipulate flows of psy-
  chic energy.
  Jealousy and Fear
  As techniques for waking mental pow-
  ers become more advanced, those who
  practice them have been forced to be more
  and more careful about how they approach
  the public. The outrage at Mary’s death
  halted much of the initial fear-mongering,
  but it is not completely gone. As the
  Disciplines grow and expand an ever-
  growing portion of the world population
  fears their use and potential abuse. Some
  of the group’s more notorious members
  have been forced into isolation to escape
  threats of violence, while others have been
  approached by everyone from government
  agents to business interests interested in
  exploiting their talents.
  153
  Sample Religions
  
  DHALA,
  DESTROYER OF WORLDS
  “The ages of creation are past, the days of our glory have sped into dark-
  ness. The supreme night is upon us – Dhala, who swallows all things. Upon the
  corpse of the universe she stands and we are the sword in her hand. Dissolution
  of all is her triumph, all that is colored shall fade into darkness, all that is
  shaped shall be dispersed. O enfolding darkness, o divinity of night, thy power
  is boundless, thy visage most terrible.”
  The Dhala are an ancient people, their origins lost in past millennia. They
  take their name from their goddess. At the height of their glory they ruled the
  galaxy, their technology so perfected that little was beyond their capabilities.
  Now they are a shadow of their former selves, their empires collapsed and for-
  gotten, their worlds abandoned cinders. The few remaining Dhala travel the
  universe in their great world-ships, destroying all they encounter with single-
  minded fanaticism.
  The Dhala are multi-armed, vaguely humanoid beings, genetically manipu-
  lated countless generations ago to resemble the image of their goddess. They
  reproduce by cloning – when one of their number is killed or undergoes the rite
  of Ysa, a replacement is made. The race must continue until the final immola-
  tion of the universe, at which time Dhala will consume them all. They possess
  psionic abilities and are especially adept at telekinesis, pyrokinesis and other
  destructive mental skills.
  Belief and Practice
  The Dhala believe in Riksa, the eternal cycle of creation and destruction.
  The universe has entered the second half of the cycle, the journey to entropy
  and final destruction. And it is their divinely appointed task to ensure that the
  cycle continues.
  While the Dhala are monotheists, they believe that Dhala has many aspects,
  all involved with dissolution and destruction. (The creative aspects once
  ascribed to her have been downplayed and are all but forgotten.) Fire is the pri-
  mary aspect of Dhala. There are ten forms of fire – five natural and five ritual.
  The Duality of Dhala
  Dhala is the deity revered by the
  Children of Dhala. Though her people for-
  got her dual aspects long ago, they still
  remain part of the goddess. At present,
  Dhala the Destroyer is foremost, but once
  the universe is truly unraveled, the cre-
  ative side will flourish and life will begin
  again under Dhala the Creator. Such is the
  nature of duality – opposite sides of the
  same coin (see Duality, p. 130).
  Dhala was born in the act that first cre-
  ated the universe. As it cycles, so does
  she, her aspects shifting from creator, to a
  balance in harmony, to the destroyer, in
  order that the whole shall begin again.
  She is archetypal, in that she represents
  the primal forces of creation and destruc-
  tion. As creator, she also symbolizes birth,
  mercy, and light. As destroyer, her prima-
  ry aspect is the flame that shall consume
  all being.
  Dhala is omnipresent, existing in all
  things simultaneously, as well as being
  omnipotent, though her cares are for the
  flux and flow of the universe rather than
  any particular individual fate.
  The dualistic image Dhala presents to
  her believers is that of a multi-armed
  humanoid female. In her right hand she
  holds a newborn babe, while in the other
  she cups the flame that is her destructive
  potential. In reality she has no true physi-
  cal form, but rather exists as an abstract
  force that is actualized through her chosen
  people.
  Continued on next page . . .
  Sample Religions
  154
  
  The Natural Forms of Fire
  Aga – The common fire of fuel. It is the spirit of Aga that speeds the Dhala
  on their path of destruction through the universe.
  Vaga – The fire of space. It is the spirit of Vaga that powers their weaponry,
  that brings conflagration and destruction upon the universe.
  Saya – The celestial fire. This is the fire of a nova sun which illuminates a
  world in the last days before its annihilation.
  Nara – Life-fire. This is the all-pervader, the power of consumption found
  within all living things. It supports life, yet it is holy to Dhala for it consumes
  and destroys to do so. Pyrokinetic abilities are evidence of the existence of
  Nara.
  Ignis – This is Dhala’s most fearful form, the ultimate fire of destruction.
  The power lies deep within each world, and it is the awakening of this fire that
  destroys worlds.
  The Ritual Forms of Fire
  Ima – Essence-fire. This is the burst of divine fire that appears at the time
  of a sacrifice and consumes it utterly.
  Iga – Priest-fire. This is the eternal fire found at the core of a Dhala world-
  ship. It is preserved though worship and sacrifice.
  Hisa – Blood-fire. This is the fire that burns at a private shrine. It is the
  center of personal worship and is fed by the supplicant’s blood.
  Haga – Ancestor-fire. This is the fire of purity and preparation. It is the fire
  of memory that recalls the deeds of ancestors so that the living might be
  strengthened and inspired.
  Ysa – Immolation-fire. This is the fire of personal destruction, never
  approached by the living. A Dhala called by the goddess will set himself alight
  and throw himself into the Iga at the core of the world-ship.
  The Image of Dhala
  Dhala is most commonly depicted as a four-armed being perched upon a
  broken corpse, flames issuing from her mouth. She laughs in triumph for she
  holds utter dominion over all that exists. She mocks those who hope to escape
  her fury. The body on which she stands is the corpse of the universe. At the end
  of time, only the power of destruction – Dhala – remains. The sword she holds
  represents her people – the power of her wrath. She is naked, for she is clad
  only in the vast emptiness of space. And she is black – as are the ships and col-
  ors of her people – for she is the ultimate energy in which all things and all col-
  ors disappear, all shapes returning to the entropy of the everlasting night.
  t
  The Duality of Dhala
  (Continued)
  Being essentially abstract, as well as
  omnipresent, Dhala exists everywhere
  simultaneously, having no particular
  realm or dwelling place. Though her uni-
  verse may be consumed in flame, she is
  never destroyed.
  Dhala the Creator is a benevolent
  deity. Dhala the Destroyer is malevolent,
  destroying all that comes before her with
  equal abandon. Generally speaking, she is
  an indifferent deity, not concerning herself
  with the piddling affairs of mortals. She
  will almost never interfere directly,
  though her devoted followers may call
  upon one of her two aspects – the light of
  healing, or the flame of destruction. She is
  almost always oblivious to the actions of
  her creations or the suffering of her
  destruction. She simply is, as she will
  always be.
  Dhala’s worship is one of mystery and
  discovery. She recognizes no other form
  of divinity besides her own, and thus has
  no divine ties.
  Dhala is subject to no divine law
  except her own. She depends upon her fol-
  lowers for little – they but speed the
  process of her work. It would occur, and
  she would exist, with or without them.
  Dhala has no associated demigods or
  divine servants.
  Organization
  The Ris’da, or priests, lead the Dhala.
  They are considered to be beyond rank.
  Occupation determines the rank of the
  remaining Dhala. Those who deal with
  weapons systems are ranked highest, those
  who deal with ship maintenance are low-
  est, with all others scaled somewhere in
  between. All Dhala, regardless of rank,
  consider themselves to be warriors in a
  holy cause and spend much of their off-
  duty time honing their martial skills.
  Each world-ship, or Dhak, is totally
  independent of the others. The Ris’da
  maintain only enough contact between
  ships to ensure a certain level of planning
  in their destructive courses. The Dhala
  delight most in destroying entire planetary
  systems by awakening the Saya, causing
  the sun to go nova by use of their ancient
  technology. Spacefaring races that oppose
  them they destroy in great battles, reserv-
  ing the most honorable fate for their
  defeated foes – those planets they destroy
  individually, by piercing the world’s core
  with their weaponry and awakening the
  holy Ignis.
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  Sample Religions
  
  THE GODS OF BETHANY
  Long ago, before the age of Man began, before even the Elves awoke and
  the stars began to shine, there were Daisha, the Queen of Earth and Lystran,
  the Lord of Light. Many were their children, and the world was peaceful and
  golden, without flaw and unchanging in the perfection of endless time.
  – The Lay of Light
  Long ago, when the very thought of man was but a whisper in the wind and
  the elder folk had not yet ventured forth into light of day, the world was
  wracked and broken by the arguments and wars of the gods. Now, we call this
  the Sundering, for it surely changed the world.
  In those days, there was no Sleeping God, for Wylan was awake and wan-
  dered the world as he willed. All the magic and the mysteries of the world were
  known to him, no secret was held safe from his sight, and his will pierced the
  Darkness and gleaned all from it.
  – The Tale of Wylan
  Those who live in the lands of Bethany worship the Holy Children of
  Daisha, the Queen of Earth. Daisha had two consorts, the Lord of Light and the
  Dark Hunter. Most follow the children of the Lord of Light – Keldan, Dorn and
  Asta. Worship of the Dark Hunter’s children is discouraged (and in some cases
  outlawed) by the church of Keldan. (See sidebars, pp. 163-166.)
  Keldan Lawgiver
  The firstborn of Daisha by the Lord of Light, Keldan is the Giver of Laws,
  the Defender, the Protector of Oaths. His spheres of influence are truth, honor,
  justice, resolve, loyalty and strength. Keldan dislikes magic and sanctions its
  use rarely, and then only in Dornite hands. He is a militant and chivalric god.
  His symbols are the light and the sword; his colors are the gold of light and the
  white of purity.
  Creation Myths of Bethany
  The Lay of Light
  Each of the Holy Children had duties
  in the world, as the Lord of Light in His
  wisdom decreed. High among these were
  Keldan, Lightbringer and Lord of Truth
  and Honor, and Dorn, the Lord of
  Wisdom who spent long ages at Lystran’s
  knee, drinking of His knowledge. And
  most beloved was Asta, whose beauty and
  fair spirit caused all to grow in glorious
  abundance. Birds broke into song at the
  sight of her, and flowers sprang up where
  she stepped.
  But sadness came into the world, for
  where the light of Lystran did not fall,
  there grew darkness and shadow, giving
  birth to He-who-is-not-seen, the great
  Deceiver, the Dark One, the Hunter of
  Life, Souldrinker. Many are His names,
  and great His evil.
  As darkness grew, the Lord of Light
  weakened and grew wan. So the Queen of
  Earth sought out the Dark One. First She
  demanded, and struck at the foul darkness,
  but such ill suited her, and even a goddess
  may not kill what does not live. Then She
  tried the guiles and crafts of women, and
  pleaded for mercy. Her pleas moved the
  Dark One not, though Her beauty
  inflamed him. And so in dishonor and
  darkness did Volt come into the world,
  born of Daisha’s strength and fire. Then
  came Wylan the trickster, born of Her
  witchery. And last, born of Her guile and
  beauty, came Cara Gildenheart, the
  temptress.
  And while Darkness reveled in the
  birth of His children, Daisha crept away in
  Her shame, and was lost to the world.
  So Keldan Firstborn, guided by Dorn’s
  wisdom and craft, forged a sword of Light
  and Law, and tempered the blade within
  the fire of Lystran’s fading glory, so that
  forever more might Lystran’s light be with
  the world. And Asta wept, to see her
  beloved step out to war, Dorn at his side
  and a great host behind them. With her
  tears, the stars were kindled, to shine
  brightly and illuminate their way.
  And so began the Sundering Wars.
  Long ages they fought, brother god
  against brother god, until the very face of
  the world was changed. In those times
  even Volt fought against the darkest one,
  for he was shamed by Daisha’s fate, and
  sought vengeance against his father.
  Wylan hid in the shadows and worked his
  witchery and dreamcraft. But such could
  not withstand the light of the Sword of
  Keldan and the righteous flames of Dorn’s
  wisdom. And so Wylan hid behind the
  skirts of Cara, who by her guile kept all
  others from him.
  Continued on next page . . .
  Sample Religions
  156
  
  Keldan’s physical form is that of a tall, blond, golden-eyed knight wearing
  robes of white with a cross emblazoned in gold. He wields the Sword of Light,
  which represents both his strength and his purpose – to cut through the dark-
  ness with light, and to protect the defenseless.
  Keldan is a benevolent but harsh deity. He requires much of those who fol-
  low him, and accepts little deviation from his laws. He keeps a close eye on his
  worshipers, and will even appear directly to his special chosen ones (known as
  Trueswords). He has a forthright and lawful nature, and demands the same of
  all who worship him. His weaknesses are an unforgiving character, and a ten-
  dency to view the world in terms that suit him best. Keldan opposes all things
  of chaos, darkness and deceit.
  Those sworn to Keldan never lie or break an oath or law. They never aban-
  don a charge, nor ignore an injustice. They cannot deny an appeal by the help-
  less. Keldanites will seek and destroy any who disturb the rest of the dead.
  Keldan is closely allied with Dorn, and depends upon him for advice and
  guidance. He is the devoted protector and husband of Asta. He opposes and
  despises Volt, and hates Wylan for his crimes against Asta. He dislikes (and
  perhaps fears) Cara for her licentious and chaotic ways.
  Organization
  All clerics of Keldan are also knights and must belong to one of several
  holy orders. While some of these knightly orders are secular, their leadership
  consists entirely of clerics. Familiar ties and loyalties are superseded by obedi-
  ence and duty to Keldan and one’s knightly superiors. Clerics of Keldan who
  wish to marry must wed a Lady or Dame of Asta. Celibacy before marriage
  (and constancy afterwards) is demanded by the god.
  The supreme temporal authority of the church is the Highsword, a cleric
  chosen by the god himself. A Truesword is a special knight who stands outside
  the regular hierarchy of the church and belongs to no one order. Also chosen by
  the god, a Truesword is answerable only to Keldan and the Highsword. Women
  may not be clerics of Keldan, although they may join cloistered orders as nuns.
  Female knights are extremely rare and frowned upon, but may join the Order of
  the Shield if they are virginal and swear an oath of celibacy.
  Knights of Law – A closed (non-secular) order consisting entirely of cleric-
  knights. These knights supervise all other Keldanite orders, as well as monas-
  teries and convents. They are responsible for the security of all churches and
  their fiefs.
  Knights of the Land – Knights are appointed to this order by royal decree
  after having served at least ten years in another Keldanite order. They are
  responsible for the protection of the royal family and the capital.
  Creation Myths of Bethany
  (Continued)
  And so the Wars continued, age after
  age, and Asta’s tears filled the oceans of
  the world.
  Then Wylan in his anger whispered
  dreams into the ear of his father, and
  Darkness listened. And so they plotted
  foulness. Then fair Asta came into their
  hands, drawn by trickery and lies, and she
  brought with her the Sword of Keldan, for
  she thought to ransom her beloved’s life.
  Then even Volt’s righteous anger
  paled beside the wrath of Keldan and the
  rage of Dorn. Even the earth mourned
  Asta’s loss, and no new life came into the
  world. But alone Keldan’s bright anger
  was no match for the coldness of the Dark
  One. Without the Sword, all was lost.
  Dorn in his wisdom found another
  way.
  And so began his hunt. Through long
  ages he sought through the Darkness, his
  cold flame lighting the way. Many perils,
  many tricks and traps did he overcome,
  many temptations did he face. But he per-
  severed, though for a time he was counted
  among the lost.
  But upon the coldest of nights, when
  all the light in the world was found in the
  stars that were the tears of Asta, did he
  return, bringing back the light of Lystran,
  leaving Wylan behind, bound in the dark-
  ness. And as the Sword left his hands, and
  was taken up by Keldan, bright flames
  remained to cloak Dorn, and from that day
  was he called the Wayfinder.
  Then did Keldan stride forth tri-
  umphant, bringing Justice and Law once
  more into the world. The Dark One did
  Keldan sunder from the world with one
  swift blow and in Dorn’s flames did the
  hosts of darkness perish. Cara danced
  through the shadows, always one step
  ahead of the bright blade.
  Asta he rescued from the Dark One’s
  foul halls, and set her in his own palace,
  where she has rested ever more by his
  hearth. And with her return, the world
  once more brought forth life, and thus
  man was born into the world.
  But the world was forever tainted by
  the shadow of the Dark One, and ever do
  His children strive against the Light.
  And so must we be ever wary, to drive
  out any taint of Darkness we may find
  within us, that Keldan might see us wor-
  thy of a place within his halls.
  Continued on next page . . .
  157
  Sample Religions
  
  Knights of the Sword – A small secular order that accepts only  members of
  noble blood. These knights often serve as leaders of the army, helping to pro-
  tect the borders of Bethany.
  Knights of the Shield – The largest Keldanite order, in which membership is
  won by right of arms. This is the only order which will accept a female knight,
  or one of illegitimate birth.
  Guardian Knights of Vesma – A secular hospitaller order closely associated
  with the crofts of Asta. They also protect the Vale of Vesma, the birthplace of
  Keldan, Dorn and Asta.
  Festivals
  Swordcall – High Festival of Keldan, late in the fall of the year. It lasts six
  days, and is a favored time for initiations, oaths and knightings. During
  Swordcall, the Highsword goes through a series of fasts and purifications
  before disappearing to commune with the god, reporting on affairs of the
  church and receiving new directions.
  Lumens – Early in the first month of the year, this is one of the most important
  festivals in Bethany. It celebrates the return of Asta and the Sword of Light. It is
  during this festival that all fires in Keldanite churches and strongholds are relit
  from the flame rekindled by the Keeper of Vesma (see p. 162) in the Vale of
  Vesma.
  Garb
  Clerics of Keldan wear white, symbolizing purity, innocence and the white-
  hot heat of metal being forged.
  For practical wear (when they can be convinced to take off their padding
  and armor), Keldanites don simple tunics, belted at the waist. Fancier tunics
  might have the Sword of Keldan embroidered upon them. At all times they wear
  a small sword pendant in token of their vows. For the celebration of rituals all
  Keldanite priests – regardless of their order – wear a chasuble, alb and stole.
  At High Festivals more elaborate garb is worn. A long cope, usually richly
  embroidered, is worn over standard ceremonial wear. A priest of Keldan never
  covers his head except at funeral services and during the Festival of Darkhunt.
  Keldan nuns wear a long flowing garment called a kris and a veil of purest
  white. Over it they wear the cowl, another floor-length garment with sleeves
  long enough when let down (they are worn folded back) that they just touch the
  ground, and wide enough that they touch the knees when the hands are folded
  upon the breast. Beneath the veil a wimple is worn to constrain the hair, which
  is cropped short to avoid fuss.
  Charge of Chivalry
  A cleric-knight of Keldan has a double responsibility. He must always live
  according to both the Rule of his Order and the Charge of Chivalry:
  “Thou art never to do outrageously, nor murder, and to always flee treason.
  Likewise thou art by no means to be cruel and to always do succor to ladies,
  damosels and gentlewomen.”
  “Take no battles in a wrongful quarrel, for no law nor the world’s goods.”
  “Thou shalt be for all ladies, though thy own lady thou shalt honor above all
  ladies, and ever be courteous and never refuse mercy to him that asketh mercy,
  for a knight that is courteous and kind and gentle hath favor in every place.”
  Creation Myths of Bethany
  (Continued)
  The Tale of Wylan
  Now do not think that Wylan was a
  dark god, no. He shared his secret knowl-
  edge as was needed, and amused the other
  gods with his mysteries and puzzles. But
  none’s delight could compare with the joy
  of Asta the Kindler when she beheld
  Wylan’s gifts to her.
  But Asta had another suitor, strong
  Keldan the Swordgod. His strength at
  arms and noble ways were no match for
  Wylan’s gifts and did not win the
  Kindler’s favor. Many times did Keldan
  seek Wylan’s heart, to reave it from him
  so that Wylan might never win Asta’s
  love. But Wylan was wise, and sought the
  aid of his sister, Cara the Shadowdancer,
  and together they eluded Keldan, tangling
  the Swordgod in the bindings of his own
  laws.
  Asta, fearing for her beloved Wylan,
  took Keldan’s Sword of Light, and fled,
  hiding the Sword deep within the shadows
  of the Night. And so for a great time there
  was peace among the gods, and Asta
  dwelt with Wylan in the shadows and
  from their love sprang the stars.
  And then Dorn Armsman found the
  Sword of Light, and wrapped in his cold
  flames fled with it to Keldan’s halls. Then
  did the hosts of Keldan war with Wylan
  and the Darkness was cut by the Sword.
  Stolen was Asta the Kindler, and chained
  upon the hearth in Keldan’s own halls was
  she.
  And Wylan was cast into the heart of
  the Darkness by Dorn, and wrapped in icy
  flames, to sleep until the end of time . . .
  Long ages passed, then, until the com-
  ing of man. And as man surrendered his
  essence each night into Wylan’s realm, so
  did the Sleeping God gain strength. Still
  the flames of Dorn bound him in eternal
  sleep, but nothing can bind the dreams of
  man.
  So into the dark realm of Wylan came
  children: Sovar and Silar, the twin Lords
  of Dreams and Prophecy, and beauteous
  Marya, the Handmaid who guides and
  welcomes all into the dreamtime.
  Sample Religions
  158
  
  “Thou must keep thy word to all and not be feeble of good belief and faith.
  Right must be defended against might and the distressed must be protected.”
  “Know good from evil and the vainglory of the world, because great pride
  and bombast make great sorrow. Should anyone require of ye any quest that is
  not to thy shame or the shame of thy Order, thou shouldst fulfill the desire as
  thy duties permit.”
  “Thou shouldst not fail in these things: charity and truth.”
  “No knight shall win honor but if he be of honor and of good living and
  loveth Keldan and dreadeth Keldan, and else he getteth no honor here, be he
  ever so hardy.”
  “Do not, nor say not, anything that will dishonor in any way the Rule of thy
  Order. For only by a stainless and honorable life shall Keldan be truly served.”
  “Therefore be a good knight and if ye be of prowess and worthiness ye
  shall grow strong in the Light of Keldan.”
  Dorn Wayfinder
  The secondborn of Daisha by the Lord of Light, Dorn is the Seer, the
  Councillor, the Finder of Ways. His spheres of influence are wisdom, judgment,
  strategy and knowledge. His symbol is the eternal flame, and his colors dark
  scarlet and gold. His clerics always wear some item of scarlet and at their initi-
  ation receive a ring of red gold.
  Dorn’s physical form is that of a flame-haired man with eyes of amber fire.
  He is seen in a variety of different garb, depending on whether he is acting as
  armsman, judge, or seer, though in all forms he wears crimson and gold.
  Dorn is a thoughtful and practical god, often sacrificing his integrity for the
  betterment of the whole. He is generally benevolent, though as judge his rulings
  are absolutely impartial. He keeps a very close eye upon the world, and will, at
  times of duress, appear before individual followers. He has a secretive and
  mysterious nature. His weaknesses are an insatiable curiosity, and a belief that
  the end justifies the means.
  The tenets of Dorn are simple: never prejudge, observe before considering
  and consider before acting. All actions should be restrained. One reacts to a
  problem or threat in a just and equal way. Yet this works both ways, and
  Dornites seldom restrain themselves from fighting fire with fire.
  Dorn is a loyal liegeman and advisor to Keldan, offering practical advice.
  He is friendly with Asta, his clerics often teaching the children in her charge.
  Dorn dislikes Volt’s unreasoning violence, and opposes him wherever he may.
  He competes with Wylan for hidden knowledge and is quite friendly with Cara,
  despite Keldan’s disapproval.
  Gods of Bethany
  The people of Bethany worship a pan-
  theon of gods, who are described in detail
  in the main text (see The Gods of Bethany,
  pp. 156-166).
  All gods of Bethany are of limited
  influence. Their power and worship does
  not extend outside the lands of Bethany,
  nor beyond the realms which form the
  basis for their power. They all have
  humanoid forms and personalities, and are
  said to live in a realm separate from the
  mortal world. Those who die in the ser-
  vice of a god will usually enter this realm
  and aid the god in whatever capacity he
  requires. The interrelationships of the
  deities and their particular aspects and
  natures are described in the main text (see
  pp. 157-166).
  Gods of Bethany can be affected by
  each other’s actions, but cannot be killed
  through any mortal means. They depend
  upon their followers for influence in the
  “real” world, but will retain their arche-
  typal powers whether they are actively
  worshiped or not.
  Clerics of Keldan
  There are three ranks of clerics within
  the Church of Keldan. The first (5-point
  Clerical Investment) includes all who ded-
  icate themselves to the church. In order to
  be invested as a cleric, the applicant must
  be male and a knight of the realm.
  The second rank consists of those who
  are inducted into the Knights of Law (10-
  point Clerical Investment). The cleric will
  be assigned an order, monastery, convent
  or church to supervise and defend. Only
  clerics who have distinguished themselves
  in service, bravery and valor will be
  appointed to this order. All such appoint-
  ments are made at the discretion of the
  Highsword.
  The third and final rank is that of
  Highsword (15-point Clerical Investment).
  There is only ever one Highsword, chosen
  by the mandate of Keldan himself.
  Trueswords are not clerics in the clas-
  sical sense, but they are the recipients of
  divine visions and have the ability to do
  Divine Interventions.
  Continued on next page . . .
  159
  Sample Religions
  
  Organization
  The church of Dorn is egalitarian, willing to accept anyone who has the wit
  and skill to pass its testing. Competence and experience, rather than rank of
  birth, determine one’s place within the church.
  The supreme temporal authority is called the Flame of Dorn. This person is
  a somewhat mysterious figure who leaves name and rank behind when accept-
  ing the mantle of Dorn. The Flame is always someone highly skilled in both
  magic and warfare.
  There are three branches within the Church of Dorn.
  Led by the Armiger, the Armsmen deal with the more martial problems the
  church might encounter. Those of a purely martial bent enter the Order of the
  Knights of the Flame. Those Armsmen of a more intellectual bent often
  become advisers and strategists.
  The Acolytes, led by the Magister, are those Dornites who tend toward
  magery or secrecy. They usually travel and work alone, often in some sort of
  quiet disguise. The Acolytes wander the land, watching for problems and gath-
  ering information for the Advocates and their archives.
  Advocates, led by the Archivist, deal with the interpretation of the law, his-
  tory, tradition and teaching. It is the Advocates who run the Curia and monas-
  teries of the church. No court or Lord in the land, not even the King, will pass
  judgment without the presence of an Advocate of Dorn. The Advocates also
  have a knightly order – the Knights of the Cup (also called the Chalciers). This
  Order is concerned with teaching and missionary work, having both cleric-
  knights and cleric-teachers.
  Festivals
  Highstar – High Festival of Dorn, early in the year about a month after
  Lumens. Oaths and initiations within the church take place at this time.
  Apprenticeships are also begun at this time throughout Bethany.
  Darkhunt – this commemorates the beginning of Dorn’s search for the
  Sword of Light. Held upon the winter’s solstice, it is a time for serious reflec-
  tion and thought. Rituals in memory of the dead are held at this time.
  Garb
  Dornites favor the color red, symbolizing blood and life and representing
  fire from the heavens.
  Wayfinders of Dorn wear ceremonial garb in the Keldanite style, but in
  Dorn’s colors. Acolytes of Dorn, however, have a definite fondness for secular
  garb and often wear it whenever ritual vestments are not required for church
  services. On formal religious occasions (such as rituals) both Acolytes and
  Advocates of Dorn wear a cassock alb. This is a more narrowly cut and tailored
  garment with a higher collar and a wide stiff belt, closing down one side from
  the shoulder to the floor. A wider stole is worn with this garment. The cassock
  alb is always scarlet in color and may be embroidered with flame patterns in
  varying shades of red and gold.
  At High Festivals the Acolytes and Advocates of Dorn replace the cassock
  alb with the older-styled dalmatic and tunicle. Both of these vestments are sim-
  ple T-shaped garments with slightly flaring skirts. A thin golden stole is also
  worn. All Dornite clerics veil themselves at High Festivals.
  Clerics of Keldan
  (Continued)
  Magics
  Keldan is an active god who appears
  frequently to his chosen. He disapproves
  strongly of magic, however, so his clerics
  have few spells, most of which are defen-
  sive in nature. All clerics of Keldan under-
  go a Power Investiture as a part of their
  initial clerical initiation, permitting them
  to learn those spells which Keldan allows.
  Most use their swords for their Sacred
  Vessels (see p. 105).
  Keldan clerics may learn the following
  spells: Armor, Bless, Consecrate, Detect
  Magic, Divination, Final Rest, Flash, Iron
  Arm.
  Lead 
  Worship, 
  Light, 
  Magic
  Resistance, Missile Shield, Oath, Sense
  Danger, Sense Spirit, Shield, Turn Zombie
  and Watchdog.
  Clerics who belong to the Knights of
  Law may additionally learn the following
  spells: Continual Light, Dispel Magic,
  Drain Mana, Excommunicate, Exorcism,
  and a variation of Pentagram in the shape
  of a cross.
  Keldan Consecrate spells will drain the
  mana from whatever object or area they
  are cast upon. Individuals with Magical
  Aptitude will have their fatigue reduced to
  zero. For this to work on magical items
  and people, the spell must be cast in its
  ceremonial form, with enough energy
  spent to equal twice that being drained.
  Areas of High or Very High Sanctity for
  Keldan are no-mana areas.
  Knights
  Knights of Keldan must prove their
  knowledge of the laws of Keldan and their
  ability to conduct themselves well in
  social situations as well as prowess of
  arms. They are trained in Dance,
  Heraldry, History, Law, and Savoir-Faire,
  as well as combat of arms. Most are excel-
  lent riders.
  Sample Religions
  160
  
  Asta the Kindler
  The thirdborn of Daisha by the Lord of Light, Asta is the Kindler, the
  Lifegiver and Healer. Her spheres are mercy, light, the hearth, children, healing
  and fertility. Her symbols are the flint, the wheat sheaf and the chalice. Asta’s
  physical form is of a pretty, dark-skinned woman with brown hair and eyes,
  wearing golden-brown and green robes. She is usually depicted carrying a vari-
  ety of things, her symbols always among them.
  Asta is an unfailingly kind and benevolent deity. She has a nearly limitless
  supply of mercy. She shares the forthright and lawful nature of her husband,
  Keldan, but is much more forgiving. Asta keeps a close, but beneficent eye
  upon her followers. Her weaknesses are her attraction toward her half-brother,
  Wylan, and a tendency toward overgenerosity.
  Hospitality, mercy and charity are the main tenets of the church. Her clerics
  must bless and heal any who ask, and protect, comfort and cherish all children
  and mothers. Those who follow Asta strive to be selfless, kind and gentle.
  Asta’s clerics conceal their hair beneath a linen coif and dress in simple
  robes of golden-brown and green.
  Asta loves her husband Keldan, but feels constrained at times by his protec-
  tiveness. She is friendly with Dorn, whose clerics teach the children she shel-
  ters. She opposes Volt, and pities him. Wylan draws her, yet she fears him. Cara
  she treats as a scandalous younger sister.
  Organization
  Only women may be clerics of Asta. The main concern of the church is
  charity and healing, and they establish crofts where they see need for them. A
  croft is a cross between a hostel, a soup-kitchen and an orphanage. Often these
  crofts are built near Dornite Curia.
  Clerics of Dorn
  There are three ranks of clerics within
  the Church of Dorn, organized into three
  orders. Initiates of Dorn (5-point Clerical
  Investment) must join one of the three
  orders – Acolyte, Advocate, or Armsman.
  They must be sponsored by a member of
  the order, and pass a test (see Initiation
  Rite of Dorn, p. 165) appropriate for their
  order.
  The Magister, Archivist and Armiger
  are the leaders of the three orders, and
  hold the second of the three ranks (10-
  point Clerical Investment). These posi-
  tions are appointed by the Flame of Dorn,
  and are responsible for administering their
  particular orders.
  The Flame (15-point Clerical
  Investment) is the supreme head of the
  Church of Dorn, and is selected by the
  leaders of the three orders on the word of
  Dorn. All clerics within the church are
  considered eligible for the position. There
  is only ever one Flame.
  Magic
  Unlike his dour brother, Dorn accepts
  magic as a tool which can be put to good
  use. In addition to a wide range of clerical
  spells, those with magical talent are wel-
  comed into the Church, usually as
  Acolytes. Indeed, the Church of Dorn is
  the repository of most of the magical
  teachings and knowledge in Bethany
  (though magical spells and knowledge are
  completely separate from clerical spells;
  see sidebar, p. 101). All clerics receive a
  Power Investiture as part of their initiation
  ceremony, symbolized by a red-gold ring
  given to them by the god.
  Acolytes
  Acolytes may learn the following cleri-
  cal spells: Analyze Magic, Ancient
  History, 
  Aura, 
  Conceal 
  Magic,
  Consecrate, Counterspell, Create Fire,
  Desecrate, Detect Magic, Dispel Magic,
  Divination, Essential Flame, Extinguish
  Fire, Far-Hearing, Flame Jet, Flaming
  Missiles, Flaming Weapon, Gift of
  Letters, Gift of Tongues, History, Hush,
  Identify Spell, Ignite Fire, Mage Sight,
  Pathfinder, Phantom Flame, Scribe,
  Scryguard, Scrywall, See Secrets, Seeker,
  Sense Foes, Shape Fire, Spell Shield,
  Trace, Truthsayer, Ward and Wizard Eye.
  They may also learn any first-rank Keldan
  or Asta spell in its ceremonial form.
  Continued on next page . . .
  161
  Sample Religions
  
  Novices of the church use the title “Lady.” These women do the work nec-
  essary to run the crofts – gardening, cooking, beer-making, weaving and so on.
  A Lady of Asta may travel from croft to croft, serving where she is needed. A
  few travel out into the world, accompanied by a Dornite Chalcier.
  Crofts are run by senior clerics, called “Dames.” A Dame must wed a
  Keldan knight upon her investiture. A Dame’s knight is responsible for the
  defense of the croft. A Lady is free to wed anyone of good birth and nature, on
  approval of her clerical superiors. Dames are very concerned with the welfare
  of the Ladies in their charge and attempt to find good marriages for them. Most
  crofts have only one Dame, although the larger crofts (also called croftholds)
  have several under the authority of the Dame Mother.
  The senior authority of the church is the Keeper of Vesma. She runs the
  crofthold in the Vale of Vesma, and is responsible for tending the eternal flame
  which burns upon the hearth there.
  Festivals
  There are many festivals of Asta, who is especially beloved by the peasants
  and farmers of Bethany. Children are brought to Asta just after their birth to be
  named and blessed.
  Heathar – celebrated at the spring equinox by feasts and dancing after a
  Lady of Asta blesses the newly-planted fields and young animals.
  Springfire – primarily a country festival and a favored time for betrothals
  and courting. Lovers leap across the bonfires that burn throughout the night.
  Loavan – The first loaves of the harvest are eaten at these feasts. In the
  cities, chefs work overtime creating elaborate pastry creations.
  Harvestfall – celebrated at the autumn equinox, this festival is of great
  importance. Clerics of Asta are kept busy blessing barns, homes and silos in
  preparation for the coming winter.
  Garb
  Those who serve Asta wear golden-brown and green, for these colors rep-
  resent the earth and green is the color of life and birth.
  Priestesses of Asta prefer simple and modest garments, regardless of the
  pageantry of the ceremony. They wear a short (ankle-length) tunic over a floor-
  length, tight-sleeved tunicle. Both garments are tightly belted – sometimes a
  wide apron-like garment is worn over all. Their hair is tightly braided out of the
  way and covered by a simple coif. On formal occasions the casual coif is
  replaced by a circlet and veil over a loosely-draped wimple.
  Volt the Avenger
  The firstborn of Daisha by the Dark Hunter, Volt is the Avenger, the Reaver
  and Temper’s Flame. His spheres are courage, just retribution, strength, chal-
  lenge, perseverance and revenge. His symbols are the axe and the thunderbolt.
  His colors are blood-red and black. Worship of Volt is forbidden by the Church
  of Keldan.
  Volt’s physical form is that of a tanned, dark-haired man with black eyes,
  wearing a blood-red tunic and wielding the axe and thunderbolt which are his
  trademarks.
  Clerics of Dorn (Continued)
  Acolytes vary greatly in personal abili-
  ties, but they are always curious, always
  questioning the world around them. They
  will tend to specialize in a few particular
  fields of professional and scientific skills,
  along with Detect Lies, Diplomacy, 
  Disguise, Fast-Talk, Savoir-Faire,
  Scrounging, Stealth, Streetwise and
  Teaching. All are literate, and most have
  some training in combat skills.
  Advocates
  Advocates may learn the following
  clerical spells: Ancient History, Aura,
  Compel Truth, Consecrate, Detect Magic,
  Dispel Magic, and 
  Divination, Excommunicate, Gift of
  Letters, Gift of Tongues, History, Oath,
  Scribe, See Secrets, Spell Shield and
  Truthsayer.
  Advocates serve as the judges and the
  librarians. They are the keepers of knowl-
  edge and the arbiters of Keldan’s Law.
  They are all literate, and are taught
  Heraldry, History, Law, Research,
  Teaching and Theology as a matter of
  course. Most also carry on research pro-
  jects of their own on the side.
  Armsmen
  Armsmen may learn the following
  clerical spells: Armor, Aura, Banish,
  Counterspell, Create Fire, Detect Magic,
  Dispel Magic, Divination, Flame Jet,
  Flaming Missiles, Flaming Weapon,
  Ignite Fire, Missile Shield, Nightingale,
  Reverse Missiles, Scryguard, Scrywall,
  Sense Danger, Sense Spirit, Shape Fire,
  Shield, Spell Shield, Truthsayer, Turn
  Zombie, Watchdog. They may also learn
  any first-rank Keldan spell in its ceremo-
  nial form.
  Armsmen serve Bethany as strategists
  and tacticians. Often they are the brains
  behind Keldan’s might. They learn all
  areas of combat – mounted, infantry and
  artillery – equally, and are taught Strategy
  and Tactics along with Diplomacy,
  Heraldry, Law and Leadership.
  Sample Religions
  162
  
  Volt is a harsh, stubborn and unforgiving deity, never forgetting a slight,
  and never denying a challenge. He has a forthright and lawful nature, but his
  laws vary somewhat from those Keldan follows. He keeps a diligent watch
  upon his followers. His weaknesses are his lust for vengeance, and his hatred
  for weakness of any kind.
  Those who follow Volt let no slight go unpunished. They fear nothing, and
  never deny a challenge or cry surrender. No cost is too great if it ensures suc-
  cess and vengeance.
  Volt has no allies among the gods. He despises Keldan, thinking him a
  coward who protects weak fools. He hates Dorn’s calm reasoning, envying his
  skill at arms, and considers Asta to be a meddling bitch. He has no use at all for
  Wylan’s deceptions. He lusts after Cara and longs to someday teach her a les-
  son.
  Organization
  Only men may be clerics of Volt. There is no central organization of fol-
  lowers, only the simplest of hierarchies based upon strength and prowess.
  Those who would become clerics of Volt must first find another cleric willing
  to train them. Training another is a courageous act since clerics advance by
  challenging and killing their superiors. Many who follow Volt hire themselves
  out as mercenaries in bitter disputes, often favoring the losing side as a chal-
  lenge.
  Festivals
  Darkstorm – occurs shortly after Swordcall. This is the only time that
  Volt’s disorganized followers gather together to feast and fight. Ceremonies
  remembering the dead and settling advancements and feuds are common at this
  time. This festival is held in isolated locations since the Church of Keldan bans
  worship of Volt.
  Garb
  Clerics of Volt have little patience for frivolity and so have no formal garb.
  They favor dark reds in their daily dress, however, symbolizing blood, the fire
  of vengeance and the destruction of war.
  Wylan the Sleeping God
  The secondborn of Daisha by the Dark Hunter, Wylan is the Sleeping God,
  the Magiker, the Dreamweaver. His spheres are magic, the night, sleep, prophe-
  cy and dreams. His colors are black and midnight blue. The spindle, the skein
  and sand are his symbols.
  Clerics of Asta
  There are three ranks of clerics in the
  Church of Asta. The first, the novices (5-
  point Clerical Investment), are known as
  Ladies. They have just joined the church
  and are assigned to work with Dames
  within a croft.
  The second rank (10-point Clerical
  Investment) is that of Dame. A Dame is
  one who leads a croft, or is recognized to
  hold certain rank within the church.
  Dames must marry a Keldan Knight upon
  elevation to this station, and are generally
  given a croft of their own to oversee.
  The third rank (15-point Clerical
  Investment) is the Keeper of Vesma, the
  senior authority in the church.
  Magic
  Asta’s clerics specialize in magics
  which aid other people. They are invested
  with the power of the goddess during their
  initiation rite.
  Ladies may learn the following spells:
  Awaken, Bless Plants, Bless, Consecrate,
  Heal Plant, Lend Health, Minor Healing,
  Preserve Food, Purify Food, Purify Water,
  Share Strength and Test Food.
  Dames may learn the following spells:
  Cure Disease, Divination, Lend Strength,
  Light, Major Healing, Neutralize Poison,
  Sense Life and Sterilize.
  Duties and Responsibilities
  Asta’s clerics are charged with the
  well-being of the citizenry of Bethany.
  They heal the sick and wounded, feed the
  poor, and run orphanages for the unfortu-
  nate. They are taught Accounting,
  Administration, Animal Handling,
  Diagnosis, First Aid, Physician, and any
  craft skill.
  Followers of Volt
  Like his sister Cara, Volt has no for-
  mal, organized religion or clerics. His fol-
  lowers are few, but they are always fanati-
  cal. Bloodlust and Berserk are required
  disadvantages. They dedicate their lives to
  avenging Volt’s name,  and may perform
  Divine Interventions if their actions have
  pleased the god.
  163
  Sample Religions
  
  Long ago, Wylan lived in the world with the other gods. His quarrels with
  Keldan (and his theft of the Sword of Light) resulted in his magical imprison-
  ment by Dorn in the void. But Dorn could only capture Wylan; he could not
  remove his power. Wylan’s power changed his prison into the realm of dreams
  and now his influence reaches once more into mortal lands. Since his imprison-
  ment by Dorn, Wylan has divided his power and manifests through his dream-
  children – Sovar, the Dreamlord, Silar, the Lord of Prophecy, and Marya, the
  Handmaid who welcomes all into the dreamtime. Worship of Wylan is forbid-
  den by the Church of Keldan.
  Wylan’s physical form is that of a tall, slender, dark-haired, dark-eyed man,
  wearing midnight-blue robes embroidered with mystical symbols. All of his
  dream-children manifest in similar forms.
  Wylan is a clever, curious deity with a random, mysterious nature. He never
  answers directly what he can make a riddle, and always pushes the edge to see
  what he can get away with. Unlike his siblings, he never appears directly before
  his followers, but rather through his dream-children. His weaknesses are his
  utter hatred of Dorn, along with his eternal fascination for puzzles, and his insa-
  tiable curiosity.
  Those who follow Wylan never take an inch when they can take a mile, nor
  do they pass up an opportunity to twist the truth into a puzzle. It is best to be
  wary of what is asked of Wylan, for he might deliver it. Beauty is in the eye of
  the beholder, and what is seen is often not what it seems to be.
  Wylan opposes Keldan, taking his laws and bending them until they
  scream. He utterly hates Dorn as a result of his imprisonment. Wylan loves
  Asta and dreams of the chance to seduce her away from Keldan. He dislikes
  Volt’s brashness, but finds him useful and easy to manipulate. He is fond of
  Cara, finding her amusing and refreshing.
  Clerics of Wylan
  There are only two levels of clergy in
  the scattered groups which still pay
  homage to the Sleeping God. The junior
  clerics, or Students (5-point Clerical
  Investment), spend much of their time
  penetrating the many veils of mystery sur-
  rounding their deity. They are put through
  many tests and are always in competition
  with one another. Applicants must gain
  the sponsorship of a senior cleric within
  the order whose wisdom they seek. Most
  become Dreamweavers.
  Those with enough talent, skill and ini-
  tiative will become senior clerics, or
  Masters (10-point Clerical Investment).
  Any Student may seek this rank by prov-
  ing himself worthy in the eyes of his
  Master. The penalty for failure is almost
  always death.
  Magic
  While he sleeps, Wylan is unable to
  manifest powers upon the mortal plane.
  Thus his servants choose only those with
  innate magical talent as Students. Many of
  the mysteries involve the learning of mag-
  ical rites thought to be invocations of the
  deity’s power – in reality they are little
  more than the casting of magical spells.
  Some small number of Masters have real-
  ized this, but maintain the charade in the
  interests of the church.
  Dreamweavers
  Dreamweavers specialize in subtle per-
  sonal and political manipulations. They
  are often drawn from the nobility of
  Bethany, and most are considered to be
  loyal followers of Keldan.
  Dreamweavers specialize in Illusion,
  Knowledge, Meta and Mind Control mag-
  ics. Each will have slightly different spe-
  cialties within the greater scope. Their
  spells are always associated with symbolic
  rituals, and the greater spells are carefully
  hoarded by those who have managed to
  learn them.
  Social skills are important to
  Dreamweavers, particularly Acting,
  Diplomacy, Fast-Talk, Leadership,
  Politics and Savoir-Faire. They are gener-
  ally also quite knowledgeable in Law and
  History.
  Seers
  Seers specialize in prophetic magics,
  particularly Divinations. Little is known
  of them. It is possible that they may even
  have 
  shamanistic 
  abilities 
  (see
  Shamanism, pp. 116 and 128) which pro-
  vide their visions and allow them access
  to the fears and dreams of those around
  them.
  Continued on next page . . .
  Sample Religions
  164
  
  Organization
  Anyone with magical aptitude may become a cleric of Wylan. Each cleric
  must choose which aspect suits them best – most follow Sovar. Senior clerics
  are called Dreamweavers. Each gathers a coterie of students and lesser clerics
  about them to aid in his plots. Clerics of Wylan delight in discovering secret
  information and manipulating political situations. They specialize in informa-
  tional, illusionary and mind magics. There is no supreme authority in the
  church; rather each Dreamweaver strives to outdo the others and gain the god’s
  favor. The prime concern of a cleric of Wylan – besides stirring up trouble – is
  discovering a means to free Wylan from his captive sleep.
  Clerics of Silar – also called Seers – are rare and spend much of their time
  in a trance state. Each Dreamweaver tries to recruit a seer to aid him, for their
  prophecies are an invaluable asset.
  Clerics of Marya are recluses who specialize in enchantments and illusions.
  Unlike the Dreamweavers, they are unconcerned with the politics and the
  affairs of others, living their lives in their own private worlds. Many believe
  that Marya’s servants are not truly sane.
  Festivals
  Yearnight – High Festival of Wylan, when the old year ends and the new
  begins. At this time the god’s power is greatest and the dreams of men are most
  susceptible to his clerics’ influence. This festival is celebrated in secret by the
  faithful. Those who do not worship Wylan either ignore the significance of this
  day, or spend it behind locked doors.
  Lunar – half a year from Yearnight, it provides an opportunity for the
  Dreamweavers to gather and plan for their god’s awakening. Rites of initiation
  are also held. In much of Bethany the true meaning of this four-day festival is
  lost – instead, it is called Fool’s Fair and is a time of tricks and gaming.
  Garb
  Those who serve Wylan dress primarily in secular garb except at their High
  Festival, when they wear many layers of elaborately-worked garments, in gradu-
  ated shades of black and gray. These dark colors symbolize the night and sleep.
  Cara Gildenheart
  The thirdborn of Daisha by the Dark Hunter, Cara Gildenheart is the
  Temptress, the Siren and the Fabler. Her spheres are luck, artifice, intrigue,
  wealth, vice and temptation. Her colors are all the shades of the rainbow and
  her symbols are coins, jewels, dice, the cymbal and the dance. Worship of Cara
  is discouraged by the Church of Keldan.
  Cara’s physical form is that of a petite black-haired woman with mis-
  matched eyes, wearing the brilliant clothing of her followers, always decorated
  with dangling jewelry of various sorts. She is often seen dancing, or holding the
  dice that are her symbol.
  Cara is a mischievous, licentious deity, with a taste for fun and frivolity.
  Her attention is generally benevolent, though often self-serving. She requires
  nothing of her followers but that they enjoy life and play the “game.” She is
  meddlesome by nature, and often appears to those who strike her fancy. She is
  very chaotic and mysterious. Her weaknesses are a love of danger and a marked
  preference for pretty things.
  Clerics of Wylan
  (Continued)
  Marya
  Marya’s followers stay away from soci-
  ety, practicing their arts in remote villages
  and hidden monasteries dedicated to Wylan.
  They generally have an overwhelming rea-
  son or desire to escape from society.
  Marya’s clerics specialize in Illusion
  and Enchantment magics. Quite often
  Dreamweavers will seek to draw them into
  their service, coveting the items they create.
  Followers of Cara
  Gildenheart
  Cara has no formal, organized religion
  or clerics. She is a willful, capricious god-
  dess who will often interfere in the lives
  of her favorite followers. The GM might
  want to make use of Miraculous Magic to
  handle this (see pp. 113-115), or leave it
  very freeform. As a patron, Cara has a
  very high Frequency of Appearance,
  though she is likely to interpret requests
  for aid in whimsical ways.
  Initiation Rite of Dorn
  Dressed in the simple frock, its
  bleached plainness hidden beneath her
  cloak, the initiate stands before a rough-
  hewn wooden door. As the first warming
  rays of the dawning sun spread across
  cobbles, the initiate takes hold of the great
  brass knocker upon the plain wooden
  door, and knocks.
  Once. Twice. Thrice.
  Silence stretches on after the third
  knock, bare echoes soon swallowed by the
  thick wood of the door. Then, when it
  almost seems that none will answer and
  she will be turned away, the door opens.
  The priest stands before the initiate,
  the liturgical chant echoing between them.
  “Who seeks . . .”
  “. . . Finds.”
  “Who watches . . .”
  “. . . Sees.”
  “Who asks . . .”
  “. . . Learns.”
  “Who knows . . .”
  “. . . Teaches.”
  “Who stands with knowledge, armed
  with wit . . .”
  “. . . Shall never fall.”
  Continued on next page . . .
  165
  Sample Religions
  
  The tenets of Gildenheart are these: Never betray a trust or a secret – unless
  you want to. Life is but a game. Life is the dance. Resist nothing and dare all.
  Cara Gildenheart is amused by Keldan and enjoys teasing him. She is
  friendly with Dorn and Asta, but Volt disgusts her and she often baits him. She
  is friendly with Wylan and weaves her own plots through his. She opposes law
  and constraint in all things. She is an extremely active goddess and spends
  much of her time disguised among her followers.
  Organization
  Cara will accept anyone who pleases her. She has no clerics as such – her
  followers needs no one else to intercede for them. Those who amuse or delight
  her she gifts with luck, wealth, knowledge or whatever else might strike her
  fancy at the moment.
  Festivals
  While Cara is disliked by the established church of Keldan, her festivals are
  far too popular to be suppressed, especially in rural areas.
  Leis – also called Loversmeet, this is the first of Cara’s festivals, a time for
  secret meetings and wooings. It takes place just before Merrymeet.
  Merrymeet – a few weeks before Springfire, Merrymeet is a four-day festi-
  val of dancing, feasting and contests.
  Heartsong – This takes place at midsummer and is a favored time for
  betrothals and weddings, even among the nobility.
  Garb
  Those who serve Cara favor bright clothes in all colors of the rainbow and
  lots of scarves and jewelry. They have no formal garb.
  t
  Initiation Rite of Dorn
  (Continued)
  The priest stands back and allows the
  initiate to enter, bringing her to the very
  center of the shrine, a place she has never
  before been.
  “We gather here, within the seat of
  knowledge, to welcome another who seeks
  the congress of Dorn.”
  “Step forward, daughter.”
  As the initiate steps closer, a ring of
  cool fire springs into being around her,
  bright flames flickering at the hem of her
  gown, licking at her calves.
  Fear and worry swells within her, and
  with it the flames grow, warming danger-
  ously, linen darkening in its heat.
  All around her stand in silence, watch-
  ing, as she speaks the pre-taught words.
  “Do not fear, for fear is the death of
  thought. It is the enemy. Fear twists and
  perverts, breeds resentment and discon-
  tent, fathers anger.
  “What is understood, cannot be
  feared, for everything acts according to its
  nature.
  “Watch, consider and learn. For with
  knowledge comes understanding and con-
  trol. Remember restraint, for control and
  balance empower us.
  “And with knowledge, all things are
  possible.
  “We are the fire that burns away the
  darkness. We are the fire that sunders.
  “Yet fire by its nature, unrestrained,
  unchained . . . destroys.
  “Restraint in all things . . .
  “We are those who harness the spirit
  of flame . . .
  “We are those who meet challenge,
  and answer it with its own kind . . .
  “We are the fires of Dorn, that shall
  ever burn . . .”
  About her, the flames flicker, falling
  back the merest degree. Joyously her will
  embraces the flames that flare about her,
  accepting them . . . touching and touched.
  The flames flicker, until their light is
  but the merest ring upon the floor about
  her, shining bright red-gold that burns her
  eyes. Yet she sees, a pure and blinding
  light illuminating, empowering, comfort-
  ing, a fiery touch upon her very soul . . .
  Then . . . the light is gone, the flames
  fading away, though the warmth still
  lingers through her. And at her feet, a
  plain ring of blood-red gold, marking her
  acceptance into the service of Dorn.
  Sample Religions
  166
  
  167
  Appendix
  APPENDIX
  Religions are complicated entities. The design of a religion
  must delineate many factors. Everything from the nature of the
  divinity worshiped, to the social influence, the rituals, the sym-
  bols and the eventual cultural effects should be considered.
  The following outline serves as a checklist of the issues and
  questions which must be raised in the development of a reli-
  gion.
  Origin Myth/Cosmology
  The world (pp. 7-16)
  The deity (pp. 9-11)
  Origin of life (pp. 16-21)
  Status/Relation to Culture
  Social standing (pp. 51, 52-53)
  Relationship with state (pp. 51-53)
  Relationships with other prominent religions (p. 53)
  History of Development
  Origin of the religion (pp. 53-55)
  Development over time (pp. 56-62)
  Holy wars (p. 53)
  Schisms (pp.62-64)
  Symbols
  Appearance and dress (p. 67, 85-86)
  Churches and temples (p. 68)
  Sacred Items (pp. 68, 80-86)
  Dogma/Scriptures/Laws (pp. 46, 48-49, 52)
  Common Rituals
  Birth (p. 72)
  Initiation (p. 73)
  Marriage (p.73)
  Funeral (p. 73)
  Others (pp. 74-75)
  Holy Times/Holy Places (pp.79-80)
  Festivals (pp. 71-72)
  Shrines (pp. 68, 77-78)
  Pilgrimage (pp. 78-79)
  Hierarchy/Organization of Clerics
  Recruitment (pp. 50-51)
  Advancement (pp. 49-50)
  Special Orders (p. 50)
  Clerical Abilities (pp. 96-97 and 100-125)
  Deities can also be quite complex. Whether considering the
  addition of one god or multiple pantheons, avoid problems by
  taking into account the following factors when designing. Note
  that not everything that people believe about a god is necessari-
  ly true!
  Deity/Philosophy
  Origins (pp. 23-24)
  Nature and purpose (pp. 13-16)
  Spheres of influence (pp. 24, 25-27 and 104)
  Attributes (pp. 24-34)
  Physical forms (pp. 27, 25-29)
  Residence (pp. 28-29)
  Allies and  enemies (pp. 34-37)
  Worship (pp. 38-41)
  Divine servants (pp. 40-41, 43-44)
  Symbols
  Graphic Shapes (pp. 66-70)
  Colors (p.87)
  Animals (pp. 25-29, 67-68)
  Sacred Items (pp. 68, 80-86)
  Holy Times/Holy Places
  Festivals (pp. 30, 33)
  Shrines (pp. 28, 102, 103, 107)
  Holy Days/Days of Weakness (p. 103)
  Divine Magic
  Spells (pp. 100-104, 108-125)
  Divine Intervention/Divine Favor (pp. 93, 113, 114 and 118)
  Divination (pp. 16, 109-111, 115-116 and 123)
  R CHECKLIST FOR RELIGION CREATION R
  R CHECKLIST FOR DEITY CREATION R
  
  Bibliography
  168
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  Goodrich, Norma Lorre, Priestesses (HarperPerennial,
  1990).
  Henderson, Joseph L. and Maud Oakes, The Wisdom of
  the Serpent: The Myths of Death, Rebirth and
  Resurrection (Princeton University Press, 1990).
  Morris, Brian, Anthropological Studies of Religion — An
  Introductory Text (Cambridge University Press, 1987).
  Norman, Dorothy, The Hero — Myth/Image/Symbol
  (Anchor Books, 1990).
  Parrinder, Geoffrey (ed.), World Religions From Ancient
  History to the Present (Hamlyn/Newnes, 1985).
  Stewart, R.J., Prophecy (Element Books, 1990).
  Von Franz, Marie-Louise, Patterns of Creativity Mirrored
  in Creation Myths (Spring Publications, 1986).
  Eastern and Asian
  Agency for Cultural Affairs, Japanese Religion — A
  Survey (Kodansha International, 1981).
  Campbell, Joseph, The Masks of God: Oriental
  Mythology (Penguin, 1976).
  Danielou, Alain, The Myths and Gods of India (Inner
  Traditions, 1985)
  Hopkins, Thomas J., The Hindu Religious Tradition
  (Wadsworth, 1971).
  Kinsley, David, Hindu Goddesses — Visions of the Divine
  Feminine in the Hindu Religious Tradition (University
  of California Press, 1988).
  Koller, John M., Oriental Philosophies (Scribner, 1970).
  Lao Tzu (tr. Victor H. Mair), Tao Te Ching — The Classic
  Book of Integrity and The Way (Bantam, 1990).
  Ross, Nancy Wilson, Three Ways of Asian Wisdom
  (Simon & Shuster, 1966).
  Wing-Tsit Chan (tr.), A Source Book in Chinese
  Philosophy (Princeton University Press, 1969).
  Western
  Baldwin, Marshall W., The Mediaeval Church (Cornell
  University Press, 1968).
  Bulfinch, Thomas, Myths of Greece and Rome (Penguin,
  1979).
  R NON-FICTION BOOKS R
  
  Campbell, Joseph, The Masks of God: Occidental
  Mythology (Penguin, 1976).
  Clebsch, William A., Christianity in European History
  (Oxford University Press, 1979).
  Farah, Caesar, Islam (Barron’s, 1987).
  Finkelstein, Louis (ed.), The Jews: Their History
  (Schocken Books, 1974).
  Finkelstein, Louis (ed.), The Jews: Their Religion and
  Culture (Schocken Books, 1973).
  Kraemer, Ross S. (ed.), Meanads, Martyrs, Matrons,
  Monastics — A Sourcebook on Women’s Religions in
  the Greco-Roman World (Fortress Press, 1988).
  McManners, John (ed.), Oxford Illustrated History of
  Christianity (Oxford University Press, 1990).
  White Jr., Lynn, Medieval Religion and Technology
  (University of California Press, 1986).
  Other
  Bierhorst, John, The Mythology of North America (Quill
  William Morrow, 1985).
  Budapest, Zsuzsanna, The Holy Book of Women’s
  Mysteries (Wingbow Press, 1989). (Wiccan)
  Carr-Gomm, Philip, The Druid Tradition (Element Books,
  1991).
  Frazer, J.G., The Golden Bough: A Study in Magic and
  Religion (Papermac, 1987).
  Matthews, Caitlin, The Celtic Tradition (Element Books,
  1989).
  Matthews, John, The Celtic Shaman (Element Books,
  1991).
  Mooney, James, The Ghost-Dance Religion and
  Wounded Knee (Dover, 1973).
  Nichols, Ross, The Book of Druidry (Aquarian/Thorsons,
  1990).
  Shafer, Byron E. (ed.), Religion in Ancient Egypt (Cornell
  University Press, 1991).
  Schele, Linda and David Freidel, A Forest of Kings: The
  Untold Story of the Ancient Maya (Quill William
  Morrow, 1990).
  Starhawk, Spiral Dance — A Rebirth of the Ancient
  Religion of the Great Goddess (Harper & Row, 1989).
  Tyson, Donald, Rune Magic (Llewllyn, 1989).
  Specific Mythologies
  Addiss, Stephen (ed.), Japanese Ghosts and Demons
  (Spencer Museum, 1985).
  Berndt, Ronald M. and Catherine H., The Speaking Land —
  Myth and Story in Aboriginal Australia (Penguin, 1989).
  Bosley, Keith (tr.), The Kalevala (Oxford University
  Press, 1989). (translation of the Finnish epic)
  Branston, Brian, Gods and Heroes from Viking Mythology
  (Schocken, 1982).
  Burland, Cottie, North American Indian Mythology (Peter
  Bedrick Books, 1991).
  Dalley, Stephanie (tr.), Myths from Mesopotamia (Oxford
  University Press, 1989).
  Evans, Cheryl and Anne Millard, Usborne Illustrated
  Guide to Norse Myths and Legends (Usborne, 1986).
  Gantz, Jeffrey (tr.), Early Irish Myths and Sagas
  (Penguin, 1981).
  Gantz, Jeffrey (tr.), The Mabinogion (Penguin, 1976).
  (translation of the Welsh epic)
  Graves, Robert and Raphael Patai, Hebrew Myths: The
  Book of Genesis (Arena, 1989).
  Husain, Shahrukh, Demons, Gods and Holy Men from
  Indian Myths and Legends (Douglas & McIntyre,
  1987).
  MacCana, Proinsais, Celtic Mythology (Hamlyn, 1973).
  McAlpine, Helen and William, Japanese Tales and
  Legends (Oxford University Press, 1958).
  Narayan, R.K., Gods, Demons, and Others (Bantam,
  1986). (Collection of information from the Hindu
  mythos)
  Piggott, Juliet, Japanese Mythology (Hamlyn, 1969).
  Roberts, Moss (ed. and tr.), Chinese Fairy Tales and
  Fantasies (Pantheon Books, 1979).
  Ross, Anne and Don Robins, Life and Death of a Druid
  Prince — The Story of an Archeological Sensation
  (Rider, 1989).
  Simpson, Jacqueline (ed. and tr.), Scandinavian Folktales
  (Penguin, 1988).
  Tyler, Royall (ed. and tr.), Japanese Tales (Pantheon
  Books, 1987).
  Waters, Frank, The Book of the Hopi (Viking Penguin,
  1963).
  169
  Bibliography
  
  Historical Fantasy
  Forde, R. A., Wisewoman (NEL Hodder & Stoughton,
  1988). Christian/Celtic conflict.
  Tarr, Judith, Alamut (Doubleday, 1989). Crusades, reli-
  gious conflict, magic.
  Tarr, Judith, Ars Magic (Bantam Spectra, 1989). Intra-
  church conflict, magic.
  Tarr, Judith, The Dagger and the Cross (Doubleday,
  1991). Crusades, religious conflict, magic.
  Alternative Historical Fantasy
  Ball, Margaret, Changeweaver (Baen, 1993). Pseudo-
  Indian magical earth-religion.
  Ball, Margaret, Flameweaver (Baen, 1991). Pseudo-
  Indian magical earth-religion.
  Baudino, Gael, Strands of Starlight (Roc Penguin, 1989).
  Church vs. magic.
  Bradley, Marion Zimmer, Mists of Avalon (Knopf, 1982).
  Christian/Celtic cultural and religious conflict, magic.
  Carl, Lillian Steward, Sabazel (Ace, 1985). Warring cul-
  tures/religions, avatars.
  Carl, Lillian Steward, Shadow Dancers (Ace, 1987).
  Warring religions, gods and avatars.
  Carl, Lillian Steward, The Winter King (Ace, 1986).
  Warring cultures and religions.
  Kurtz, Katherine, The Deryni series (Del Rey, 1970-
  1993). Religious magic, church vs. state, church vs.
  magic.
  Kurtz, Katherine, Knights of the Blood (Roc Penguin,
  1993). Cursed knights, church vs. magic.
  Kurtz, Katherine, Lammas Night (Ballantine, 1983).
  World War II, magic vs. technology, good vs. evil.
  Fantasy
  Eddings, David, The Elenium series (Del Rey, 1989-
  1991). Questing knightly orders; church vs. magic.
  Hodgell, P. C., God Stalk (Berkley, 1982). Polytheism,
  inter-church conflict.
  Huff, Tanya, Child of the Grove (DAW, 1988). Interfering
  gods, divine magic.
  Huff, Tanya, The Last Wizard (DAW, 1989). Divine
  magic, apotheosis.
  Lee, Tanith, Tales from the Flat Earth (DAW, 1978-1987).
  Meddling gods and demons.
  Leiber, Fritz, Fafhrd and the Gray Mouser series (Ace,
  1970-1979). Meddling gods, divine champions, magic.
  Lovecraft, H. P., The Shunned House (1928), The Shadow
  Over Innsmouth (1936), The Outsider and Others
  (1939), Beyond the Wall of Sleep (1943), The Dunwich
  Horror (1945), The Shuttered Room (1959), The Dark
  Brotherhood (1966). Lovecraft is responsible for the
  Cthulhu cycle. Gods from beyond, destructive forces,
  and things-we-were-not-meant-to-know.
  Moon, Elizabeth, The Paksenarrion series (Baen, 1988-
  1989). Inter-church conflict, good vs. evil, divine magic,
  holy knights.
  Moorcock, Michael, Eternal Champion series (various
  publishers, 1967-present). Law vs. chaos, divine
  magic, avatars, meddling gods, fated champions.
  Paxson, Diana L., The Westria series (Pocket/TOR 1982-
  1990). Magical earth religions.
  Reichert, Mickey Zucker, The Last of the Renshai series
  (DAW, 1992-1994). Norse mythos, fated champions,
  meddling gods, divine magic, demigods.
  Sagara, Michelle, Books of the Sundered series (Del Rey,
  1991-1994). Divine magic, light vs. dark, fated cham-
  pions, inter-church conflict.
  Severance, Carol, Island Warrior series (Ballantine,
  1992-1993). Divine magic, avatars, cultic conflicts.
  Smith, Julie Dean, Caithan Crusade series(Del Rey,
  1990-1992). Church vs. magic.
  Yolen, Jane, Sister Light, Sister Dark (TOR, 1988).
  Prophecy and exegesis, religious conflict, change over
  time.
  Urban Fantasy
  Hambly, Barbara, The Darwarth Trilogy (Del Rey, 1982-
  1983). Church vs. magic; church vs. state.
  Hambly, Barbara, The Silent Tower (Del Rey, 1986).
  Church vs. magic vs. technology.
  Hambly, Barbara, The Silicon Mage (Del Rey, 1988).
  Church vs. magic vs. technology.
  Hambly, Barbara, The Suncross Trilogy (Del Rey, 1991-
  1992) Church vs. magic, church vs. state, magic vs.
  technology.
  Huff, Tanya, Gate of Darkness, Circle of Light (DAW,
  1989). Light vs. dark, avatars.
  Kurtz, Katherine, and Deborah Harris, The Adept series
  (Ace, 1991-1993). Secret religious/magical orders.
  Lackey, Mercedes, Diane Tregarde series (DAW, 1989-
  1991). Neopaganism, magic.
  Paxson, Diana L., Brisingamen (Berkley, 1984). Divine
  magic, Norse mythos, neopaganism.
  Science Fiction
  Atwood, Margaret, The Handmaid’s Tale (Bantam Seal,
  1985). Orwellian theocracy.
  Cherryh, C. J., Wave Without a Shore (DAW, 1981).
  Existentialism.
  Bibliography
  170
   FICTION BOOKS
  
  Cherryh, C. J., ed., Merovingen Nights series (DAW, 1987-
  1989). Political-religious factions on another planet.
  Gentle, Mary, Golden Witchbreed (Arrow, 1983).
  Religious culture clash, church vs. tech.
  Heinlein, Robert A., The Day After Tomorrow (Signet,
  1949). Constructed religions.
  Herbert, Frank, The Dune series (Berkley, 1965-1976).
  Religion vs. technology, church vs. state. Messianic
  movement.
  Kingsbury, Donald, Courtship Rite (Pocket, 1982). Intra-
  church and cultural conflict.
  Lichtenberg/Lorran, Sime/Gen series (DAW, 1978-1986).
  Post-holocaust society, mutants, merged and fractured
  religions.
  Vinge, Joan, The Snow Queen (Dell, 1980). Constructed
  religion, church vs. state.
  Barker, M.A.R., Empire of the Petal Throne (TSR).
  Wonderfully detailed world of Tekumel, with intricate
  religions.
  Laws, Robin D., GURPS Fantasy II — The Mad Lands
  (Steve Jackson Games, 1992). Weird maltheism — the
  gods are evil, or simply chaotic, and are avoided, not
  worshipped.
  Schroeck, Robert M., GURPS Werewolf: The Apocalypse
  (Steve Jackson Games, 1993). Rich use of symbol and
  ceremony.
  This is a very subjective list. Undoubtedly, some of
  your favorites have been omitted. All but one or two of
  these movies are available on video.
  Agnes of God (1985). Mystery set in a convent, interest-
  ing because of the clash between Jane Fonda’s ultra-
  rational psychiatrist and Anne Bancroft as the Mother
  Superior defending the faith.
  Angel Heart (1987). Mysterious Robert De Niro launches
  two-bit detective Mickey Rourke at the beginning of a
  twisted “deal-with-the-devil” plot.
  Black Robe (?). Jesuit attempts to convert natives of 17th-
  century Canada. Lots of culture clash; very historically
  accurate.
  Clash of the Titans (1981). Greek mythology brought to
  life, with nifty effects from Ray Harryhausen. Not very
  true to the classics, but good inspiration for a campaign
  where the gods meddle in mortals’ daily affairs.
  The Greatest Story Ever Told (1965). The story of Christ,
  with Max von Sydow in the title role (he later played
  the Devil in Needful Things, proof of the ultimate in
  acting range). Length varies with edition.
  Jesus Christ Superstar (1973). Webber-Rice rock opera
  brought to the screen, with a few very odd visuals (why
  is Judas being chased by a tank?).
  Jesus of Montreal (1989) Modern-day Passion-play inter-
  pretation with lots of different viewpoints; historical
  and archeological references are very accurate. Not
  available on video.
  The Last Temptation of Christ (1988). Many protesters
  hated this adaptation of a Greek novel because it pre-
  sented a Christ who had doubts about his mission.
  Leap of Faith (1992). Overlooked great film, with Steve
  Martin as a con man masquerading as a faith healer.
  Interesting insights into the nature (and power) of faith.
  Life of Brian (1979). This movie — possibly Monty
  Python’s best — offended lots of folks, most of whom
  hadn’t seen it. Incredibly funny, and much more of a
  political satire than any sort of blasphemy.
  Name of the Rose (1986). Sean Connery struggles with
  lots of religious infighting in this medieval murder
  mystery.
  Oh, God! (1977). George Burns is the Big Guy Himself;
  John Denver is the meek grocer chosen to be his mod-
  ern-day prophet. Much better than it had any right to
  be.
  The Rapture (1993). Mimi Rogers is amazing as a woman
  who fills her empty life with fundamentalism, only to
  fail the test on the Last Day. Watch for a cameo from
  the Four Horsemen of the Apocalypse.
  The Seventh Sign (1988). Pregnant Demi Moore believes
  the Apocalypse is at hand, and that her boarder wants
  her baby for end-of-the-world plot.
  The Ten Commandments (1956). Cecil B. DeMille’s epic
  story of Moses and the Exodus from Egypt. Worth
  watching for the parting of the Red Sea alone.
  The Wicker Man (1973). Edward Woodward is perfect as
  a pious Scottish police sergeant investigating a disap-
  pearance on a small island. The evidence of paganism
  shocks him more and more. Look for the 103-minute
  version.
  Wings of Desire (1988). Two angels wander around West
  Berlin and muse on what it would like to be human.
  171
  Bibliography
  R GAME PRODUCTS R
  R FILMOGRAPHY R
  
  Glossary
  172
  GLOSSARY
  adherent: a follower, believer or worshiper.
  afterlife: the state of existence after death.
  agnosticism: belief that the divine is unknowable.
  alms: food, clothes, money and so on given to the poor.
  androgynous: having both male and female nature.
  animism: belief that all reality is inhabited by souls and
  spirits.
  anoint: to put oil on to consecrate; usually part of a cere-
  mony.
  antiphon: a song or chant that is sung in response to
  another.
  apocalypse: a prophecy or divine revelation; particularly
  concerning the end of the world.
  apotheosis: the elevation of a person or principle to
  divine honor; deification.
  ascetism: self-denial as a means of spiritual discipline.
  astrology: divination based upon the positions of the stars
  and planets.
  astronomy: a science concerning the properties of celes-
  tial bodies.
  atheism: disbelief in the existence of the divine.
  belief: a conviction that certain things are true; trust or
  confidence; see also faith.
  benevolence: kindliness; a tendency to do good.
  berdache: a transvestite male North American Indian,
  who assumed the dress, role and status of a woman and
  was accepted as a woman; often thought to possess
  spiritual powers.
  bless: to ask divine favor for; to consecrate; to grant; to
  glorify; to protect.
  cadence: rhythmic sequence or flow of sounds in lan-
  guage.
  canon: regulation or dogma as decreed by church council.
  celebrant: one who performs rites, rituals or ceremonies.
  celestial: relating to the sky, heavens or divinity.
  celibate: abstaining from sexual intercourse.
  ceremony: a formal act prescribed by tradition, ritual and
  protocol; a gathering of clerics and worshipers for reli-
  gious purpose, often including the casting of a clerical
  spell.
  chant: a repetitive liturgical melody.
  chaotic: unpredictable, irregular, confused.
  chastity: the state of being innocent of sexual intercourse;
  virginal.
  cleric: an ordained individual who serves a form of divin-
  ity or belief.
  code: a system of rules for expected behavior.
  commune: to partake in a common rite or ritual; to expe-
  rience the divine in the company of others.
  conscience: individual and personal sense of morality and
  ethics.
  consciousness: power of self-knowledge; state of self-
  awareness.
  consecrate: to make or declare holy or blessed; to dedi-
  cate an object or area to the divine; to focus the deity’s
  power within an object or area.
  cosmology: the structure and nature of the universe, or a
  system of belief concerning it.
  covenant: contract, promise or agreement
  creation myth: stories and beliefs relating to the act of
  creation.
  
  cult: a religious or quasi-religious sect, frequently living
  communally, led by a charismatic person with unortho-
  dox or extreme views.
  curia: the administrative body of a church, such as the
  Roman Catholic Church, made up of various courts,
  officials, departments, etc., under the authority of the
  head of the church.
  demigod: semi-divine, immortal spiritual being.
  desecrate: to violate the sanctity of a person, place or
  object.
  destiny: an externally influenced, predetermined course
  of future events.
  divination: the art or practice of determining future
  events.
  divine: relating to gods or deities.
  divine intervention: a direct manifestation of the deity’s
  power or person.
  doctrine: principles and laws stating fundamental beliefs
  and policies.
  dogma: a doctrine accepted to be a divinely revealed
  truth.
  dualism: a theory that reality consists of two irreducible
  elements.
  ecstasy: a state of being beyond reason and self-control.
  enlightenment: a state of illumination, insight and real-
  ization.
  entropy: disorder and change leading to an ultimate state
  of inertness.
  equinox: the time of the year when night and day are of
  equal length.
  eulogy: a commendatory formal statement or set oration.
  excommunicate: to cast out and separate from the com-
  munity.
  expiate: to atone for sin or offense, usually by suffering
  punishment.
  fade: a deity’s loss of divine power within the world, usu-
  ally due to lack of followers.
  faith: allegiance, duty, belief and trust in a principle or
  divine being.
  fanaticism: excessive enthusiasm and intense unquestion-
  ing devotion.
  fast: to abstain or eat sparingly from some foods.
  fate: an inevitable and often adverse outcome or condi-
  tion.
  festival: a time of celebration marked by special obser-
  vances.
  ghost dance: 19th-century North American Indian cere-
  mony connected with a messianic movement.
  glossolalia: the ecstatic emission of (usually) unintelligi-
  ble sounds, which some view as manifesting a deep
  religious experience.
  hallow: sanctify; consecrate; to make holy; to honor as
  sacred.
  haze: to harass, ridicule or criticize.
  heresy: adherence to belief or opinion contrary to church
  dogma.
  heretic: a dissenter from official and authorized belief.
  holy war: a war waged by religious partisans to propa-
  gate or defend their faith.
  incense: material used to create a fragrant smell when
  burned.
  indulgence: partial or total release from divine temporal
  punishment still due for a sin that has been forgiven.
  intercession: prayer, petition or entreaty in favor of
  another.
  invest: to endow with qualities, attributes, etc.; to install
  in office; to furnish with power, privilege or authority.
  Judgment Day: the end of the world, accompanied by
  the deity’s final accounting of people’s souls.
  karma: concept that a one’s acts hold spiritual conse-
  quences.
  kismet: Arabic concept of fate or destiny.
  kiss of peace: handshake, embrace, etc., to show mutual
  love, union, peace, usually given during a service.
  knell: slow sounding of a bell; often a symbol of death.
  kosher: fit to eat according to Jewish dietary laws.
  laity, lay: ordinary people, as contrasted with clergy.
  laud: praise; worship at dawn; morning prayer.
  libation: ritual pouring out of wine, oil or other liquid, on
  the ground, an altar or elsewhere.
  liturgy: collection of prescribed forms for public worship.
  maltheism: the worship of a self-proclaimed evil deity.
  meditation: to calm and focus one’s thoughts.
  medium: an individual who acts as a channel of commu-
  nication with the spirit world.
  mendicant: one who begs for alms; a member of a reli-
  gious order who holds no personal or community prop-
  erty and lives mostly on alms.
  messianic: centering around a person expected to save or
  liberate a country or a people.
  metaphysics: philosophical study concerning the real
  nature of things.
  miracle: an extraordinary event caused by divine inter-
  vention.
  missionary: a person undertaking a religious mission to
  carry the faith into new lands and recruit new believers.
  173
  Glossary
  
  monasticism: a discipline of faith involving seclusion
  and ascetism.
  monotheism: the belief and worship of a single god.
  motif: a thematic element, influence or stimulus.
  mysticism: experience of mystical union with ultimate or
  divine reality.
  neophyte: a beginner, novice, new convert.
  nirvana: state of complete enlightenment; the attainment
  of complete freedom from all worldly concerns.
  novice: a person on probation with a religious order
  before taking vows; a beginner, apprentice, neophyte.
  oracle: a prophetic response given by a representative of
  a deity in answer to specific inquiry, thought to be
  divine in origin.
  oracular: relating to an oracle or prophecy.
  ordeal: a means to determine guilt through trial or pain.
  ordain: to invest or appoint officially to a position of reli-
  gious authority.
  pantheon: a group of associated deities.
  penance: an act of self-abasement, mortification or pun-
  ishment.
  pilgrimage: a journey to a shrine or other sacred or spe-
  cial place.
  plane: a realm of existence removed from the earth, often
  inhabited by spirits or deities.
  polytheism: the belief and worship of more than one god.
  priest: a cleric whose duties revolve around the welfare
  of the faithful.
  prophecy: a prediction or divinely inspired declaration.
  proselytism: the act of encouraging conversion to a faith
  or belief.
  psychopomp: an escort of the soul and the dead.
  purgatory: a place (or time) after death for a soul to be
  purified before continuing its journey to its reward.
  querent: one who asks or questions, especially one who
  consults an astrologer or other diviner.
  reincarnation: rebirth in new bodies or forms of life.
  relic: object of sacred reverence; portion or fragment of a
  holy object or person.
  religion: a system of beliefs, causes and principles held to
  by faith.
  reliquary: a repository for relics.
  ritual: the established form for a ceremony.
  sacred: holy, entitled to reverence and respect.
  sacrifice: an offering.
  sanctity: saintliness; holiness; the measure of the deity’s
  power in a given locale.
  scarification: the act or process of creating marks and
  scars.
  schism: the act or result of dividing a church into fac-
  tions.
  scriptures: holy, sacred or revered writings.
  secular: relating to worldly or temporal concerns, non-
  clerical.
  seer: a person of extraordinary moral and spiritual
  insight.
  shaman: a person able to break through and contact other
  planes and spirits.
  shrine: a holy place or receptacle.
  soul: the animating essence of life, also called spirit.
  taboo: holy, forbidden, or set apart.
  tenet: a principle, belief or doctrine.
  testament: a tangible proof or tribute, a witnessed
  account.
  theocracy: a state or people ruled by a deity or a priestly
  class claiming divine authority.
  totem: animal, plant or crafted object symbolizing a per-
  son or people; a tribe’s guardian or ancestral spirit.
  tutelary: relating to a guardian or guardianship.
  unbeliever: a person who does not accept a, or a particu-
  lar, religious belief.
  unholy: not hallowed or consecrated; profane or impious.
  veneration: worship and reverence.
  vestment: religious and ceremonial clothing.
  vigil: a period of testing, watching or surveillance.
  visionary: able or likely to see visions.
  vocation: a summons or strong inclination, a divine call
  to religious life.
  ylem: in some cosmologies, the primordial material from
  which all elements supposedly derived.
  Glossary
  174
  
  Aboriginal cultures, 7.
  Afterlife, 20.
  Afterworlds, 17; as final rest, 21; choice of
  destinations, 21; Fijian, 17; guardian to
  entrance of, 21; journey to, 20-21; service
  to deity in, 21; shamanistic, 17.
  Agnosticism, 135.
  Aliens, 148-150.
  Allegory, 7.
  Amulets, 82.
  Ancestor veneration, 128-129, 140-143.
  Animals, 18, 80, 137; as symbols, 25-29, 67-
  68.
  Animism, 127.
  Answers, 39, 47.
  Apotheosis, 31.
  Archetypes, 24-25.
  Ascetics, 89.
  Ashes, 76.
  Astrology, 49, 79, 109-110.
  Astronomy, 49, 79, 109-110.
  Atheism, 134.
  Augury, 110.
  Aura spell: clerical, 108; shamanistic, 122.
  Autotrance advantage, 93; and shamanism,
  119.
  Avatars, 29-30, 38-39.
  Banish spell, shamanistic, 122.
  Bard skill, 96.
  Bardic priests, 89.
  Belief, and clerical magic, 101.
  Bethany, Gods of (sample religion), 156-166;
  deities, 159.
  Birth, 72.
  Birthdays, 71.
  Bless spell, shamanistic, 123.
  Blessed advantage, 93.
  Blood, 75.
  Botany skill, 96.
  Buildings, as symbols, 68.
  Cakes, 78.
  Castes, Kalm, 148.
  Celts, 48-49, 77.
  Ceremonies, 69-87.
  Chaos, 33, 138.
  Characters, clerical, 89.
  Charlatans, shamanistic, 123.
  Cleanse spell, shamanistic, 123.
  Clerical Investment advantage, 92.
  Clerics, magical, 112.
  Clothing, clerical, 85-86, 86, 97; sample, 158,
  160, 162, 163, 165, 166; shamanistic, 121.
  Colors, as symbols, 87.
  Consecrate spell, clerical, 110.
  Control Weather spell, shamanistic, 123.
  Corps, and net shamans, 147.
  Cosmologies, 7.
  Coyote, 10.
  Craft skills, 96.
  Critical Spell Failure chart, shamanistic, 124.
  Crystals, 81, 151, 153.
  Cthulhu mythos, 36.
  Curse spell, shamanistic, 123.
  Cursed disadvantage, 95.
  Dances, 76.
  Days of Weakness, 103.
  Death Vision spell, shamanistic, 123.
  Death, 19, 47; and ancestor veneration, 20;
  and PCs, 20.
  Deities, accidental, 23; allies, 34-35; and mor-
  tality, 29-30; attitudes of, 30-34; attributes,
  24-34; balance of power between, 37;
  coexisting, 36-37; cyclical, 33; destiny of,
  37; domiciles, 28-29, 37; enemies of, 36;
  extent of power, 25-26; fading, 29, 32;
  food of, 30; GMing, 23; horror, 36; in sci-
  ence fiction, 35; intervention of, 40-41;
  laws governing, 37; limited power of, 26-
  27; manifestations of, 40-41; messengers
  of, 40; multi-part, 34-35; origin by belief,
  24, 33; origin by reproduction, 23; PCs as,
  24; physical forms, 27; prophecies con-
  cerning, 37; reincarnation of, 30; relation-
  ships of, 34; rewards of worshiping, 38-40;
  temple guardians provided by, 41; transfor-
  mation of, 30; worship of, 38-41. See also
  Demigods.
  Demigods, 42; as divine messengers, 40; as
  divine servants, 43-44; as temple
  guardians, 41; attributes of, 42-43; divine
  relationship to, 43-44.
  Desecrate spell, clerical, 110-111.
  Dhala (sample religion), 154-155.
  Diplomacy skill, 96.
  Discipline, mental, 152.
  Disciplines of Change (sample religion), 151-
  153.
  Disciplines of Faith disadvantage, 95-96.
  Divination spell: clerical, 108; shamanistic,
  123.
  Divination, 16, 109-111; runic, 115-116.
  Divine Favor advantage, 93; and miraculous
  magic, 113-114.
  Divine gifts, 119.
  Divine Intervention, 113; and Objects of
  Power, 108.
  Divine will, and chance, 108.
  Dogmas, 46; sample, 151-152.
  Druids, 48-49, 77.
  Dualism, 10, 130; sample, 154-155.
  Duty, clerical, 98.
  Duty disadvantage, 94.
  Ecofests, 71.
  Egg, cosmic, 11.
  Egypt, Ancient, 64.
  Entropy, 15.
  Epilepsy, 122; reaction modifiers, 122.
  Equipment, clerical, 98.
  Excommunicate spell, clerical, 111.
  Excommunication, 117.
  Exorcism, spell, shamanistic, 124; as ritual,
  70.
  Faith, see Belief.
  Fakes, 91-92. See also Charlatans.
  Fanaticism, 56; disadvantage, 94.
  Fast-Talk skill, 96.
  Fate, 15; and PCs, 16.
  Father Sky, 9, 10, 23.
  Favor, cost of divine, 118.
  Feng-shui, 73.
  Festivals, 71; sample, 143, 158, 160, 162, 163,
  165, 166.
  Final Rest spell, clerical, 111.
  Flatliners (sample religion, 144-147.
  Forces, basic, 13.
  Friars, wandering, 91.
  Funerals, 73, 142-143.
  Geases, from deities, 34.
  Gender roles, 18-19.
  Giants, Greek, 9; Norse, 9, 12-15.
  GMing deities, 23; shamanism, 120.
  Goddesses, Aztec, 9, 13; fertility, 7; Greek, 8,
  13, 58; Irish, 58; Mesopotamian, 9, 33;
  native American, 134-135; vegetation, 13.
  Gods, Aztec, 9, 13; Chinese, 9; Egyptian, 8,
  11, 14; Eskimo, 9; Greek, 9, 13, 14, 58;
  Indian, 9, 10, 13, 14; Japanese, 13; Mayan,
  9; Mesopotamian, 9; native American, 134-
  135; Norse, 9, 12-15, 13; Phoenician, 11;
  trickster, 13, vegetation, 13.
  Healer priests, 89.
  Healing, spell, shamanistic, 124; as ritual, 70.
  Heptascopy, 110.
  Herbalism, 120.
  Herbary skill, 97.
  Hierarchy, religious, 49; sample, 159-160,
  161-162, 163, 164.
  History spell, shamanistic, 124.
  Holy Days, 103.
  Holy People, 59; and divine favor, 118.
  Hopi culture, 8.
  Icons, 82.
  Immortals, 20.
  Initiation, 73, 121; net shamans and, 146; 
  sample, 165-166.
  Inquisition, 50.
  Intolerance disadvantage, 94.
  iShaka, 140-143.
  Items, as symbols, 80-84; in ritual, 80-86;
  magic, shamanistic, 121; religious, as
  equipment, 98; shamanistic, 121.
  Itinerant priests, 90.
  Judgment Day, 19-20.
  Judgment, 21.
  Kalm of Sequan, the (sample religion), 148-
  150.
  Kami, 140-143.
  Karma, 15-16, 19.
  Knights Templar, 46-47.
  Knots, as symbols, 72.
  INDEX
  175
  Index
  
  Law, skill, 96; civil vs. religious, 52.
  Lead Worship spell, clerical, 108-109.
  Leadership skill, 97.
  Legal Immunity advantage, 93.
  Life, creation of, 16-21; deity’s image, 16-17;
  forms of, 18; lump-of-clay, 17; purpose of,
  17-18, 46; substance, 16-17.
  Magic, 49; and prayer, 106; ceremonial, 104;
  clerical, 100-113; energy cost of clerical,
  102; other modifiers to clerical, 104;
  divine, and spheres of influence, 104;
  miraculous, 113-115; divine favor and
  miraculous, 114; divine whim and miracu-
  lous, 115; miracles and miraculous, 114;
  modifiers to miraculous, 114-115; requests
  for aid and miraculous, 114-115; relics and
  miraculous, 115; sacred objects and mirac-
  ulous, 115; pure vs. clerical, 101; ritual-
  ized, 104.
  Maltheism, 137.
  Mana, 101, 137.
  Mandala, 84.
  Marriage, 73.
  Martyrs, 58.
  Martyrs, 50, 58, 152.
  Medical skills, 96.
  Medicine men, 135-136.
  Meditation skill, 97.
  Mendicants, 90.
  Messiahs, 54-55.
  Metaphysics, 136.
  Miracles, 107; and miraculous magic, 114.
  Missionaries, 91.
  Missionary warriors, 91.
  Mistletoe, 77.
  Monasticism, 61-62; Buddhist, 62.
  Money and equipment, 97-98.
  Monks, ascetic, 89; cloistered, 90; retired or
  lay, 92.
  Mother Earth, 9, 10, 23.
  Motifs, cross, 67; four-way, 69; round, 66;
  triple, 68.
  Myths, 7; abortive-attempt creation, 10;
  African, 17; Assyrian, 11; awakening, 11;
  Babylonian, 11 building creation, 7;
  byproduct creation, 9; chain creation, 11;
  creation, 7; creation, common motifs, 11;
  deus-faber creation, 8; division creation,
  10; ending, 12; Eskimo, 18; final-conflict,
  12; first-victim creation, 9; Greek, 19, 21;
  Hawaiian, 12; Hopi, 8-10, 134; Inca, 21;
  Indian, 13; Irish, 21; Iroquois, 10; Jewish,
  18; Mayan, 17; multiple-creators creation,
  10; native American, 133-136; Navajo,
  134; Norse, 11-15; Pueblo, 134; recurring-
  cycle, 12; sample creation, 156-158, 148;
  sexual creation, 9; Sioux, 10; South
  American, 10; time, 14; triples, 10; twins,
  10, 71; Vedic, 10; Zoroastrian, 12; Zuni,
  133.
  Nature, 13, 47.
  Netrunners, 144-147.
  Nuns, cloistered, 90; retired or lay, 92.
  Oath spell, clerical, 111.
  Objects of Power, 107-108.
  Objects, consecrated, 104.
  Objects, Holy, 106-107.
  Objects, sacred, 104; and miraculous magic,
  115.
  Omnipotence, 26.
  Omnipresence, 26.
  Omniscience, 26.
  Oral tradition, 48, 54-55.
  Orders, religious, 50; sample, 157-158, 160,
  162, 163, 164, 165.
  Paradise, 19.
  Parish priests, 90.
  Patron: Church advantage, 92.
  Penance, 60.
  Performance/Ritual skill, 97.
  Pestilence spell, shamanistic, 124.
  Physician skill, 96.
  Pilgrimage, 78-79.
  Pilgrims, 92.
  Places, 77-78; sacred, 135; sanctifying of, 103.
  Politics skill, 97.
  Polytheism, 131-132.
  Possession, 118, 121.
  Power Investiture advantage, 93-94; 100; as
  gift, 102.
  Power, divine, as spell modifier, 103-104.
  Powers, runic, 114.
  Prayer, 74; 106.
  Priests, bardic, 89; healers, 89; itinerant, 90;
  mendicant, 90; parish, 90; sages, 89; sam-
  ple, 155; teaching, 91; warriors, 89.
  Professional skills, 96.
  Prophecy, 16.
  Prophets, 49, 54, 55; false, 113.
  Proselytism, 56; and character unity, 57.
  Psychopomps, 111, 121, 129.
  Punishment, 51, 60.
  Quests, at divine request, 34.
  Ragnarok, 12, 15, 37.
  Rank, religious, 49; advancement in, 49, 50.
  Recruitment, 98; religious, 50.
  Reformation, 51.
  Reforms, 63.
  Refuge, 68.
  Reincarnation, 21, 127.
  Relics, 85; and miraculous magic, 115.
  Religion, adaptation of, 57; and clerical equip-
  ment, 98; and conquest, 57; and govern-
  ment, 51; and legal immunity, 52; and
  magic, 58-60; and property, 52-53; and res-
  urrection, 55; and schisms, 62-64; and sci-
  ence, 60-61; and space, 61-62; changes in,
  56-64, 60; codal, 133; common belief in,
  56-57; decline of, 57; earth, 131; evolution
  of, 57; inventing a, 46-55; messianic, 54-
  55; origins, 53-55; origin by belief, 55; ori-
  gin by construct, 55; origin by divine inter-
  vention, 54; origin by holy teacher, 54; ori-
  gin by tradition, 54-55; popular and folk,
  131-132; propagation of, 56; relations
  between, 53.
  Remove Curse spell, shamanistic, 124.
  Renunciates, 92.
  Revelation, 60, 62.
  Rites of passage, 72.
  Rituals, 69-70, at birth, 72; clerical, 70; com-
  munity, 69-70; domestic, 70; funeral, 73;
  healing, 70; magical, 101-102, modifiers
  for magical, 101-102; initiation, 73; mar-
  riage, 73; parts of, 69; personal, 70; sam-
  ple, 141-142, 143, 149-150, 150.
  Runic powers, 114.
  Sacred Vessels, 105-106.
  Sacrifice, 49, 74-76.
  Sage priests, 89.
  Sanctity, 102.
  Sanctuary, 68.
  Scarification, 74.
  Schisms, 62-64, and politics, 63, and reform,
  63; and reunification, 63.
  Science fiction, 35.
  Science skills, 96.
  Scripture, 48-49.
  Sects, sample, 153.
  Seeker spell, shamanistic, 125.
  Sense of Duty disadvantage, 94.
  Sense Spirit spell, shamanistic, 125.
  Shamanism, 54, 116-125, 128-129; and
  Autotrance, 119; and charlatanry, 123; and
  disease, 120-121; and herbalism, 120; and
  magic items, 121-122; and spirits, 117-118,
  120; and World Sight, 116-117; cosmolo-
  gy, 128; duties, 129; GMing, 120; meth-
  ods, 118; performance skills, 120; spells,
  122-125; vocation, 128; worldview, 116.
  Shamans, 90, 135; netrunner, 144-147.
  ShiShaka, 140-143.
  Sikhism, 63.
  Skills, 96-97.
  Social Skills, 96-97.
  Social Status: Excommunicated disadvantage,
  94.
  Souls, 18-21, 73, 127; recurring-cycle, 20; sin-
  gle-path, 19.
  Spells, clerical magic, 109-112; energy cost
  of, 102; use of, 100-104.
  Spirit Trap spell, shamanistic, 125.
  Spirits, 117-118, 127-129, 128; native
  American, 135.
  Steal Strength/Health spell, clerical, 109.
  Summon Allied Entity spell, clerical, 112.
  Summon Spirit spell, shamanistic, 125.
  Symbolism, 66-68.
  Symbols, acts as, 66-67; animals as, 67-68;
  appearance as, 67; as connections, 66;
  buildings as, 68; colors, 7; defining, 70;
  food as, 67; graphic, 66, 66-68; hiding, 78-
  79; tools as, 68.
  T’Si’Kami (sample religion), 140-143.
  Tarot, 110-111.
  Teaching priests, 91.
  Teaching skill, 97.
  Terms, clerical, 100.
  Theofests, 72.
  Theology skill, 96.
  Time, see Myths, time.
  Times, 79.
  Titans, 9.
  Tools, as symbols, 68.
  Totemism, 127.
  Traditions, African, 132-133; native
  American, 133-136; South Asia, 136-137;
  Melanesian, 137; Polynesian, 137-138;
  Australian aboriginal, 138.
  Trancing, net shamans and, 144-145; shaman-
  istic, 118-119.
  Truth, 7.
  Twins, 10, 71.
  Vow disadvantage, 94-95.
  Wandering friars, 91.
  Warrior priests, 89.
  Warriors, missionary, 91.
  Weapons, and ritual, 86.
  Witches, 50, 133.
  World Sight advantage, 94; and shamanism,
  116-117.
  World tree, 15, 134-135, 148.
  Zoroastrianism, 52-53.
  Index
  176
  
  STEVE JACKSON GAMES
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SOURCE: textdata/thevault/GURPS [multi]/3rd edition/GURPS 3e - Religion.pdf