Revisiting World-Building and Clerics

JB of BX Blackrazor has been interested in having religion being part of his RPG experience for a long time. As a consequence, our two blogs have bounced off of each other several times over the years. So, it came as no real surprise that JB decided to use my last post as a jumping off point for discussing his current state in the ongoing struggle of all us who play D&D with Alignment. As it so often happens with these kinds of things, JB has inspired me to revisit a post I did earlier this year on world-building.

In his own attempts at world-building for the purpose of creating a campaign that he could be entertained by for the rest of his life, JB wanted to ground his world by

…picking an epoch in our real world past that is so far removed from today that who knows WHAT might have happened "way back then"

To this end, he has gone far back enough in time that Judeo-Christianity is not a thing. He does, however, indicate that he still wants his cosmology to be sensible.

He opts for what he calls a “New Age-y” cosmology than boils down to a form of pantheism. Historically speaking, the word “pantheism” was coined in the late 17th century and as a concept only really ever showed up as a tendency in other non-pantheistic religious traditions.

While not my cup of tea, he does pose a world-building conundrum that I find tantalizing: how would I build a FRPG game world based on a real world human epoch in the far distant past? As suggested by the title of this post, this isn’t my first time meditating on such things, but JB lays out a few needs that I find inspiring:

• The cosmology need to be sensible
• There needs to be a answer as to what is evil and how it came about
• The cosmology needs to justify the existence of a megadungeon as a central focus of the campaign

In a move that will surprise no one, I am going to turn to the Biblical narrative of Genesis for a lot of these answers; however, where I go in Genesis may be unexpected:

So the Lord dispersed them from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel, because there the Lord confused the language of all the earth. And from there the Lord dispersed them over the face of all the earth. — Genesis 11:8-9

So, the idea here is that Tower of Babel represents that move away from the monotheism of ancient man towards the development of a pagan pantheon as humanity moved from hunter gatherers to agriculture. The people who built the Tower seek to elevate themselves and the gods they have created to the heavens. God came down (which in a Christian context would have been the Angel of the Lord, aka the pre-incarnate Christ) and scattered the people and confused their tongues. In a fantasy context, this could be the genesis of all the various fantasy races. Humanoids in this context can be seen as members of the different races that are twisted because they continue to strive for the goals of the builders of the Tower in defiance of God.

This event also marks the collapse of the prior, more technologically and magically advanced age. These artifacts are not inherently evil, though one might be tempted to have the occasional intelligent sword remind players that the civilization that created the sword set itself against God. So, there would be a desire for the current civilization to recover what it could of the old and use it in a more appropriate way.

The Tower itself could be the megadungeon. The city that built it was abandoned. Given the apparent size of the building, it would be a perfect vehicle for a megadungeon. Want something resembling volcanic caves? No problem, the presence of God Himself walked down to earth using the Tower. Given that God tells Moses that anyone who looks upon the face of God would not survive, we have a lot of leeway as to what the Tower looks like in the present campaign.

In terms of building a civilizational ethos without the advent of the Covenants of the Old and New Testaments, we have the command of God to tend the garden. The People (which will cover all of the various fantasy races, given that God’s action at the Tower is the origin of all the races) are created according to the Image and Likeness and therefore bear the responsibility of representing God to creation and to lift up creation to God. Thus, being caretakers of creation and attempting to return it to a pristine condition might be the motivating factor for lifting up the sword against the humanoid hordes which seek to claim creation for their own.

World Building and Clerics

Earlier this year, Circas K meditated about rethinking clerics and religion on his Sword of Mass Destruction blog. He and I are of one mind when it comes to the way later iterations of D&D model the cleric class: the game uses a pseudo-christian monotheistic foundation upon which is built a polytheistic structure. As a consequence, later editions of D&D don't do either monotheism or polytheism justice. For those of you who are interested in the latter, you can go and see how Circas K suggests building a polytheistic foundation. Of course, if you are a long time reader of this blog, I have spilled a lot of digital ink explaining how older editions of D&D actually do a really good job of emulating a Christian fantasy world with little to no modification.

One of the assumptions made in gaming where any form of religion is involved is that monotheism is a later development. Animism and Ancestor worship develop into polytheism which then develops into monotheism. A great example of this is Avalon Hill's Advanced Civilization, where Monotheism is one of the most expensive Civilization Cards in the game. Thus, in context of a pre-historical fantasy age like that found in REH's Conan stories, it seems to make sense to default to a polytheistic world-building foundation.

This, of course, is not what is found in the Biblical narrative. Scripture suggests that the most ancient peoples were actually monotheists. Polytheism arrises later as civilizations grow and develop. Despite the apparent uniqueness of the Hebrews, this pattern even develops within the nation of Israel. The prophets are constantly warning the People of God to stay true to the ancient ways of monotheism instead of adopting the polytheism of the nations around them.

Recently, I came upon this video done by Inspiring Philosophy:

I realize it is 55 minutes long, but given the fact that most of us are isolated at home why not take the time?

It takes us through a bunch of evidence that suggests that the general shape of the Biblical Narrative is actually far closer to historic reality than what is assumed by the games we play. Again and again we find that primitive, nomadic cultures tend toward monotheism. Some even have strikingly similar stories and concepts found within the OT. Thus, the whole hypothesis that monotheism is a later development than polytheism is neither tenable nor realistic.

Thus, for the purposes of world-building a fantasy world inspired by Swords & Sorcery pulp stories about a Pangean/Hyperborean age it is actually quite realistic to use a monotheistic belief in a Creator god who spoke the world into being. This god might go by many names, but the fundamentals are pretty much the same across cultures.

If one wanted to add some polytheistic pantheons, these would be features of decadent city-states and urban areas rather than the more "primitive" areas outside the cities.

This creates an interesting inversion of my own classic campaign structure of Christian Civilization  (Law) vs. the Demonic Wilderness (Chaos). Indeed, a campaign could be centered around retrieving objects and treasure hidden inside the City rather than the Dungeon and the classic fantasy and D&D trope of raiding a Temple could be a central activity.

In this context, I do find it quite ironic that the D&D ruleset itself mimics this historic development of religion. The farther back one goes, the easier it is to see the roots of a monotheistic influence on the game; however, as time goes on the game becomes more and more polytheistic not just in its assumptions, but in the rules themselves.

The real irony, though, is that the assumption made by both myself and Circas K that those later editions of D&D do a bad job of portraying clerics (whether you prefer monotheism or polytheism) may be less true than I ever thought.

Veil of St. Iwe

So, because I have been meditating on an asian-themed campaign world, I was obliged to draw a picture of a temple guard armed with a testubo (because that is a fundamental image for me and all things asian-fantasy). As any artist can tell you, there are times when art just demands things of the artist that the artist wasn't really planning on. This is one of those times and things went a little weird:

Temple Guard of the Order of St. Iwe

Evidently, members of the Order of St. Iwe wear a veil emblazoned with an open eye surrounded by  divine light. Given that, as temple guards, these guys need to see, I decided a new minor magic item was called for:

The Veil of St. Iwe

This simple cloth emblazoned with a open eye surrounded by divine light must be worn over the face in order for this item to work. While wearing the veil, the user gains advantage on all visual perception checks; however, any attempt to hide, disguise or otherwise conceal the use of the veil will automatically fail. Every creature encountered will treat the user as a member of the Order of St. Iwe (whether the user is an actual member or not) with all of the discrimination and persecution that comes with it.

Gamer ADD: Black Pudding Cleric Hack

My life has been extremely busy of late and on top of that, my overtaxed brain has been busy screaming, "squirrel!" Thus, I have several ideas half-formed in the last several weeks that I am trying my best to at least roughly shape out so that I or others can use them.

To that end, if you haven't checked out Black Pudding #4 by J.V. West under the Random Order Creations moniker, do yourself a favor and do so. Every issue of this fanzine irreverently enhances the goodness that is B/X with a loving 1970s-esque kitschy wonder that has me both giggling and itching to play. Black Pudding #4 has a hack of B/X using elements of 5e, LL, S&W with just the right amount of cool. It is a hack I would play in a heartbeat; however, there is one glaring hole, at least for my particular proclivities. Clerics don't get the Black Pudding treatment.

Therefore, I endeavored to make my own so that when the day comes and I find myself at a table willing to embrace that wacky coolness that is the Black Pudding OSR Playbook, I'll be ready to add my own bit of the ridiculous (in a very good way).

For those interested, I created a single page that can be printed off and added to the Black Pudding OSR Playbook:

The file can be found here. Enjoy!

Saintly Saturday: St. Cumine the White

Today is the Feast of St. Cumine the White, abbot of Iona. Not much is known of this monastic saint. He was the seventh abbot of Iona, the monastic community on one of the Hebrides — a series of islands off the west coast of Scotland. He was nephew to Segenius who was the fifth abbot of Iona.

During his tenure, he visited Ireland about A.D. 661, the Synod of Whitby took place, which declared that Northumbria would follow the practices of Rome when it came to tonsuring and the calculation of when to celebrate Easter, and the Book of Durrow was completed.

The Book of Durrow is the oldest extant insular illuminated gospel, over a century older than the Book of Kells. While there is much academic debate over where this text was created, one of the contenders is the Iona of St. Cumine.

He also wrote the Life of St. Colum Cille.

He died in A.D. 665 after being abbot for 8 years.

The opening verses of
the Gospel of St. Mark
from the Book of Durrow

Despite the fact the St. Cumine’s hagiography is so thin on details, I find it so inspiring that I am actually going to have to limit myself. I could wax poetic on how the moniker “the White” sounds very Tolkien or how awesome something similar to the Synod of Whitby would be as background noise for a campaign.

Rather, I want to focus on the Book of Durrow and the power of language. In Scripture, words have immense creative power. God creates by speaking: “Let there be light.” God also asked Adam to be a co-creator with him by allowing Adam to name all the animals. When Moses asked for God’s name at the burning bush, it was an audacious act, so God gave him a name that cannot be contained by language: I AM — a sentence that is both complete and yet incomplete (I am….righteous, merciful, love, etc.). Several people throughout the Old and New Testament are renamed by God:

• Abram becomes Abraham
• Jacob becomes Israel
• Saul becomes Paul
• Simon becomes Peter

In addition, different languages bring different aspects to revelation. For example, in Genesis 3:15 God tells the serpent:

I will put enmity between you and the woman,
    and between your seed and her seed;
he shall bruise your head,
    and you shall bruise his heel.

This particular translation reflects the Greek version of this verse, because it differs from both the Hebrew and the Latin. The “he” and “his” in the second half of the verse appear as “it” and "its” in Hebrew and “her” and “her” in Latin. All three are correct:

• The Hebrew reflects the eternal enmity between humanity and the devil.
• The Latin is a prophecy of the Virgin Mary.
• The Greek is a prophecy of Christ.

This all inspires me to re-skin the Vancian magic of D&D with two additional ideas in mind:

The retro-clone Delving Deeper has clerics memorize spells the same way magic-users do and I have always wanted the spell Read Magic to be something far more important than merely a spell every magic-user has because it uselessly is a prerequisite for writing spells into a spell book.

In this re-skinning, the difference between “divine” magic and “arcane” magic is not the source of the magic, but rather the language. In the same way that the Hebrew, Latin and Greek bring out different aspects of Genesis 3:15, the language used to do magic brings out a different “type” of magic. Arcane magic uses a complex language that is both difficult to learn and results in powerful magics. Its practitioners spend so much time learning the language that they don’t have the time to train with armor or most weapons. Divine magic uses a far more intuitive language that, while easier to master, does not produce the powerful magics the arcane language can. As a consequence divine magic practitioners do have the time to train with armor and (some) weapons. One could even extend this out to other various spell-casters like druids and illusionists.

Since the mechanism of all magic is the same — language written in spell books — this gives us the opportunity to give Read Magic a really interesting twist. Rather than simply being a spell that every magic-user has and is the mechanism for writing spells down in a spell book, it is a spell that can allow a practitioner of one type of magic to memorize a spell from another language — another spell list.

Due to the fact that this spell is being memorized via a spell rather than by actually knowing the language, the spell takes a spell slot one level higher than normal. For example, if a magic-user wanted to memorize Cure Light Wounds it would count as a 2nd level spell.

This, in part, explains why certain spells that appear on more than one list are different levels depending on the caster. For example, Hold Person is a 2nd level cleric spell but a 3rd level magic-user spell. In other words, this spell was originally in the language of divine magic, but was well known enough by arcane users to be translated into the arcane language — as a 3rd level spell.

Thus, Read Magic becomes a really important spell that every one will want rather than the spell that simply takes up space and no one bothers to ever memorize.

This re-skinning also offers all kinds of interesting possibilities in terms of how magic interacts with a campaign world. Rather than having different schools of arcane magic-users, the different schools teach different languages and therefore result in different classes. Each type of magic might bring with it a different culture. One could go so far as to have entire nation-states based upon a different type of language and thus a different type of magic.

Thus, a wizard with the name and moniker Cumine the White might be a magic-user, a cleric, a druid or an illusionist depending on the language he uses to study magic.

Saintly Saturday: St. Hilarion the Great

Today is the Feast of St. Hilarion the Great. He was born in Gaza in Palestine to pagan parents who subsequently sent him to Alexandria (Egypt) for his education. There he encountered Christianity and was baptized. He also encountered stories of the Father of monasticism, St. Anthony the Great. Inspired, he decided to follow in Anthony’s footsteps and dedicated the rest of his life to asceticism.

As an aside, St. Athanasius the Great wrote the hagiography of St. Anthony which was translated into several languages. It inspired an entire generation of Christians after the legalization of Christianity in the Roman Empire to head off into the desert and follow the monastic life. I am always surprised by how inspiring this account of St. Anthony remains to Christians even in our modern age. I cannot recommend it enough.

St. Hilarion returned to his home in Gaza to find both his parents had passed away. He gave away all of their belongings and went into the desert. He was soon caught up in a fierce spiritual battle. There are accounts of demons that took the form of phantoms, crying children, wailing women and wild beasts. He endured through it all and became well known as an exorcist and healer. So popular was the saint that he had to flee, lest he be tempted by pride and overwhelmed by the sheer amount of those seeking his help.

Therefore, he became a wanderer, never staying long in any one place, healing and exorcising where ever he went. His journeys took him to Egypt, Libya, Sicily and finally to Cyprus where he passed away at the age of 80 in the year A.D. 372.

In St. Hilarion, we have part of the historical archetype of the D&D cleric. He is akin to a wandering adventurer who heals and fights off demons. It is easy to see in his story analogs to Turn Undead and such cleric spells as Detect Evil, Cure Light Wounds, Cure Disease and even Protection from Evil. I know that folks have argued that Clerics are not a good fit in D&D because we don’t have a literary archetype that fits the clerical mold, though I would counter with REH and Solomon Kane, and some would even go as far as to argue that we don’t have an historical archetype, either.

While St. Hilarion is not exactly a plate mail wearing, mace wielding warrior, neither are many of our favorite literary archetypes exact fits to D&D classes. Gandalf doesn’t cast flashy spells and carries a sword. What class, exactly is the Gray Mouser? or Fafhrd for that matter? In other words, as I have long argued, for those of us who love the class, clerics definitely belong in D&D.

Saintly Saturday: Sts. Comas and Damian the Unmercenary Healers

Today is the Feast of Sts. Cosmas and Damian the Unmercenary Healers. These brothers were from a pious family in Rome and were physicians by trade. They became renowned for miraculously healing people through prayer. The brothers told the sick, “It is not by our own power that we treat you, but by the power of Christ, the true God. Believe in Him and be healed.” They accepted no payment for their treatments and so earned the title “Unmercenary Healers.” They were martyred the year A.D. 284, under the Emperors Carinus and Numerian.

Interestingly, these are one of three pairs of Unmercenary Healers with these names celebrated in the Orthodox Church today. On November 1st we celebrate Cosmas and Damian from Asia Minor and on October 17 we celebrate Cosmas and Damian from Arabia. Some have speculated that not all of these saints had the names Cosmas and Damian in life, but became known as Cosmas and Damian because of the fame and piety associated with those names.

It is also reminiscent of the superhero trope of the mantle most explicitly expressed (in my mind) by the Phantom: the Ghost Who Walks. The whole mystique of the Phantom is that he never dies and this illusion is accomplished by the mantle being passed down from generation to generation.

Sts. Cosmas and Damian, however, suggest a different kind of mantle. Whereas superheroes like the Phantom defend a place and/or fight injustice as vigilantes, Cosmas and Damian largely ignored the powers that be and simply healed those in need. Of course, this resulted in many believing in Christ which was perceived as a threat to Roman rule.

In context of an FRPG, this suggests an interesting twist on the whole “my character got bit by a giant rat and needs a Cure Disease spell” experience. What if practicing divine magic were illegal or tightly controlled by the the powers that be or was otherwise restricted to the rich and powerful? In response there could be a mantle for various healers to pick up in order to protect their own identity and still be able to help those in need. Such a mantle could even eventually be picked up by a cleric PC.

For an example of a campaign style where such a mantle could exist, check out this.

Playing with Cosmology (5e and BX)

This past week I have been trying to watch the show The Magicians which is based on the Lev Grossman novel by the same name. If I had to describe it in a sentence, I would say that it is Harry Potter for adults. Unfortunately that isn’t high praise.

While the “ostracized student discovers he/she gets to attend a secret magic school” is a proven concept, The Magicians suffers from many of the giant plot holes Harry Potter does: if there is a giant bad guy who only one or more children/unexperienced magicians are “destined” to take out why the hell do you leave them on their own and keep them in the dark about their role and responsibility in the world!? In both cases, this lack of supervision and information leads the “protagonists” to actually making the situation much, much worse.

I have to admit, however, that as much as I despise the Harry Potter series, at least I don’t feel like I need to take several showers after seeing/reading it like I now feel like I do after trudging through several episodes of The Magicians. The reason is simple: whereas Harry Potter wraps its postmodernism in a fun children’s adventure, The Magicians wears it on its sleeve for everyone to see. This is its great weakness.

I have concurrently been reading The Great Good Thing by one of my favorite authors Andrew Klavan. He doesn’t much show up as an influence in my RPG hobby because his is the genre of crime thriller, but this book is a self-meditation on his journey from being a secular Jew to being baptized. It was an emotional roller coaster for me, because he and I had similar journeys. In it, he expressed an opinion that I found refreshing (if only because I finally found somebody who put into words something that I have been struggling to make cogent for years). Of the Marquis de Sade he says:

Here, at last … was an atheist whose outlook made complete logical sense to me from beginning to end. If there is no God, there is no morality. If there is no morality, the search for pleasure and the avoidance of pain are all in all and we should pillage, rape, and murder as we please. None of this milquetoast atheism that says, “Let’s all do what’s good for society.” Why should I do what’s good for society? What is society to me? None of the elaborate game-theory nonsense where we all benefit by mutual sacrifice and restraint. That only works until no one’s looking; then I’ll get away with what I can. If there is no God, there is no good, and sadistic pornography is scripture.

Several of the protagonists in The Magicians are hedonists and the story makes it very clear that the Christian God doesn’t exist, or if He does He is one of many and He does so for the express purpose of making magic available to the hedonists so they can go on pleasuring themselves and that to be left out of this great gift is to not live life at all.

It is revealed that the big bad guy (known as “The Beast”) is actually a pedophile trying to make his own magical murder/rape/torture world to allow him to explore his particular predilections to their fullest. In a world where God and morality exist, The Beast makes for a really creepy bad guy; however, in a world where God does not, what makes The Beast any better or worse than the hedonistic heroes? By what standard are the heroes right and The Beast wrong?

This got me thinking about a cosmology where magic is real and which institutions would support it and which ones would actively suppress it. I came to the surprising conclusion that the Church would have been to one safe haven for the magicians.

Hear me out: if magic is real, then it is part of creation. If it is part of creation then God, creator of all things, put it here for a purpose. If there is a purpose to magic given by God, then it must be a tool by which we can experience God and fulfill our role in salvation history by edging closer to the Image and Likeness of God that He endowed to us upon our creation. Thus, the church would be THE institution within which magic would be studied, taught and explored.

On the other hand, governments would see magic as a threat to power in the same way they see guns as a threat to power. Government would, of course, use magic to gain and maintain power in the same way they use guns; however, just as they do around the world with guns, magic would be largely illegal in the hands of the average citizen. This pits the Church against the State in a very compelling way (and not unlike the first three centuries of Christianity).

To put this all in context of D&D (especially 2e and beyond) it is the first time I have been able to envision a cosmology where Domains really work in a Christian context. If one were to envision a Christian University founded by monks in order to teach and study magic, there would be various “schools” within the university that would specialize in various types of magic: the Domains.

In such a cosmology, clerics become mages. My favorite curiosity of the retro-clone Delving Deeper starts to make sense:

At 2nd level a cleric acquires a spell book containing his 1st level spells and can thereafter cast a number of spells each day appropriate to his experience level.

This also opens up the possibility of having the Turn Undead ability of clerics being limited to one school and therefore making it possible for other special abilities to take its place. This mechanic is already in place in 5e, where the Channel Divinity ability can be used for different purposes depending on which domain the cleric belongs to.

In context of BX, this can be expressed by any number of special abilities. According to the ACKS Player's Companion, which reverse engineers the BX classes in order to be able to then build your own world-specific BX classes, a cleric can give up Turn Undead in order to get two custom powers at 1st level or more if they are delayed until higher levels. These might include the ability to use magic items only magic-users could use, using spell slots for extra melee damage or gaining access to appropriate spells from the magic-user spell lists.

Such a cosmology is radically different than the Christian Civilization vs. Demonic Wilderness that is the assumed structure of all of my campaigns and doesn’t seem to suggest a campaign where players exist on the fringes of Civilization making the Wilderness safe for everybody else. Rather, it suggests a campaign that takes place right at the center of civilization, in an urban environment where the conflict is not between Civilization and the Wilderness, but between two radically different visions of what Civilization ought to be.

5e and The Lost Colonies

When the current party I am GMing created its characters, I had yet to get my hands on the core books and was operating solely with my reading of the Basic version of 5e. As such, I limited the choice of classes to the archetypal four found in Basic: Cleric, Fighter, Rogue and Wizard. This made my life easier and, as I explained to my players, all of the other classes are really just variations of those four classes.

Having now read the PH and getting a better handle on both the system and the classes I have come to a rather surprising conclusion: if I were to do it all over again, I would have limited the class choice to three, but not the three one might expect.

I say three, because when I first started the Lost Colonies campaign world so many years ago that is exactly the number of classes I allowed (plus the race-as-classes of B/X). I got rid of the thief and wanted to see what the game would feel like with only the three classes of 0e. It worked surprisingly well. When new classes were introduced, it happened organically because of events within the campaign.

I also intellectually like the conceptual and mechanical balance associated with the three classes: Fighters fight, magic-users use magic and clerics are something in between (which, in practice, leaned more towards fighting than magic). This balance, however, does not really exist between the three core classes in 5e. While fighters still fight, the differences between clerics and magic-users have been blurred so much that it is hard to tell the difference without seeing the mechanics behind the special effects.

Thus, the three classes I would use in 5e to emulate that 0e feel I was going for when I first began using the Lost Colonies are:

• Fighter
• Paladin (in the place of the cleric)
• Warlock (in the place of the magic-user)

In the Lost Colonies, all clerics worship the same god. I don’t need different Domains to represent different pagan cults. The paladin better represents a monotheistic set-up. They also don’t get their spell-casting abilities until 2nd level, just like B/X and 0e. In addition, they have fighting skills like a fighter, but don’t have as broad a choice nor are as good at them in the long run as the fighter is.

The warlock is the best D&D representation of the idea that arcane magic is a dangerous thing. It also is the closest I have ever seen D&D get to one of my favorite magic systems — the Elric RPG where demons and elementals were bound into items in order to get magical effects and spells. In addition, this also is a really good analog for the idea that pagan clerics are really magic-users dressed up to look religious.

Obviously, the various patrons for PCs would have to be tweaked else the cleric (paladin) and magic-user (warlock) would not get along very well. My initial thoughts are these: The Summer Queen/Winter King (a variation of the Archfey patron), the Dragon Kings (ancient metallic dragons, which could be a variation on the Great Old One) or the Celestials (archangels, which could be a reverse variation on the Fiend). Since these arcane casters have cantrips and can be really good casters at first level, they are much better at casting than clerics (paladins) who get no cantrips. Thus, it better cements the cleric (paladin) as a tweener whose magic comes from a much different source than the magic of the magic-user (warlock).

For those who want to play a thief, I will provide a background called Thieves’ Guild which will provide all the skills and connections necessary to play one, while still being one of the three core classes. Ironically, this set-up probably does a better job of emulating Fafhrd and the Grey Mouser than any version of D&D ever did.

In the same vein, for those that want to play a barbarian, bard, druid, ranger or monk I will provide a background which will encompass all the skills and backstory necessary to play one.

BTW this is yet another reason I think the background mechanic for character creation is such a brilliant idea. I get to have a much simpler version of 5e by limiting it to three core classes and players can customize these three core classes to emulate all kinds of cool characters without hardly any mechanical shenanigans.

Turning Reskinned

Let me start by saying that this post will fly in the face of today’s perceived dichotomy between Christianity and science; however, as I have stated many times, this is a false dichotomy. Not only have Church Fathers throughout the ages supported scientific study and a cultivation of the mind, but modern science and the scientific method are children of the Christian world view — one needs the orderly universe created by the Trinitarian God that is not full of divine beings in order to believe that it can be predictable and reliable enough to observe and test.

It is only when one tries to answer such questions as Who is God? and What is the meaning of life? with science that one runs into a conflict. Such questions are rightly left to theology because science cannot answer them without abandoning the scientific method and becoming a faith unto itself.

With that preamble, let me call your attention to this video, which is rare footage of an oarfish in the wild (fast forward to about the 3:30 mark to get a good look):

Although this deep water fish looks tiny in the video, the reality is that these fish can be anywhere from 15-56 feet long. Therefore, it has been hypothesized that the oarfish is the source of various sea serpent stories from times of yore. As can be seen from the video, the reality is much less frightening than humanity’s ability to imagine the monstrous.

This got me thinking about a way to re-skin the concept of Turning. While the origin of the mechanic is the image of Van Helsing keeping Dracula at bay with a cross, another way of understanding the mechanic is akin to the video above — stripping away the monstrous imagining of humanity to reveal the mundane reality.

I come to this from the perspective of both the classic D&D trope of the (Chaotic) Wilderness vs. (Lawful) Civilization as well as the idea that monsters are sin personified. In a world where sin becomes manifest as all the dark imaginings of humanity from myth and story, the Christian (as the champion of Lawful Civilization) becomes the mechanism by which the Chaotic Wilderness is tamed by revealing the mundane by stripping away the demonic.

Thus, when a party encounters a group of zombies which are successfully Turned by the party’s cleric, the supposed undead (rather than running away) are revealed to merely be dead bodies, carvings on a wall or an unusual shadow cast by torch light; however, lower level clerics are unable to completely convince or control the dark and fallen imagination of either themselves or their party members. Thus, the zombies will eventually return until such time that the cleric can “destroy” them by having faith in the God who declared His creation very good.

The cleric, in other words, becomes the video camera that reveals that ancient seas serpents are actually oarfish.

One interesting consequence of this re-skinning is the possibility with such a set-up that the Mythic Underground and the Dungeon-as-semi-intelligent-NPC are actually creations of our own making — manifestations of our own sins and fears.

Saintly Saturday: St. Justin the Philosopher

Today is the feast day of a saint with whom I feel a very deep connection, because we both came to faith in Christ from a similar place. St. Justin the Philosopher and Martyr was born in Palestine to Greek parents. He travelled the world learning the great philosophies of his age, seeking the philosophy of philosophies. After witnessing the martyrdom of some Christians, he was moved to find out about what would fill someone with so much faith, strength and resolve.

When he encountered the teaching of the Church, he found what he was looking for. He donned (or continued to don) the philosopher’s robe and became a teacher of what he understood to be the philosophy of philosophies. He would go on to write several very important works, the most famous of which are his First and Second Apologies as well as the Dialogue with Trypho. All three were written in the middle of the second century A.D. and are therefore witnesses to how the ancient Church interpreted Scripture and what the liturgy of the ancient Church looked like.

Ironically, his martyrdom came at the hands of two philosophers. He had a professional rivalry with Crescens the Cynic, who the martyr predicted would use Christianity as an excuse to have the saint killed. When this prediction came to fruition, St. Justin was turned over to the forces of Emperor Marcus Aurelius (A.D. 161-180) — a Stoic philosopher who argued that the ideal society should be lead by philosopher kings such as himself.

St. Justin was martyred in Rome.

One of the arguments that St. Justin makes in his First Apology is relevant to a way of marrying the Christian world view with the Sword & Sorcery pulp roots of D&D:

For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself.

St. Justin is playing with the Greek word δαίμων which, to the pagan mind, means god and to the Christian mind refers to fallen angels, aka demons. St. Justin later demonstrates the irony of seeing it a good thing to be an imitator of a δαίμων:

But far be such a thought concerning the gods from every well-conditioned soul, as to believe that Jupiter himself, the governor and creator of all things, was both a parricide and the son of a parricide, and that being overcome by the love of base and shameful pleasures, he came in to Ganymede and those many women whom he had violated and that his sons did like actions. But, as we said above, wicked demons perpetrated these things.

Thus, all the pagan gods one might find in a typical S&S-inspired D&D campaign are, from the view-point of St. Justin, demons. Ironically, given the history of the game and the Satanist-scare of the eighties, Supplement IV: Gods, Demi-Gods & Heroes and Deities and Demigods (especially in its original edition with the Cthuhu Mythos) actually support St. Justin’s view.

Demons and Devils have stats — Hit Dice, Armor Class, etc. This makes them monsters that PCs can hunt down and defeat. Both Supplement IV: Gods, Demi-Gods & Heroes and Deities and Demigods give various pantheons of pagan gods stats — Hit Dice, Armor Class, etc. equating them with demons and devils — monsters that PCs can hunt down and destroy.

In terms of arcane vs. divine magic and clerics of various pagan cults, ACKS actually gives a very potent answer. In the ACKS Players Companion, it is possible to trade out Turning for other custom powers. Thus, it is possible to create a plethora of different classes to reflect various pagan cults with their own spell lists. For those who take issue with the idea of these various classes having effective spells, remember that the Egyptian priests from Exodus were able to duplicate some of the miracles performed through Moses. This suggests that while there is some cross-over, there are powers that should belong to Christians (or Pseudo-Christians) alone.

The easiest is the aforementioned Turning. Thus, the original cleric class gets to be what it originally was: Christian or Pseudo-Christian. It also gives homage to Holmes who stated:

All vampires, regardless of religious background, are affected by the cross which is sovereign against them.

The cool part (at least for those of us who play older rulesets) is that since ACKS is based upon B/X, any class created with ACKS Players Companion can be easily ported to any other older ruleset with little to no conversion.

Thus, one can maintain the S&S pulp feel that inspired D&D with all of its mysterious cults, magic and (to pay homage to St. Justin) δαίμων worship, while still leaving room for a Christian (or anyone else who wants to come along) to hunt down and defeat all those demons and devils.

Wizards of Averoigne: A Rainbow of Spell-Casters

Since yesterday, my brain has been chewing on some of the ideas that I came up with on the subject of anti-clerics, arcane cleric spells and cleric spell books. Since my ideas found fertile soul in a Holmsian-inspired vision of D&D, I figured the best place to implement them was in my standard Holmsian-esque campaign world: Averoigne. I also figured that since Holmes was influenced by Tolkien, so should I.

Although I have never read the Lord of the Rings more than once in my life, I do remember that there is a suggestion of an order of wizards whose status is determined by color. As I recall, three colors are explicitly mentioned: white, grey and brown. Thus, in a world where there is a strong guild-structure, it makes sense that Averoigne would pay homage to Tolkien by differentiating different types of arcane spell casters by color:

White Magic-Users: So-called because they practice white magic — arcane cleric spells. They must be Lawful* and they cannot cast any spells above 3rd level.

Black Magic-Users: So-called because they practice black magic — arcane magic-user spells. They are usually Chaotic and exist outside of the guild-structure and society itself. As a result, they are considered dangerous criminals to be hunted down and (usually) killed.

Grey Magic-Users: So-called because they practice black magic in context of the Church — a mixture of black and white. They can be Lawful or Neutral and must belong to the Wizard’s Guild.

Brown Magic-Users: So-called because they are seen as close to the earth — operating mostly in villages, towns or as hermits. They use arcane cleric spells and have no formal guild. Since they practice white magic, they are generally left alone (which opens the possibility that individual brown magic-users may have a spell or two from the druid spell list). They tend to be neutral and can gain a maximum of 6th level in experience.

Red Magic-Users: So-called because the casting of reverse cleric spells normally involves some kind of blood sacrifice. These are anti-clerics. They are Chaotic and exist outside of the guild-structure and society itself. As a result, they are considered dangerous criminals to be hunted down and (usually) killed.

*Assuming one is using the three-tier alignment system.

The Prime Requisite in all cases is Intelligence which also determines the chance of knowing a particular spell as well as the minimum and maximum number of spells known per spell level (as per Holmes). Practitioners of white magic use the cleric spell progression and XP table and may use armor, shields and blunt weapons but cannot Turn Undead. If they are Lawful and have a Wisdom of at least 9 they can choose to become full-fledged clerics at any time after 3rd level (they gain access to all spells through faith instead of study and can Turn undead).

There is also a third type of arcane magic — sword magic. It interferes with both white and black magic. The latter is the most susceptible and therefore practitioners cannot wear any armor and can only use simple weapons. White magic is less susceptible, but practitioners cannot use bladed or piercing weapons.

Technically, this means that clerics could use any type of weapon they choose (since they cast divine magic, not arcane magic); however, by tradition they limit themselves to blunt weapons to prevent any use of sword magic lest they misplace their faith in God with a faith in sword magic. Thus, any cleric that uses a magic sword cannot cast any spells, because they lack the faith to do so (or believe that they are called to use sword magic instead of divine magic). This opens up the possibility of a paladin-like cleric who can Turn undead, use magic swords (like a holy avenger) but can’t cast spells.

I don’t know how attractive any of these options are to players, but they open up a tremendous amount of opportunities for cool NPCs, cool villains and cool patrons for yours truly.

Saintly Saturday: St. Polycarp the Hieromartyr

Today is the feast of St. Polycarp the Hieromartyr, and I am actually struggling to write a summary of his life and martyrdom, because there is so much we know about him and, being one of my favorite saints, I find it difficult to focus on any one aspect of his life.

He was the bishop of Smyrna (in modern day Turkey) in the 2nd century. He was arrested under Marcus Arelius and they tried to burn him to death, but resorted to stabbing him when the flames did not harm him. His martyrdom was recorded in one of the first hagiographies ever written, The Martyrdom of Polycarp. Within is recorded the saint's response to his captors’ request that he burn incense to the image of the emperor:

Eighty-six years I have served Christ, and He never did me any wrong. How can I blaspheme my King who saved me?

St. Ireneaus of Lyons writes about St. Polycarp in letters to Florinus and Victor as well as in his third book of Against the Heresies. He knew Polycarp as a boy and writes about some of his mannerisms, including a phrase he would say in response to something untoward:

O good God, for what times have You reserved me, that I should endure these things?

We know from both Sts. Ireneaus and Jerome that Polycarp knew St. John the Evangelist and Jerome claims that it was John who made Polycarp bishop of Smyrna.

We also have extant Polycarp’s Letter to the Philippians, which is an interesting read. There are two verses, in particular, which I find both fascinating and challenging, especially from the perspective of FRPGs:

For every one who shall not confess that Jesus Christ is come in the flesh, is antichrist: and whosoever shall not confess the testimony of the Cross, is of the devil; and whosoever shall pervert the oracles of the Lord to his own lusts and say that there is neither resurrection nor judgment, that man is the firstborn of Satan. — Polycarp 7:1

I was exceedingly grieved for Valens, who aforetime was a presbyter among you, because he is so ignorant of the office which was given unto him. I warn you therefore that ye refrain from covetousness, and that ye be pure and truthful. Refrain from all evil. — Polycarp 11:1

As a Christian, one of the things that I struggle with is the idea of the anti-cleric, which is explicitly part of the LBBs and the heritage of D&D. On its face, the class seems to suggest a dualistic cosmology where the power of the devil is on par with God, which Christ’s death and resurrection reveal to be a total fallacy. For me, the easiest answer is to dress up magic-users as anti-clerics. This clearly delineates the fact that cleric magic comes from God and anti-cleric magic is arcane and not divine.

The Holmes Basic Edition (which I find to be the edition of D&D that most strongly suggests a Christian world view), indicates that cleric spells were once arcane spells by the fact that magic users can use scrolls with divine spells on them (and one could interpret the rules to mean that only magic-users could use these scrolls). Add to that the fact that anti-clerics make awesome adversaries (see the Acolyte in Moldvay’s Basic Edition and Lareth the Beautiful from T1: The Village of Hommlet) and I have a conundrum on my hands.

I mention all of this because the two verses above from Polycarp’s Letter to the Philippians seem to suggest the path toward becoming an anti-cleric as it is suggested by the LBBs where clerics must become Lawful or Chaotic by 7th level. He clearly declares that anyone who does not accept the Incarnation is an antichrist. Couple this with his mention of the presbyter (aka priest) Valens and his falling away from the church indicates (in an LBB-inspired fantasy setting) that he declared for Chaos and became an anti-cleric.

So, how do I make this work mechanically while avoiding the theological net of dualism? One of the more interesting (and controversial) choices made by the good folks who put together Delving Deeper is that clerics use spell books. I believe this choice is actually inspired by Holmes and the aforementioned cleric scrolls. It seems to suggest that their are actually two paths for arcane spell-casters — a secular/pagan/apprentice-level cleric and the traditional magic-user. Both have their own spell books and practices but are close enough that, though unable to cast them from memory, a magic-user can cast cleric spells from scrolls.

In the LBBs this would be the Neutral cleric. By the time one gets around to 7th level, however, it is impossible to understand these spells as anything other than an attempt by humanity to be like God sans God. Interestingly, 7th level is when LBB clerics have access to 5th level spells, including Raise Dead. Thus, one either must acknowledge the true source of these spells (God) and abandon the spell book to cast spells by faith alone or to embrace the path of the anti-cleric. Valens, then, could be understood as a Neutral cleric when he was first ordained. He did not understand what it meant to be a Lawful cleric (casting spells by faith instead of by spell book) and when push came to shove he chose Chaos and the path of an anti-cleric.

This interpretation of the rules, then, allows for all of the above to co-exist: Christianity, anti-clerics, neutral clerics, secular clerics, the arcane cleric spells of Holmes, the choice made by 7th level LBB clerics and even St. Polycarp’s story of Valens. To boot, all of this has a marvelously Sword & Sorcery feel to it while still giving that (for me) all-important nod to Christianity.

Saintly Saturday: The Prophet Micah

Today is the feast of the Prophet Micah, but not the Micah that you might expect. Micah the minor prophet, author of the Prophecy of Micah is celebrated August 14th and lived some 150 years after the Micah celebrated today. Rather, this Micah is the son of Imlah mentioned in 1 Kings 22 (3 Kings by LXX reckoning). He lived at the time of Elijah and prophesied the defeat of Ahab at the hands of the Assyrians for which he was cast into prison.

I have suggested in a previous Saintly Saturday that prophets make very good clerics and Roger of Roles, Rules & Rolls has run with the idea. The story of Micah son of Imlah puts an interesting twist on the whole affair.

In my own games, where I emulate a medieval Christian Church, how to handle evil clerics becomes a bit of an issue. If clerics receive their spells by divine energies and there is only one God, how can pagan or evil clerics get any spells? My answer has always been to run them as magic-users dressed up as priests.

However, take a look at this passage from 1 Kings 22:20-22:

And the Lord said, ‘Who will persuade Ahab to go up, that he may fall at Ramoth Gilead?’ So one spoke in this manner, and another spoke in that manner. Then a spirit came forward and stood before the Lord, and said, ‘I will persuade him.’ The Lord said to him, ‘In what way?’ So he said, ‘I will go out and be a lying spirit in the mouth of all his prophets.’ And the Lord said, ‘You shall persuade him, and also prevail. Go out and do so.’

In other words, one possible interpretation of how clerics get their spells is through spirits. Some of those spirits can be lying spirits. This opens the door to evil clerics who channel those lying spirits.

For those who feel uncomfortable with this story, and what it says about God one needs to understand it in context of both the image and likeness of God as well as the Cross:

• The fact that the lying spirit went into Ahab’s prophets doesn’t take away from the fact that Ahab still chose to go against the Assyrians at Ramoth Gilead. Being made in the image and likeness means he had free will to listen to Micah and avoid his own demise instead of only listening to what he wanted to hear.
• Therefore, God doesn’t create tragedy — it is something we either bring upon ourselves through our choices or as a consequence of living in a fallen world (which came about because of a choice to turn away from God). God can and does take any tragedy and turn it into some kind of good. This is best exemplified by the Cross — the worst tragedy in the history of the world (everything pales in comparison to the God of all crucified by His own creation). He turned that into resurrection.

Thus, while it might look as if those evil clerics (prophets channeling lying spirits) are actively bringing tragedy into the world:

1. They are doing so of their own free will.
2. God can work good even through their evil (quite possibly as a result of the PCs reacting to the actions of the evil clerics).

For myself, this is something I would not use in my normal setting (seeing Christian spell casters as clerics and pagan spell casters as magic-users works really well in that context); however, if I were ever to pursue a campaign world that emulated an era of prophets prior to the Incarnation, I would be sore tempted to use it.

Saintly Saturdays: St. Susanna the Deaconess

Today is the Feast of St. Susanna the Deaconess. She was born in Palestine of a pagan priest and a Hebrew woman. After her parents died, she became a Christian and decided to pursue the ascetic way of life. She sold all that she had, cropped her hair, put on a man’s clothes and entered into a monastery. Assuming that she was a eunuch, the monks received her into their community.

She hid her identity for twenty years and even became the abbot of her community; however, a visiting nun became smitten with her (thinking St. Susanna a man). When her affections were rejected, she accused the saint of seducing her.

The local bishop (Cleopas of Eleutheropolis) was called along with a pair of deaconesses. St. Susanna revealed her identity to the deaconesses and her named was cleared; however, she could no longer serve in her monastery. The bishop, though, was so impressed by St. Susanna that he ordained her as a deaconess and she was appoined as abbess of a convent. She served there for many years, until Julian the Apostate came to power.

St. Susanna’s convent was targeted by the emperor’s persecution of Christians. She was arrested, tortured and thrown into prison. She died from her wounds in A.D. 362.

For those of us who are interested in running an FRPG campaign with a pseudo-historical Church (particularly if it is modeled on the medieval Catholic Church of the West), we are faced with the daunting task of telling players who wish to play a female cleric that they are not allowed. St. Susanna gives us a legitimate historical option.

As is obvious by this story, the early Church did ordain women, though only to the office of the deaconess. Historically, it seems that they functioned as normal deacons; however, St. Susanna's story also illustrates their primary role — ministering to women in those situations where it would be inappropriate for a man. For example, they performed baptisms of adult women (where the candidate was to be nude). As a result, they were mostly utilized in convents.

Unlike their male counterparts (who were allowed to marry prior to ordination), the canons of the ancient Church require that the deaconess be a celibate (or a widow). In addition, there was an age requirement — a deaconess needed to be at least forty years old.

The office was more widely used in the East, where it persisted into the 9th century. There are several historical reasons for its near demise (there are still local jurisdictions in the Orthodox Church who use the office for convents):

• By the 9th century, the vast majority of baptisms were of infants, not adults. Thus, the primary liturgical function of the deaconess had largely disappeared.
• The cathedral rite of the Eastern Church was in decline. It required the use of multiple clergy (and thus deaconesses). It was being replaced with the monastic rite, which required only a single priest.
• This process was solidified when the Eastern Church suffered through iconoclasm. The main defenders of the icons were monastics. Thus, when iconoclasm was finally defeated, the men in place to take over as bishops were almost exclusively monks. Thus, they used the rite with which they were familiar.

Despite this decline, those of us who want female clerics in an FRPG campaign with a Church analog can simply ignore or mitigate these factors to justify the existence of deaconesses, while never having to stray too far from historic reality.

Saintly Saturday: St. Tarasios

Today is the the feast of St. Tarasios the Patriarch of Constantinople. Born into a royal family of Constantinople during the eighth century, he received the finest education one could buy and eventually rose in rank until he was a consul in the court the Emperor Constantine VI Porphyrogenitos and his mother, the Empress Irene (who ruled while her son was still a child). At this time, the Iconoclastic controversy was in full swing and Irene was a secret Iconodule. When her iconoclastic husband, Leo V, died in A.D. 780, she re-instituted the use of icons in the church.

At this point, Paul IV, the iconoclast Patriarch of Constaninople, repented of his heresy and stepped down as bishop. Before retiring to a monastery, he suggested that Tarasios be his successor (it should be pointed out, Tarasios was a layman at this point). When approached with the possibility, the consul at first refused. Tarasios finally agreed on the condition that he call for an Ecumenical Council to deal with iconoclasm.

In A.D. 787, over three hundred bishops gathered in Constantinople to declare:

Icons are necessary and essential because they protect the full and proper doctrine of the Incarnation. While God cannot be represented in His eternal nature ("...no man has seen God", John 1:18), He can be depicted simply because He "became human and took flesh." Of Him who took a material body, material images can be made. In so taking a material body, God proved that matter can be redeemed. He deified matter, making it spirit-bearing, and so if flesh can be a medium for the Spirit, so can wood or paint, although in a different fashion.

St. Tarasios would serve as patriarch for twenty-two years. Although iconoclasm would re-emerge (only to be stamped out again in the ninth century) the Second Council of Constantinople would go on to be ratified as the Seventh Ecumenical (meaning universal) Council.

In regards to RPGs, I see three possible applications of this story to a campaign:

1) For those interested in having a political flavor to their campaigns, doing something along the lines of an Ecumenical Council would be a very intriguing background. There would be four distinct stages:

• The controversy (in which the political/religious sides are drawn).
• The gathering (which could be a source of adventures as intrigues may attempt to slow down or prevent certain key players from showing up).
• The council itself (which could last for months as each side tries to prevail).
• The implementation (which may fail and necessitate another council). 

PCs could very easily attach themselves to a patron who could occasionally send them on mission while all of this background noise is going on. Who knows? If the PCs become influential enough, they themselves could be the movers and shakers behind a council.

2) When it comes to religious controversy, the best question to ask is: Who is God? When one looks at the history of the Ecumenical Councils, this question is at the center of every single one of them. Although the Seventh Ecumenical Council is ostensibly about icons, note how the council answers the question above. It all boils down to the Incarnation of Christ — an answer to the question Who is God?

3) Finally, I want to highlight again the fact that when he was elected to be Patriarch, St. Tarasios was a layman. One of the intriguing consequences of level titles from the early editions of the game is that there is an underlying assumption that rulers of various stripes (especially in the religious realm) are all high-level and name-level characters. According to this assumption, the D&D equivalent of the Seventh Ecumenical Council would have gathered over three hundred 9+ level clerics into the same place. Such a gathering would likely bring cries for mass healings and even the raising of the dead as people from around the world would gather in hopes of being healed. Rather than bring calm by settling disputes, such a gathering would likely bring chaos.

The life of St. Tarasios demonstrates the very real possibility that not only can bishops and other high ranking religious figures be low-level, but they might not even be clerics at all. For those who wish to minimize the affect of divine magic upon a campaign world or have a distinction between the cleric class and the religious leadership, this is a clear historical rationale to do so.

Gamer ADD: Fiend Folio Part 3

Putting the Scare back into the Undead

One of the recurring challenges in D&D is that the Turning ability of clerics tends to take a lot of drama out of encounters with the undead. As a result, they normally do not garner the kind of fear and loathing that the undead ought to. If a cleric (or clerics) get into mid-level and higher, then one has to be creative in order to make undead encounters even interesting.

One of the reasons that I have always liked the FF is that the undead found therein have some bite. Given a little bit of fiddling, undead in a Basic Edition that uses the FF for its monsters could prove to be very frightening indeed.

Let’s begin with a list of all the undead in the FF:

• Apparition
• Coffer Corpse°
• Crypt Thing*†
• Eye of Fear and Flame*
• Huecuva°
• Penanggelan≠
• Poltergeist†≠
• Revenant†≠
• Sheet Ghoul§
• Sheet Phantom§
• Skeletal Warrior
• Sons of Kyuss

Some notes about this list:

* = though the description seems to indicate undead, these are not specifically described as undead. 

† = these creatures are not really meant to be wandering monsters — crypt things and poltergeists are tied to a specific encounter area; revenants are tied to a specific encounter type. 

§ = sheet phantoms and sheet ghouls do not strike me as undead creatures, despite the fact that they are described as such. Their powers and abilities are much more akin to slimes and oozes. Indeed, the sheet phantom is said to be related to the lurker above and the sheet ghoul functions much more like the non-undead yellow musk zombie than a ghoul. Therefore, I am going to treat them this way because it makes for better undead. 

≠ = these creatures either are completely immune to Turning or there are circumstances when Turning will not work on them. 

° = these might appear on Wandering Monster Tables in a Basic edition.

If we get rid of the sheet ghoul and phantom, the lowest HD undead are the coffer corpse, the heucuva and the poltergeist. Since the latter is normally associated with a single spot and cannot be Turned if it is in that spot, poltergeists don’t really function as undead creatures and can easily be recast as dark fey or some other kind of magical activity.

This leaves the low power undead spectrum to the Coffer Corpse and the Heucuva. Check out their nastiness:

• The Coffer Corpse can only be hit by magic weapons.
• The Coffer Corpse is treated as a wraith on the Turn tables.
• The Coffer Corpse can cause fear.
• The Huecuva can only be hit by silver or magic weapons.
• The Huecuva is treated as a wight on the Turn tables.
• The Huecuva can polymorph self 3x per day.
• The Huecuva can give its victims a nasty disease.

Again, given the fiddling with the undead list from the FF, these are the weakest undead in the game.

There are a few interesting consequences to this:

1. Despite a complete absence of lycanthropes, silvered weapons would still be on the equipment list because they might do damage to the undead.
2. First level clerics are incapable of Turning the undead. At second level, they can Turn a Huecuva on an 11.
3. The undead do not drain levels, but they still have some diseased ways of making you either dead or one of their own.

The long and short: if you see the undead run for your lives! Adventurers will not be capable of having a shot at survival against the undead until at least third level and even then only if the Referee is nice and gives out a few magic weapons.

It must be noted that this renders clerics, as written in B/X, very weak at low levels. They will have no ability to Turn undead and no spells at first level, reducing the incentive to play one. I realize that this will suit many folks in the OSR and will also better justify the low XP requirements for the class. Personally, I would be tempted to use the LL version of the cleric, which at least gets a spell at first level; however, given the mechanical distance this undead list implies for clerics from those of other editions, I would be inclined to chuck it all and use Talysman’s non-spellcasting version where clerics do everything using the Turning mechanic.

In other words, the undead are properly scary and the cleric becomes its own unique miracle-working class rather than something somewhere in-between a fighter and a magic-user.

Saintly Saturday: The Right-believing George the Great Prince of Vladimir

When looking over some of the possible subjects for today's post, I ran across an obscure saint. Celebrated today is the Right-believing George the Great Prince of Vladimir. He was one of the rulers of the Principality of Vladimir-Suzdal at the end of its golden age, which was during the late 12th century and early 13th century. He died during the Battle of the Sit River in 1238. His body was found by Bishop Cyril and transferred to the Rostov Cathedral and finally to the Dormition Cathedral in Vladimir.

As an aside, George (also known as Yuri II Vsevolodovich) is the uncle of Alexander Nevsky. When it comes to influences on my life and on my gaming, there are actually very few films that have any sway at all; however, Sergei Eisenstein’s Alexander Nevsky is one of the few film experiences that I can say with certainty started me down several paths that led to the person I am today.

Ostensibly, it is an historical piece about the Battle of the Ice, where Alexander Nevsky defends Novgorod from an invasion of Teutonic Knights. In reality, it is a blatant anti-Nazi/pro-Communist propaganda piece. If one can look beyond this (and its pathetic comic-relief subplot) this is a brilliant war movie. The armor of both the Russians and the Teutons still inspire today and I personally hold up the climactic battle of the movie as one of the best ever put on film.

There are two interesting things about the Right-believing George. Firstly, he is an example of the phenomenon of the local saint. Unlike the very legal process by which someone becomes a saint within the Roman Catholic tradition, Orthodox saints are recognized in a far more organic way. One aspect of this is that popular holy men and woman in a particular region can be recognized as saints within that particular locality. The most popular of these will go on to be more widely recognized. St. Demetrius of Thessaloniki is an example of this. In the mean-time, within each local church there can be widely different lists of saints (though this is becoming less and less predominant given modern communications technology).

Secondly, the title Right-believing is a title given to sainted secular rulers. Therefore, Right-believing saints are popular leaders that defend and/or promote the Church. Some are known for building churches and/or monasteries. In the case of George Vsevolodovich, he died defending Christendom (note that in his icon he carries both a sword and a martyr’s cross).

In terms of an FRPG setting, this suggests a tremendous amount of freedom in the creation and existence of saints. Not only can each locality can have its own unique saint, but the title Right-believing suggests that even PCs can eventually attain sainthood doing what PCs do — as long as such adventures are done to protect and promote Christianity or what-ever analog the campaign world happens to have.

I am also tempted to take mechanical a spin on this local saint phenomenon. Given the uniqueness of each local saint, it could be possible to offer unique divine spells in various local churches, with flavor texts based on the life of the local saint.

For example, one of the possible ways that Hamlen might continue to influence my Lost Colonies campaign is through becoming a Right-Believing-type saint. Should a chapel ever be built in Headwaters, I would offer the following spell to any cleric that prepared their spells within its confines (due to his affection for horns and using them prior to combat):

Hamlen’s Horn

Level: 1
Duration: Instantaneous
Range: Self

When cast, this spell summons a spiritual horn that gives off a blast of sound. All opponents within a 30’ radius must immediately make a morale check. This check is in addition to any other morale checks that normally happen during combat.

Saintly Saturday: St. Zephaniah the Prophet

Today is the feast of St. Zephaniah the Prophet. The textual witness of the book named after him indicates that Zephaniah was a contemporary of King Josiah and took part in the religious reform the king championed once he reached adulthood. This places the prophet in context of 2 Kings 22-23 (or 4 Kings by LXX reckoning). His prophecy was most likely written at the time of Josiah’s minority (the king was crowned at the age of eight).

A couple of weeks ago, I pointed out that prophets make very good clerics. Indeed, Roger of Roles, Rules & Rolls took this idea and ran with it . . . to very good effect. The more I meditate upon this idea, the more I like it. This is only reinforced by reading the Prophecy of Zephaniah and 2 Kings. Here are some highlights:

• The Temple is in serious disrepair (which can easily be interpreted to be ruins). King Josiah sends Hilkiah the high priest to gather all the silver inside the Temple in order to melt it down to pay for repairs. While inside searching for treasure, Hilkiah finds a book (some biblical scholars identify this as Deuteronomy). The discovery of this book leads to the religious reform that marks the reign of King Josiah. This story is very much suggestive of an expedition into a dungeon sponsored by a local ruler. The coolest part is that the dungeon is in the middle of the city.

• Once the book is found, King Josiah seeks out the counsel of God. The high priest Hilkiah and his companions Ahikam, Achbor, Shaphan and Asaiah go to find the Prophetess Huldah. She then gives them a prophecy. There are three things I find very compelling about this:

1. The very fact that Huldah is a woman speaks to the freedom with which players could play female clerics.
2. Hilkiah, as high priest, needs to go to a prophetess. This clearly differentiates the abilities of a priest (non-spell caster?) and a prophet (cleric).
3. Finally, this can be interpreted as the adventuring group that delved into the temple ruins who are now going on a wilderness adventure to find Huldah.

• Zephaniah gives us several landmarks found within the city:

1. The Fish Gate
2. The New Quarter
3. The Hallows
4. The Temple, which one must go up a stairway to arrive at
5. Hills, which seem to be inside the city according to the context
6. Some kind of merchant sector (unnamed)

• Zephaniah also bears witness to three cults that exist within the city:

1. Baal — of interest, the word “priesthood” used in context of Baal is a different word than is used to describe the Levite priesthood. The word used for Baal connotes the worship of idols. I would interpret that the priests of Baal, therefore, are probably magic-users whose spells are reskinned to simulate blood-magic.
2. Milcom — a deity worshipped by the Ammonites associated with child sacrifice.
3. An astrological religion where practitioners prostrate themselves on roof tops to the stars. This, again, lends itself well to the idea of a priesthood made up of magic-users.

All of this suggest a very interesting urban campaign where the tentpole megadungeon is a ruined temple, cults that wield arcane magic and sacrifice children (do they steal them?) vie for influence and the power of the government is weak because there is a child on the thrown. In addition, from the historical point of view, the neighboring Assyrians, who have controlled territories once under the rule of the king, are also weakened — thus creating a marvelous backdrop for all kinds of player character shenanigans.

Saintly Saturday: St. Alypius the Stylite

Today is the Feast of St. Alypius the Stylite — where the title Stylite refers to that wonderfully strange monastic practice of living life atop a pillar. His mother was a Christian and was widowed early in the life of her son. Therefore, she sent him to be educated by the Bishop Theodore. She then gave all that she owned to the poor, took up the ascetic life and became a deaconess.

As an aside, this is why and how I can justify female cleric characters in my games. Though the deaconess was required to be celibate (or widowed, as in the case of Alypius' mother) and older (40 years old), women were ordained in the ancient church. They primarily served in monasteries and ministered to women and girls, especially during sacraments that required physical contact like baptism — it was seen as inappropriate for male priests and bishops to physically handle women. Historically, the ordination of the deaconess largely fell out of practice around the 9th century, though there are still pockets where the practice still exists.

While he was traveling with the bishop to Constantinople, St. Alypius received a vision from St. Euphemia to build a church dedicated to her in the pace of his birth, the city of Adrianopolis. Once he had raised enough funds, he set about building the church on the site of a dilapidated pagan temple. The site was infested by devils. Having had the desire to lead an ascetic life since his youth, Alypius erected a pillar on top of a pagan tomb next where the church was to be built. There, he battled the devils on a nightly basis. Their favorite attack was to pelt him with stones. He was finally able to drive them away when he had all the protections of his small shelter removed and he was completely exposed to the elements.

St. Alypius remained upon his pillar for fifty-three years. Two monasteries were built at the site during his lifetime — one for men and one for women. He reposed at the age of 118 in the year A.D. 640. His relics remain in the church he built in honor of St. Euphemia.

Besides the various Christian artifacts that can be found in the early editions of D&D, it is stories like those of St. Alypius that make me entirely comfortable with the idea that D&D is compatible with Christianity. His story reads like the character arc of a typical D&D cleric. He is apprenticed to a bishop (levels 1 to 3). He then heads off on his own adventure — that wonderful trope of the temple ruins (levels 4-6). He battles the denizens of this location based adventure and finally emerges victorious (levels 7-9). Having collected enough funds, he builds a church and begins to attract followers (the two monasteries).

As I have said before (and I am sure I will say again), the idea of the stylite is marvelously bizarre. It is a great way to add flavor to a fantasy setting — and I love the fact that it comes from an established Christian practice.

***

Stylite Pillars

These structures appear in various forms, but are always columnar with enough space on the top for a single person to stand or sit. They are almost always found in remote wilderness and radiate of magic when detected for. This magic manifests when someone tries to spend the night praying atop the pillar. When attempting to do so, a wandering monster check should be made every hour, with a minimum of one wandering monster encounter for the night. These encounters do not result in the loss either of sleep or the gaining of spells.

At the end of the night, non-clerics gain the effects of a Bless spell for 24 hours. Clerics may choose one of the following benefits:

• The effects of a Bless spell for 24 hours.
• The ability to Turn Undead at one level higher for 24 hours.
• An extra spell (to be determined by the Referee).

Stylite Pillars cannot be moved.