Gods, Demigods, and Heroes

In the nature of full disclosure, I feel obligated to reveal the following information.  I was born and raised a Christian (denomination: Methodist).  I am still a practicing Christian, though at the present time I do not have a home church.  I attended Chandler School of Theology, Emory University; I did not complete my Masters of Divinity degree.  I believe that there are multiple deities…” Thou shalt have no other gods before me” (Exodus 20:3 KJV), not “There are no other gods.”  Now, on to our randomly scheduled post.

I recently finished reading Hammered by Kevin Hearne: the third in the Iron Druid Chronicles and the way Mr. Hearne deals with gods and faith has led me to reexamine the deities of Rilmorn.  Shortly after I finished Hammered, I found a link directing me to a video of Monte Cook giving a lecture on designing gods for Dungeons and Dragons to the Religious Studies Student Organization at the University of Wisconsin – Milwaukee.  Mr. Cook’s take on faith in D&D worlds only adds reason for my meditation on the gods and goddesses in Rilmorrin.  Together, they force me to ask, “Gregory, how have you treated gods and faith in your game world and what is the best way to way to deal with religion and divine beings in the future?”

In the Iron Druid Chronicles, Kevin Hearne takes some potentially controversial stands on faith, gods, and religion.  All the gods from all the faiths that ever existed are real.  The gods, if they admit it, do not remember their origins…one day each god just was and they didn’t create the world.  Gods are bond by what their followers believe of them.  Add all of this together and introduce a few scenes with Jesus and Mary and I can see where Mr. Hearne could be stomping on more than a few toes; yet he seems to work it all together (with the possible exception of his portrayal of Thor) with grace and respect.  I would like to believe I can do the same with the divine beings of Rilmorrin.

In his lecture, Monte Cook discusses the slippery slope of putting “real-world” deities into a game.  A game designer is going to offend someone, if he or she puts a being that people worship into a game.  Some worshiper is going to feel that the designer is ridiculing or dismissing his or her faith, because designer is using the god as a fictional character.  It only gets worse, if the game designer stats up the god.  Anything with hit points can be killed and sooner or later, some PC will kill it.  I have never statted up gods for Rilmorn, but I have used deities from past and present faiths in my games.  So, how should I handle deities in game and did I do it right in the past?

When I started playing D&D, Davy, Clyde, Tommy, and I all took turns GMing a shared “world.”  It was a world in the sense that all of the PCs existed together and they obviously lived somewhere.  We went out to taverns and drank ale together.  We shopped at the same general goods stores.  We knew the same NPCs.  If that is not a definition of a world, I don’t know what is.  Because we took turns GMing, some games our PCs would tag along in the adventuring party, as an NPC.  It was during one of the times I was GMing the party through Mythgold that Gregor the Gaunt, my cleric of Thor, encountered a chapel dedicated to G_d, discovered a Latin translation of the Bible, and converted on the spot.  This was the first time that I put a religion that I knew was being practiced in the flesh world into my imaginary world.  It was not the last.

Clerics get their power from the gods.  The gods are real.  They are not the deities of Star Trek; to be obliterated when you phaser their temples.  They exist outside of belief and they are often inscrutable, but they have a definite interest in the wellbeing of Rilmoren.  So what I have done with them and their religions over the years.

In the early days, I just accepted all of the gods from the Deities and Demigods Cyclopedia as being part of Rilmorn’s religious biosphere.  I accepted that Christians and Jews existed on Rilmorn, thus the G_d of the Hebrews and the Christ of the Christians existed.  I regretfully admit that I knew nothing about Islam until I was in college.  If I had been asked, before I was twenty, who the Crusaders fought in the Middle East, I would have had to say, “I don’t know.”  Thus, there were no Muslims on Rilmorn.

Later, I would begin picking a choosing deities from multiple sources and attempting to design pantheons and alliances of various faiths for my game world.  I had pared it down to thirty-seven deities and had divided them into thirteen pantheons, some of which shared gods between them.  Even with all of this work other gods and demigods continued to appear.  I failed to really flesh out any of the religions of these divine beings, but I tried to have them available for my Players to use, if they had PCs that wanted a god to venerate.  It was during this time that I met Robert Hegwood and he helped me design a “Christian” faith that could have developed on a world away from Earth.  Also, Mike Magee’s character Gareth Eybender helped a group of desperate cultists turn an efreet into the “God in the Bottle.”  It was time of deep questions in Rilmornic Theology; “What is a god,” was regularly asked during those days.  I look back on Robert’s inclusions in my world’s history and am disturbed by the “faith makes right” attitude of his religion.  I wonder what is going to be the best way for me to make use of this in the future.

After the switch to 3E, I “lost” a bunch of gods in the Cataclysm that made 3E possible.  An unknown number of gods blended themselves together to stop the war that was ripping apart the world.  The new god was Rao and Rao had a vaguely medieval Catholic theme going for him.  He was played off the demons and local demigods of my Rilmoré campaign.  In my Thrasiri campaign, the PCs worshipped the post Ragnarök deities, these are the gods who are to have survived the End of the World in Nordic myth.  In my Divlos campaign, I created a pseudo-Egyptian pantheon with the faith of Rao being an interloper in the region.  Most of my universal deities vanished, but locale pantheons rose up to fill the vacuum.

Now, I am starting up my long proposed 5E game, my Iolta and Thrain campaign.  I have chosen to go with a variant origin of the Tuatha de Danu as the primary deities of the setting.  (Looking at the stuff I worked up months ago, I see it really pairs up nicely with Kevin Hearne’s take on the Tuatha de Dannan.) In the Iron Druid Chronicles, the Tuahta are amortal, they do not age, but they can die; will I need to stat them up?   I’ve got Robert’s “Church of the One God” scattered throughout the lands of Iolta and Thrain, as well.  What do I need to decide about G_d, Jesus, the angels, and the demons?  I’ve spent a lot of words talking about what I did and what I’m doing, but I’ve not really addressed the questions of how I am going to use Earth-world faiths and give them the respect and reverence that they deserve.  Anybody got any advice for me?

Game On!

Gaming the System

Sometimes I Play the Game and other times I Game the System.  I have been gaming long enough that I am not a big fan of “imposed motivations” being placed on a PC.  In Dungeons and Dragons 5E, there is a section in character creation where the Player is supposed to select a Personality Trait, an Ideal, a Bond, and a Flaw; there are tables of options from which the Player can choose or on which the Player can roll randomly.  There are rules and sidebars designed to help a Player create unique Personality Traits, Bonds, Goals, and Flaws, but the default assumption seems to be that when the Player chooses his or her PCs Background that he or she will take from the provided lists.  This is not an ideal situation for me, since the suggested options are designed to be as generic as possible and I am presently running a very specific (Gnome) campaign.  However, it has provided some neat insights for me.

Years ago, Jason Holmgren of Ironclaw explained to me how he felt rules not only provide the framework of game play, they also set the style of play.  I think he’s right in that supposition.  I’d even go so far as to say, “Rules, not only provide the framework needed for game play and the style of play, they also provide assumptions about the setting.”  For an example of this in D&D, check out my complaints about 3E and 4E (paragraphs 5 and 6).  While I do believe it is possible to tell whatever story one wishes to tell, regardless of the rules system, it takes effort to mold those stories into the assumptions the rules system places on the setting. (2014.10.04)

In my Gnome Campaign, Nicki and JR are playing forest gnomes.  Nicki’s character, Roywyn, is a druid (PHB pages 64-69) and JR’s PC, Gimble, is a ranger (PHB pages 89-93).  While the quick build suggestion for druid is Hermit, Nicki chose the Outlander background (PHB pages 136-137).  JR stuck with the suggested quick build background for the ranger class, which is Outlander.  In addition to the four categories of characteristics that a background provides, the Outlander background offers a table for Origin.  Nicki rolled Hunter/Gatherer and JR rolled Tribal Nomad.  JR’s roll for Origin, along with Nicki’s roll of “I am the last of my tribe, and it is up to me to ensure their names enter legend,” as her Bond caused me a bit of a problem when it came to my setting.  Gnomes in the literature are not tribal nomads.  They are hill dwelling, warren digging, settled folk.  This is reinforced in the 2E supplement The Complete Book of Gnomes and Halflings (I book that I got when a friend was giving away his collection, but tha I had never opened, until two weeks ago).  How am I to reconcile this? (2014.10.04)

I believe the basic presumption of D&D is that the game is going to be a multi-racial, multi-class, pseudo-European milieu.  Also, a GM is unlikely to get someone who wants to play a truly weird character: a gnomish ranger from a band of tribal nomadic little people or a halfling barbarian.  If the GM does, then he or she can use the basic assumptions of the setting to say that the halfling was found as a baby abandoned in the wild and raised among the Ice Marsh Barbarians who had a band of gnomes that lived among them or something similar.  I don’t have that option in my Gnome-centric Campaign. (2014.10.04)

So, I have to come up with a reason as to why there would be nomadic gnomes.  I have to use the rules to make the setting.  Are all forest gnomes from Terah nomads?  I don’t think so.  What if the nomad tribes (I really want to write it as gnomad tribes) from Terah were not just made up of forest gnomes?  What if they were a mix of gnomish subraces?  Why would they have such a society?  Roywyn is the last of her tribe?  Gimble only knows of one other member from his tribe, Papi?  What secrets does Papi, a rock gnome, know about the now lost nomads?  This is all a case of me trying to making sense of the results of the rules, as I see them.  Hopefully, I will make world sense out of rules sense and have a compelling setting and campaign. (2014.10.04)

Game On!