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An Alternative Look of the Cosmology of the Flanaess |
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| Posted on Thu, March 03, 2005 by Dongul |
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Wolfling writes "The racial pantheons of the demi-humans have long been a source of concern for myself. These pantheons may sit well in other settings such as the Forgotten Realms, but in the World of Greyhawk they seem out of place and character. There are already a plethora of deities in the Flanaess who lack character and are part of a general cosmological jumble. The intention of this article is to provide an alternative cosmology for the demi-human races and to look more closely at how the olves, dwur, noniz and hobniz may have interracted spiritually with the various human settlers of the Flanaess.
An Alternative Look of the Cosmology of the Flanaess
By: Wolfling
Used with Permission. Do not repost without obtaining prior permission from the author.
Before dealing with the specific changes, I would like to consider some fundamental issues. Although the ancient history of the Flanaess is shrouded in mystery and ambiguity, it would seem that the area was populated by the demi-human races whilst the humans of the region were represented by the Flan. It would also be naive to assume that the Oeridians, Suloise and Baklunish peoples on the western edge of the Flanaess had no contact with their demi-human neighbors. Trade between all groups was surely a most likely occurrence.
In these ancient times the olves and dwurfolk were more numerous. The noniz were said to have their origins in the "remote wooded highlands of the north" (LGG pg. 9) and the hobniz primarily dwelt in the river valleys of the west central Flanaess. However, even in these 'more numerous' times the populations would still have been comparatively small. All these races are longer lived than humans and therefore it is not unreasonable to assume that nature has given them longer gestation periods and fewer offspring produced by the females. If this were not true these longer-lived races would easily outnumber the humans, something that is clearly not the case. Now, in these smaller demi-human populations, there simply are not enough followers to constitute a large pantheon of deities. Instead I think fewer deities perhaps with broader portfolios would be favored.
There are a number of deities that have 'unknown' or 'common' origins. I would like to propose that such deities may have belonged initially to the demi-humans but found themselves adapted into human worship. The specific cases of this will be discussed shortly. But what are the origins of these deities? Like the human deities, they may have come about through various means. I believe that some of these deities were once nature spirits or elementals, angels, devils or demons, or even magical creatures that were worshipped and revered and over time coupled with more and more followers ascended to divinity. Others may have been humans who through achieving great power and the sponsorship of already established deities became gods or goddesses in their own right (examples being Mayaheine and perhaps St Cuthbert). Deities are unlikely to be exclusive to their own races. For the demi-humans to have entirely seperate pantheons would indicate that they had no contact at all with each other or indigenous Flan peoples and this is highly unlikely. I believe that a number of these deities may have been shared, especially between olves and noniz and noniz and dwur as the noniz have maintained good relations with both races. The hobniz are stated as preferring to "dwell in stables nations ruled by stronger folk" (LGG, pg. 10). This clearly shows that the hobniz had much contact with the other races and I will go into this in more detail below. This cultural interaction should not be limited solely to the demi-humans. The humans would also have been influenced on a cultural level. It is not unreasonable that the humans saw the stronger more advanced olve and dwur peoples and saw their influential deities and absorbed them into their own pantheons. Humans are known as highly adaptable and the amalgamation of stronger deities into your own pantheon makes sense. As the human nations became more powerful this religious influence would have become two way (such as Fortubo and Jascar becoming popular with the dwur).
So let us turn to specifics. I looked through earlier sources of canon regarding the deities of the Flanaess and I noticed some interesting differences. Ulaa, a goddess of unknown origin was a greater deity and not an intermediate goddess as she is ranked in the LGG. Lendor, Kord and Zilchus are all greater gods in earlier canon as well and not intermediates as they are in LGG. The canon I refer to is the list of deities at the back of the original Temple of Elemental Evil adventure. I decided to return to using this list, as I wanted to seek out a more original version of the deities before I made my own changes. It was the changed rank of Ulaa that caught my attention most. Why would this obscure intermediate goddess have originally been intended as a greater goddess? I re-read her description as a goddess worshipped by dwur and noniz. I also remembered reading that the demi-human pantheons were created much later to appease players who wanted to see separate racial gods. However, I believe that originally Ulaa had been intended as the patroness of the dwur. Just as Ehlonna, another goddess of 'unknown' origin was intended as the patroness of the olvenfolk. It was also interesting to note that certain deities described as being of 'common' or 'unknown' origins in the earlier source material are now being described in the LGG as belonging to various human groups. For example, Myrhiss was originally of 'common' origin but is now described as a Flan goddess. This could be a perfect case of an ancient demi-human deity being absorbed by the local Flan peoples into their own pantheon.
Below I have listed my revised demi-human pantheons. Many will shake their heads at my flagrant axing of the racial pantheons, but I believe that this revised cosmology provides a strong sense of character to the races and their deities and shows them as groups that have interacted through time as peoples of the same and neighboring lands.
Dwur
Ulaa - patron of the dwur, greater goddess of hills, mountains, gemstones, the home. She represents the earth and stone in its natural state and is kind of a dwarven earth goddess as well in this regard. She also represents the dwarven bond to stone and earth. She is described as being able to directly commune with the Oerth Mother. She replaces Moradin in some of his aspects, and Berronar in some of hers. She is neutral as she is the state of the stone and earth before the laws of stonework have been applied to them. Hill dwarves worship Ulaa almost exclusively.
Bleredd - god of metal, mines, smiths and invention. He replaces Dugmaren in his inventor capacity, Dumathoin as god of mining and Moradin as god of smithing.
Fortubo - an example of a human god incorporated into demi-human religion. God of stone, metal, mountains, guardianship and to a lesser extent, war. Although a god of metal, this is mainly Bleredd's sphere and so Fortubo is worshipped more as a god of stoneworking. His martial aspect lies more in the defense of mountain homes.
Zilchus - replaces Muamman as the god of expatriates and urban dwarves. It seems logical for such a god to be non-dwarven and in fact a human deity. Zilchus is also worshipped by them as the god of travel when the travel is to do with trade.
Fharlanghn - another Oeridian import whose worship has diminished recently with dwur isolationist policies. His worship is more lip service from those dwarves far from home and far from hills and mountains.
Jascar - as the brother of Fortubo, he has some dwarven links.
Olves
Ehlenestra (Ehlonna) - patroness of all olvenfolk, even grey elves. I think that by having a forest and nature goddess as patron of all elves stresses the ties they have to nature. Obviously, her worship is most prolific amongst wood and high elves with grey elves often favoring Lirr. Ehlenestra is a borderline intermediate/greater goddess of woodlands, flowers, meadows, fertility, hunting and the moon. She is served by a number of lesser deities such as Valarian the unicorn-god. Many olven wizards also worship Ehlenestra. She replaces Aerdrie's fertility aspect, Rillifane, Solonor's hunting aspect and Sehanine's moon aspect.
Myrhiss - replaces Hanali. The goddess of love, beauty, romance and healing. She was absorbed into the Flan faith due to much contact between those races.
Olidammara - another deity of 'common' origin. He was brought by the noniz from the north and very early on incorporated into olven and the human worship. He replaces Erevan as the god of mischief, change and rogues.
Lirr - another deity who was originally of 'common' origin before being noted as Oeridian. Her worship was introduced to the Oeridians by the olves. She is the goddess of poetry, history, art and magic. She replaces Corellon as god of magic and art, and Labelas as the god of history.
Phaulkon - this Suloise god was absorbed into elven worship even before the Twin Cataclysms. As the god of archery, birds and weather, he replaces Aerdrie, and Solonor as the god of archery. His archery role makes him the closest thing to a deity of war the olves have. Ehlenestra is also popular with soldiers.
Ye'cind - remains the same as the LGG description except the sponsoring deity was Lirr and not Corellon.
Gwynharwyf - after reading the Book of Exalted Deeds, I really liked the description of Gwynharwyf and decided to include her as the patron of the wild elves (and of good barbarians). She is only a demi-goddess.
Gadhelyn - the patron saint (hero-god) of hunting and feasting. He was sponsored by Ehlonna. He is also followed by outlaws and those seeking independence.
Deep Sashelas - I decided to keep this deity as there was no good alternative. He remains the patron of the sea elves, but also those who live on the coasts and islands. He is also the deity of the ocean, knowledge and water magic.
All of these deities, except Ehlenestra, still have the CG or CN alignment of the Seldaring and most of them have homes in Arborea, including Ehlenestra. The fact that both Ulaa and Ehlenestra as racial patrons are neutral in alignment is interesting but not problematic.
Noniz
The noniz have three patrons no less: Ulaa, Ehlonna and Olidamarra. Ulaa is favored by rock gnomes, Ehlonna by forest gnomes and rock gnomes in more wooded area and Olidammara is worshipped by all.
Ulaa - she is the goddess of hills, gems, gem cutting and jewelry making. She replaces Garl in his aspects of gems and jewelry, Segojan in the aspects of earth and nature.
Ehlonna - goddess of woodlands, fertility, flowers and meadows. She replaces Baervan.
Olidammara - he was a noniz deity originally who has spread in popularity across all Flanaess and its people. The gnomes worship him as good of illusion as well as his usual portfolio. He replaces Baravar, and Garl in his aspect of humor and wit.
Roykyn - demi-god of cruelty and vicious pranks.
The gnomes are not a warlike people and have no actual god of war. In times of conflict they will pray to Ehlonna, Ulaa and Olidimarra as protectors of their people.
Urdlen is an interesting deity who I have decided to keep but as a demi-god. Alternatively he could be replaced by Beltar as the goddess of malice, evil and hatred.
Hobniz
The hobniz have few of their own deities, as they have always been heavily influenced by the people in whose lands they have dwelt. I believe that the hobniz once worshipped Beory exclusively, but in time absorbed a few others. The favored deities of the hobniz will depend on the region but here are the most popular.
Berei - those hobniz who were influenced by the Flan almost exlusivelt worship the goddess of home, hearth, family and agriculture. She replaces Cyrollalee, Sheela and Yondalla
Merikka - this demi-goddess has become very popular amongst the hobniz as the goddess of farming, agriculture and home and is most commonly worshipped by hobniz in Oeridian areas. Like Berei she replaces Cyrollalee, Sheela and Yondalla.
Beory - many hobniz still revere Beory, especially those who favor Berei.
Olidammara - he replaces Brandobaris as the god of stealth, thieves and adventure.
Charmalaine - Patron-Saint (hero-deity) of keen senses and narrow escapes. Sponsored by Olidammara.
The Oeridian Agricultural Gods are also popular often in conjunction with Merrika
You will see that there are no real demi-human gods of war. The only times these races have been violent and war like in recorded history is usually to defend their homes or in revenge for something. The demi-humans are generally not expansionist and as warlike as the human races. So the gods they call upon in times of war are the gods who protect their homes and their race such or any god who is able to aid them in a time of war.
A note should also be made regarding Beory the Oerth Mother. In my vision of the cosmology of the Flanaess, Beory is part of every demi-human pantheon. She is respected by all, even if not fully worshipped. It should also be noted that only Beory may be worshipped by druids. Druids gain their powers from the Oerth and no other deity can grant that power except Beory herself. Druids may be found in any race although the Old Faith is the ancient Flan cult devoted to the Oerth Mother. Not all druids belong to the Old Faith and those that don't tend to be demi-humans.
Obviously these revised pantheon lists are not finite. It is quite likely that some demi-humans may have turned to the worship of different human gods, but these are rare cases.
I hope that these revisions might bring a sense of definition and character to a campaign and add a 'Greyhawk ambience' to a set of pantheons that I felt had none. I also hope that not too many people are offended by my heretical views.
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Average Score: 3.72
Votes: 11
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Re: An Alternative Look of the Cosmology of the Flanaess (Score: 1)
by Wolfling on Thu, March 03, 2005
(User Info | Send a Message) http://mike-lowe.co.uk | | Errata: I incorrectly stated that Ulaa was a neutral goddess - she is in fact LG it seems which ties her in even more closely with the dwarven race who share this as their general alignment. Ulaa's connection with the Oerth Mother however might indicate her Lawful aspect ers to the side of neutrality. |
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Re: An Alternative Look of the Cosmology of the Flanaess (Score: 1)
by Vormaerin on Fri, March 04, 2005
(User Info | Send a Message) | | This is pretty cool. I've always disliked the excessive abundance of dieties that the racial pantheons created. One thing you might consider, though, is racial names. Perhaps Hanali is what the elves call Myhriss, for instance. That sort of synergism was how most real world polytheisms interacted with each other. Leastwise, in the European and Middle eastern region. |
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Re: An Alternative Look of the Cosmology of the Flanaess (Score: 1)
by Fearghal on Tue, March 08, 2005
(User Info | Send a Message) | That's more or less what I am applying in my campaigns. I also dislike the idea of having hundreds of Gods. I use the same Gods with different names for different locals or races. For example, I've given the name Shamshayat (an hebrew name) to Pelor in Bakluni. He is the patron God of Al'Akbar.
It is a good aticle, I'll keep it as a reference for my works. |
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Re: An Alternative Look of the Cosmology of the Flanaess (Score: 1)
by Scottenkainen on Sun, March 13, 2005
(User Info | Send a Message) | I agree with those posters who have advocated fewer deities with shared names. I take that approach in my campaign as well.
I do not believe it follows that a smaller population means smaller pantheons. This connotes a sameness to all races that is better avoided. A campaign with monotheistic dwarves and elves with a 100-god pantheon would exemplify this point and demonstrate how different the needs and mindsets of each race are.
The demi-human deities were created by Roger Moore for Dragon magazine circa 1984 (possibly earlier). They were not originally intended for the World of Greyhawk setting (with the exception of Gruumsh, an orc god from Deities & Demigods who became canonical with module A1), but had since "bled" into it until they became canonical. The Gygaxian-era list of Greyhawk deities, finalized between 1980 and 1983, never addressed the issue of demi-human deities, making the Dragon articles appear to be supplemental in nature.
~Scott C.
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