The heat wave is
continuing here, though things are getting better. I haven’t done
any work on the blog at all, so there’s a good chance I won’t
have the Middle Sea Witch class done by Monday. We’ll see. Maybe
I’ll work on the Bullrider instead.
But I’m not here
to talk about that. I’m here to talk about polytheism in game
worlds.
Most people think
that polytheism is just like monotheistic religion. However, there
are many characteristics of polytheistic religion that make it
completely distinct from the latter. For one, there is no
exclusivity. That should seem obvious, but people designing games
tend to forget that and make their “polytheistic” cultures look
like a whole lot of competing monotheisms, or at least henotheisms
(henotheism is the practice of acknowledging that there may be other
gods, but worshiping/venerating only one). This becomes particularly
noticeable in those settings where gods generate power through the
number of their followers, and so the competition for worshipers ends up being
fierce.
Now, it has been
rightly pointed out that in polytheistic cultures, there are priests
or other religious specialists who focus strongly on just one god.
This does not, however, change the fact that the general body of the
people give honor to any number of gods, and even the religious
specialists are known to look to other gods when the need or desire
arises. Also, there is a
marked tendency in most games for a priest specialist to pick the
“strongest” god, as the powers that the priest will be able to
wield will be determined by their god. This flies in the face of the
historical fact that there have always been priests who focus on even
the smallest gods – or even non-god beings like nymphs.
To illustrate the
point, let’s look at how various games handle religion, whether
well or poorly.
First up, the basic
D&D approach (also used by most D&D-like games) is to have a
Cleric class which represents the main way to approach the gods. In
some versions, other characters are allowed a slight chance of
appealing to the gods by invoking their name and hoping for a good
die roll to get Divine Intervention. The second mechanic there goes a
long way toward alleviating the problem, but limiting the majority of
divine appeals to a specialist class is something that is
particularly a characteristic of monotheistic religions. A good rule
that would help even more than the Divine Intervention chance is to
incorporate the ability to get one-time bonuses for a character of
any class who makes an offering to the god at their shrines, temples,
or whatever. For instance, by buying and sacrificing a sheep at the
temple of Fortuna (with the aid of the priests of the temple, of
course), the character might be given one reroll (must take the
second roll) to use at any time in the future. Or whatever, maybe
even one-use spells of an appropriate level to the character (and
certainly the bonuses carried at one time should be limited by
character level, perhaps one bonus per level). This should probably
require tracking the piety of the character with regard to that god –
those who blaspheme Fortuna shouldn’t get her bonuses without
making some sort of appropriate penances. There was a good method of
tracking such piety in the old FGU game Lands of Adventure.
Of course, now that we’re tracking piety in relation to each god,
we should work that into the system somehow, but I’m not here to
write up an entire method.
Speaking
of
Lands of Adventure,
religion in that game is handled much like it is in D&D, where
characters choose one god from whom they get most of their divine
powers, leading to a henotheistic system rather than a polytheistic
one.
Next,
we find RuneQuest
(and, to an extent, HeroQuest).
In that game, characters can become Initiates of various Cults, each
dedicated to a deity. Even non-Initiates (called Lay Members, though
Lay Members still have to undergo a minor initiation – they just
don’t have to sacrifice POW to get their initiation) can often gain some bonus
from the Cult. This is a very good approach, but leaves out the
possibilities, common in historical polytheisms, of approaching gods
one has not yet
had a chance to become acquainted with, not to mention the fact that, normally, becoming a Lay Member should give one access to all of the gods of the culture. Still, RQ is a great way to
approach polytheist religion, and I recommend it. Not surprising,
really, as the designer of the original RQ setting, Glorantha, is an
active and practicing polytheist himself.
In
Chivalry & Sorcery,
religion is dealt with cursorily, by specifying religious
practitioners and giving them powers, pretty much ignoring the gods
themselves. Eh, it works, but has all of the problems present in the
D&D system. At least by avoiding naming particular gods and
sticking to the social roles (“Priest”, “Druid”, “Shaman”,
or whatever), the C&S system avoids the problems of seeming to be
a henotheistic semi-polytheism.
GURPS Voodoo
takes a slightly different tack, by ignoring the religion parts, but
treating the gods for what they can do. Anyone can approach any god
(or “Loa”, more properly spelled “Lwa”) and ask for
assistance (which is generally granted by the dispatch of messengers
– what Christianity and some other religions might call Angels –
to provide assistance). In some cases, that process is treated
generically, as a regular use of magic. In other cases, it involves
the specific summoning of Manifestations (the aforementioned
messengers). Some characters have an entourage of spirit helpers.
Finally, certain characters, called “Spirit Warriors”, are given
the ability to call on the powers of the god (or Lwa) and manifest
them in their own body. This is a really good system.
An
obscure game (which I plan to review eventually) is Legendary
Lives. This game handles
religion well enough, but no better, by giving characters a choice
(or roll) of religion based on their culture. This system is only
added in the supplement, Societies Sourcebook,
though. Every character is given a Devotion score, which acts as a
skill in relation to religious powers. The details of what Devotion
does vary by religion. Unfortunately, the game falls into the D&D
trap of treating individual gods as religions in themselves.
Pendragon
is one of the better treatments of religion in gaming, though it
avoids immersing players in the role of religion. Characters have
five Personality Traits, known as Religious Traits, that are related
to their religion, and if those Traits are kept at a high enough
level the character gains special bonuses, varying by religion.
Beyond that, religion is mainly assumed to be a strong background
factor. Unlike Fantasy Wargaming, to choose one example (see below), the characters are given no
reason to pursue religious ceremonies (except for the relatively
minor effect of being a requisite for the Pious Personality Trait –
which is actually a hindrance to Saxon Heathens, for whom the
opposing Trait, Worldly, is one of their Religious Traits).
Hârnmaster
allows characters to gain piety points that they can spend in
exchange for miraculous interventions. The religion system of Hârn
resembles the normal henotheism of most games, though. It could
perhaps be fixed if characters were allowed to accumulate piety in
regard to all of the gods involved, but that might end up being too
complex to handle easily in the game.
Unknown Armies
only tangentially deals with religion, and mostly from the point of
view espoused by Chaos Magick. Characters may pursue becoming an
Avatar of a particular Archetype. Archetypes are the game’s
equivalent to gods, and the more that a character manifests that
Archetype by emulating it, the more of that Archetype’s powers can
be expressed by the character. A good system for the setting and ones
that use similar assumptions, but not one that fits most historical
religions.
Speaking
of modern-day/near-future games, Shadowrun
has gods of a sort, but they are relegated to a secondary role. The
totems in that system factor in as “gods” after a fashion. I
wonder if it would be possible to make actual gods using that
template? I suspect that it would end up looking very much like
D&D-style henotheism, though.
Whatever
other merits or flaws it might have, Dogs in the Vineyard
treats its religion very well. However, it is focused on one specific
sort of religion, in which there is a religion of the Community, and
forces outside of that religion that attempt to destroy the
Community. Like real-world Mormonism, the religion of DitV tries to
account for the polytheistic peoples living around them, and does so
only moderately well. Certainly, the religion system in DitV could be
adapted to other monotheistic religions, or even the henotheistic
ones of most D&D games.
There
are other games with religious systems, such as The Riddle
of Steel, The Burning
Wheel, Wyrd is Bond,
and so on, but they are minor and don’t really fit into historical
religious beliefs, in my opinion, no matter how good they may be as
games. They generally end up appearing much like D&D-style henotheism.
My favorite approach, though, is that in
Fantasy Wargaming. In that game, both monotheistic and polytheistic religions are covered (the former primarily by Christianity and Satanism, the latter by Norse religion), and the system manages both well. Characters in that game are given a “religious rank”, which is not directly tied to the Religion level (FW uses a system where every character has three levels: Combat/Adventuring, Magic, and Religion, corresponding to the original three classes in published D&D, with characters generally starting at level zero in each). For Christians, this is either as Lay Clergy at the lower ends of the scale, Ordained Clergy, Monks, or Friars (or Religious Knights), with most characters having no religious rank at all. Satanists are all given a minimum rank, and there is no particular process of Ordination, so that characters may rise in the Devil’s hierarchy on their merits. Norse pagans have two main tracks – either as Priests or as Laity. Priests have a higher minimum/starting religious rank, but Lay members are actually capable of gaining a higher religious rank than Priests (although only if they can manage to become King or Queen)! For the most part, religious powers mainly consist of Ceremonies, which dedicate Mana (magical power) to the god or gods being worshiped and provide a bonus to morale for a while and a chance of Inspiration to the participants, which gives various bonuses, along with other benefits depending on the Ceremony. Anyone may appeal to higher (or lower) powers for a Miracle, which is resolved by the invoked power using the methods of the magic system to cause changes in the world (or, in a few cases such as Resurrection of the dead, the magic system is used in a modified form). Characters can have “patrons”, which gives the character a bonus in appealing to that power (the Norse ones usually are given at birth, and their patron’s name is typically incorporated into their personal name). There is no method given in FW for changing patrons during the game, which is something I will add in my rewrite of the system. Another aspect that helps the system work well is the concept of “Intervention”, whereby an appeal is made to one power who is asked to Intervene with another power. This has benefits in the matter of patronage mentioned, but also because some powers are more difficult to appeal to than others. In the Norse religion, the personal feelings and relationships of various powers affects this chance of Intervention, as well, so that, for instance, the wife of a god will have a better chance of Intervention with that god, while two gods who hate each other (Loki and Heimdall, for instance) reduce the chance of successful Intervention. Finally, each power has areas of Favor and Disfavor, which affects the likelihood of the power responding to the appeal. Altogether, this system became the first to incorporate the personalities of the powers into the game system in a meaningful way. So, this system included both the religious (characters can attend or perform Mass, for example) and the miraculous (through the process of appeals) into one system. Sometimes both are incorporated, such as the rites of Benediction and Malediction. The primary weakness of the FW system in regard to religion is the handling of “negative” piety, which is always assumed to place one in communication with the Devil, even if a Norse pagan. I hope to address this problem in my revision of the game.
