TSR/WotC Returns To The World Of Oerth

First of all, I don't yet have a copy of the new Dungeon Master's Guide for the updated 5E D&D. I'm poor and will have to wait until it can be fit into my budget. So, all of this is relying on the reports of others, first impressions, reviews, and so on.

The big changes have already been noted, being mostly some name changes that appeared on the map that was released to the public a few months back. The Scarlet Brotherhood's peninsula was renamed Shar, various tribal and "barbarian" peoples were given their proper endonyms to replace the exonyms that had previously appeared on the map, and sadly due to legal issues in the real world, the land of Blackmoor was renamed "Arn". Specifically, the Plains of the Paynims were renamed Plains of the Ulakandar (that should be "Uli", as Ulakand is a caravan town in the region rather than an ethnonym), Tiger Nomads are now Chakyik and Wolf Nomads are Wegwiur, the Rovers of the Barrens, while still called that in the text, are listed on the map as the Hunting Lands (which is correct as the name of the territory). The Frost, Snow, and Ice Barbarians are given their local names of Fruzti, Schnai, and Cruski. For some reason, though, the North Province of the Great Kingdom has been renamed to the cumbersome, ugly, and out-of-place "Aerdiaak", which doesn't seem to serve any useful purpose. I will certainly be altering that name at my own table for what the locals sometimes call it, and most people will call it the North Province when they need to differentiate it from the rest of the Great Kingdom.

In addition to renaming the peninsula on which the Scarlet Brotherhood stands, which as I've said in various places seems like a good thing to me, they've also chosen to rename the organization as the "Scarlet Order", which just doesn't roll off the tongue properly. In general, I'm not doing that, though of course as always it's nice to have alternatives available so that some NPCs might say that instead. Sorry, but ideologically racist, slaveholding supremacists sometimes might also be patriarchal in their terminology, and I see no reason to change that.

When discussing the Pomarj, it seems that the new writers are choosing to de-emphasize the fact that the peninsula is overrun by humanoid tribes and emphasize that they are acting as bandits and brigands. I'm mostly okay with that, though I do think that it's important to pay attention to the history and fallout of the Hateful Wars that led to the situation there. My general impression of the Pomarj at this point is rather like the Paul Verhoeven movie, Flesh + Blood, with bands of armed brigands and bandits, both human and humanoid, swarming the region and fighting each other over booty, slaves, and strongholds.

The writers have included three main lines of conflict that a given game could include: the rise of Iuz the Evil being the most notable, but also an entirely new conflict of the "chromatic" dragons (red, white, blue, green, black) being stirred to conflict by Tiamat from her home in the Nine Hells, where she is currently trapped. I forget which of the original conflicts is the third they've included, but it could be anything, such as the Drow and the Giants, the Scarlet Brotherhood and the Slave Lords, or the decline of the Great Kingdom under demonic influence among others. [Edit several hours later:] I see that the third conflict is Elemental Evil, which to me is already closely tied to Iuz, Zuggtmoy, and the Drow/Giants plot. I think that they would have been much better off treating the Scarlet Brotherhood, Slave Lords, and Wastri as the third conflict. Oh, well, missed opportunities are not unusual for the modern WotC/TSR/Hasbro conglomerate.

Most importantly, from my perspective, the new material adds notes on the cultural differences of different regions of the Flanaess, giving overviews of the way things are done in the West, East, North, and so on. That is what I want from a product like this, as to me the information contained in the Folio and Gold Box editions of The World of Greyhawk is most important and supersedes other sources, but new information helps to continue to flesh out the setting. I don't much care to see non-Oerthian types like "Aasimar" incorporated into the setting, as is done in the case of at least one leader, and would much rather they'd left that information alone. Changing a Viscount to a Viscountess here or there, as is done in Verbobonc, is a reasonable change, but I think that such things can be kept as they are or changed with no real repercussions to the setting so it should have been left up to the DM. This is especially true since the setting is supposedly included as an example of shaping D&D to fit a specific setting.

In the end, it seems like a reasonably worthwhile product even if it does do some things that seem only to make Oerth more like Toril rather than letting it flow with its own character. I'd strongly recommend getting at least a PDF of the Gold Box or Folio editions, or better still both, as a guidestone to the original shape of the setting, allowing the DM to adopt any changes knowingly and mindfully.

On The Deities Of The World Of Greyhawk

For the purposes of this article, I am going to stick (mostly) to the so-called "Gold Box" release of The World of Greyhawk. In part, this is because I like 576 CY campaigns and the freedom they give for the individual DM to develop the setting as they see fit. I also take the events in the Greyhawk's World series of articles found in Dragon magazine from 1981-1982—and to a lesser extent the Deities & Demigods of the World of Greyhawk series of articles (and Gods of the Suel) that appeared in that magazine from 1982-1984—as mostly canonical, though I reserve the right to change anything in those articles to suit my purposes. So, I suppose you can call it a 578 or 579 CY campaign. One of the more obvious elisions in this article, then, will be the Elder Elemental God, Zuggtmoy, Lolth, and so on, except of course for Iuz. I'm also going to skip over the demihuman and humanoid pantheons as they are mostly disconnected from the main subject of this article.

Pretty obviously, the list of gods in the Guide divides the gods into four main "ethnic" pantheons (though, as we will see, things are not so cut-and-dried): the Oeridian, the Suel, the Flan, and the Baklunish. A number of the gods from each of these pantheons are also included in what is termed the "Common" pantheon, which we can imagine is the pantheon of gods imagined by people who aren't particularly connected to any of the particular religious expressions in the Flanaess—the gods of the common people, if you will. This Common pantheon includes all of the gods of the Flan, most of the gods of the Oeridians, a very few of the gods (to be exact, two goddesses) of the Suel, and the lesser gods of the Baklunish. In addition, the Common pantheon includes a number of gods unconnected to the other pantheons, and for the most part not to each other except for their inclusion in the Common pantheon.

It is important to note that Gygax noted that the "Greater" gods see very little actual worship, being too big to be credible in responding to the needs of some shepherd in the Hestmark Highlands or whatever, so most of the religious activity of those who are not actual clerics or the great nobility is concentrated on the so-called "Lesser" gods and the demigods.

The Flan pantheon consists of nine gods, four "Greater" gods, four "Lesser" gods, and the Demigod Iuz. The four Greater gods are Beory, the Oerth Mother, Pelor, the god of the Sun, Nerull "the Reaper", god of Death and the Underworld, and Rao, god of Reason and Serenity. This is mostly the typical "pagan" pantheon envisioned by neopagans in the real world today with the addition of a god of Reason. We can perhaps envision a central myth similar to the "Oak King-Holly King" one that developed among neopagans in the 20th century, where a great Goddess is alternately wed to a God of summer and a God of winter, changing at the equinoxes or solstices (or perhaps at the midway point between an equinox and solstice) when each God meets the other in combat and the winner takes the bride. That is, a typical seasonal myth. It's up to the DM how they might want to envision this myth as a rite, perhaps varying from place to place in the Flanaess.

The "Lesser" gods of the Flan include two who are connected to the world and two who are associated with social behavior. The two worldly gods are Berei, goddess of the home and agriculture, and Obad-hai "the Shalm", god of nature and the wilderness. The social gods are Allitur, god of ethics and proper behavior, and Zodal, the god of mercy and hope. Iuz, of course, is a demigod whose machinations drive the overarching action hinted at in the existence of the land named for him as well as the opening moves described in the Greyhawk's World articles and of course the events in such classic adventures as The Village of Hommlet.

The Oeridian pantheon is much larger, but has only two "Greater" gods, Procan, the god of oceans, and Zilchus, the god of power, prestige, and money. I envision the former as the god of the physical world, which the Oeridians must understand as arising from the surrounding ocean, while the latter is the god of actions, understood as the powers of the nobility to command, the "invisible hand" of the market, and so on.

Similarly, the "Lesser" gods of the Oeridians can be divided into gods of the physical world and gods of mental states that drive actions. In the former case we have the gods of the four winds and their associated seasons, Atroa, goddess of the east wind and spring, Sotillion, goddess of the south wind and summer, Wenta, goddess of the west wind, autumn, and the harvest, and Telchur, god of the cold north wind and winter. In addition, there are Celestian, god of the stars and wanderers, Fharlanghn, god of the horizon and travel, and Velnius, god of the sky and weather. Pholtus "of the Blinding Light" stands, perhaps, in between the physical world gods and the mental gods, being god of light but also of law. To a certain extent, Pholtus seems to have developed as a nearly monotheistic god, jealous of other deities, at least in the early material about him.

The rest of the Oeridian gods include Delleb, god of reason and intellect, Erythnul, god of hate and envy, the very similar Kurell, god of jealousy and revenge, and the opposing pair of Heironeous, god of chivalry, honor, justice, and valor, and Hextor, god of war, discord, and massacres. Finally, there is the demigoddess Rudd, associated with both chance and skill. Of these gods, only Delleb, Velnius, and Kurell do not make the leap into the Common pantheon, perhaps because Kurell is difficult to differentiate from Erythnul, Velnius seemingly duplicates the four wind gods, Pholtus, and Celestian, and Delleb is maybe seen as a lesser version of Rao.

The Suel pantheon is commanded by three "Greater" gods, Kord, god of athletics, sports, and brawling, Wee Jas, goddess of magic and death, and Lendor, god of tedium and the passing of time. This suggests a culture that values on the one hand physical activity and on the other the uncanny, but considers all other events to be merely wasting time.

The "Lesser" gods of the Suloise include an interesting mix that deserve some contemplation. There are four goddesses, Bralm, goddess of insects and industriousness, Lydia, goddess of music, knowledge, and daylight, Beltar, goddess of caves and malice, and Syrul, goddess of deceit and lies. In addition, there are seven "Lesser" gods, Fortubo, god of metals, stone, and mountains, Llerg, god of beasts and strength, Norebo, god of gambling and luck, Phaulkon, god of wind and clouds, Phyton, god of beauty and nature, Xerbo, god of the sea and money, and Pyremius, god of fire, poison, and murder. Of all of these gods, "Greater" and "Lesser", only the goddesses Bralm and Lydia are to be found in the Common pantheon.

The Baklunish people hold Istus, Lady of Fate, to be the greatest, and under her are two "Lesser" goddesses, each pointing the way to a different way to meet fate. On the one hand is Xan Yae, goddess of stealth and shadows, but also mastery of mind over matter, and on the other is Geshtai, goddess of rivers, lakes, and wells. The one demigod of the Baklunish people mentioned is Zuoken, associated with physical and mental mastery, who maybe can be understood as the consort or son of Xan Yae, or perhaps her devoted follower. Of these, only Istus is not widely worshiped in the Common pantheon. My own take on this pantheon is to draw parallels to medieval Islam, with its focus on fate being previously written, and the "Lesser" goddesses being representative of an appreciative and aesthetic approach to meeting fate, and an approach to fate of mastery, suggesting a Sufi-like mysticism or, alternately, cults of assassins exerting their will.

Anyway, this has gotten long, so I'll save the rest of the gods, unassociated with any particular pantheon, for another time if there's any interest. That's where you'll find St. Cuthbert "of the Cudgel", Boccob "the Uncaring", and the nearly-Lovecraftian Tharizdun, among quite a few others.