Review: Castles & Crusades Codex Nordica

The Castles & Crusades Codecies series are great books to add some flavor and history to your game.  While overtly for the Castles & Crusades game they can be used by nearly any game.  The Codex Nordica is another I was looking forward to getting and it did not disappoint.  Norse myths are among my favorites, right behind the Greek and Celtic myths. 

Castles & Crusades Codex Nordica

For this book, I am reviewing the PDF and hardcover edition of this book.

The book is 146 pages with color covers and black & white interiors.  The art is up to the high standards you should expect from Troll Lords with plenty of evocative art from Peter Bradley.   Like the other books in this series, this one was written by Brian Young, who has the educational background to tackle these books.

Norse myths are some of my favorites and rarely have they been more in vogue.  Young makes it clear that this book is a game guide to myths, legends, and history of the Swedish, Danes, Norse, and the other peoples of Scandinavia and not a full recounting of history, myths, and/or legends.

Chapter 1: History & Cosmology

This chapter gives us both the real-world historical background of the lands and the people of the area.  This also covers the basic myths. It will not replace a history text or a book on Norse Mythology, but it is a great overview for a gamebook. This book is likely better researched than most game accessories you will find. 

Chapter 2: The Nine Worlds

This takes the material from the previous chapter and some more to build on a game world of the Nine Worlds of Norse myths and how they could work in Castles & Crusades.  Each world is covered, in as much detail as can be provided, which also includes what random creatures can be found.  My favorite bits are the two maps that include the Viking colonies and migrations across Europe. 

Chapter 3: Magical Beings & Monsters

I would be tempted to say that this chapter is worth the price of the book alone, but while this is true there is a lot of great stuff in this book. But seriously this chapter is a lot of fun. There are nearly 40 creatures of varying degrees of familiarity to D&D/C&C players. Some are new enough to be quite fun.   Since the format is for Castles & Crusades they can be easily converted to AD&D, D&D5, or any OSR game of your choice. 

Chapter 4: Wizardry & Enchantments

This chapter is the most "Norse" of all of the ones in the book if I may be so forward.  It covers magic in its Nordic version or Seiðr.   Since war is the realm of men, magic belongs to women. There are two new character classes, the Seiðkona, an Intelligence-based sorceress or more accurately, a "Magic-user" and the Völva or Vǫlva, a Charisma-based prophetess who is quite similar to the notions of a "Witch." 

The Seiðkona uses Intelligence as her primary ability and casts the same spells and magic as the Wizard does.  If she had used Charisma, I would naturally compare her to the Sorcerer of D&D3/5.   Though given her role, Intelligence (or maybe even Wisdom) is the proper choice here.  This is a class that is very much part of the mythology of the world she is in. She has access to the Wizard's spell list in C&C. 

There is also the Völva, which is the clerical counterpart to the Seiðkona.  This class also serves the role of a priestess and uses a distaff.  Her gift is divination and prophecy.  So by means of a rough comparison, she is more similar to the Oracle class in Pathfinder.  She uses the Cleric's spell list until 5th level and then can split between Divine and Arcane magic. 

Also, this chapter covers the runic magic system from this world.  The runes are used along with the traditional magic powers (aka Spells). 

Chapter 5: The Gods and Giants

This chapter covers the gods of the Nordic lands as well their primary adversaries the Giants.  Here are names that will be familiar to nearly everyone who has ever played D&D or even watched a "Thor" movie or A&E's/AAmazon's "Vikings."  There are similarities with the names found in the Deities & Demigods, but enough differences that readers should be sure to attend to the details.  

Here the tale is more on the side of myth and legend rather than history.  We learn of the Æsir and the Vanir; the gods and goddesses of the Nordic people.   Also covered here in more detail than other gamebooks are the Giants and "other evil beings" spelling out the role Giants have in this mythology.  They are more akin to the Titans of Greek or even the demons of other myths.   You will not find stat blocks here though.  Gods are not "epic-level monsters" to be fought; least of all by the likes of player characters. 

Chapter 6: Warriors & Battlecraft

Magic and gods are great, but the world is made of warriors.  This chapter covers the various warrior types and additions to the basic fighter of Castles & Crusades.  The "upgraded" fighter includes basic warriors, elite warriors, and shield maidens.  New classes include the Berserker, who is a Charisma-based fighter, and the Giant Killers (more traditionally Strength-based).

There are some details on fighting styles and weapons unique to this area as well.

Chapter 7: Castle Keeper Info

This chapter details running a Castles & Crusades game in the Nordic lands during the time of these myths and stories; aka the Viking Age. Here you can learn about society, laws, and the people that make it work.  Of course, sea voyages are covered and various types of boats were used.

There is a section on poets and Kennings.  It makes me wish they had included more for Bards here other than a brief mention that Skalds are Bards. But I guess this works.  Names and their importance is covered with examples. 

Most importantly there is a section on the Eddas (Prose and Poetic) and how they can be adapted to a game. 

Chapter 8: The Precious Works

"The dwarves of lore made mighty spells," Tolkien told us in The Hobbit, but the dwarves he was thinking about likely were the Sons of ĺvaldi rather than the Children of Durin.   Here we learn of the great magical artifacts of the Nordic myths including Gundnir, Skidbladnir, Draupnir, and Mjölnir.

Save for monsters and classes, the vast majority of this book is fairly neutral in terms of game rules.  What does that mean? It means that you could easily use this book with AD&D, D&D 3 or 5, or an OSR game of choice.  Of course, it works the best with Castles & Crusades, but the book is such a good resource I would hate to see it missed by people that do not play C&C.

Brian Young has a unique combination of Ph.D. level research and game design and writing credit to bring a series like this to life and make you want to play exclusively in the world he describes.  Many have tried over the years, but I feel he has achieved the rare success of balancing the needs of mythological research and game design. 

I highly recommend this book for anyone that wants to add a little bit of Norse myth to their games. And really who wouldn't?  

Castles & Crusades Codex Week

I have been reading a lot of history over the last couple of years.  Mostly for my own enjoyment and education and partly to provide better Witch Tradition books and One Man's God posts.  So it has been with great enjoyment that I have been reading Brian Young's Codex series for Castles & Crusades.

While they are overtly Castles & Crusades books I have found they are usable and have useful information for just about every game; especially original D&D/AD&D games and the OSR clones they are based on (of which C&C is one of the biggest). 

I have been meaning to do a review of them forever, or at least since 2016.  With the release of the Codex Egyptium and the second printing of the Codex Celtarum, I thought what better time than now.

You can read my reviews of the first printing of the Codex Celtarum and the Codex Classicum.  Having already spent some time with them all I can say that Brian Young brings his Ph.D. level skills to the task of uncovering these myths, legends, and history and brings them to your game table.  That's not hyperbole by the way.  Dr. Brian Young does have a Ph.D. and he is working on a second one if I recall right.

On tap for this week are:

• Castles & Crusades Codex Nordica
• Castles & Crusades Codex Germania
• Castles & Crusades Codex Slavorum
• Castles & Crusades Codex Egyptium
• Castles & Crusades Codex Celtarum 2nd Printing

I am also going to give these a bit of One Man's God.  Or more to point I'll at least look at them through the same lens of my One Man's God posts.

Should be a fun romp through the history of our world.

One Man's God: Gods, Demigods, and Heroes

If you pardon the play on words here, the book Gods, Demigods, and Heroes holds a place of strange honor in the pantheon of D&D books.  It was the last of the Original D&D Supplements, Supplement IV. The next thing to come out would bring the split in the D&D product line, the Holmes Basic would continue OD&D in a strange OD&D/AD&D hybrid and the Monster Manual would start the AD&D product line.   In many ways, my personal "Ur-D&D" is a combination of Holmes Basic, the Monster Manual, Eldritch Wizardry, and GD&H.  My copy is the 7th Printing from 1976 so it at least mentions all the above books on the back page. 

The book was certainly making the rounds in my schools' various D&D groups and it was used EXACTLY as Mr. Kask told everyone not to use it as; a high-powered Monster Manual.  I have a distinct memory of hearing a conversation in my 8th grade D&D club about how someone's character was now the head of the Greek Gods because he had killed Zeus with Stormbringer.  It was a different time.

But I am not here today to comment on the various merits of the GD&H book.  I am here to talk about what it has to offer in terms of a One Man's God feature.

To do that I first need to at least see what Gods, Demigods & Heroes has in common with Deities & Demigods.  

The Gods, Demigods, and Heroes

I am going to compare my original Gods, Demigods, & Heroes to my original Deities & Demigods.  Both books would later have various mythos removed.

The books have the following pantheons/mythos in common (in order of appearance from GD&H):

Egyptian, India, Greek, Celtic, Norse (the largest), Finnish, Melnibone, Central American, "Eastern Mythos" (Chinese)

And the only Mythos unique to GD&H: Howard's Hyborea.

If you grab the PDF or POD versions of GD&H now there are no Melnibone or Hybora sections.

In many cases, there are more entries for various gods, heroes, and monsters in GD&H than in the D&DG.  Largely this is due to the much smaller statblocks and the lack of any art.  I could spend a lot of time going over the various differences, but I am sure that has already been done elsewhere online.  There are people that live for that sort of in depth D&D scholarship.

This is a One Man's God post, so to stay on topic I am looking for demons.

Deities, Demigods, & Demons

This will be a bit harder to tease out since many of the entries do not have an alignment listed.   Yes you read that correctly one of the oldest D&D books does not even use alignment for gods or monsters.

Also, the aim of One Man's God is to cast various creatures in terms of AD&D Demons.  AD&D only existed in Gary's head at this point. Though the demons did get a jump start in Eldritch Wizardry.  So for this posting, I am going to see what monsters here could be classified as Eldritch Wizardry demons.  This is appropriate since so many of the entries here have psionic abilities.

Egypt, Greek, Celtic, Melnibone, Central American, Chinese: No new creatures.

India: The section on India gives us three fantastic choices.  The Rakshasas will later go on to appear in the Monster Manual and Lawful Evil.  The related Yakshas, called "The weaker demons" and two other possible ones in the Naga (also in the MM) and the Maruts, or the Wind Spirits. Maruts are likely to be good-aligned. 

Norse: While I commented in the past that the giants of Norse myth take the place of other myths demons, there are some creatures that could be considered more demon-like.  Garm the guard dog of the Gate of Hel is literally a Hel-Hound. The Fenris Wolf and Jormungandr are both either demi-gods or demons.  But these last two do not meet all the requirements I set out to be AD&D demons.

Finnish: The Finnish myths get a lot of expansion here and if anyone is a fan of these tales then DG&H is a superior take than D&DG. Likely to due space reasons.

Hyborea

This one is getting special attention as it is "new" and tales from Robert E. Howard really shaped the look and feel of D&D.  Interestingly enough, these gods have no psionic powers.

There are few creatures here named demons; Demon of the Black Hands, Brylukas (neither man, nor beast, nor demon but a little of all three), Thaug the Demon, Khosatral Khel the Demon, the Octopus Demon, and Yag-Kosha.

This section is really written for people who already know all of these stories as there is not a lot of description given for anything.  I know some of these stories but I am no expert by any stretch of the imagination. 

For this, I would need to defer to the expert on Conan and how to use REH in OD&D, Jason Vey.  He has done enough about this to secure his place even the official accounts of the DG&H write-ups.

• The Age of Conan (blog posts)
• The Age of Conan: Secrets of Acheron
• The Age of Conan (PDF)
• An Age Undreamed of With Jason Vey's Free OD&D Booklet Age of Conan For Your Old School Campaigns

And with this epilog I wrap up the original purpose of One Man's God.  

I have a couple of posts on Syncretism still to do and maybe a couple of other side quests.

One Man's God Special: Syncretism Part 3, the Roman-Norse Pantheon

Let's partake in a thought experiment.  I am going to take the Gods as written from The Deities & Demigods and take them on a little trip.

This thought experiment, or Gedankenexperiment, as Einstien was fond of saying, was designed to cover a thought I had going back to my first reading of Norse Myths.   That thought was what if the Norse Gods and Greek Gods were the same groups of gods represented in different parts of the world?

Roman-Norse Pantheon 

Imagine if you will some Roman Pagans, say circa 300-500 CE.  While Christianity is becoming the official religion of the Empire, not everyone is taking up the Christian Gods. There is still a mix of Pagan Roman gods, Greek Gods, local gods and spirits, house gods, and more.  The further you are from Rome (and later also Constantinople) the more likely you are to still hold on to your local gods.

Now, far to the North, there are the Nordic-Germanic tribes.  They are the "barbarians" of Roman lore, they want Rome's treasures, its power.  But most of these people just want to find new lands to grow food on.  While the Viking raids to England and Ireland are so stamped into our collective subconscious (and for many of us, our DNA) there were other forrays into other lands.  Some we know went South.  But the bulk of these did not happen till 800s CE when most of Europe was firmly Christianized.  We do know that the Romans had interactions with the Norse and made connections between their respective sets of Gods. Romans were rather practical when came to religion.   

We also know that the Norse, when confronted with Christianity adopted a uniquely Viking view of Jesus, recasting him as a great and powerful chieftain or king. 

So let's imagine a time. Sometime after 300 CE but maybe before 900 CE.  The Northmen are not all Viking raiders and the Romans are not all Christian.  I joke that there is a time when this would be all true, likely for about 6 hours on a Thursday in June 634 CE, but go with me on this trip anyway.  We have a group of Roman pagans moving north, a group of Northmen heading south.  They both drift west a bit and end up in the Black Forest region of Southern Germany.  Here they meet and instead of going to war, they build a community.  Here their beliefs find common ground and since both groups are polytheists, they accept each other's Gods.  Soon. The gods, like the people, become one.  

First conceit: Since they did not go to war when first meeting their war gods on both sides will seem more "reasonable" than their antecedents.   

Now keep in mind that at this time there were versions of the "Norse" gods in these Germanic areas. We know that Wotan and Woden would change and become Odin of the Norse.  So bringing these gods "back down" is almost an unnecessary step. They were already here in a different form.  Bu this allows me to focus on the names they have in the D&DG.  Plus if I need to "smooth things out" I can use the Germanic versions.

Second conceit: While here this group of pagans will speak a version of Old German. Both groups picked it up "along the way."

While I want to focus on the names in the Deities and Demigods, I am going to allow myself to step outside of that to make for a better pantheon.  Of course, life, especially when it comes to the Gods and syncretism, is never so ordered.  But as we have seen with the D&D pantheons in the past, such order is often implied or imposed.

Some of this flows from some reading I was doing around the same time I discovered D&D.  I had found this book of world myths. It had the familiar Greek, but it also introduced me to the Norse myths for the first time.  This book also had the tale of Beowulf in the back. I began to think there was a continuity between these three separate, but not entirely separate really, groups of tales. 

I should also note that these gods have similarities to each other not just because they were all invented by people that had similar experiences, but they all draw their inspiration from the same roots of an earlier Proto Indo-European pantheon of gods.  I am not trying to recreate these PIE gods here, but I will lean heavily on that research to inform my choices.  For this reason I am also including Celtic gods in this mix for now BUT I am not explaining that connection just yet.  Though we do know that the Celtic Hallstatt culture and was in this area at this time and this grew out of the La Tène culture from earlier.  Likely though the gods were not using the names in D&DG. I am so everyone here knows what I am talking about. I do like that there are three mythoi involved here.

Who's In Charge?

Let's start with who is the leader of this combined pantheon.  We know from historical records that it was Thor, or more to the point, Thunor or Donar, and not Odin, that was the chief god of the Germanic peoples. Odin/Wotan would come along much later (8th to 9th centuries).  This is good since already there was a lot of conflating of Thor/Thunor with Zeus/Jupiter. Thursday for example is both Thor's day and sacred to Jupiter.  From this notion, we can move on in thought experiments to make other associations.  

Now I am fully aware I am taking a historical god to make a precedent for game gods.  This would be academic dishonestly since I have made no claim, nor provided support why it is ok for me to do this.  Save for one.  This is not an academic treatise.  I am building something for a game, and for AD&D 1st Edition as it appears in the Deities & Demigods in particular. The Thor/Thunor/Jupiter connection is only the pin I am hanging everything else on. 

The Gods

I am going to use the abbreviated "stat block" I used in One Man's God Special: Syncretism Part 2 when I described the pantheon of  Greco-Egyptian Gods.   Also considering that I am having this all happen somewhere in Germany I am going to give these gods German names.  They are modern German names to be sure, I am not going to try to deconstruct 7th Century German when I have enough trouble remembering how to speak 20th (yes I know what I said) Century German.

While they have gods they are syncretized from they take on their own personalities.  Thor could be a bit slow at times but was never cruel (unless you were a giant) and Zeus could be a loving father, but a terrible husband with a mean streak and a temper. 

Unser Vater
Greater God
Alignment: Chaotic Good
Worshipper Alignment: Any Good (all)
Domains: Thunder, Lightning, Sky (including storms and rains), Warriors
Symbol: A Thunderbolt
Greek/Roman: Zeus/Jupiter
Norse: Thor, with a dash of Odin
Celtic: The Dagda
PIE: Dyēws

Unser Vater, "our father," is the chieftain of the gods. He rules because he is strong and powerful.  He keeps Der Hüne at bay and protects those who pay him homage. He tries to be good and just but he has a temper that can rage out of control.  He can usually be calmed by his wife Herde Oberin.

Other Gods follow.

Hüne Vater
Lesser (Intermediate) God
Alignment: Chaotic Evil
Worshipper Alignment: Any evil
Domains: Creation, destruction
Symbol: Fire
Greek/Roman: Chronos/Saturn
Norse: Surtr
PIE: Archdemon

Hüne Vater is the father of the current generation of the Gods. He killed his father and we in turn defeated by his own son. He is the leader of Die Hüne. Before his defeat he cursed the gods and all humankind with death. In Proto-Indo-European myths, he is the Archdemon.  He sits imprisoned in exile. 

Großvater & Großmutter
Lesser God
Alignment: Chaotic Neutral (Evil)
Worshipper Alignment: Any 
Domains: Father of Die Hüne (the Titans/Jötunn), Chaos
Symbol: The night sky
Greek/Roman: Caelus/Uranus 
Norse: Ymir
Others: Tiamat

Großvater/Großmutter is the name given to the quasi-anthropomorphic manifestation of the father/mother of the Die Hüne (the Titans/Jötunn).  He was destroyed by his son Vater Hüne to make the night sky.

Herde Oberin
Greater Goddess
Alignment: Lawful Good
Worshipper Alignment: Any good 
Domains: Home, hearth, women, childbirth
Symbol: Distaff
Greek/Roman: Hera/Juno, Hestia 
Norse: Frigg
PIE: Diwōnā

Herde Oberin is the wife of Unser Vater and one of a trinity of Goddess.  She represents the Mother aspect of the trinity and is the protector of home and hearth and the family.  She is responsible for all things that happen within the home.  Unser Vater may be the chieftain of the gods, but in the home her word is law. 

Mutter Natur
Greater Goddess
Alignment: Neutral
Worshipper Alignment: All
Domains: Nature, the wild
Symbol: Tree or a sheath of grain
Greek/Roman: Demeter/Ceres
Norse: Frigg with bits of Odin
Celtic: Danu
PIE: Dhéǵhōm

Mutter Natur is the mother goddess of all of nature.  She is sister to Vater Hüne and aunt (and maybe mother) to Unser Vater. She is an old Goddess who provides and destroys at her own times of choosing. Newer religions believe they control or tame her, but the people of the forest know better. 

Note: I am undecided on whether or not Herde Oberin and Mutter Natur are not aspects of the same goddess. Often times you see gods and goddesses getting reduced as the pantheons age.  BUT also you see gods and goddesses splitting off.  In this case, I am keeping them separate for now.

Ôstara (Geliebte)
Lesser (Intermediate) Goddess
Alignment: Neutral Good
Worshipper Alignment: All
Domains: Spring, Rebirth, the Dawn
Symbol: Half-risen sun or an Egg
Greek/Roman: Persephone/Proserpina with aspects of Dionysus / Bacchus
Norse: Ēostre and bits of Baldur.
Celtic: Brigit and Ceridwen
PIE: Hausos

Ôstara is the daughter of Mutter Natur and one that has retained her old name.  She is the goddess of the Spring, the Dawn, and rebirth.   Her title is "Geliebte" which means "beloved."   Persephone/Proserpina and Baldur are both loved by the gods and their "deaths" greatly affect all involved.

Liebhaberin
Lesser (Intermediate) Goddess
Alignment: Chaotic Good
Worshipper Alignment: Any good, lovers
Domains: Love, sex, sexuality, conception
Symbol: hand mirror or fire
Greek/Roman: Aphrodite/Venus 
Norse: Freya
Celtic: Brigit and Áine

Liebhaberin is the forever young patroness of love and sex. She serves as the Maiden in the trinity of Goddesses.  She is the spring maiden that stirs the blood and brings the world back to life. She is the patroness of nymphs and dryads. 

Note:  Again, I am unsure whether or not Ôstara and Liebhaberin are just different aspects of the same goddess.  

Helga
Lesser (Intermediate) Goddess
Alignment: Neutral
Worshipper Alignment: Any, witches
Domains: Death, magic, underworld
Symbol: woman's face in a hood
Greek/Roman: Hecate, Hades
Norse: Hel, Frau Holt, Heiðr
Others: Isis
Celtic: The Triple Goddess* (reconstruction)

Helga is the Witch Goddess, the Ghost Queen, and the Crone of the trinity.  She knows all secrets since they are whispered to her by the dead.  Thus she knows all the secrets of magic.

Hüter
Lesser (Intermediate) God
Alignment: Neutral
Worshipper Alignment: None
Domains: Death
Symbol: Skull
Greek/Roman: Hades/Pluto, Hermes/Mercury
Norse: Njord, Odin
Celtic: Arawn
Others: Osiris

Hüter is the dispassionate lord of the dead.  He is neither good nor is he evil. His role is to make sure the dead stay dead. Therefore undead are blasphemous to him. He controls the underground realm and thus all riches that come from the ground are his.

Betrüger
Lesser (Intermediate) God
Alignment: Chaotic Neutral
Worshipper Alignment: Any
Domains: Trickery
Symbol: Fox
Greek/Roman: Hermes/Mercury
Norse: Loki/Hermod
Others: Reynard the Fox (though this is about 900 years too early for Reynard)

Betrüger is the trickster of the gods.  He often appears in the form of a talking fox. His jokes can be somewhat dangerous, but he is rarely cruel.

Kriegskönig
Lesser (Intermediate) God
Alignment: Lawful Neutral
Worshipper Alignment: Any, warriors
Domains: War, Battle
Symbol: Sword
Greek/Roman: Ares/Mars
Norse: Tyr/Vidar
Celtic: Nuada

Kriegskönig, the War Lord, is the general of Unser Vater's armies. He commands legions to fight against Der Hüne.  He lives for war and when he is not involved in a war he is looking to create new wars. 

Note: Because my two sets of travelers did not immediately go to war with each other when they met this tempers the way the ward god is looked at.  He is not a warmongering asshole like Ares nor even the god of justice that is Tyr.  War is unfortunately a reality of life and one that must be respected or it quickly gets out of hand.

Jäger
Lesser (Intermediate) God
Alignment: Lawful Neutral
Worshipper Alignment: Any, hunters
Domains: the sun, hunting, poetry
Symbol: Sun
Greek/Roman: Apollo
Norse: Freyr/Bragi/Uller
Celtic: Nuada 
PIE: Sehaul

Jägerin
Lesser (Intermediate) God
Alignment: Chaotic Neutral
Worshipper Alignment: Any, women, hunters
Domains: Hunting, women, gathering Die Kriegerin
Symbol: Cresent Moon
Greek/Roman: Artemis/Diana and bits of Athena/Minerva
Norse: Freya / Skaði
Celtic: The Morrigan
PIE: Mehanot

Jäger and Jägerin are the twin god and goddess of the sun and moon respectively. They are also the god and goddess of the hunt since hunting in this area is important. They are based on both sets of twins Apollo and Artemis/Diana from the Greco-Roman and Freyr and Freya from the Norse.  If there were elves in German at this time then they are the gods of them as well. 

When needed Jägerin can don the armor of war and gather Die Kriegerin, the Goddesses of war (much like the Valkeries).  When the moon eclipses the sun it is said that Jägerin has put up her shield to protect her and her brother in battle. 

Others include, 

Schmied (Hephaestus/Vulcan and Wayland and Goibhnie) the God of Smiths.  I really should give him more detail. 

Vater Meeren (Poseidon/Neptune and Njord, Ægir, and Rán and Manannan Mac Lir) the God of the Sea (lesser importance here). 

Verwildert (Pan/Faunus and Freyr/Óðr/Vættir and Péhausōn) the God of Wild Nature and protector of wild places (greater importance now). 

Magni Stärke (Heracles and Magni) and Muthi (Iphicles and Modi) are the twin demi-gods of Strength and Courage respectively. Bits of Romulus and Remus and Hengist and Horsa are also here. 

Siege (Nike/Victory and Sigyn) and Glücke (Tyche/Fortuna and Hamingja) are the twin lesser goddesses of Victory and Luck respectively.

Fata Norne (The Fates and The Norns) are the three Fates. Even the gods have to answer to the Fates.

Die Hüne are the Titans and the Giants of both myths.  Primordial beings of great power that the gods defeated but still trouble them.  In this myth, the Gods fought Die Hüne and brought order out of chaos. These are not just giants and titans, these creatures are the demons of this mythology.  

Jäger and Jägerin are twins.  Magni and Muthi are twin brothers. Nike and Tyche are twin sisters. These sets are all examples of the Divine Twins we see in many, many myths. Something I like to include in many of the myths I create. 

I like it. It combines a lot of things that I have scattered notes on here and there. This also explains why this one has taken me a few months to write (it was Part 1 of this series at one point). I have notes dating back to the late 80s on a wholly new pantheon I was creating.  This is not that pantheon, but it is a good approximation to what I wanted there.  It's not the same, but it fits in the same sized hole.

Right now it is a little too "clean" and ordered.  There is no drama with these gods. Granted this is the same as what you could read in the Deities & Demigods, but we know the stories are much messier. 

I might need to come back to this one sometime. It would work well in my games to be honest and I even have some ideas on how to incorporate the ideas of Sol Invictus into this to set up one of my favorite themes, the battles of Monotheism vs Pagan Polytheism.  

If I write more and can come up with a stat block I like I might release it under Creative Commons or the OGL so others can add to it.  I hope to do more than just randomly recreate the PIE gods with new names.

One Man's God Special: Syncretism

• Syncretism Part 1, The Gods of Faerûn
• Syncretism Part 2, the Greco-Egyptian Gods
• Syncretism Part 3, the Roman-Norse Pantheon
• Syncretism Part 4, Orcus and Dispater
• Syncretism Part 5, Chariots of the Gods

One Man's God Special: Syncretism Part 2, the Greco-Egyptian Gods

In the mythologies of the Ancient World, there are two that really stand out. The Greek and the Egyptian.  Both cultures grew to great prominence and fundamentally shaped our world.  Both had fascinating tales of gods, monsters, and heroes. 

Thanks to the trade and eventual rule of the Ptolemaic Pharos, we have a set of syncretized Greco-Egyptian gods.

While I would happily sit here and talk about these gods in an academic sense, my goal with OMG is really to present these from the lens of D&D, and from the Deities & Demigods in particular.  I am going to stick with gods that were actually worshiped, or at least recognized.  For this, I am going to rely on the scholarship of others, in particular, that of Dr. Kathrin Kleibl at the German Maritime Museum in Bremerhaven.  I am drawing heavily from her chapter (Chapter 41) in The Oxford Handbook of Ancient Greek Religion.  She has written more, ok lots more, and her work could form the cornerstone of a new pantheon for a new Deities & Demigods II if such a thing were feasible. 

Ptolemaic Egyptian Mythos

In 323 BCE Alexander the Great controlled Egypt, his reign, however, was short-lived and his general Ptolemy took control and his family ruled until 31 CE when they were taken over by Rome. The famous Cleopatra (Cleopatra VII) was the last of their line. The Ptolemaic Pharos or Ptolemaic Kings were not Egyptian but were Greek.  They ruled and lived a Greek lifestyle.  Only Cleopatra is recorded to have actually learned some of the Egyptian languages.  The gods they created or were created around them had a unique blending of both Greek and Egyptian features.  Not just physical features, though that is true as well, but religious features and aspects.

Zeus-Serapis

By the time Ptolemy took the throne, there was already syncretism happing in the Egyptian worldview.  Serapis was a new popular god figure that combined Osiris with the Apis Bull.  In some places, Serapis had already supplanted Osiris as the main God.  Zeus-Serapis was an "artificial" conflating of Zeus with Serapis.  I say artificial because it was believed he was created by the ministers of Ptolemy I to have a God that could be worshipped by Greeks and Egyptians alike.  Newer research has shed some doubt on this interpretation, but for our uses here it does not matter his actual source, only what he became after that. 

Zeus was the god of the sky, Osiris was the god of the dead and the god of the Pharos.  Zeus-Serapis became the God of the Sun and of Healing. In this, he effectively takes over the "portfolios" of Apollo, Helios, and Ra. As protector of the dead, this also includes the benevolent nature of Hades.

Isis

Isis went from the wife of Osiris and potentially one of the most powerful goddesses in the myths to the Mother of the Gods and thus the pharos.  The Ptolemaic Pharos would often take on the epithet of "Sons of Isis."  Isis remained a popular goddess well into the Roman age.

Isis was also combined with Aphrodite, a goddess of unknown origin herself.  Given the connections between Isis and other goddess like Astarte, Innana, and Ishtar, this sets Isis up as the primary female divinity of the Ancient world. 

The "Mysteries of Isis" became a mystery religion that had some outward similarities to the Greek Eleusinian Mysteries associated with Demeter.  Her cult with tied to that of Zeus-Serapis, effectively becoming a Father and Mother figure to the Ptolemaic dynasty.  In this respect, she takes on the kinder natures of Hera and the dedication of Isis.  she would be the one called upon by women in childbirth. Especially when we consider what is going on with Horus.

Horus/Harpokrates

To complete the "holy trinity" of Father-Mother-Child the Greeks renamed Horus, or 'Har-pa-chered' literally "Horus the Child." as Harpokrates.  Where he was envisioned as a child-like divinity.  Gone was the Avenger Horus and now we get a proto-Christ Child in his place. 

Images of Isis nursing the infant Horus would later go on to influence the depictions of the Virgin Mary with infant Jesus.

Anubis/Hermanubis

While not equated with any Greek God in particular Anubis appears as a guide to Isis and advisor of Zeus-Serapis.  Some of Osiris' duties as lord of the dead get transferred to Annubis.

In some cases, we have a syncretized Hermes-Anubis, or Hermanubis, as a psychopomp and protector of the dead. 

Seth

Going a touch outside of Dr. Kleibl's work we get the god Seth. Also known as Set and Suketh and Setekh.  He originally was the good protector god of Upper Egypt. But this was 3,000 years before the Ptolemies.  More time between us and the Ptolemies to be honest.  Over the centuries Set changed from this benevolent god to the murderer of Osiris and the force of all evil and chaos in the world.   

Seth was the name the Greeks called him, and they associated him most with the monster Typhon.  Interestingly enough, I find no conflation with Seth and Hades inDr. Kleibl's text.  While both were seen as dark, chthonic figures, the Greeks in Egypt did not equate them.  But there are still some.

Set/Nephthys and Hades/Persephone

While the associations are not perfect there is a similarity between the relationship of Set and Nephthys with that of Hades and Persephone.   Both Nephthys and Persephone are considered goddesses of the underworld and mourning. Both are attached to husbands they would rather leave.  Both Hades and Set are complicated gods that are often viewed as evil. Both have been accused of raping or at least coercing their future wives.  

I have not found any direct relationship to suggest that they were synchronized, the option certainly feels valid.  The conflation of Set with Hades is one of the suspected origins of the Christian Devil; in particular the association of the devil in the desert or "the wilderness" (in Matthew) when he tempts Jesus. Set is the god of the desert and wild places.  Though I am not aware of any scholarship that has uncovered a synchronized Set-Hades (see Serapis above).

Nephthys was also commonly conflated with the Greek Nys, Goddess of the Night.  As it turns out "Nephthys" is already the Greek name for the Goddess the Egyptians knew as Nebt-het or Nebhet.

Hermes Trismegistus

Not part of Dr. Kleibl's work, but one that really put me on the road to this. Hermes Trismegistus is the synchronized version of Hermes and Thoth.  Hermes Trismegistus may have been less of a worshipped figure and more of a translation error when the Greeks were translating the Egyptian writing (hieroglyphic and Demotic).  Hermes Trismegistus became more important in later medieval times as the author of the Hermetic Texts.  

Heka

This one is also not part of Dr. Kleibl's research but one of my own creations based on her, and other, research.   I talked about the Hecate / Heka connections back when I did OMG: Greek Myths and OMG: Egyptian Myths. With the loss of Isis as the Goddess of Magic we have Heka as the new Goddess of Magic and the Underworld.  Her relationship with Isis is the same as that of Ishtar with Ereshkigal.  This also makes her the perfect goddess of witches.  

Hecate was also conflated with the Egyptian Heqet, the Goddess that was the midwife to Isis when Horus was born. Indeed the Greeks also conflated her with Ereshkigal.  In this respect she could be considered the sister to the Mother Goddess Isis. 

Others

There were plenty more, but it is difficult to know whether these were worship syncretic gods or part of the Interpretatio graeca where the Greeks often substituted names of other gods for their own gods. 

For example, the Greek Asclepius is often equated with the Egyptian Imhotep to become the patron of Healing.   

The Greek Adonis is equated with the Egyptian Osiris, the Sumerian Dumuzid, and the Phoenician Tammuz to all be equivalent Gods of Agriculture and Grain.  This is the same "God figure" of James Frazer's "The Golden Bough."  Another god that fits this is the Greek God Dionysus, who is also conflated with Adonis and Osiris.

Looking over this "pantheon" I quickly note there is no god of war.  There was Montu for the Egyptians, but the "god of war" was also served by Anhur, Ra, Sekmet, and Set at various times.  The Greeks and Romans had Ares and Mars respectively in addition to Athena-Minerva.  You see more syncretism with Ares/Mars in later periods, especially with the gods of the Celts and European peoples. 

The Greeks did know of Anhur and they called him "Onuris."  This is the god of war and battle. His primary goal is to drive out the enemies of Egypt (and Greece).  If we were so inclined we could add all the "avenger" aspects lost by Horus when he became Harpokrates. In this, he takes on the role of Protector of Isis, which of course means the protector of Egypt and the line of the Pharohs. 

Game Play Uses

It was not AD&D that sent me down the road of this Ptolemaic Egyptian Mythos, but rather Gary Gygax's other game, Dangerous Journeys.  Gary's Ægypt fascinated me when I first read about it in the 90s.   So much so that when I wanted an Egyptian-like land I used large chunks of this along with Arypt from Mystara and Erypt from the World of Greyhawk.  All of this together gave me my Ærypt. 

While it would be best to use the Egyptian gods, RAW, from the Deities & Demigods, using these has appeal, even if I have no idea how the "Greeks" got into my world.  Maybe something else altogether is in order for that.  A future post maybe.

For this "new" Pantheon I would want to relate these Gods in AD&D terms.  This is after all the primary focus of One Man's God, not as a treatise on comparative religions. I also don't want or even need, D&DG-style stat blocks.  These are not "monsters" to be fought. 

I am taking the important bits from the AD&D D&DG, namely"power" levels of the various gods, their alignment, and their worshipper's alignments.   While not stated as "Domains" (that's a 3rd Edition term) I am using them here. These are roughly the same as 2nd Ed's "Spheres."

Serapis
Greater God
Alignment: Lawful Good
Worshipper Alignment: Any Good
Domains: Law, Sun, Sky (including storms and rains), the Dead, Rulers
Symbol: Sun

Isis
Greater Goddess
Alignment: Neutral Good
Worshipper Alignment: Any Good, Women (Mysteries of Isis)
Domains: Motherhood, the Home, Childbirth, Love, Fertility
Symbol: Moon or the Roman symbol for Venus

Harpokrates
Greater God
Alignment: Lawful Good
Worshipper Alignment: Any Good
Domains: Life
Symbol: Ankh

Seth
Greater God (or Intermediate God)
Alignment: Chaotic Evil
Worshipper Alignment: Any Evil
Domains: Darkness, Chaos, Desolation
Symbol: Coiled Snake

Nephthys
Greater Goddess (or Intermediate God)
Alignment: Chaotic Neutral
Worshipper Alignment: Any
Domains: Night, Darkness, the Underworld
Symbol: Dark moon

Hermes Trismegistus
Greater God (or Intermediate God)
Alignment: Neutral
Worshipper Alignment: Any
Domains: Knowledge, Wisdom, Secrets
Symbol: A circle within a square within a triangle within a circle.

Heka
Lesser Goddess
Alignment: Lawful Neutral
Worshipper Alignment: Any, Witches
Domains: Magic, Witchcraft, Childbirth, Darkness
Symbol: Crescent moon

Adonis (Dionysus-Osiris)
Lesser God
Alignment: Lawful Neutral
Worshipper Alignment: Any
Domains: Agriculture, Grain, Wine, Life-Death-Rebirth
Symbol: Sheath of grain

Onuris
Lesser God
Alignment: Chaotic Neutral
Worshipper Alignment: soldiers, warriors
Domains: War
Symbol: Spear 

Asclepius-Imhotep
Demigod
Alignment: Neutral Good
Worshipper Alignment: Any, Healers
Domains: Healing
Symbol: Scalpel 

What About the Demons?

This is all fun and everything, but what about the demons of this mythology?  We have a "devil" in the form of Seth.  I would say that given Egypt's history with demons that some would still be around, but maybe in an altered form.  I think given the Greek connection that Demogorgon would be a good choice too.  Especially if I move Seth over to Lawful Evil (more devil-like).

With the influences of the Greeks and Romans, Late Period Egypt had an increase in creatures that were more related to the Greek daimon.  Demons went from creatures that guarding firey gates to creatures that plagued the Earth with troubles. Egypt at this time was also part of the larger trade routes of first Greece then the Roman Empire, so many gods, goddesses, and demons were filtered through the lens of both ancient and "modern" Egyptian religion.

Guardian Demons

Gate, or Guardian Demons, or  were the most common sort and were usually created by the Gods.  Their job was to keep mortals out of their realms.  They are demons in the sense that they are supernatural creatures that are neither mortals nor are they gods. These creatures were also described in funerary texts, their names or epithets placed on coffins to protect the dead. They were fierce creatures.  Apep and Ammit from the OMG Egyptian Myths could fit this role, but there are others with names like In-tep, Chery-benut, and Ikenty.  Ikenty was a large bird-like monster with the head of a cat.

Wanderer Demons

The other class of demons were the Earthly or wanderer demons, . These are the demons who cause problems on Earth, gave people nightmares, caused disease, and possessed humans.

I have a Part 4 of this series to do later.  I plan on incorporating some of the work of Prof. Panagiotis Kousoulis of the University of the Aegean, Greece.  Most of his work is in Greek, so I am digging around for English translations.  Part 4 takes this concept of syncretism and demons and dials it up.

But I need to do my Part 3 first.

One Man's God Special: Syncretism

• Syncretism Part 1, The Gods of Faerûn
• Syncretism Part 2, the Greco-Egyptian Gods
• Syncretism Part 3, the Roman-Norse Pantheon
• Syncretism Part 4, Orcus and Dispater
• Syncretism Part 5, Chariots of the Gods

One Man's God Special: Syncretism Part 1, The Gods of Faerûn

This is the start of a multi-part sub-feature of One Man's God. I am going to pull in material from older Dragon Magazines when needed, though not enough to count as a "This Old Dragon."  This series will also allow me to pull in more up-to-date material for the various gods and creatures beyond what was in the  Deities and Demigods. The D&DG will be my starting point, but I am not limited to it now.

Since I have completed all the myths in the Deities and Demigods the initial goal of One Man's God is now complete.  I might, after this, look to other editions of (A)D&D, in particular, 2nd and 3rd but for now, I want to explore some other topics that came up in my OMG posts.

One of those topics is syncretism.

Syncretism is the combining of gods or beliefs into a new set of gods and/or belief systems.  This is something that happens in the real world all the time, though maybe less so now as the prevalence of monotheism is worldwide.  We do see it more modern times in the cases of religions like Vodun and Santería.

While you typically don't see syncretism in AD&D there is at least one excellent example of it. Going all the way back to Dragon #54 from October 1981, we have Ed Greenwood's Down-to-Earth Divinity.  

I am not sure if this article lead to the later developments of what the Cleric can do with their gods or not, but it was most certainly ahead of it's time.  A quick reminder, while Greenwood has been telling us about his campaign for a bit now, the Forgotten Realms, as a product, was not due till 1987.  

I covered this in an early This Old Dragon, here is what I said about it then:

Up first in real articles we have something from Ed Greenwood. So this year (2017) I have been spending some time expanding my knowledge of the Forgotten Realms. This article is one of the earliest articles on the Realms I know of. Down-to-earth Divinity discusses how Ed has put together his Pantheon of Gods. You can easily see how this evolved into the gods of the Realms. I found it interesting that he includes the elemental gods from the Melnibonéan mythos. There are a lot of "reskinned" Deities and Demigods gods here too (which is the point of the article). I liked that Ed specifically mentions that witches worship Selûne. The article is long and seriously good.

I feel I undersold how good this article is for my purposes. So not only can use this as a One Man's God entry in the pure sense it is also the perfect place to discuss syncretism.  The insight to how the Realms gods took shape is fascinating, the implications of what is going here are much more interesting.

For the sake of today's discussion, let us just focus on the Faerûnian Pantheon as a whole.  While they have evolved much since this article (and a further point in my case here). For modern examples, I will refer to the Faerûnian pantheon at the Forgotten Realms wiki.  

Faerûnian Gods

In this article, Greenwood details how he created the Gods of Faerûn.  Many of these gods are "reskinned" versions of Earth gods.  While there is a very practical game-design reason for this there is also an implied in-universe explanation; clerics of those gods came to Toril and brought their gods with them.  We see this in books, like Neil Gaiman's "American Gods" and we see it later in the Realms itself with the Mulhorandi pantheon, which are the Egyptian Gods, not even changed all that much. 

For his Gods, Greenwood choose to stick pretty close to the first printing of the Deities and Demigods.  Again there are very practical reasons for this.  Here is a breakdown of the "immigrant" gods to Faerûn.

Faerûn	D&DG	Pantheon	Notes
Azuth	Aarth	Nehwon	Direct port, concept-wise
Bane	Druaga	Babylonian	Human form
Chauntea	Demeter	Greek	Direct port
Gond	Hephaestus	Greek	Direct port
Ilmater	Issek of the Jug	Nehwon	Some aspects
Loviatar	Loviatar	Finnish	Direct port
Mask	Hermes	Greek	No Justice domain
Mielikki	Mielikki	Finnish	Direct port
Milil	Bragi	Norse	Changed
Oghma	Oghma	Celtic	Direct port
Silvanus	Silvanus	Celtic	Direct port
Sune	Aphrodite	Greek	Direct port
Talona	Kipuytto	Finnish	Direct port
Talos	Storm Gods	Many	Combined aspects of other gods
Torm	St. Cuthbert	Greyhawk	Concept only
Tyche / Tymora	Tyche	Greek	Direct port
Tyr	Tyr	Norse	Direct port
Elemental Lords	Elemental Lords	Melnibonéan	Direct port
Cults of the Beast	Beast Lords	Melnibonéan+	many sources

This is not to imply that all Gods in Faerûn are imports.  Far from it! Many of the gods discussed in the article are different enough from their sources to be considered new gods.  Which is exactly what syncretism does.  There are also plenty of brand new gods.  For example, Mystra is nothing at all like Hecate.

What About Demons and Other Gods?

One Man's God is supposed to be about gods and demons right?  Certainly, the demons of the Monster Manual ARE the demons of Faerûn.  We know that Orcus has had a lot plots and schemes in the Realms since the very start.  And in the opposite direction, One Man's Demon is another's God, Asmodeus went from the Arch Duke of the devils to a God of Evil.  The details of his rise and fall have been dealt with in many books, but the best ones for my money come from the Brimstone Angels series by Erin Evans.

Evans also shows how imported gods can work.  The Pantheon of the Untheric Gods, which were the Babylonian Gods, were re-adopted by the Abeir Dragonborn living in Tymanther. In her book "The Devil You Know" Evans shows Untheric/Babylonian gods first as human-like then as Dragonborn-like as more of the Dragonborn living in Djerad Thymar came to believe in them, in particular the God Enlil.  Is it possible then that Bane IS Druaga, just evolved through the ages that his form has changed?  Isn't that also syncretism?

Nothing Like the Sun...

I have been going over this article for a very long time. There is quite a lot here to tease out and use if you are willing to take the time.  A good example of this comes from a tiny tidbit of information found in the paragraph for Selûne, then just Selune.  We are told that Selune is "revered by witches (and a few may worship her)."  Later on, in the Deity/Character Relationships table, we are told that the witches used are the ones from Dragon Magazine #43.

Reading through the various works on the Moon Goddesses, Selûne and Shar, and the Elven Sehanine Moonbow, there is a lot of back and forth on who is an aspect of who and what not.   This all lead me to a bit of syncretism of my own to combine all three goddesses into one Goddess of the Moon with three aspects.  I detailed this years ago in my "Chanel Divinity" article Nothing Like the Sun.  Each goddess represents the aspects of the triple Goddess; Maiden, Mother, and Crone or Sehanine, Selûne and Shar respectively.  Here they are more than just the Goddesses of the Moon but the Goddess of Witchcraft as well.   The waxing crescent is Sehanine and her "moonbow."  The full moon is the Mother Selûne in her full glory.  The waning crescent is Shar and her sickles to reap the souls of the dead.  But like their Goddess they are reborn as the Maiden once more.

Realms diehards might ask how can these Goddess exist?  Well, I also ask why does Zeus-Serapis exist when, supposedly, Zeus, Serapis, and  Osiris also still exist?  I like my Gods and Goddesses to be mysterious and strange and maybe a little contradictory.

For a little under 9 pages of text, Ed Greenwood really delivered here.  So much so that in truth this blog post was started months back.  I wanted to go back and reread posts I had made about this, posts I had made influenced by this, and more Forgotten Realms information.    In truth, I could go on much longer about this topic just in the Realms themselves, the world is much more dynamic that I had given it credit for, but I am going to stay on topic here and move on to other worlds and other gods.

So. Thank You, Ed Greenwood. This is quite a quality bit of work.

One Man's God Special: Syncretism

• Syncretism Part 1, The Gods of Faerûn
• Syncretism Part 2, the Greco-Egyptian Gods
• Syncretism Part 3, the Roman-Norse Pantheon
• Syncretism Part 4, Orcus and Dispater
• Syncretism Part 5, Chariots of the Gods

This Old Dragon: Issue #110

While this one was on my list to do, I moved it to this week for a very obvious reason, which I'll get to, but in the meantime let us looking what Issue #110, the Tenth Anniversary issue of Dragon has to offer.

It is June 1986 and what came to be known as the Dragon Wars had begun in my campaign world.  My regular DM had graduated and was preparing to go off to the Air Force.  I was concentrating on getting in as many math and science classes as I could prior to going off to college.  It was an interesting time.

I remember sitting down in the Pavilion at Nichols Park in my hometown reading over this issue. It seemed to be filled with great things.  I am happy to report that my memory lives up to reality. 

Before we get into the magazine proper let's take a moment to marvel at this cover by Kevin Davies, The Vanquished Cavalier.  Likely one of the top 10 covers in my opinion.  And it is art you can buy for your own projects. 

Kim Mohan discusses the 10th Anniversary of Dragon Magazine here, noting that there will be less hoopla now than in Issue #100.  Future anniversaries will have a bit more "pomp."

Letters cover the topics of the day, namely more revisions of the Ranger.  Seriously has anyone EVER been happy with the Ranger??  One letter asks if the Electronic Eye is ever coming back and we told that yes, a computer-based column is back in this issue.  I was quite pleased with this. I had just bought a new computer, a Color Computer 3 but they never covered games for it.  Backed the wrong horse that time, but I can't complain.  Like the Old-School Revival for D&D there is an Old-School Revival (of sorts) for old computers.  

The Forum covers the lament of the time, this too much Greyhawk in the pages of Dragon and the Unearthed Arcana.  I remember all of this. Oh to have those problems now.  

Our first article is from Ed Greenwood and it is a classic in my mind.  The Cult of the Dragon not only introduces the titular cult, it also introduces us to the Dracolich.  Re-reading it now I find it interesting that the genesis of this article comes from Dragonlance.  Well, the Realms Boxed set won't be released for a little yet. The article was an early favorite of mine and I spent a lot of time comparing this article to the classic Blueprint for a Lich from Best of Dragon Vol. II.  I really respected what Ed was doing here.  Rereading it now I am still marveling at how good it still is.  I might need to incorporate this into my games somehow.  The cult migrated from Krynn to Toril and then to the rest of the multiverse.   This is of course the best thing to use in a Dragon article; finding something and making it work for your game. 

Up next are two articles that would make up a One Man's God: Norse Mythos, Part II.  The two articles came to the Dragon offices at the same time so they decided to run them both.

The first is For Better or Norse: I Equal time for the members of the Vanir by Joel McGraw.  This one covers the Vanir gods.  Of personal interest, we get Angur-boda, Grid, and Gullveig are all described variously as witches.  There are also stats for Njord, Mimir, Nidhogg, and Utgard-Loki the "star" of the first Norse myth I ever read.  Honestly, these should be glued into my D&DG. Again none of these would really be considered AD&D demons.

Next is For Better or Norse: II New Descriptions of Some Old Favorites by Carl Sargent.  This one gives us some updates to the Norse gods found in the D&DG.  Featured are Niord (spelled differently this time), Frey, Freya, and Loki.  Loki gets the biggest change, going from Chaotic Evil to Chaotic Neutral.  I felt at the time this was a good change.  I still do, but now I have a greater appreciation of the myths and the character.  Again, I wish I could paste this one into my D&DG.

An ad for one of my favorite Near-D&D products of all time, the Arcanum.

Another Ed Greenwood article is next and it is one only Ed can do; All about Elminster.  I went from being mildly annoyed by Elminster (here) to outright dislike, to rabid dislike (2nd Ed), to acceptance (3rd ed) and even a begrudging like (now).  The article is actually rather fun.  Elminster is a 26th level magic-user.  The article also includes some new spells which is expected.  I am not sure how these compare to his 3rd Edition stats.  Since my issue is falling apart anyway this will go into my Forgotten Realms boxed set.

The Role of Computers is up for it's debut.   Examples are given for the Macintosh computer, arguably the most advanced machine at the time.  

Leonard Carpenter is up with Dragon Damage Revisited.  This revises the damage done by dragons from the Fiend Folio, Monster Manual II, and the gemstone dragons.  This very conversation came up the other day online in talking about 1st Ed dragons.  You  can see how across the editions they made dragons more and more powerful.  These numbers look pretty good, I'll have to dig up the first in the series and see what their logic is. 

Our centerpiece adventure is The House in the Frozen Lands by James Adams.  I always thought this was more tied directly to the Norse myths, but I think that was only my memory.  The adventure is for 6-10 characters of 4th to 8th level.   If nothing else there are some good ideas of the types of encounters one can find in an arctic environment.  The adventure always looked interesting to me since it didn't feel like a dungeon crawl.

TSR Previews lets us know what is coming out in July and August of 1986.  I remember buying REF2 Character Sheets and then taking them to college where I ran off 100s of copies at Kinkos on different colored sheets.  In fact, I still have some.  Those sheets outlived both TSR and Kinkos.  I had never heard of some of the board games here, but I did find listings for The BROADWAY Game and The HONEYMOONERS Game.  Nothing though in my quick search for The PARAMOUNT Game.

The fiction section is The Wizard's Boy by Nancy Varian Berberick. I didn't read it, but Berberick went on to write more novels and short stories including a few Dragonlance ones for Wizards. 

Moving on to the Arēs section. 

Knowledge is Power by John M. Maxstadt gives us a skill system for Gamma World. This looks like it is for 2nd Edition GW, but I will admit I am not knowledgeable on the differences between 2nd and 3rd.  

There is a bit on underwater action in Star Frontiers from William Tracy in Going for a Swim.  I am pretty sure that I never had characters go underwater ever in SF. Space yes, sea no.  BUT that all being said there are some good ideas here that are useful to most games. This includes getting "the bends" and movement and other hazards. The article really does read like a 20th-century point of view rather than a futuristic one.  I would assume that a culture capable of FTL flight had worked some of these other issues out as well. 

Piece of the Action details organized crime in Paranoia. This is another one of those articles that would later get Wizards of the Coast into trouble with the Dragon CD-ROM.  It is copyrighted 1986 by the author Ken Tovar. 

Gamers' Guide gives us our small ads. I love looking at this even if I know most, if not all, these places have long since closed up shop. 

One thing though. Lou Zocchi's ad mentions he is selling the original Deities & Demigods with Cthulhu and Elric. No shock there, but there is also a mention of the BROWN cover Monster Manuals that are the same of the current Blue cover.  What is he talking about here?  Does he mean the original 1977 cover versus the orange spine?  That is the only thing I can think of to be honest.

Convention Calendar gives us the happenings of Summer 1986.  None were close to me.

Dragonsmirth, Snarf Quest, and Wormy follow.

Gamers of a certain will go on and on about how great Dragon was in the early 80s. And to a large part I agree, it was great.  But the late 80s and even into the 90s Dragon was great as well, for different reasons.  The first 10 years of Dragon captured the hobby in its early days and its DIY attitude, which one of the big reasons people loved it AND the same attitude that drove the early days of the OSR.  Dragon entering its second decade was a more polished magazine and the article quality had improved.  DIY was still there, but not the gritty DIY of the 1970s and early 80s.  Still, I find a lot in these pages, 1986 to 1996, that I find very useful and more to the point, things I would still use today.