Secret Journey: Walking the Witches' Road

I am finally caught up on the new Disney+ series "Agatha All Along," and frankly, I love it.  Kathryn Hahn and Aubrey Plaza are so great in this, and Aubrey Plaza already has "witch cred" with her books "The Legend of the Christmas Witch" and "The Return of the Christmas Witch." It is a lot fun and I am enjoying watching Agatha Harkness come to life after reading her exploits for so long. 

I have a lot of people asking me how I would implement the "Witches' Road" in my games. Well, obviously, I can't use the Witches' Road as it appears here, Disney being so understanding and forgiving. BUT thankfully, I do have something, and the advantage here is that it shares a genesis with my first witch class.

Upon a Secret Journey

Back in the early 80s I was building a bunch of new classes. I have talked about them here before, but briefly there was the Witch, the Sun Priest, the Healer and the Necromancer. The witch you have seen, the Sun Priest, though has yet to see a lot of text here. You can find the complete AD&D 2nd Edition kit here and on my downloads section. 

There was a notion that the Sun Priest would need to complete a pilgrimage ever so many levels to prove their faith. While it was based on the pilgrimages made by Medieval faithful, the idea here was one of greater spiritual understanding. It was inspired by the Police song "Secret Journey." For me it added a bit more mysticism to the idea. 

Here is what I said back then.  

At 3rd level and every three level thereafter (6, 9, 12,...), the Sun Priest must go on a "secret journey." This journey is one of faith and must be accomplished alone, in secret. It might be nothing more than a dedicated study of church tomes (a journey of understanding), of deep contemplation (a journey of enlightenment), of destroying some foe (a journey of vengeance), or anything else the player and DM agree upon. The journey will last as long as necessary, and during this time, the Sun Priest will receive no experience points, nor can he partake in an ongoing adventure. The journey can be played out, or the priest may simply rejoin the adventures at a later date. The journey must be performed, or the Priest can not advance to the next level.

Again, remember this was for AD&D 2nd Edition. And while it is certainly geared towards a clerical class, there is no reason I can't adopt it, and adapt it, to the Witch.

In fact, I kinda have been doing that now anyway. When I was moving out of 3e over to 4e I was trying to decide if I was going to continue Larina under the new rules. I go my answer when I saw the Feywild get more emphasis. Very long story short, Larina went to the feywild, had a daughter with Fey Lord, but had to leave her behind to complete a quest at the behest of Baba Yaga. When she returned 13 years had passed. This quest was a Secret Journey in all but name.

You Will See Light In The Darkness

The Secret Journey for witches (The Witches' Journey maybe) is one a witch must complete at some point in her life before she can receive greater understanding about her magic, her craft and her place in it. For many it is an essential part of their lives as a witch. 

Given this I am tempted to have it related to the steps of the Hero's Journey and include some of the elements of modern witch traditions of a symbolic Life-Death-Rebirth. The Witches' Journey is a symbolic death and rebirth.

In AAA, the "Witches' Road" is taken on by a coven, but a Secret Journey is a solo affair; a witch must complete it on her own. Since it is a symbolic death and rebirth, this is not supposed to be easy. The witch will emerge from this fundamentally changed.

The Witches' Journey (Rough Draft)

It is now a few hours later.

I pulled up a copy of the Hero's Journey, Buckland's Complete Book of Witchcraft, and of course, Jung's Man and his Symbols. I like the idea of witches having to embrace their own shadow-self in their journey of self-realization. I also added in some ideas from my NIGHT SHIFT notes. 

Part 1: The Call to the Journey (Life)

    1. Ordinary World: The witch lives in a mundane environment, feeling a sense of disconnection from nature and the spiritual world, unaware of their inner potential.

    2. Call to Adventure: The witch experiences an awakening—perhaps through a sign, dream, or encounter—that ignites their curiosity about magic and the self.

    3. Refusal of the Call: Doubts and fears surface as the witch grapples with societal expectations, personal insecurities, and the weight of tradition, resisting the call to explore their true nature.

    4. Meeting the Mentor: An experienced witch or wise figure appears, offering guidance, wisdom, and tools to navigate the inner and outer worlds, encouraging exploration of the self.

Part 2: The Descent into the Underworld (Death)

    5. Crossing the Threshold: The witch consciously steps into the realm of magic and the unknown, leaving behind their old life and beginning to confront their inner landscape.

    6. Trials and Allies: The witch faces external challenges and meets allies, but also begins to encounter aspects of their Shadow Self—unacknowledged fears, desires, and insecurities that surface during their journey.

    7. The Abyss: A significant challenge forces the witch to confront their Shadow Self directly, facing their deepest fears, regrets, and repressed emotions. This moment represents a metaphorical death, where the old self must be faced.

    8. Rebirth through Initiation: The witch undergoes a transformative ritual or initiation, symbolizing acceptance of their Shadow Self. They emerge with greater self-awareness and empowerment, integrating both light and shadow aspects of their identity.

Part 3: The Return with Wisdom (Rebirth)

    9. The Road Back: With newfound knowledge and power, the witch begins the journey back to their ordinary world, now equipped with a deeper understanding of their whole self.

    10. Resurrection: The witch faces a final test or confrontation that challenges their integration of the Shadow Self, solidifying their transformation and understanding of the life-death-rebirth cycle.

    11. Return with Wisdom: The witch returns to their community, sharing the wisdom gained from their journey, including insights on the importance of acknowledging and embracing one’s own shadow.

    12. The New Ordinary World: The witch finds a place in their community, living in harmony with both the magical and mundane worlds, embodying a balance of light and shadow, contributing to a holistic understanding of existence.

Last Step: The Eternal Cycle

    13. The Wheel of the Year: The witch embraces the cyclical nature of existence, celebrating seasonal festivals and the ongoing journey of life, death, and rebirth. They recognize that integrating the Shadow Self is an ongoing process, each cycle presenting new opportunities for growth and transformation.

Again, this is a draft, and I need to find some solid game applications for this. I want to add up the horror elements a bit. This journey needs to be a terrifying experience for the witch, but ultimately, a rewarding one where the witch emerges reborn.

I like what I have here, to be honest. 

RPG Blog Carnival

This post is for my October RPG Blog Carnival: Horror and Fantasy.

Blast from the Past: Sun Priest

I was cruising around the blogs today and I discovered a link to a old Netbook released back in 1998.

Back then the members of the online mailing list ADND-L got together and collaborated on a netbook of new material for the then reigning edition of D&D, AD&D 2nd Ed.  They took their project one step further and had an introduction written by none other than Gary Gygax himself.

The book was called "Unearthed Arcania" (note the spelling).
You can grab a copy here: http://www.saintsilver.com/zayix/new_site/Media/netbooks/Unearthed_Arcania.pdf
or here:
http://gnba.netdemons.com/books/olik/Files/UnearthedArcania11_W97.zip (zipped Word 97  format).

One of the contributors was none other than yours truly.
My contribution was a new Priest "Kit" (read sub-class), the Sun Priest.

The Sun Priest shares some DNA with the Witch.  As I was working on the Witch class I also had plenty of research and material left over.  I also created a Healer class, a Necromancer variant and the Sun Priest.

I think I should update it someday for either Basic Era (BFRPG, LL) or Advanced Era (OSRIC, LL-AE) play.

I had mentioned my Sun Priests very, very briefly before.   I think it might be fun to revisit the class with 14+ more years of perspective.

This Old Dragon Retrospective: The Road to the Witch

 Larina is a Dragon Magazine witch. But not in the way that you might initially think. 

My witch class and Larina went through many design phases and had many influences, as I have talked about here, but the truth of the matter is her genesis and my witch class's evolution owe a lot to the pages of Dragon Magazine, all long before Dragon #114 landed on the store shelves and ultimately my gaming table. 

So for today's "This Old Dragon," I am not going to do a deep dive into one issue, but rather the issues between Dragon #85 and Dragon #114, 1984 to 1986, not just some of my prime AD&D playing years, but when I did the most work on my various classes.

Since this is also a bit of an "In Search Of..." post in tone and flavor, I'll explain why this search is important to me.

Now, keep in mind, I did not read every Dragon when I got them and think, "What can I add to my witch?" I *DID*, however, read each new one and thought, "What can I add to my game?" As it turns out, I found the articles on magic, clerics, and new monsters the most useful. 

Now I did go back when I got my Dragon CD-ROM archive and look specifically for witch-related and witch-adjacent material. But that was in the 2000s. It helped inform my Basic Witch, but a lot of those concepts were already present in my earlier works. It was, however, a wonderful bit of archaeology. 

Class is in Session

To refresh everyone's memory and to set the stage from 1983 to 1987, I was in high school in Jacksonville, IL (no, not Jackson...exactly). During this time, I played in a regular group where I took turns on DM duties, usually about half-and-half. I had been working on a few new classes: The Healer, The Sun-Priest, the Necromancer, and The Witch. I saw each as related classes where clerical and wizard magic were blended. The Healer never really manifested the way I wanted, though I have played a few healers from the Werper family. The Sun-Priest eventually found life as an AD&D 2nd Edition Kit, and, using the rules as written, I have played some Sun-Priest-like characters in both D&D 4th edition and D&D 5th edition. Again, usually members of the Werper family, often sister-and-brother healer-and-Sun-Priest teams. The Necromancer finally found some life as the Profane Necromancer in my Monster Mash book. 

The witch, however, has been my runaway success. When I got the above classes into a playable state, each had what we would call today an iconic character. There was Celene the Healer, younger sister of Johan II the Sun-Priest and Paladin. The Necromancer was Magnus, and, really, the most unassuming of them all was Larina the witch. Of the four, she went on to true immortality here.  I suppose, though, the writing was all there. Luna Mondgott, Johan's and Celene's mother, was played as a witch using Cleric rules, and Johan's wife, Cara, was played as a witch using Illusionist rules. The witch was more or less inevitable for me.  

But the form it took was not. 

So let's look at one factor that shaped the class, and the character: the pages of Dragon Magazine.

Dragon #85 -May 1984

Why am I starting with this one? Good question. This is the first Dragon I ever owned and used regularly. It was in the pages of Dragon that I saw additions and changes to rules. They were not set in stone; they could be changed. I had already created many new monsters by this time, and the idea of new classes seemed not just reasonable, but actually required.

Dragon 85 was where I saw this. This issue gave me the highly valued Cleric Collection. Clerics were my main class of choice, and I played them less like holy men and more like occult scholars. So, less fighting, holy man, and more Van Helsing. 

This is also the first time I saw an ad for the Witch Hunt game.

Dragon #86 - June 1984

Gods of the Suel Pantheon and the Dragon Deities helped me rethink what gods could be in D&D terms. This issue also gave me new familiars to consider and the idea that they were not just a special pet. The article wasn't perfect, but it was a good start. The Ecology of articles were always great because it made me feel like there were "monster naturalists" in the various worlds studying these creatures.

Dragon #87 - July 1984

The big one here is the Ecology of the Dryad. I know this was a catalyst and one of the reasons why Cara and Larina are both redheads; Red hair = magic. The review for Stalking the Night Fantastic and the ads for Chill made me realize that horror in RPGs was a good option.

Dragon #88 - August 1984

This is another important one. We got Wee Jas ("Wee Yas" or "Ouija") as the Witch Queen, Goddess of Witches and magic. Plus she looked great. THAT was Larina's look for a long time. How could I have not fallen in love with her? And she is Lawful Neutral. The same alignment Larina is to this very day. I may not have known all my witches yet, but I knew who their goddess was. 

Dragon #89 - September 1984

Very helpful article in Many Types of Magic since it shows already that many types of magic are already baked into the system; it is just a matter of finding a spot for witchcraft. The ads for the Time-LIFE Enchanted World prominently feature their first book, Witches and Wizards, which gives witches legitimacy in the pages of Dragon. 

Dragon #90 - October 1984

This features the witch-coded Incantatrix. The name is related to Enchantress, and her ability to steal spells gives her a witch-like feel in a world already filled with wizards. I tried Cara out as an incantatrix for a bit, but didn't care for it for her, and she went back to being just an illusionist. Dragon is certainly circling around a witch-shaped center of gravity for me. Speaking of charm, this issue also has the definitive list of creatures that can be subject to the Charm Person spell. 

Dragon #91 - November 1984

We go darker here with a new demon from Gygax and more devils from Greenwood. Certainly material for masters of the occult.

Dragon #92 - December 1984

Double hit again from the Gygax/Greenwood tag team. Gary has more to say about clerics and I am all ears. This helps me figure out things for my clerics and paladins and ultimately my healer and witch classes. On the other end of the magic spectrum, Ed gives us more spells and has the audacity to introduce me to the Witch The Simbul without explaining anything else about her! 

Dragon #93 - January 1985

Real-world witch hunts come to D&D as told in Gary's “Thinking for Yourself.”  In fake worlds, “The Making of a Milieu” gave me strong advice about building a world where witches would live. This article, along with the two organization articles for Top Secret and Gamma World, gave me something I could build for Chill right away. Which in turn gave me more for D&D and witches. 

Dragon #94 - February 1985

The fiction section featuring Baba Yaga is a great addition to my witch mythos. Not a lot ton of information, but enough. The Ranger revisions also show me that classes don't have to be a static concept.  

Dragon #95 - March 1985

This one is useful as a perspective issue. Tolkien, Forgotten Realms material, non-combat experience, magic-item creation, and the religious response to RPGs in the form of DragonRaid, all feed the broader question of what fantasy gaming is allowed to be. The Denis Beauvais art for the fiction, Desperate Acts, gave me a character who was a contemporary of Larina and part of the same adventuring group. 

Dragon #96 - April 1985

I have to say, I never had much use for Dragon’s April Fools issue each year. This one was no exception; there was little in it of interest to me for the witch class, or to Larina in particular. The only thing that stands out is the FASA Star Trek vessel Ginny’s Delight. Which I low-key loved. It may not have a direct bearing on the witch, but then again, my reading and gaming habits were not so easily compartmentalized. Whether it was fantasy, horror, the occult or superheroes, I did not see them as distinct categories. The starship is part of the same milieu as all the other science fiction, and the like I was into back then.

Dragon #97 - May 1985

Another Pages from the Mages article. The implication here is that wizards are dynamic; they research, they record their work. And spell books are treasure, maybe worth more than gold by weight. 

Dragon #98 - June 1985

If nothing else, this issue reminds me that we are not, and certainly were not, bound by books. There is a lot of talk of playing RAW and rules orthodoxy these days; back then, that is not at all how we did it. There was a lot of experimentation. The “Creative Magic Items” article reminds us of this. 

Dragon #99 - July 1985

This issue covers Unearthed Arcana, and how it will change AD&D. This is a sign to me that AD&D IS a game that can evolve. The Neutral point of view helped me figure out how to play a Lawful Neutral witch when, say, a chaotic Neutral one would have been easier.  

Dragon #100 - August 1985

Classes are on Gary's and Frank Mentzer's mind with the Druid-Ranger, which seemingly breaks the rules. Well, if it is good enough for these two, who am I to argue? The Forum reminds me, though, that there are still people who refer to additions and changes to rules as "illegal."  

"City Beyond the Gate" showed me something I already knew in theory, but this was great in practice; that AD&D is not confined to the quasi-medieval world. Now I remember playing this adventure; I remember many of the characters in it: Johan II, Nigel, and I know Larina was not there.  Too bad; she would have loved it. Marvel-phile gave a strong write-up in Dr. Strange and was a good model on what I wanted for my witches. The variant magic system was also quite fascinating. 

Dragon #101 - September 1985

The biggest draw for me here is the Creature Catalog III with some witch-adjacent monsters. "Sorry, Wrong Dimension" from Mike Manolakes covers alternate realities, a feature that would be important to Larina's many futures. 

Dragon #102 - October 1985

I have not done this one for a "This Old Dragon" because I don't have a copy anymore. This one does include some items I considered important, but not in the typical way. Ads for The Complete Spellcaster and Elvira/Chill had my attention. The "Valley of the Earth Mother" was good, but not one I ever ran.

Dragon #103 - November 1985

A look into the future here. Gygax discusses future editions of AD&D and the game's evolution. The article on the saurians catches my interest, but not for the witch. 

Dragon #104 - December 1985

The articles on the thief class are interesting and showcase the class beyond the charts and numbers. I will use similar logic to pull the witch further away from her "magic-user" roots. 

Dragon #105 - January 1986

Our first issue of 1986. I mention here that I recall January 1986 starting out really cold. I recently took these memories to help form a new Jackson, IL adventure featuring my frozen misanthrope, The Refrigerator, but more on that later.  "Seeing is Believing" by Geoffrey Meissner covers different types of invisibility. While this had immediate uses for my witch class, it served my DM and his Riddlemaster/Adept psychic classes even more. The magic in our worlds stopped being a monolith and became multiple expressions. 

Fraser Sherman's "A world of difference: The parallel concept expands gaming horizons" was the right thing at the right time for me, as I was really exploring the idea of parallel worlds at the time. This was the height of DC's "Crisis on Infinite Earths," so we really made extensive use of these ideas. Larina would later be in contact with some of her alternates via her Mirror, or "Shards," as I now call them. 

Dragon #106 - February 1986

Issue #106 matters to me because of "A Plethora of Paladins." That article showed that the paladin need not exist only as a single lawful-good archetype with an evil mirror image. There could be variations. There could be holy warriors shaped by alignment, ethos, patronage, and worldview. For someone building new classes, that is an important lesson. It says the game's iconic roles can be opened up, examined, and rebuilt.

That matters to the witch because the witch was never just meant to be the "distaff magic-user" or the "evil cleric" or the "NPC spellcaster from a fairy tale." She needed her own space and reasons to grow. Sure, I never used a lot of these paladins; I was pretty happy sticking to the Lawful Good ones and my single Anti-Paladin NPC, but I was thrilled to see them. 

"The Laws of Magic" and "Casting Spells for Cash" both feed into the idea of magic as something with rules, culture, economics, and social consequences. That connects nicely to Larina's earliest personality: a witch pretending to be a wizard-in-training. She is not merely learning spells. She is learning how magical society works, what it expects, what it permits, and how to pass inside it while being something slightly different.

Dragon #107 - March 1986

I have not reviewed this one yet, but it is sitting here next to me. I will get into it in detail in a future This Old Dragon, but the artifact from this one is a reference to Laurana from Dragonlance. That matters because Larina’s name almost certainly owes something to Laurana. Did I get the name from this issue? Probably not. It is much more likely that it came from reading the Dragonlance novels themselves years before. But #107 shows the name, or close enough to it, was in the air at exactly the right time.

This is one of those small pieces of character archaeology that I can't prove, but that's too interesting to ignore. Larina was not named Laurana, but the resemblance is obvious, and the timing is right. Somewhere between Dragonlance, Dragon Magazine, and my own teenage need to make the character mine, Laurana became Larina. In truth, Sinéad owes her overall look and part of her history to Laurana. 

Dragon #108 - April 1986

I would not call Issue #108 a major witch issue, though "Cantrips for Clerics" is an entry worth a mention. I had come to view divine and semi-divine spellcasters with more variety in mind than the run-of-the-mill cleric; one could see that same design impulse at work in the healer, the sun priest, the necromancer and the witch.

Clerical cantrips suggested that even minor magic could help define a caster’s identity. There is no need for every effect to be a miracle or some purpose for the dungeon or the battlefield. A few well-placed blessings, charms, and practical bits of magic speak volumes about how a character stands in relation to the supernatural.

This applies to witches as well. It is not enough for a witch to be judged by her top-tier spells; she must have that quality in her minor workings, too. Hedge witches need recognition as well and need to work into my systems of magic.

Dragon #109 - May 1986

While I can easily point to Dragon #114 as a major issue for the witch, issue #109 might have been more influential. While I had a fairly good grasp of the math behind XP per level values, Paul Montgomery Crabaugh’s "Customized Classes" becomes the article where I can test my ideas. It was a pivot point in my home games. I created the witch, healer, and sun-priest XP values that spring. My DM Grenda used it to create his various Riddlemaster/Adept classes. That summer was spent playing and playtesting a lot of new classes. This article showed me not just that I could build a witch, but I could build a good one. 

The Barbarian Cleric by Thomas Kane even gave us a shaman-like class. Great for my ideas on what a primitive witch could be. 

Dragon #110 - June 1986

The Cult of the Dragon was a HUGE influence on the development of cults and heresies in my game. In fact, my very first notes on what would become my Scaled Sisterhood Witchcraft tradition were written down here. Ed also gives us some more background on Elminster himself and some spells.

The Norse Myth articles gave me Angur-boda, Grid, and Gullveig. All described as witches and all of whom have played some role in my writings and development. 

Dragon #111 - July 1986

The magic focusing items grabbed my attention right away, and certainly West Haven owes a little bit to the magical city Malachi. 

If DC was dominated by the Crisis on Infinite Earths at this time, Marvel had their Phoenix Cycle. Phoenix gets a write-up from Roger E. Moore and later on Supergirl gets one as well from Greg Gordon. Why are they important, well both are described as two of the most powerful beings in their respective universes and both to a degree had impacts on my later game writing in particular the work I did on Buffy the Vampire Slayer. 

Dragon #112 - August 1986

I just covered this one last week. The big thing for me was that this was the first issue that let me know there had been a witch class in the pages of Dragon, and I was not creating something that no one would want.  I would need to wait for Dragon #114 to see it, but that was only a couple of months away; it wouldn't be until I picked up Best of The Dragon (Volume 1) that I saw the witch from Issue #5. And it would be even longer before I got the Dragon Magazine CD-ROM collection and then saw the witches from issues #20 and #43.

By the time Larina appeared in my notebooks in July 1986, most of the ingredients were already there. Dragon #112 showed me the magazine had older witches in its own past, and Dragon #114 gave me the first Dragon witch class I actually had in my hands.

Dragon #113 - September 1986

The last issue before the witch. The cover alone was enough for me since the swordsman reminded me of my Johan III character.  "Clout for Clerics" is a good article for expanding the Cleric's role and giving them some followers.  James Yates gives us lesser clerics and man-at-arms followers for clerics and explains why, out of all the classes, they should have them. I expand on these ideas for covens. 

There is also a great article on Hades. 

Dragon #114 - October 1986

And here she is. I have said so much about this particular issue that I am at a loss as to what more I need to add. So, here are some links to things I have already said, including Larina's involvement.

• This Old Dragon, #114
• Character Creation Challenge: Advanced Dungeons & Dragons, 1st Edition
• Skylla: Dragon Magazine #114
• Larina Nix for Advanced Dungeons & Dragons (Dragon #114 version)

The Larry Elmore art of the "enchantress" became my stand-in art for Larina for decades. While this was the first Dragon Magazine witch I read about (like many others) it was not their first, nor as you can see from above, the first time witchy topics were discussed in the pages of Dragon.

In retrospect, there is an inevitability to Dragon #114. Not because TSR was always going to publish a witch class, but for over two years I had been reading in that direction. The magazine had put before me its share of god-bound clerics and odd familiars, goddesses of magic and spellbooks with a past, not to mention alternate and custom classes, the monsters of folklore, parallel worlds, magical cities and the sort of horror that lingers at the periphery of fantasy. Come October 1986, the pieces were all laid out on the table; I picked them all up and reassembled them into something more Larina-shaped. 

Special Mentions

While these do not fit inside the publishing window for the most part, I would be remiss if I didn't bring up Best of Dragon vol. I, II, and IV.

Best of The Dragon

This first collection reprints the witch from The Dragon #5. Great little bit of archaeology and shows that the witch has been haunting the pages of Dragon (and D&D) since the very beginning.

Best of Dragon, Vol. II

This one gave me the Anti-Paladin and the Healer class. Not to mention two different ninjas. I learned that classes are not a static thing.

Best of Dragon, Vol. IV

This is where I first saw the Death Master NPC class and compared it to my own Necromancer. I liked the Death Master quite a bit, and I actually approached Len Lakofka about it later on. We stayed in regular communication until his death.

Not all of these shaped Larina in particular or even my witches in general, but they did contribute to the environment in which my witches could grow, and Larina could be created and grow. 

That is why I say Larina is a Dragon Magazine witch, but not because one article created her. Dragon gave me permission, examples, arguments, monsters, spellbooks, gods, and the idea that classes could be built, tested, changed, and made personal. Dragon #114 gave me a witch. The previous two years helped make sure that when I finally found her, I already knew what to do with her.

Aleena, doomed cleric for D&D 4 Essentials

“My name is Aleena. I’m a cleric, an adventurer like yourself. I live in the town nearby, and came here seeking monsters and treasure. Do you know about clerics?”
- Aleena, D&D Basic Set, Player's Book, page 4.

I never knew Aleena.

I never knew about her ultimate sacrifice for what could have been millions of would-be adventures out there.  I never played, or owned, the Mentzer Basic Set.  I started with Moldvay and Morgan Ironwolf never would have gone down after one magic missile.  But I got on the 'net and soon I discovered her tale and that of Bargle. 

I liked Elmore's art, always have. That alone seems invalidate my Old School street cred.  I love his witches (no surprise) and love how he draws women.  So when I finally got my hands on a Mentzer basic set, I loved the art and yes, I found Aleena.  Though there was no emotional connection there with me.  I felt that killing her was a cheap attempt to get the players involved.  This is called a "Women in Refrigerators" effect and its a cliché.

That all aside, it also worked. 
People to this very day still remember Aleena and hate Bargle.

Give that Aleena was the star of the Mentzer Red Box, then it is fitting that she be given stats for the new D&D 4 Essentials Red Box.  Though we never got stats (at least what I could find) for her in the  Red Box Basic.  She did appear later in some D&D (BECMI) products, which gives us an idea what she eventually did.  Of course assuming that she somehow came back to life.
I say in D&D4 she is reincarnated, and given a second chance.

Like with Morgan Ironwolf, I went through the hand process.  Yes, I have DDI and it is a lot of fun, but I felt Morgan and Aleens deserved to have things done the "old-school" way.  I did most of her sheet while working tonight away from my books.  It went really fast.

Comparing Aleena to Morgan Aleena obviously has more powers and spells, even if many effect how her weapon of choice, her mace, does damage.  I like this, it very cool.  I choose Pelor as her God, even if she is Mystaran and Pelor is from the Greyhawk campaign world, but I felt it fit the concept well and Pelor is an old god.  I did not give her many combat-related feats, she was felled by a single magic missile after all, but she did manage to scare off some ghouls.  So I emphasized her "turning undead" and healing powers.

In truth, she feels like a cleric from one of the older rule-sets with some house rules that her spells are focused through her mace.  Hell, the Sun-Domain War Priest here is not very different than the Sun-Priest class I made for 2nd AD&D so many years back. In fact I like it so much that I might have to break with tradition and have my first D&D4 Essentials character be a Sun Priest, er Sun Domain War Priest.

There she is.  The reason so many of you play.
Print out the sheet and go save her.  Or maybe she will end up saving your butt one day, cause I don't see this one going down without a fight.  So her and Morgan are going to team up and go after Bargle now.

Fantasy Fridays: The Gate is Open! Yog vs Dark Sun

 "THE GATE IS OPEN! THE GATE IS DEFENDED!"

- Dying Edict of the Ash Witch

These were the final words of the Ash Witch and the first words of the Wasted Lands of Yog campaign.

Last week, I was discussing the makeup of Yog: Dying Earth, Zothique, Hyperborea, Gor, and an assortment of other sword-and-sorcery, weird fantasy, and cheap paperback fare that I have put together over the years. I brought up this idea. The Dying Earth is clear on the fact that we are all going to die; Yog asks what we plan to do about it beforehand.

I mean to start putting some answers to that this week. An oddly fitting catalyst has presented itself in the form of another world in its death throes.

Dark Sun is making a comeback.

Wizards of the Coast announced at Gen Con that Athas will be back in 2027 as D&D’s first mature-rated setting. I am looking forward to it. I have always been fond of Dark Sun for the sorcerer-kings, the city-states, the perilous magic, and the feeling that the world has gone to hell in a handbasket and those remaining must make do.

But the news has stirred up an old conversation. What does one do with the hard parts? Slavery, tyranny, genocide, brutality, and ecological ruin. These are what make Athas, yet they are at odds with much of today’s heroic fantasy.

I don’t know how Wizards will handle it. I haven’t read the new material, so I am not going to judge it now. I wouldn’t want to try and make Yog into some version of "Dark Sun done right." That would be silly and a bit juvenile. 

Athas is one thing, Yog is another.

The real question is how to put genuinely disturbing matters in a roleplaying context without either sanitizing them or making a spectacle of the whole affair.

How does one handle the hard topics?

This Is a Warning

Let me be extremely plain about this.

Yog is a brutal place. Here, one will find slavery, torture, exploitation, religious oppression, sadism, and sexual violence implied.

For centuries, the Priest-Kings have held sway over their city-states through fear, tradition, and violence. Their economies run on slaves born into bondage. There are professional torturers and priests whose duty is to sanctify the social order. Some make a living from it; others simply like it.

It is an important distinction. Sometimes cruelty is the work of an evil system, sometimes the system allows an evil person to be what he wants to be.

But there is another side to it.

I have made Yog brutal, not so the players can bask in it, but to give them something to fight for.

I have no use for pages of description detailing the degradations of the enslaved or graphic accounts of every atrocity under the Priest-Kings. At some point, "mature" content is just spectacle and says nothing of value. I am after consequences.

Take Constance, for instance. She is from Yog, and she has had terrible things done to her.

I won’t go into exactly what they were. There is no need. One can tell from the world she inhabited and the sort of men who held the reins of her life. The implication is enough.

I am not in denial that the worst happened, but I see no reason to make of her suffering some kind of entertainment for the reader's edification.

What matters is Constance. And the people who later step up for her. Deirdre helps her. The Ash Witch sees to her escape. Once free, Constance starts to help others. In a sense, that is the true beginning of her story. I want to know that the players meet Constance and see that she creates a new life. And then I want their characters to do the same for all the other Constances still left on Yog.

I have a particular affinity for Constance because she is, in an odd way, a mirror to one of my other characters, Candy Mercer from the Jackson, IL game. 

Candy is a sweet girl in a world where awful things happen. Yet Candy has her protections. She has a family and friends who care for her; there is a trio of witches and a host of teenagers who have made it their business to stand between any trouble and one of their own. With all that, Candy is able to put down roots. She gets to grow up. Later, she makes a life for herself as a nurse, becomes a mother, and I she becomes someone who helps others.

Constance is what you get when you take away those safeguards from Candy. Not out of weakness or any notion that she is due for a different fate. It is simply that nobody was there in time. That is, until they were. Deirdre says no. The Ash Witch will not have it. And Constance is free to be the one who can say no on behalf of the next person in line. That is the kind of game I want Yog to be. Constance is only one, after all. There are thousands more who are still waiting for someone to make an appearance.

Look at it this way. I see a distinction between acknowledging something and putting it on display. A game can let someone know that sexual violence is part of the setting without making the players part of it. It can have slavery in its world without dwelling on the lot of the enslaved. One can have sadists in the mix without the game itself turning sadistic. Implication is not always a form of cowardice; it can be restraint.

But I am not going to solve matters by feigning these things do not exist. 

You cannot solve a problem until you are willing to look it in the face.

Slavery is evil, as is religious tyranny, and the treatment of another human as property or as disposible. I don’t believe fantasy is made better by shying away from such truths, nor does a setting become mature just for the sake of having them. Maturity isn’t a matter of how much blood is spilled on the page but the understanding of what that blood signifies.

Which is why we come to the player characters.

The slavery in Yog is not for the players to have a go at living in a slave-holding world. It is there to be broken. The Priest-Kings are not meant to be admired for their decadence, but to be overthrown.

That is not to say every outing in Yog will be an insurrection against a city-state. Characters will still be robbing tombs and sifting through ancient ruins in the sand. They will encounter necromancers who have no qualms about using the most plentiful resource in the world, the dead. There are assassins, witches, strange monsters, and dying gods, and things so old one can’t tell if they were ever alive. It is a swords and sorcery game, plain and simple.

But the Priest-Kings are part of the scenery. Perhaps the merchant outfitting an expedition the PCs are guarding is quietly passing fugitives from one city to the next. Or the caravan they are hired to protect is carrying something other than wares. Maybe that old magical weapon just uncovered is enough to put a Priest-King in the ground. 

The characters will have to decide.

And to be clear on one point: the witches did not put resistance on the map. The people of Yog have been at it for centuries. They have hidden children and fugitives in villages, poisoned their masters. Priests have turned a blind eye to orders; soldiers have done the same. People have escaped.

People fled into deserts, where they might die, rather than remain somewhere they would certainly suffer.

Rebellions broke out. Most of them were put down. There were heroes, though their names have been lost to time for the most part.

I have no desire to present the Thorn Witch, the Red Sorceress, or the Ash Witch as some kind of powerful outsiders who had to show helpless folk what freedom was worth wanting. The people already had that in them. What the witches did was of a different order.

For centuries, the oppressed have been putting up a fight. The witches’ contribution was to show that the Priest-Kings can bleed.

That is a matter of some consequence. 

A slave market goes up in flames. A slaver is gone, and then another. The Red Sorceress has a mind for some trouble, and the soldiers the Priest-King sends after her never return. Word gets around that the Thorn Witch made short work of the soldiers after an escaped girl; someone else will tell you the tale another way. Then the Ash Witch makes her mark.

The stories take on a life of their own. They are sung, prayed over, and scratched into walls. Some are threats. Whether only half of them are true is beside the point.

The Priest-Kings can bleed. And if they can bleed, they can be beaten. In a society that holds its rulers to be beyond reproach, that notion is more perilous than any act of the witches.

But the Ash Witch does something worse still. She provides a destination.

The Witch Gate

I have mentioned the Gate before. For the witches who created it, it was simply The Gate, but the oppressed people of Yog have named it something else. The Witch Gate.

I will leave the details of the Gate, and where it might lead, to the imagination of the players and the characters. Those in Yog who are downtrodden call what lies beyond it *Haven*. The Priest-Kings have a word for it too: *Hell*.

Spoiler: The Gate leads to West Haven, where the Witch Queen waits on the other side.

Their priests are quick to denounce the witches as demons, preaching that the Ash Witch has opened a road to damnation and is stealing souls from the natural order. But those making a desperate bid for the Gate are not much moved by such theology. More to the point, in their minds, nothing on the other side can be worse than life here.

Prior to the Witch Gate, any escape was fleeting. One could put distance between themself and a master or a city, or hide with strangers in the desert. Yet they were still on Yog, subject to the next slaver or law that would see them in chains. The Witch Gate offers an actual way out, not just a chance to run a little farther and hope the slavers give up.

Opinions differ on what the Gate is. Some say the Ash Witch found a road that was always there; others say that she has made a new world. Some think Haven is a kingdom, some a city, some nothing but freedom. The Priest-Kings insist on Hell. Perhaps they are all wrong. 

With this Gate, the Ash Witch alters Yog more deeply than she ever could with a blade to a Priest-King’s throat. She leaves behind something that will outlast her. The witches are a legend, but the Witch Gate is a permanent fact of the world. And a dangerous one at that.

First, they learn the Priest-Kings can bleed.

Then they can lose.

Now they understand the Priest-Kings do not have the final say on whether you remain.

That last bit is likely to unnerve them.

And it is the most important part of the campaign.

The Ash Witch Falls

And then she is dead.

This is the point at which I want the game to start. Not in the middle of the great witches’ exploits, but in their wake. The Ash Witch, The Thorn Witch, and The Red Sorceress. They have had their day and left their mark on Yog in ways the Priest-Kings cannot undo. Now they are gone.

There is no standing behind the Ash Witch and letting her sort things out. She dies.

As she falls, her voice is heard across the land.  Maybe they hear it with their ears. Maybe they hear it in dreams. Maybe a Priest-King wakes, breathing heavily, because the words are suddenly inside his head, louder than any scream he has caused.

Maybe an enslaved woman working in a field stops what she is doing and somehow knows that, somewhere beyond the horizon, a dying witch has just spoken.

It doesn't really matter how the message travels.

Everyone hears the final Edict of the Ash Witch:

THE GATE IS OPEN! THE GATE IS DEFENDED!

These are the campaign’s opening lines as much as they are the last of the Ash Witch. And the second carries as much weight as the first.

The Gate is open; you can escape.

The Gate is defended; they won’t be able to just take you back.

As for who is doing the defending? I will not say in the game. The Priest-Kings would have you believe it is demons. Some maintain that the dead Ash Witch herself is on the other side. A few witches will only smile if you put the question to them, while others claim the Gate is its own protection. What is beyond dispute is that the Ash Witch is gone and the Gate is still there.

A slave owner may wake to an empty room and find no sign of where his property has gone. A Priest-King will have his sermon ready on the soul-stealing ways of witches, though someone in the pews will be hearing something quite at odds with his intentions. There is an exit. And once that is known, the cage loses its permanence.

This Is Where the Heroes Come In

One can get used to almost anything, but that does not make it right. For as long as anyone in Yog can remember, the Priest-Kings have been saying this is the way of things. Their forebears lived so. The temples call it sacred, the merchants necessary, the soldiers call it law. Given time, the monstrous becomes normal when one has no memory of an alternative.

The world has made a habit of suffering. The heroes have not.

I could make no more telling statement about Yog. 

Perfection is not required of the heroes any more than of the witches. Some are vengeful or prone to killing where another witch would show mercy. After a lifetime of battling monsters, one has to wonder if the line has been crossed. Resistance is not a blanket justification for every deed.

But heroism can be as straightforward as looking at what has been accepted and saying:

No. This is wrong.

And then acting on it.

That is the distinction between Yog and a fantasy world done up in dark colors for the sake of it. I have no desire to see how much misery I can cram onto a map; I want to see the response to it. Which brings me to the talk around Dark Sun. Not because Yog is superior, or that Athas ought to be handled my way. Athas is what it is. But it is worth asking why we put such material in a game.

With Yog, I know why. To be opposed.

Let the sun go dark in time. Let the kingdoms and towers and Priest-Kings become yet another stratum under the sand. Everything dies. But there are chains to be broken in the present. There are people like Constance who require someone to come to them now.

The Ash Witch, the Thorn Witch, and the Red Sorceress had their say. They are dead and cannot see it through. That is as it should be in a role-playing game.

The Ash Witch’s last words are the campaign’s first.

From here on in, it is up to the player characters.

Download Page is Working

Quick one today.  Lots going on at the day job to keep me busy! 

I had not noticed it, but with the moving around of my various cloud accounts, I had killed my Downloads Page.

Well I spent some time on it yesterday and now I have it working with Google Drive.  And because I am never satisfied with just a link, there are Grid View and List View windows to see all the files.

I figure since I spent so much time on the code for this I should add a few things.

So I included the PDF previews of all my witch books on DriveThruRPG. There are few files that Eden studios have given me permission to host/share and I figured, what the hell, there are a few of my AD&D 2nd Ed "Netbooks" there.  You can find my original "Complete Netbook of Witches & Warlocks" as well as the AD&D 2nd Ed Priest Kit, the Sun Priest here. 

The Sun Priest shares DNA with the witch as one of the classes I created back in my earliest days of gaming.  The Healer and Necromance complete the quad.  One day I really should finish up that healer class.

I also included the free "Basic" and "S&W" witch character sheets here and a copy of the AD&D Tournament scorecard I have used in the past.

I will be adding to this as I can.  If there are enough files then I'll start a nested folder structure, but right now there are only 30 odd files here.

One thing I *will* add are the Google Sheets of the witch spells I have made.  This help people figure out which witch book they want to buy and if anyone needs an OGC spell they now know where to look.

Let me know if there is anything you would like to see added to this.

Character Creation Challenge: Magnus Ulslime for Wasted Lands

 Heroes are often measured by the bad guys they have to face. If that is the case then Johan Werper and his line are true heroes indeed because their long time foe is a semi-immortal necromancer of the darkest dye. And you have seen him before.

Magnus Ulslime had several origin points for me that all seemed to collide at once. First there was Len Lakofka's Death Master class I saw in Best of Dragon Vol. III, a reprint of his class from Dragon #76. There was Ulslime the Chaosar (terrible name) from Module CM2 Death's Ride. And finally what I *thought* Module X6 Quagmire was about. All of these mixed in the same vat I was building classes in; my Healer, Sun-Priest, Witch, and Necromancer.  I saw my Necromancer as the moral opposite of the Healer and the Sun Priest.  Eventually, I would go to get my Profane Necromancer and Death Pact Warlocks out into the world along with my Witch.

Much like Larina is my test character for anything witchy, Magnus is my test for any sort of necromancer. Though I do not have as many versions of him as I do her.  I have featured him, though, as Necromancer for Spellcraft & Swordplay and as a Death Pact Warlock. I have also done his adopted children Runu and Urnu for both Spellcraft and Swordplay and Wasted Lands in the past. 

Magnus Ulslime

Class: Necromancer
Level: 13
Species: Human
Alignment: Dark Evil
Background: Cult

Abilities
Strength: 10 (+0) 
Agility: 13 (+1) 
Toughness: 14 (+1) 
Intelligence: 19 (+3) N
Wits: 16 (+2) N
Persona: 19 (+3) Z

Fate Points: 1d10
Defense Value: 5
Vitality: 87
Degeneracy: 33
Corruption: 7

Check Bonus (A/N/D): +7/+4/+3
Melee Bonus: +2 (base)
Ranged Bonus: +2 (base)
Magical Attack: +2
Saves: +8 to Persona saves, -2 vs Corruption

Cult Powers
Commune with Deeper Dark (1/week), Familiar (small demon), Forbidden Knowledge 38%, Mystical Senses

Necromancer Abilities
Channel the Dead, See Dead people, Turn Undead, Protection from Dead x5, Summon the Dead, Vampiric Augmentation, Suggestion x2, Command, Vampiric Touch, Beguile Spirit

Arcane Powers
Detect Thoughts, Polymath (Sage Abilities: Level 1), Incubus (touchstone), Shadow Walk (touchstone)

Spells
First level: Black Flames, Night Vision, Glamour
Second level: Invoke Fear, Paralyze Poison

Heroic/Divine Touchstones 
1st Level: Arcane Power: Incubus (1d6)
2nd Level: Arcane Power: Shadow Walk
3rd Level: Class Level, Sorcerer 1
4th Level: Class Level, Sorcerer 2
5th Level: Class Level, Sorcerer 3
6th Level: Class Level, Sorcerer 4
7th Level: Character ceases to age

Heroic (Divine) Archetype: Death

Gear
Death staff

Magnus in the Wasted Lands

These are great stats and I am amazed with how flexible and customizable this game actually is. There is just so much going on here. It is also the first time in a character write-up I was able to really capture his childhood in a Death Cult. The only thing I did not do here is capture his early adulthood as a druid. Maybe a couple of levels of Theosophist would cover that.

Magnus in NIGHT SHIFT

If the Dark Druid can make it to the modern age, then Magnus could as well. I can see a cult trying to bring him back. I see it as sort of like a cheesy 80s movie where a bunch of teens play some record backward and summons Magnus, though I think to be true to his roots AND the 80s, he would have to be called "The Death Master."  Hmm. Maybe this is the missing piece of this 80s adventure I have been wanting to do.

Magnus in Thirteen Parsecs

I honestly have no idea if he will live this long. But maybe I will come up with something. The universe is a big and really weird place.  Though I will admit the name "Magnus" came to me while watching the Doctor Who serial "Talons of Weng-Chiang."  The bad guy in this one, Magnus Greel, was from the 51st Century. He even had a familiar of sorts, Mr. Sin.  I might have to name his quasit familiar Mr. Sin.

You can get the Wasted Lands RPG and the NIGHT SHIFT RPG at Elf Lair Games. Thirteen Parsecs is coming soon.

Zothique, the Dying Earth, and Yog

 Last week I talked about the Dying Earth. Since this is last Monday before I get back to my Mirror Mondays, I do want to hold up another mirror, even if it is at an oblique angle.

So I find myself thinking of Yog again. More to the point, the Wasted Lands of Yog. Using the Wasted Lands RPG.

In a way, Yog is my own take on the Dying Earth setting, but I am not drawing from a single well. I have no desire for Yog to be just another Dying Earth or some other swords-and-sorcery affair with a red sun hanging over it all. Those are fun, of course, but we have a lot of games for that.

I want to convey to Yog an age that is almost impossible to put into words. The people who make their home now are walking atop entire civilizations that have come and gone. You will find kingdoms built on the ruins of older ones, by builders who could not have told you who put those ruins in place. The magic is as old as it is perilous, and one gets the impression it was better known to those who perished millennia ago than to the ones making use of it today.

History here does not run in a straight line; it is a matter of layers. Some of those layers get turned over, others have a way of waking up. I would say that is Vance’s influence.

But The Dying Earth is not what Yog is. Not exactly, anyway. 

Look at the gaming DNA, and you will also see plenty of Hyperborea. Jeffrey Talanian has put together an RPG that is part old-school D&D, part weird science-fantasy, and part swords & sorcery. He takes his cues from Howard, Lovecraft, and above all Clark Ashton Smith, yet he never loses sight of the fact that it has to function as a game. That is something I value.

Yog can have its share of dying-world philosophy, but at the end of the day I need my characters to be out there breaking down doors, sifting through ruins for ancient magic and the like, or putting an end to monsters. They will uncover things best left in the ground. Hyperborea allows for that sort of thing, with its mix of horror and the odd bit of impossible science.

Then you have Zothique.

For the mood of Yog, Clark Ashton Smith’s work is perhaps the most significant. I have talked a lot about Zothique in the past. It is the final continent of an Earth in the far future. The lands we know have been under the sea for eons while others have made their appearance and sunk again in the vastness of time. The sun is old, the world is in its last age, and much of history and science is a memory. Magic is back.

Smith was at it in the 1930s, well before Vance put pen to paper for The Dying Earth in 1950. And if Vance can be dangerous, Zothique is consumed by death.

You will find necromancers everywhere. It is not confined to the fellow in black robes in the tower on the edge of town. Sorcerers are raising kingdoms from corpses, lovers won’t stay in their graves, and tombs hold things with ambitions of their own. One could be in a city and feel as though it were a monument to a civilization that has already had its funeral.

In tales like "The Empire of the Necromancers" or "The Charnel God" (two of my favorites), death is not an interruption. It is the landscape. In some places, you might not be able to tell where life leaves off and death takes over.

That is very much how I see Yog. In a sense, Zothique is as decadent as I would have it be for Yog. You will find your share of kings and princes, merchants and priests, sorcerers and torturers, not to mention thieves and wanderers. Yet one gets the impression that very few are concerned with making tomorrow any better.

Then again, why put in the effort? There is little tomorrow to be had.

Kingdoms may come and go, but no one has much faith that they will endure. Religions make their way, though their deities are likely just old ghosts from a bygone era. And while cities hold on to life, the deserts are there to swallow them up, kingdom by kingdom. It all has a temporary quality about it, even civilization itself. That is what I am after on Yog.

Vance provides the ancient world, the oddity of magic and knowledge long since put aside, and the absurdity of folk carrying on with their small-time schemes under a waning sun. Hyperborea offers the gameable swords & sorcery structure; on its map a barbarian or a witch can rub shoulders with a weird monster or some relic of ancient tech, and no one needs to make an issue of it.

But from Zothique, I take the death.

Not in the sense of a high body count, but as entropy. The end of empires and languages and gods. A city left to rot. A tradition of magic is vanishing because the last adept who knew it is gone and taught no one. Whole ways of seeing the world are being buried in the sand.

I want to put that into Yog. I want ruins whose names are no one’s recollection. Gods known only by what was chiseled into a tomb. Spells so old that the question of whether their maker was human is a matter of debate. Dead civilizations layered on top of other dead ones. The people of Yog don’t live amid the detritus of a single past, but of many. That makes a difference.

It goes some way to explaining the necromancy on Yog. The living are a minority compared to the dead, and the weight of those ages is upon us. To a necromancer, it is less a transgression than tapping into the world’s greatest resource: its history.

There are some ways in which I part company with both Vance and Smith.

As mentioned previously, I am also taking influence from other sources. Raven, Swordsmistress of Chaos is not great, but fun. I did my playtesting of Wasted Lands using Raven, and it was a lot of fun. The world fits. I am also mining Gor. Gor is not great, nor is it fun. BUT it does give me some great antagonists to fight against. Something that Vance and Smith do not really do. 

There are things about Gor that are useful to me.

The city-states. The strange cultures. The decadent courts. The merchants, warriors, priests, assassins, and thieves. A world that can feel ancient and brutal even when remnants of advanced technology are hiding behind the curtains. And, of course, the Priest-Kings.

I am even using that name on Yog, though my Priest-Kings are not Norman's alien rulers. Mine are human. Painfully, disappointingly human.  They rule the city-states of Yog through religion, tradition, violence, and fear.

And then there is slavery. You can't really talk about Gor without talking about slavery, particularly the sexual slavery of women. It is not some incidental bit of background decoration in those books. It becomes fundamental to Norman's vision of the world and, eventually, to the philosophy he is trying to sell.

That is where Yog takes a very different road. I don't want to recreate Gor, vis-à-vis a Dying Earth lens. 

I want to burn Gor to the fucking ground. 

Or, more to the point, I want the player characters to be able to do it. 

I want that fantasy woman on the cover of the sleazy 70s and 80s paperback to be the one saying to the oppressors, "Everything dies. But you are dying first."

Yog is a world at the end of things, to be sure. But I don’t see everyone there as ready to make peace with it. Let the sun die if it must. Let the empire become another stratum for someone to walk on. Those still drawing breath now are going to put up a fight for it. They will face down monsters and slavers and Priest-Kings and any king or sorcerer who thinks a dying world is a license to ruin the rest of your days. 

And quite a few of the people doing the fighting are going to be witches.

Perhaps that is the line between the two. The Dying Earth says "we are all going to die." Yog wants to know what you intend to do about it first.

Class Struggles: The Cleric

Coming back to my Class Struggles series I wanted to look into the class that really got me thinking about this series to start with.  The Cleric.

There has been a lot of talk of clerics and their value in a D&D game.  This ranges from the old school of whether or not the Cleric is an appropriate trope for a fantasy game to the new school of whether a cleric is needed in a game that also has healing from long rests.

I am firmly in the camp of Clerics are as much a part of D&D as Fighters, Wizards and Thieves.

My first character ever was Father Johan Werper, Cleric of the God of the Sun, Hunter of the Undead. He was a bit of a generic cleric to be honest, and I choose the sun god because I thought that as a quasi-medieval priest  the sun would be a major feature of all the is holy, bright and good.  Plus I had been reading a bunch of Greek Myths and I thought Apollo would make for a good god.  But the real reason I choose the cleric; Turning Undead.  That was an AWESOME power in my pre-teen mind.   So that has colored my views of the cleric ever since.
(Father Werper, now St. Werper, lives on as an official Saint in COA04: Guidebook to the Duchy of Valnwall.)

In real life I am an atheist, but I like the play the religious character.  So clerics, witches, druids, all fascinate me.  But clerics are where it all started.

Clerics as Occult Researchers

In nearly every other game I have ever played there have been occult researchers.  There is usually someone that is the party's muscle, the magic-guy, the sneaky guy and the smart guy.  Sometime the magic guy and smart guy are the same, sometimes though they are not.  The Cleric takes on the roll of the Smart Guy or the Occult Researcher.  The books, the ill-fitting glasses, and the wisdom to know what to do is the role of the cleric.

It is fairly well known that the idea behind clerical undead turning  came from Peter Cushing's Van Helsing characters in the various Hammer Dracula films.  Why not extend the metaphor to include the rest of Van Helsing's portfolio.  As a class that puts a high value on Wisdom then the cleric should be a font of knowledge. Sure, this can also be done by the Magic-User / Wiazard,  but the cleric's input should not be understated.  Van Helsing is described as a meta-physian or what we might call a poly-math, or man of letters.  Wizards, even with schools, don't have the same "Academic" credibility as a cleric can have.  Sure the shaman could be considered a cleric in some games, and his schooling could entirely be natural or at least un-scholastic in nature.

In D&D 3, 4 and 5 knowledge of the undead fall within the Knowledge (Religion) or just Religion category.   These characters tend to have more training in this area than other characters.  While wizards are typically the font of magical knowledge, clerics should be the source of knowledge beyond the ken of mortal man and into the realm of the gods and other forms of the supernatural.

Clerics as the Party Leader
The cleric also can serve the role as the leader. While the cleric can run the gamut of influential high priest to crazy street prophet to diabolic cult leader, players typically take on the role of the cleric of the local church, usually good.  Certainly that is what D&D wants you to do and that is fine.  This type of cleric also works as the default leader, whether he/she is or not. So if this is the hand you are dealt, then play it because clerics make great leaders. Under most circumstances they access to power, money, a hierarchy and can expect a modicum of respect from the locals.  All this adds up to an instant authority figure.  Even if they are not.
While this role was stress fairly heavy in D&D4, all other versions of the game also give it tacit, implicit and even explicit lip service.  In D&D5 the divine domains of Knowledge and War make for pretty good leader types. Their better saves in Wisdom and Charisma make them less likely to charmed or otherwise controlled magically, so this can be role-played as a stronger than average mental fortitude.  Which fits the cleric well.

Cleric as the Party Medic

The obvious role.  Clerics have healing magic in earlier editions of the game, have spontaneous healing spells in the 3.x era and can activate healing surges in 4th. The clerics of 5th edition seem to take them back more to their roots in terms of healing.  The role of the cleric cannot be overstated.  Parties without a cleric die.
During my run between 1st and 2nd Ed I created a Healer class.  It shared a number of features that my Witch class did including the ability to heal by touch as she went up in level.  Completely unneeded in 3.x of course, but in 2nd Ed it was quite a game changer.  I also made an NPC healer a pacifist.  She would never raise a weapon to any creature unless of course it was undead and then she went all Peter Cushing on them.  But running that class and character (she was the only character I ever made for that class) showed me how important the healing aspect was.  There was not just the regaining hit points, there was the player morale.  Also, since the character was an NPC it was easy not to have her fight, but the Players really did everything they could to protect her.

BTW. Her name was Celene Weper and she was the grand-daughter of Father Werper above.  Yes clerics in my world get married and have kids, since it is a life-affirming thing.
Plus keep in mind that Clerics as Healers have a long tradition even in our own world.  If ever a character decided to become a pure healing cleric and take an oath of non-violence then I would give them XP for every hitpoint cured and a share of combat XP.  I would also give them 2x the starting funds (even though they would give what they don't spend back to the church) to represent the investment their churches/hospitals have made in them.  After all, can't send a healer out into the world with shoddy armor. Reflects bad on their organization.

Clerics as Combatants?
It almost seems counter to the above, but clerics are the second best major class when it comes to fighting.  Only fighters (and their related classes) are better.  The get good saves vs. magic due to their high wisdom, or Will saves for the same reason and their saves are pretty decent to start with.   Plus they have one thing fighters don't have, the  ability to use magic.  "So what" you say, "so can Wizards and even your favorite witch."  Yes, but can they do it in field plate armor?  Clerics can.  Sure they do not get the combat spells the wizard gets, but they have a few good ones too.  Creeping Doom is a nasty little spell for Druids.  Finger of Death and reversed Heal spells can also ruin someone's day.

In games without Paladins, Clerics are the "righteous fist of (their) god".  Wizards don't smite.
Clerics can also be one of the few character types that can actually kill monsters with-out the moral hangups.  Even fighters, who get paid, and thieves, that might be working as assassins, don't get the same kind of "get out of jail free card" as do clerics operating within the doctrines of their faith and church.  Think back to the Crusades and the Inquisition, the faithful got away with murder, torture and even more horrible crimes in the name of their God and the law had little to say about it or were in collusion with them.

Clerics might then be one of the more well rounded characters in the group.

Clerics in D&D

There has been a lot of talk of clerics and their value in a D&D game.  This ranges from the the old school of whether or not the Cleric is an appropriate trope for a fantasy game to the new school of whether a cleric is needed in a game that also has healing surges.

Here are some posts to illustrate what I mean,
http://www.wizards.com/dnd/article.aspx?x=dnd/4ll/20110426
http://www.wizards.com/DnD/Article.aspx?x=dnd/4ll/20110503#74170
http://lawfulindifferent.blogspot.com/2011/04/god-i-hate-clerics.html
http://daegames.blogspot.com/2011/04/who-wants-to-play-cleric_26.html
http://theresdungeonsdownunder.blogspot.com/2011/05/making-cleric-cleric-blank-religion.html

I am firmly in the camp of Clerics are as much a part of D&D as Fighters, Wizards and Thieves.

My first character ever was Father Johan Weper, Cleric of the God of the Sun, Hunter of the Undead. He was a bit of a generic cleric to be honest, and I choose the sun god because I thought that as a quasi-medieval priest  the sun would be a major feature of all the is holy, bright and good.  Plus I had been reading a bunch of Greek Myths and I though Apollo would make for a good god.  But the real reason I choose the cleric; Turning Undead.  That was an AWESOME power in my pre-teen mind.   So that has colored my views of the cleric ever since.

In real life I am an atheist, but I like the play the religious character.  So clerics, witches, druids, all fascinate me.  But clerics are where it all started.

Clerics as Occult Researchers

In nearly every other game I have ever played there have been occult researchers.  There is usually someone that is the pary's muscle, the magic-guy, the sneaky guy and then the smart guy.  Sometime the magic guy and smart guy are the same, sometimes though they are not.  The Cleric takes on the roll of the Smart Guy or the Occult Researcher.  The books, the ill fitting glasses, and the wisdom to know what to do is the roll of the cleric.

It is fairly well known that the idea behind clerical undead turning  came from Peter Cushing's Van Helsing characters in the various Hammer Dracula films.  Why not extend the metaphor to include the rest of Van Helsing's portfolio.  As a class that puts a high value on Wisdom then the cleric should be a font of knowledge. Sure, this can also be done by the Magic-User / Wiazard,  but the cleric's input should not be understated.

In D&D 3 and 4 knowledge of the undead fall within the Knowledge (Religion) or just Religion category.   These characters tend to have more training in this area than other characters.  While wizards are typically the font of magical knowledge, clerics should be the source of knowledge beyond the ken of mortal man and into the realm of the gods.

Clerics as the Party Leader
The cleric also can serve the roll as the leader. While the cleric can run the gamut of influential high priest to crazy street prophet to diabolic cult leader, players typically take on the roll of the cleric of the local church, usually good.  Certainly that is what D&D4 wants you to do and that is fine.  This type of cleric also works as the default leader, whether he/she is or not. So if this is the hand you are dealt, then play it because clerics make great leaders. Under most circumstances they access to power, money, a hierarchy and can expect a modicum of respect from the locals.  All this adds up to instant authority figure.  Even if they are not.

Cleric as the Party Medic

The obvious role.  Clerics have healing magic in earlier editions of the game, have spontaneous healing spells in the 3.x era and can activate healing surges in 4th.  The role of the cleric cannot be overstated.  Parties with out a cleric die.
During my run between 1st and 2nd Ed I created a Healer class.  It shared a number of features that my Witch class did including the ability to heal by touch as she went up in level.  Completely unneeded in 3.x of course, but in 2nd Ed it was quite a game changer.  I also made an NPC healer a pacifist.  She would never raise a weapon to any creature, unless of course it was undead and then she went all Peter Cushing on them.  But running that class and character (she was the only character I ever made for that class) showed me how important the healing aspect was.  There was not just the regaining hit points, there was the player morale.  Also since the character was an NPC it was easy not to have her fight, but the Players really did everything they could to protect her.

BTW. Her name was Celene Weper and she was the youngest daughter of Father Werper above.  Yes clerics in my world get married and have kids, since it is a life affirming thing.
Plus keep in mind that Clerics as Healers has a long tradition even in our own world.  If ever a character decided to become a pure healing cleric and take an oath of non violence then I would give them XP for every hitpoint cured and a share of combat XP.  I would also give them 2x the starting funds (even though they would give what they don't spend back to the church) to represent the investment their churches/hospitals have made in them.  After all, can't send a healer out into the world with shoddy armor. Reflects bad on their organization.

Clerics as Combatants?
It almost seems counter to the above, but clerics are the second best major class when it comes to fighting.  Only fighters (and their related classes) are better.  The get good saves vs. magic due to their high wisdom, or Will saves for the same reason and their saves are pretty decent to start with.   Plus they have one thing fighters don't have, the  ability to use magic.  So what you say, so can Wizards and even your favorite witch.  Yes, but can they do it in field plate armor?  Clerics can.  Sure they do not get the combat spells the wizard gets, but they have a few good ones too.  Creeping Doom is a nasty little spell for Druids.  Finger of Death and reversed Heal spells can also ruin someone's day.
In games without Paladins, Clerics are the "righteous fist of (their) god".  Wizards don't smite.
Clerics can also be one of the few character types that can actually kill monsters with out the moral hnagups.  Even fighters, who get paid, and thieves, that might be working as assassins, don't get the same kind of "get out of jail free card" as do clerics operating within the doctrines of their faith and church.  Think back to the Crusades and the Inquisition, the faithful got away with murder, torture and even more horrible crimes in the name of their God and the law had little to say about it or were in collusion with them.

Clerics might then be one of the more well rounded characters in the group.