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Deities and Domains

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Wildfire:
Deities and Domains


The eight deities are the divine representatives and personifications of their realm of influence. Some represent more of the philosophies of life while others are more physical in their influence. Each represents the attitude of their realm in both physical and philosophical ways.

For the purpose of definition, the deities are separated into two chapters. The major chapter notes a broad spectrum in authority while the minor chapter notes a more specialized authority. This in no way lends itself to rank among gods?they are all equal in power much like members on a council. Also, there is the alignment of ?nature?. By definition it is neutral but it is a different sort of neutral. It is not neutral in the matters of good and evil it is neutral in the way that elements and animals are neutral. It is not good, bad, or undecided. It just is what it is. For example, a raging storm is non-moral. It has no ethics that guide it, as it acts on its own physics. There is no vindictiveness or righteousness in its action. The nature alignment is not able to be taken by mortal individuals. Only the gods are able to act with perfect nature neutrality. Mortals are always persuaded by something and will perform with certain biases thus preempting any sort of nature neutrality.

Different races have different names for the gods. A racial based god is still actually the god as profiled here. Gods appear as the race envisions them. For example, Corellon Larethian is the god of elves and is chaotic good. In essence it is still the god of good, Paladine ? the elves call that deity Corellan Larethian and picture the deity as an elf. Orcs call Takhisis by the name of Gruumsh and picture it as a one eyed Orc. Furthermore, there is no specific gender to the gods.  Both gender references are essentially correct. Again, it?s all in how the races envision them. For instance, if one were to say ?Bring me strength Paladine ? mother of all that is good.? or ?Guide my sword great Paladine - father of the virtuous!? both would be correct. Regardless how the Player?s Handbook dictates the domains per deity, the domains as described by accompanying list remain dominant (for example, Corellon Larethian most closely resembles Paladine. So a cleric of Corellon Larethian would choose the domains available to Paladine). On the deities chart is a conversion list. If a character wants to use the name of a ?standard mythos? deity (so as to reflect another culture or place) the equivalent ?celestial mythos? deity is given.  

Mahiya
Mahiya is the deity of nature. It represents all that is natural like life, death, plants, and animals. Anyone of any alignment can accept Mahiya as their personal deity. Respect for the ways of nature must be in influence on this acceptance.  Deliberate abuse from a venerator will surely draw baneful retribution.  Now, the relation between the element gods and the god of nature is a complex one. Mahiya is the world and is fabricated by the elements. It is the recipe of the four element gods acting as one. The four element gods are likewise born of Mahiya. The elements are Mahiya and vice-versa. So, one view of it could be that they are parent to each other. Mahiya is what grants spirit to the elements individually and what is created by them when they act together to create living beings. Mahiya is essentially the foundation for everything. Nothing would exist without it. It could be argued (as many worshippers do) that Mahiya is the high god amongst the other gods. However, Mahiya, being of the ?nature? alignment, is not interested in dominance or power struggles.  It is as it does, nothing less and nothing more.

Paladine
Paladine is all that is good.  It is the protector of the weak, the innocent, charitable, and a promoter of peace. What it stands for is the beneficial traits in all creatures. It is the positive influence that it sheds which followers believe is the best way to live.

Sardior
Sardior is a mercurial sort. It isn?t good nor is it evil. It is largely unconcerned with the struggle between the two as it is mostly a matter of perspective. What?s good for one isn?t necessarily for another. So, why get involved in the war of morals? It seems that it only leads to aggressive disagreement and usually mortals die. Many followers take the approach of  ?leave me to mine and I?ll leave you to yours and we?ll be fine.?

Takhisis
Takhisis is not evil, although others who do not understand it would say so.  Domination is the method used to gain advantage. Why shouldn?t someone who has the ability and advantage move ahead? After all, might means right.  Oppression will build the resolve in people to become stronger. That is the key to survival for everyone.

Kossuth
Kossuth is the embodiment of fire. Fire is quick in comparison to the other elements in its? longevity. It is also a cleansing element albeit with its? apparent harshness. The domain of war fits in its? influence as war is much the same way as fire. The progression of Kossuth across the sky is signature to it?s mechanics as they affect the world.

Akadi
Akadi is the deity of air. It reflects the instinctive nature in living creatures as the first instinct upon birth is to breathe. Many subjects of Akadi are very free spirited and sometimes undisciplined much as the given persuasions of air.

Istisha
Istisha is the spirit of water. This is a favored deity of many healers and cripplers because of the healing power of water and its? destructiveness. It is an element that will through subtlety or sheer force eventually find its? way to its? destination.

Grumbar
Grumbar is essence of stone and rock. It is slow to change but with that comes much wisdom and knowledge. The other elements carve their story into its? face. It is an element that is strong and patient and almost always trustworthy.

Wildfire:
there is a much more colorful version of this and other detailed info on www.Kulgar.org

i would have posted the chart that i developed but it didn't post well and i took it off.

Blackspear:
Well done!
Blackspear

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