Table of Contents

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .2Overview Of History And Geography . . . . . . . . . . . . . . . .2Tendaria . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3Malus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .6Pelagus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .7Kalendia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .8Alba . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .11Solorien . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .12Tera’Meta . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .14New Domains . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .16Legal Text . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .18

CreditsDesign: Mike Johnstone

Interior Art: Claudio PozasProduction: Jason Kempton

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RELIGION IN KARATHIS:

THE HUMAN KINGDOMS OF EAST THALESIA,

WITH A FOCUS UPON KALENDIA

A Fantasy Roleplaying Supplement for the D20 System

Requires the use of the Dungeons and Dragons® Player’s Handbook, Third Edition,

published by Wizards of the Coast®

This product is protected under the copyright laws of Canada and the United States of America. All contents of this book, regardless of designa-tion, are © 2001 Fiery Dragon Productions, Inc. All rights reserved. Reproduction or use without the written permission of Fiery DragonProductions, Inc. is expressly forbidden, except for the purpose of review or use of OGC consistent with the OGL.

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Ignite Your Imagination

INTRODUCTIONIf you are familiar with Fiery Dragon Productions’ pub-lished adventures such as NeMoren’s Vault or The SilverSummoning or The Giant’s Skull, you might recognizenames such as Solorien and Tera’Meta – two deities of sig-nificance to the West Wood Barony in the Kingdom ofKalendia, where most Fiery Dragon adventures are set. Youwill find Solorien and Tera’Meta detailed here, along withthe rest of the deities significant to Kalendia and the otherhuman kingdoms that border it.

Included here is an overview of those human kingdomsand their interrelationships, sections for each kingdom thatbriefly describe its religious character and list its deities, andan appendix of new cleric domains. The Kalendia sectionoffers more material owing to its importance in FieryDragon products so far, including a quick look at the deitiesof the elves and a translation of the elves’ account of cre-ation, and more extensive notes on the worship ofKalendia’s deities.

We hope that Religion in Karathis: The Human Kingdomsof East Thalesia, with a Focus upon Kalendia enhances youradventures in the West Wood Barony and whets yourappetite for other areas of Fiery Dragon’s in-house cam-paign world. Enjoy!

Note: Parts of Religion in Karathis: The Human Kingdoms ofEast Thalesia, with a Focus upon Kalendia have appeared inScrollworks 23 (Alba and Solorien) and Scrollworks 25(Tera’Meta). Please visit Scrollworks at www.scrollworkspress.com.

OVERVIEW OF HISTORY AND GEOGRAPHYFrom the research notes of Leridge Syvelié, Scholar of HumanHistory, presented as a report to the Inner Council of theKathendas Enclaves.

These notes attempt primarily to organize the extensiveinformation on religion gathered over centuries by theInner Council’s investigations of the human kingdoms ofeast Thalesia – the region bordered on the west by theimmense forest known as Arboria, to the north by theextensive Aggerring Mountains, and to the east and southby the vast Têlin Sea. While the focus here ultimately isupon Kalendia, discussion of Malus, Pelagus, and Tendariais valuable for demonstrating both the curious uniquenessof Kalendia’s religion and its significant relationships to theother human nations.

Tendaria, as the Inner Council well knows, represents theoriginal human kingdom of east Thalesia, settled some

1,700 years ago by refugees from the war and plague thatdecimated ancient Pallenaria. Those refugees, of course,brought with them that now faded empire’s religion: a high-ly pantheistic, genealogical, and anthropomorphic faith.From Tendaria, named after the highest-ranking noble fam-ily, the Tendar, people then spread north, northwest, andwest, carrying with them their original faith yet over thecenturies adapting and evolving that faith in relation to dif-ferent environments and cultural influences.

Today, Tendarian religion continues very much as it hassince the days of the Pallenarian Empire, with only subtlemodifications. Cielo, God of the Sky, and Lorei, Goddessof Knowledge, remain the most important deities of wor-ship. Certain deities once considered minor, however, haveattained greater prominence owing to the particular histor-ical experiences of the Tendarians, deities such as Equinis(Lady of the Harvest), Faber (The Builder), and Judicos(Keeper of the Law).

In Pelagus, a kingdom named for its first ruling noblefamily, the Pelagar, religion understandably developedtoward a predominant focus upon the sea and weather.

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Today, in a reversal of eminence seen as blasphemy by theTendarians, Brinne (Queen of the Sea) is the deity of great-est significance in Pelagus, while Tempo (King of Storms) –her father in the Tendarian pantheon – is merely her con-sort. Such blasphemy, though, rather pales in view of theunfortunate disease that is Malus, a kingdom for manyyears now given to the worship and propitiation of demonsin a quest for the dominance of all human lands east ofArboria. Deities such as Epidemia (Mistress of Plagues)and Maligno (Lord of the Dead) play important roles inMalusian religion, but now as names for specific demonsthat can be called to do a powerful summoner’s bidding.Other demons have established greater prominence inMalusian worship, so that the names Bakaal the DarkPrince and Kraal the Destroyer are frequently heard inMalus and cause fearful dreams for children as far north asthe Contested Lands.

Of all the human kingdoms, however, Kalendia owns themost intimate and long-lasting ties to the elves of Arboria,shaping Kalendia’s religious culture to such an extent thattoday it seems quite separate in these matters from the otherkingdoms (though lines of influence and connection areeasily traced, as I will show later). Kalendian religion, infact, represents a blending of elven and Tendarian elements,its deities derived from both cultures and renamed, but itsforms of worship are very different from either the elves orthe Tendarians.

In fact, Tendarians see Kalendians as generally ratherstrange, even as heathens; only recently did they give up theeffort of sending missionaries to reclaim their “lost chil-dren.” Pelagians treat Kalendians with a mild contempt,seeing them as sadly landlocked and as far too ignorant ofBrinne’s benevolence and glory, treating any priests ofSolorien (God of the Sun) with suspicion and any druids orpriests of Tera’Meta (the Earth Mother) with open disap-proval. Malus, though, stands as Kalendia’s greatest enemyand scourge in an ongoing war of Light versus Darkness,Good versus Evil, Purity versus Corruption – an importantreason for the steady ascendance of Solorien as Kalendia’sprimary deity. Stories of the foul and black hearts ofMalusians ring down from pulpits across Kalendia, espe-cially in the southern regions, along with claims that onlythe cleansing, healing light of Solorien can save bothKalendia and Malus.

The notes that follow thus detail the pantheons of eastThalesia’s human kingdoms with the purpose of providinga measure of context for the distinctiveness of Kalendia, akingdom and people that grow increasingly important to

the course of events on Karathis, particularly if whispers ofthe Shadow King’s return hold any truth. I will append ashort headnote to the lists of deities for Tendaria, Malus,and Pelagus, simply to suggest the salient features of thosepantheons. The section on Kalendia will provide moreextensive information, in particular, the elves’ account ofcreation (which I have painstakingly translated over manyyears in consultation with Arborian sages and monks), theelven pantheon, and in depth descriptions of eachKalendian deity. I hope that these notes will thus assist theInner Council in its deliberations upon how to act in thecoming years, which could prove decisive for our time.

TENDARIA, MALUS, AND PELAGUSTENDARIAAs I mentioned above, Tendaria represents the cradle of civ-ilization and religion for the human kingdoms of eastThalesia. Therefore, its pantheon effectively serves as thebasis for civilization and religion in Malus, Pelagus, andKalendia – despite those peoples’ at times highly divergentpractices and beliefs.

The Tendarian pantheon very much reflects the king-dom’s social and cultural characteristics, held over andmaintained vigorously from the Pallenarian Empire, fled solong ago. Seeing as the Tendarians place great importanceupon rank and structure, we should not be surprised thattheir rather populous pantheon (especially, for instance, incomparison with Kalendia) mirrors their governmentalstructure, with a King and Queen, Royal Family, and Courtof Nobles. In fact, Tendarians view the ruling family as amanifestation of the Celestial Court of the Gods, and polit-ical maneuverings and fashions are said to reflect (or evenbe manipulated by) the ongoing machinations among thegods. Although the Tendarians do have a large pantheon,not all of their deities hold the same importance at all times,for some deities are constantly falling in and out of fashiondepending upon the current state of affairs at court, whichinfluences to a surprisingly great extent the views ofTendarian citizens.

Suffering, therefore, is attributed to conflict among or tothe (often fickle) displeasure of the gods, and only a myri-ad of different acts and forms of piety can appease the gods.In this respect, Tendarians can appear like quite a compli-cated people, their lives ruled by honoring codes of behav-ior and propitiation that date back to even before thePallenarian Empire, particularly in terms of a prevalentbelief in prophecies and omens of all kinds.

For all of the intimate connections between Tendarians’

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religious and political lives, however, they are a people whorigorously maintain a separation between religion and gov-ernment. The different religious orders are forbidden fromowning property other than what is needed specifically forreligious purposes (such as churches, temples, shrines,monasteries, and so forth). The estates and fortunes of cit-izens cannot under any circumstances be given over to areligious order – a stricture established long ago inPallenaria, after a time when the religious orders came tohold too much property, a situation that led to one of theold empire’s several civil wars. This is not, of course, to saythat Tendaria’s several religious orders do not attempt toinfluence different civic authorities in their own subtlemanners – how could it be any other way in Tendaria?

The Great Deities, King and Queen of All That IsCielo (male, CG)

Epithets: Father of the Gods, King of the Sky, The OneWho Sees All

Domains: Air, Good, Protection, SunSymbol: Flaming sun with open eye in the middleTypical Worshippers: All TendariansWeapon: Longspear

Lorei (female, LG)Epithets: Mother of the Gods, Queen of Fate, She Who

Knows All, The SeerDomains: Good, Healing, Knowledge, LawSymbol: Spindle with three dangling threadsTypical Worshippers: Monks, sorcerers, wizards; diviners,

expectant mothers, midwives, sages, scholars, weavers; somehalf-elves, some halflings

Weapon: Quarterstaff

The Major Deities, Princes and Princesses of the RoyalFamilyAmare (female, CG)

Epithets: Goddess of Love, The Grand Courtesan, TheBeautiful

Domains: *Charm, Good, Luck, ProtectionSymbol: Red silhouette of a roseTypical Worshippers: Bards, rogues, sorcerers (female);

courtesans, lovers, poets, prostitutesWeapon: Dagger (thrown)

Inbis (female, NG)Epithets: Goddess of Nature, The Huntress, Lady of the

Fey

Domains: Animal, Good, Plant, ProtectionSymbol: Gold silhouette of a leaping unicornTypical Worshippers: Bards, druids, rangers; animal ten-

ders and trainers, archers, foresters, hunters, trappers; somehalf-elves

Weapon: Shortbow

Maligno (male, NE)Epithets: Lord of the Dead, Prince of the Netherdeep,

The Pale OneDomains: *Death, Evil, *Night, *UndeadSymbol: White skull outlined in thick black, with black

eye socketsTypical Worshippers: Assassins, blackguards, fighters,

rogues, sorcerers, wizards (necromancers); grave keepers,murderers, thieves

Weapon: Whip

Mentra (female, N)Epithets: Goddess of MagicDomains: Knowledge, Magic, Protection, TrickerySymbol: Magic wand angled to the left, trailing starsTypical Worshippers: Bards, loremasters, sorcerers, wiz-

ards; false fortune tellers, sages; some half-elvesWeapon: Quarterstaff

Tempo (male, CN)Epithets: Prince of the Storms, Lord of Destruction, Lord

of RainDomains: Chaos, Destruction, Strength, *WeatherSymbol: Storm cloud with tendrils of lightningTypical Worshippers: Druids, fighters, rangers, warriors;

farmers, marines, sailorsWeapon: Dire flail

The Minor Deities, the Celestial Court of NoblesAtrice (female, N)

Epithets: Lady of Paths, Keeper of the Energy, The OneWho Wanders

Genealogy: Daughter of Ayudar and LumenDomains: Magic, Protection, TravelSymbol: Silhouette of a doorframe, with door open

slightly inwardTypical Worshippers: Monks, rogues, sorcerers; explorers,

guides, sages, teachers, travelers; some half-elves, somehalflings

Weapon: None

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Ayudar (male, N)Epithets: The Messenger, The SwiftGenealogy: Son of Tempo and MentraDomains: Luck, Knowledge, TravelSymbol: Feather quill, upright as if writingTypical Worshippers: Bards, rogues; athletes, civic func-

tionaries, messengers Weapon: Javelin

Brinne (female, CN)Epithets: Goddess of the Seas, Mistress of All Waters,

Lady of the MoonGenealogy: Daughter of Tempo and InbisDomains: Air, Chaos, WaterSymbol: Line of three waves below a crescent moonTypical Worshippers: Bards, fighters, sorcerers; fishers,

sailors, sea tradersWeapon: Trident

Convales (male, NG)Epithets: Physician of the Gods, The Healer, The

ComforterGenealogy: Son of Ayudar and EpidemiaDomains: *Death, Healing, ProtectionSymbol: Green chalice underneath four blue drops of

rainwaterTypical Worshippers: Monks; apothecaries, herbalists,

midwives, physicians Weapon: Quarterstaff

Epidemia (female, CE)Epithets: Goddess of Disease, Lady of Blight, Mistress of

DecayGenealogy: Daughter of Maligno and AmareDomains: Chaos, *Disease, EvilSymbol: Withering female hand, part bone, part fleshTypical Worshippers: Assassins, blackguards, fighters,

rogues, wizards; the desperate, the insane, murderers,thieves, the vengeful; some half-orcs

Weapon: Dart (poisoned)

Equinis (female, CG)Epithets: Protector of Animals, Guardian of the Seasons,

Lady of the HarvestGenealogy: Daughter of Tempo and InbisDomains: Animal, Good, HealingSymbol: Shaft of harvested wheatTypical Worshippers: Druids, rangers; animal tenders and

trainers, bakers, farmersWeapon: Sickle

Faber (male, N)Epithets: The Builder, The Architect, Lord of Smiths,

Duke of the ForgeGenealogy: Son of Vitalos and AtriceDomains: *Fabrication, Fire, StrengthSymbol: Forge hammer angled to the right, within a large

flameTypical Worshippers: Fighters, warriors; architects,

builders, craftsmen, experts, smiths; some gnomes, somehalflings, half-elves, humans

Weapon: Warhammer

Fantazm (male, CN)Epithets: The Trickster, The Court Jester, Master of

Revels, The Fickle OneGenealogy: Son of Maligno and MentraDomains: Chaos, Luck, TrickerySymbol: Flipped coin, with jester’s faceTypical Worshippers: Bards, fighters, rogues, sorcerers;

courtesans, gamblers, merchants, swindlers, thieves, thugs;mostly humans, some halflings, some half-orcs

Weapon: Garrotte

Guerra (male, CN)Epithets: Master of War, Lord of Rage, The Grand

GeneralGenealogy: Son of Maligno and AmareDomains: Chaos, Destruction, WarSymbol: Crossed battle axes, blood dripping from each

tipTypical Worshippers: Barbarians, fighters; officers, mur-

derers, soldiers, warriors; some half-orcsWeapon: Battle axe(s)

Judicos (male, LN)Epithets: Keeper of the Law, Justice of the Gods, Keeper

of the ScalesGenealogy: Son of Guerra and EquinisDomains: *Justice, Knowledge, LawSymbol: Set of scales; base and arms are gold, left pan is

purple, right pan is blackTypical Worshippers: Fighters, monks, wizards; judges,

lawyers, nobles, police; some half-elvesWeapon: Warhammer

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Lumen (female, LN)Epithets: Lady of Light, The One Who RevealsGenealogy: Begotten by CieloDomains: Knowledge, Protection, SunSymbol: Brazier holding the ever-burning flameTypical Worshippers: Monks; sages, travelersWeapon: None

Solorien (male, LG)Epithets: Lord of the Sun, The Charioteer, Cielo’s LampGenealogy: Son of Ayudar and LumenDomains: Good, Law, SunSymbol: Golden “sun star” (circle in middle, with thick

rays spanning outward)Typical Worshippers: Fighters, paladins, warriors; most

Tendarian citizensWeapon: Longsword

Terras (male, NG)Epithets: The Sculptor, Lord of Stonemasons, Keeper of

the LandGenealogy: Son of Vitalos and AtriceDomains: Earth, Good, StrengthSymbol: Pick within a square, all in brownTypical Worshippers: Druids, fighters, rangers; artisans,

craftsmen, farmers; some dwarves, some half-elvesWeapon: Pick

Vitalos (male, LG)Epithets: Father of Heroes, The Honourable, The Loyal,

Duke of StrengthGenealogy: Son of Guerra and EquinisDomains: *Heroism, Protection, StrengthSymbol: Heraldry shield, green background, with red

sword pointed downward in the middleTypical Worshippers: Adventurers, barbarians, fighters,

monks, paladins, warriors; athletes, gladiators, guards,police, soldiers; humans, some half-orcs

Weapon: Greatsword

MALUSThis land of vileness and wickedness is truly the source ofevil in east Thalesia. Not only is Malus the domain of theShadow King, it is the place from which demons and othertwisted creatures of darkness terrorize the peoples ofKalendia and Pelagus, as well as the elves of Arboria and thedwarves of the Aggerring Mountains. (Tendaria owns apeculiar relationship with Malus: while the two are not

openly at war, they seem to maintain a rather tentativetruce, perhaps because Tendarian morals are not so clearlydefined at the best of times). Kalendia has engaged in whatis effectively a perpetual holy war against Malus for cen-turies now, since the Shadow King last attempted to bringall of east Thalesia under his power.

The religion of Malus (if one can call what Malusians doanything at all like “religion”) centers upon the worship andsummoning of demons or other dark, unspeakable powers.In Malus, the priesthood also represents the government.The Church of Infernal Darkness controls and owns every-thing in Malus, including the citizens, and its priests rulethrough cruelty and greed, exacting tithes, sacrifices, andpenances to fill their coffers and appease their demon lords.The priests also carry out the decrees, demands, and judg-ments of their demon lords, who are regularly summonedto walk among their devoted worshippers. Intriguingly,then, from a scholarly point of view, Malusians live ratherintimately with their “gods.” Yet this intimacy also makesfor a somewhat chaotic society, for the whims of the demonlords change constantly, even from week to week.Summoning the demon lords thus perhaps creates moreproblems than is necessary – but I digress, for Malusiansobviously do not see matters this way. In any case,Malusians (especially the priesthood) tend to view them-selves as chosen and so superior to other peoples, for whatother people can claim such direct contact with its gods?

Much of Malusian myth focuses upon Malus eventuallyconquering east Thalesia and then Karathis, with theShadow King as the great emperor of all. The ShadowKing’s return at some point will herald the time whenMalus should strike, for then will the demon lords be readyto lend their might to the defeat of any who would opposethe Shadow King. One of the holiest sites in Malus, deepwithin the putrid bowels of the Church of InfernalDarkness, is the Tomb of the Shadow King. Here, verydespicable and vile sacrifices are performed, apparently tofeed the Shadow King’s spirit as he slowly regains his phys-ical form. Here, he will rise again.

The most salient feature of Malusian religion, in fact, issacrifice, especially in the summoning and binding ritualsthat call the demon lords to this plane. On a daily basis,however, sacrifices serve to appease the demon lords andcan involve anything from humans, elves, dwarves, andhalflings to goblins, orcs, and trolls to animals or monsters.Blood thus forms a vital element of Malusian rituals, as wellas different sorts of bodily mutilation such as scars, burn-ings, and awful piercings.

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The Malusians do not have a necessarily set pantheon likeTendaria or Pelagus, for, sadly enough, many demonsinhabit the planes of the multiverse. Yet a kind of coredivine power structure can be identified, showing itsTendarian roots. In Malus, Maligno stands as the greatest,most significant demon lord (the kingdom takes its namefrom him), and Epidemia is his consort and partner.Although Maligno and Epidemia are not wed in Malusianlore, they are considered to be the Father and Mother of alldemons and dark powers. Also transferred from Tendarianreligion are Fantazm and Guerra, their more unsettlingaspects, of course, emphasized and venerated. Two otherdemon lords have proven significant in the course of histo-ry for east Thalesia, and they enjoy a good measure of pop-ularity in Malus, so they are listed here: Bakaal and Kraal,names feared and loathed particularly in Kalendia. Elvenscholars believe that the demons worshipped in Malus arePhrêniri (see the Ainôdreiasa, below), which suggests tothem that Iria may be active in ways beyond Arboria andthe elves.

Bakaal (male, CE)Epithets: Duke of Fear, Lord of FiresGenealogy: Progeny of Maligno and EpidemiaDomains: Evil, Fire, Undead*, WarSymbol: Black horn wreathed in red flameTypical Worshippers: Evil barbarians, fighters, rogues,

sorcerers, and warriors; assassins, blackguards; goblins,some half-orcs

Weapon: Longsword

Epidemia (female, CE)Epithets: Mistress of Plagues, Queen of VerminDomains: Chaos, Disease*, Evil, Vermin*Symbol: Black silhouette of insect with 6 legs and

mandiblesTypical Worshippers: Evil rogues and wizards; assassinsWeapon: Poisoned dart or dagger

Fantazm (male, CE)Epithets: Lord of Chance, King of JestersGenealogy: Son of Maligno and Epidemia; brother of

GuerraDomains: Evil, Luck, Magic, TrickerySymbol: Yellow jester’s hat with three bells on topTypical Worshippers: Evil fighters, rogues, and sorcerers;

assassins, shadowdancers; gamblers, dishonest merchants,swindlers; some evil gnomes and halflings

Weapon: Dagger or garrotte

Guerra (male, CE)Epithets: Lord of Fury, The Merciless, Blood DrinkerGenealogy: Son of Maligno and Epidemia; brother of

FantazmDomains: Destruction, Protection, Strength, WarSymbol: Crossed battle axes, bottom tips dripping bloodTypical Worshippers: Evil barbarians, fighters, and war-

riors; blackguards; murderers, officers and soldiers ofMalus’ military; some half-orcs, hobgoblins

Weapon: Battle axes

Kraal (male, CE)Epithets: Duke of the Infernal Realms, Bane of Light,

Sower of DiscordGenealogy: Progeny of Maligno and EpidemiaDomains: Chaos, Destruction, Evil, TrickerySymbol: Two red eyes within a chaotic swirl of grey linesTypical Worshippers: Evil wizards; blackguards; goblins,

ogres, trollsWeapon: Two-handed sword

Maligno (male, CE)Epithets: Dread Lord of Undeath, King of Darkness,

Father of Infernal PowersDomains: Death*, Evil, Night*, Undead*Symbol: Yellow skull with black eye sockets, each secret-

ing a red drop of bloodTypical Worshippers: Evil bards, fighters, rogues, and

wizards (especially necromancers); nearly all evil-alignedcitizens of Malus

Weapon: Heavy mace

PELAGUSAs a seafaring and exploring people, Pelagians not unex-pectedly focus their religion and faith upon the sea, as wellas the weather, the changing seasons, and voyages. They area people that value courage, strength, loyalty, and ingenu-ity, while also holding a keen sense of the sea’s fickleness anddestructive power.

Pelagian religious lore centers upon Brinne, Maiden ofthe Tides, and her protection and guidance of the first peo-ple to leave Tendaria and eventually settle the shores of theTêlin Sea, then during the following decades of conflictwith the merfolk who harried Pelagian fishing and tradeships (many stories tell of Brinne actually appearing to and

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walking among her chosen people). For this reason, thePelagian pantheon over time became quite drasticallyrevised (and reduced) from its Tendarian origins. Brinne’sactive involvement in Pelagus’ history established her as thepeople’s primary deity, as even their Mother; Tempo, Kingof Storms, became Brinne’s consort, while Equinis, Mistressof the Seasons, and Maligno, Lord of the Dead, became thechildren of Brinne and Tempo. While Tendarians seeKalendians as unfortunate heathens, they view Pelagians asblasphemers, as a separate people who have abused andwickedly altered the true relationships among the deities.

Pelagian religious practice involves a prominent use ofsacrifice and appeasement, though not at all as found inMalus. Sea priests perform several different minor sacrifi-cial rituals to appease Brinne and/or Tempo for safe passageon the waters and for calm weather, offering anything fromcarvings of boats to seaweed. Priestesses of Equinis holdsacrificial rituals to ensure good crops and bountiful har-vests or to Tempo for rain and fair weather, usually offeringthe fruits of the harvest, the seeds of grains and other plants,or rain water collected in sacred cisterns. All Pelagiansunderstand that great suffering can come from the sea andthe weather, and so commoners as well as clerics engage indaily rituals to appease Brinne, Tempo, and Equinis.

I should just like to note two other intriguing aspects ofPelagian religious practice. Nearly all Pelagians, particular-ly priests and sailors (and their spouses and families), wearamulets or various charms engraved with short inscriptionsfrom their holy books, such inscriptions generally related toblessings, protections, good fortune, and so forth. Finally,perhaps one of the more noteworthy features of Pelagianworship involves the funeral dances performed when theashes of the dead are spread upon the sea. These dances aremeant to distract and even appease Maligno while thedeceased person’s spirit is sent to Brinne’s realm under thewaters, for Maligno always seeks to trap spirits and turnthem to his service.

Brinne (female, CG)Epithets: Queen of the Sea, Defender of Pelagus, Maiden

of Tides, Lady of the MoonDomains: Air, Good, Protection, WaterSymbol: Line of three blue waves below a silver crescent

moonTypical Worshippers: All Pelagians, regardless of profes-

sionWeapon: Trident

Equinis (female, NG)Epithets: Mistress of the Seasons, The Healer, Lady of the

HarvestGenealogy: Daughter of Brinne and Tempo; Maligno’s

sisterDomains: Good, Healing, PlantSymbol: Harvest basket overflowing with fruits, vegeta-

bles, and grainsTypical Worshippers: Bards, druids, rangers; apothe-

caries, farmers, fishers, foresters, herbalists; some halflingsWeapon: Sickle

Maligno (male, NE)Epithets: Prince of the Netherdeep, The Shadow, Lord of

the DeadGenealogy: Son of Brinne and Tempo; brother of EquinisDomains: Death*, Evil, Undead*Symbol: Black circle with yellow eye in the middleTypical Worshippers: Necromancers, rogues, sorcerers;

piratesWeapon: Whip or net

Tempo (male, CN)Epithets: Lord of the Sky, The Champion, King of

Storms, The UnrulyGenealogy: Consort of BrinneDomains: Chaos, Strength, War, Weather*Symbol: Blue-green whirlpoolTypical Worshippers: Druids, wizards; sailorsWeapon: Halfspear

KALENDIAOf the human kingdoms of eastern Thalesia, Kalendiaowns the most distinct religion, due particularly to itsrather sparse pantheon and to the steady evolution towardthe unusual worship of a single deity in the growing signif-icance of Solorien especially to the kingdom’s politicalmake-up and aspirations.

As Tendarians spread into the unclaimed lands beyondtheir new kingdom’s northern border mountains after theirescape from Pallenaria, they of course brought their deitieswith them, though over the centuries forms of worshipchanged according a people’s specific experiences andneeds. Kalendia (named after the ranking Tendarian noblefamily who first migrated to its lands, the Kalends) repre-sents perhaps the most radical departure from the baseTendarian religion because of such experiences and needs.

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No other human nation has developed such intimate tieswith the Arborian elves, a long relationship that hasinevitably affected Kalendian religion. Considered the FirstRace upon Karathis, the elves also are considered by thosewith enough knowledge and acumen to hold the mostaccurate account of creation. They actively worship onlythree deities: Umae (often translated directly, in Common,as “Pure Soul”), whom they consider the empathy, love, andvery life force of every single thing on Karathis, the Shaperof All Creation; Kôs (translated usually just as “Light”), godof the sun and the day; and Iria (translated usually as“Darkness”), goddess of the moon and the night. Elvenreligion, though, is much more complex and ascetic thanthe simple worship of three deities, filled as it is with sever-al spirits both good and evil that serve the deities in variousways. Yet Umae, Kôs, and Iria are of great significance forunderstanding the nature of the Kalendian pantheon (seemy translation of the Ainôdreiasa, below).

Early Kalendians, fascinated by the elves and profoundlyinfluenced by their version of creation, translated Umae asTera’Meta, or Earth Mother and sometimes also AllMother, and she became important primarily to thoseKalendians living in the kingdom’s rural areas, such as theWest Wood Barony. Kôs was merged with and given thename of the related Tendarian deity, Solorien, while theKalendians simply gave Iria their name for the moon, Alba.

In the more rural areas of Kalendia, again such as inmuch of the West Wood Barony, the worship of Tera’Metais quite prevalent. For those who see Tera’Meta as the AllMother, Solorien and Alba are her children, guiding the sunand moon, respectively, across the sky each day and night.Evil is embodied by and ascribed to the many demons wor-shipped and propitiated by the Malusians – Kalendia’sperennial enemy.

Today, however, Solorien is gradually gaining greaterprominence throughout Kalendia, particularly in urbancentres such as Centridell and Myrr, to such an extent thatsome theologians are quietly beginning to assert thatSolorien is the only god deserving of worship, for He is thePure Light of Goodness that shines in Kalendia and defeatsthe forces of evil in Malus and from the Contested Lands.Alba’s role appears to be fading somewhat, though of courseher priests conduct and are present at every funeral and bur-ial. I suspect that some intense theological clashes loom onthe horizon as Solorien’s priests more and more attempt toassume the judgement and guidance of the spirits of thedeparted. Tera’Meta is still worshipped everywhere inKalendia, though her importance lies perhaps more in the

background now – the mother who has raised her children,sent them into the world, and offers advice only whenasked.

Religion of the ElvesHere follows my translation of the Elven account of cre-ation, along with brief details of the elves’ deities – essen-tially, to give a firmer context to the more extensive noteson Kalendia below.

CreationAinôdreiasa (The Story of Creation, as Told by the Elves)In the time before Time, only Mêlos1 existed. Singular,alone, Mêlos possessed all the energies of the multiverse,was all the energies of the multiverse, formless yet swirlingand coruscating, purposeless yet seeking and dreaming.

In that dreaming, Mêlos began to understand His singu-larity as a lack, as uncreative, as unfulfilling. Mêlos alsounderstood that all of His energies, all of the multiverse aswe know it today, were formed of two aspects, two princi-ples, two vitalities – Himself, as Thought, and another, asEmpathy.

And so, in the time before Time, Mêlos searched forUmae2 within Himself, within the multiverse as we know ittoday, dreaming and dreaming of not being only One, ofnot being alone. For, Mêlos knew with Thought that envi-sioned all, to find Umae would mean that Creation couldbegin – the work of their Destiny, the beautiful fashioningof the multiverse.

Thus was undertaken the First Contemplation, duringwhich Mêlos stopped swirling and coruscating, becomingstill, passive, focussed. Umae can never be found unlessthrough still, focussed Contemplation.

Mêlos’ Contemplation was long in the time before Time,for the dreaming was vast and difficult to make still. Onlywhen Mêlos understood that Umae could not be found bysearching but was realised as the Empathy everywhere andall around and within, did the Contemplation end, for thenUmae appeared to Mêlos in the timeless, formless dream-ing, ready to begin the Great Work of Creation.

When Mêlos and Umae recognised each other in the timebefore Time, they took on form in the swirling, coruscat-ing, seeking, dreaming energies of the multiverse as weknow it today: Thought as a male and Empathy as a female,the two principles of all Life, made one in the sacredJoining that continually repeats the Creation.

With the First Joining of Thought and Empathy beganTime, the perpetual count of eons, centuries, years,

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months, weeks, days, hours, and seconds. Creation cannotbe realised outside of Time; all Creation is bound by Time.

With the Second Joining of Thought and Empathy theFirst Children were born and came into awareness: Kôs andIria, to measure the passing of Time.3 Creation cannot bemeasured without Time; all Creation is measured withinTime.

With the Third Joining of Thought and Empathy was thetrue and forever unceasing work of Creation begun. Mêlosunderstood that to give solid, vibrant, ever-changing formto the energies that were He and Umae, the energies of themultiverse as we know it now, He would need to sacrificeHis form and consciousness so that Umae and their FirstChildren, Kôs and Iria, could fashion the multiverse as weknow it now. Once Umae realised what must be done, Sheshed the First Tears of Love. Creation cannot begin with-out sacrifice; all Creation is the work of sacrifice.

And so, upon the Third Joining of Thought andEmpathy was the multiverse as we know it now created,measured by Kôs and Iria, yet shaped by the loving dream-ing of Umae from the seeds of Mêlos that filled Her andfilled Her as He sacrificed his form and consciousness to thefinal and most beautiful work of Creation.

The First World of the Creation we call Karathis, namedfor Mêlos’ act of transcendent sacrifice, the TrueApotheosis. As Umae fashioned the form and conscious-ness of Mêlos into the Creation, She enclosed Herself with-in and set Kôs and Iria to watch over Karathis. FromMêlos’ ever-flowing seed, Umae shaped all of the FirstWorld’s lands and waters and skies, raising mountains andhills, opening chasms and valleys, growing forests and grass-es and all other plants, pouring waters into oceans and lakesand rivers, setting the winds to blow and the storms to rage.All things in the world are Mêlos; nothing in the world isnot touched by Umae.

After these first efforts of Creation, Umae needed to rest,to let the last seeds of Karathis grow within Her before Sheshaped them and placed them upon the world – the seedsof the Offspring, the races and creatures of Karathis. AsUmae rested, Kôs and Iria watched over the world, measur-ing time as Sun and Moon, respectively. Yet soon Iria grewenvious of Kôs, of how the plants grew and flourished whileKôs gazed upon them, of how Kôs each day could witnessthe world’s beauty that was shrouded and pale and sleepingwhile Iria passed through the sky during the night. WhileUmae rested and Karathis moved and grew on its own, theenvy in Iria became ever stronger, and She desired to marand misshape the beauty of Karathis seen completely only

by Her brother Kôs. Thus it is known: life too long indarkness without light corrupts the heart; we must ever bevigilant to the corrupting sway of darkness and ever striveto keep light strong and pure.

When finally Umae awoke from Her rest, She was pre-pared for the final Works of Creation: releasing into andupon the world all of its creatures and races by shaping thelast of the seed of Karathis.

The Eldest Race upon Karathis we now call Phrênesi:ever-living, powerful, guardians and keepers of the world’svital energies; servants of Umae, Kôs, and Iria. To Umae’seternal sadness, Iria quickly called to and swayed many ofthe first Phrêni, whom we now call Phrêniri, commandingthem to mar and misshape Karathis while She held swayover the world. And so, even as Umae planted the seeds ofall creatures throughout Karathis, from the birds of the skyto the tigers of the forest to the smallest insects of the soil,the First War of the Eternal Struggle between Light andDarkness began upon the world. Kôs called and swayed asmany Phrêni as possible to His cause, and He set thesePhrênkôsi to repairing the hurt and damage inflicted uponKarathis by Iria and Her Phrêniri, to seeking out thePhrêniri and battling them with the power of light.4

Umae at first was dismayed that her children could turnupon each other so, that Iria could ever desire to harmKarathis after the beauty and greatness of Mêlos’ sacrifice.Yet following much contemplation and communion withthe Thought of Karathis, Umae understood that Light andDarkness would forever war against each other, vie witheach other for space and power and the souls of all creaturesand races. Knowing that She must plant the seeds of all theraces to inhabit Karathis, dragons and elves and dwarvesand humans and gnomes and orcs and goblins and giantsand so on, Umae sought out those few Phrêni not yetswayed by either Kôs or Iria and set to them the task of pro-tecting and hiding the races for as long as possible from theEternal Struggle.

And so Umae decided that She would plant the seeds ofthe races deep within Karathis, in different places through-out the world, and allow them to grow slowly and find theirway to the surface of the world, guided by Her guardianPhrêni. Ever Umae is wise; ever Umae loves all of Her chil-dren.

And so began the Story of the Races.First the elves reached the surface of the world, guided

and protected by Umae’s Phrêni, who led them through thedepths of Karathis. Those elves who came from the depthsinto day were greeted by Phrênkôsi in the forms of the

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Quick Stag, the Fierce Bear, the Noble Eagle, the PowerfulTiger, and the Wise Wolf. Thus are the Great Elven Clanswho love and follow Kôs divided across Karathis.

Those elves who came from the depths into night weregreeted by Phrêniri in the form of the Cunning Spider. ThePhrêniri of Iria, always vigilant for opportunities to marand misshape the Works of Creation, convinced their elvesto return to the depths of Karathis and wage war against theelves of Kôs. Thus are the Great Elven Clans who love andfollow Kôs united against their cousins corrupted by Iria.

Of all the races upon Karathis, the elves live the longestand bear the greatest burdens in caring for and protectingthe world. The light must remain strong and forever shin-ing, as the darkness is watchful, subtle, and determined.

After the elves followed all the other races of Karathis,coming from the depths into day or night and so joiningthe Eternal Struggle on the side of Kôs or Iria. The dwarvescame into day and loved Kôs, but they also loved the beau-ty and power of stone and earth, and so they remainedwithin the vast mountains, always returning to the light yetalso delving further and further into Karathis until eventu-ally they met with the elves of the Spider. Thus are thedwarves enemies of Iria.

Next the orcs came up from the depths into night, andthey are the bane of all light and goodness, the greatest prizeand most beloved of Iria, for they relish destruction andthey hate the beauty of the elves of Kôs and all their works.

Following the orcs came several races one after the other,swiftly and even simultaneously, coming up into night orday and so sealing their destinies in the Eternal Strugglebetween Kôs and Iria: gnomes, halflings, goblins, bugbears,lizardmen, kobolds, ogres, giants, trolls, and more than cannow be named.

Yet when the humans came up from the depths, theyappeared everywhere, in day and in night, at dawn and attwilight. And so the humans are the most divided amongthemselves: both the greatest champions of Kôs and thefoulest worshippers of Iria; unpredictable, passionate, curi-ous, relentless.

At last the Work of Creation finished, all the seed ofMêlos planted in the world, Umae once again rested, andthe Lore of the High Sages in Arboria claims that She restsstill, communing with the Thought of Mêlos while theirChildren continue the Eternal Struggle throughout themultiverse . . . .

Elven DeitiesIria (female, CE)

Epithets: Darkness, The Undoer, Princess of the NightGenealogy: Daughter of Mêlos and Umae; sister of KôsDomains: Chaos, Destruction, *Night, TrickerySymbol: Black circle with a thin silver borderTypical Worshippers: Dark elvesWeapon: Short bow

Kôs (male, LG)Epithets: Light, The Protector, Prince of the DayGenealogy: Son of Mêlos and Umae; brother of IriaDomains: Knowledge, Law, Protection, SunSymbol: Orange-red circle with a thin sky-blue borderTypical Worshippers: All elves of ArboriaWeapon: Half-spear

Umae (female, NG)Epithets: Empathy, Pure Soul, Mother of All, She Who

MournsDomains: Air, Animal, Earth, Fire, Plant, WaterSymbol: Green circle with a thin brown borderTypical Worshippers: All elves of ArboriaWeapon: None

Kalendian ReligionAlba (female, N)

Epithets: Goddess of the Moon, Weaver of Dreams, TheSilver Maiden, Guide of the Dead

Genealogy: Daughter of Tera’Meta; sister of SolorienDomains: *Death, Magic, Protection, *TwilightSymbol: Black star flecked with gold held within a silver

crescent moonTypical Worshippers: Bards, necromancers, rogues, sor-

cerers, wizards; gamblers, prophets, sages, spies; humans,half-elves, some halflings

Weapon: None

SymbolAlba’s symbol involves a black star flecked with gold that isclasped by the tips of a silver crescent moon. The star haseight points, with the four cardinal points being long andthe other points being short.

A pure focus used by priests of Alba is made of very spe-cific materials. The moon must be crafted from actual sil-ver, and the star must be of the rare gold-flecked blackobsidian found in the Aggerring foothills. Simpler symbolsare usually carved from wood (or even stone), sometimes

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painted the proper colours but also left plain.Priests will carry and display Alba’s symbol either as a

pendant hung from a gold or silver necklace, or as anadornment attached to the top of a staff (sometimes, thestar is even made to spin with the wind).

AppearanceAlba is depicted as having pale white skin, golden eyes, andsilver hair. She is a thin, young woman, with longish fingernails.

She wears a hooded black robe that is, of course, fleckedwith gold – but only faintly, so as to have a shimmeringeffect, especially under the light of a full moon. Her hood

is drawn up in her role as Guide of the Dead (to signify, sayher priests, silence, mystery, and the neutrality of judge-ment in death). Her hood is down when she is related tomagic and dreams, and particularly the full moon, consid-ered the monthly revelation of her full beauty and power.

Many images also show Alba as wearing a gold necklacewith her crescent moon and star pendant, the necklace usu-ally depicted as hanging over top of her robe so that it isclearly visible.

Alba carries no weapons or other such items. She issilence, mystery, fate, prophecy, and the one who guides thedead: weapons are hence unnecessary.

Aspects of WorshipAlba’s personal domain is known as the Halls of the Dead.Its dungeons, claim her holy texts, are for the damned andthe evil – particularly those captured or coerced by the fouldemons worshipped in Malus. The upper levels of theHalls of the Dead are divided according to how Alba judgessouls (by the nature of their goodness, deeds, minor sins,and the like during life), and she lives at the topmost level,attended by those souls judged worthy of such service (usu-ally, those of more neutral leanings; the purest of the goodsouls are thought to serve Solorien in his realm). Forinstance, some souls are set to managing and watching thethreads of fate or the lands of dream; some souls take careof the Halls themselves, usually related to one’s occupationin life. Still, the Halls are a sombre, shadowy, grey place.

Through her priests, Alba is present at all deaths andburials, for she must judge the deceased’s soul and guide itto her Halls, frequently protecting it from the thievinghands of demons, who hunger always for more souls to cor-rupt. Sadly, theological rumblings grow louder in Solorien’stemples to deny Alba her presence at funerals and burials sothat Solorien may take all righteous souls with him.

Solorien (male, LG)Epithets: God of the Sun, The Light of Law, The Beacon

of PurityGenealogy: Son of Tera’Meta; brother of AlbaDomains: Good, Law, Protection, SunSymbol: Sun shield (see description)Typical Worshippers: Fighters, monks, paladins, rangers,

wizards; government officials, judges, lawyers, merchants,nobles, soldiers; some dwarves, some elves, half-elves,humans

Weapon: Bastard sword

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SymbolSolorien’s sun shield is composed of a golden disc, uponwhich are two crossed sun rays and four small red circlesplaced at each “side” of the disc.

A pure sun shield focus must be fashioned of specificmaterials. The disc itself is made of actual gold, while thesmall circles are in-set rubies, and the crossed sun rays areengraved into the disc and then burnished red by a specialchemical process. A simpler focus (i.e., for those who can-not afford a proper sun shield) is usually carved from woodand painted the right colours. Solorien’s sun shield is alsooften reproduced on the clothing or even shields of clerics,Kalendian soldiers, and government officials (especiallyjudges and lawyers).

The golden disc is said to symbolise the sun and also thepurity of Solorien’s light. The crossed sun rays representSolorien’s role as Kalendia’s Defender, interpreted as depict-ing two crossed bastard swords. The small red circles standfor both the four cardinal directions to which Solorien’slight extends, and the four domains of Solorien’s power andinfluence (i.e., law, goodness, protection, and light).

AppearanceIn Kalendian lore and religious art, Solorien has two pri-mary representations, discussed here in the order of theircurrent popularity and importance.

The DefenderIn this image, Solorien is depicted with long, thick, wavyred hair (reaching to about mid-neck length); sky blue eyes;a powerful warrior’s build; and lightly tanned skin. Heappears as a handsome man in his early-40s, standing sixfeet tall.

He wears full plate armour burnished gold, with the red“X” and small circles of his holy symbol engraved on thebreastplate. The top points of the “X” extend to Solorien’sshoulders, and the bottom points reach to his waist. A calf-length red cape is clasped to his breastplate at the collarbone, often depicted pulled back on the left side to showSolorien’s bastard sword Fulgerrum. Solorien does not weara helmet, so as to display his wavy red hair. Upon his leftarm is strapped his Sun Shield, made of gold-burnishedsteel and emblazoned with his holy symbol. The impres-sion one receives from this image is of a powerful warrior oflight and courage and supreme skill.

Solorien wields Fulgerrum one-handed. Fulgerrum has ahilt of gold, and its pommel gem is a gleaming red ruby.The blade is glinting, shining steel almost like a clear blue

sky of midsummer, and is inlaid with golden runes of greatpower. It blazes with a blue-white flame when drawn inbattle, and the holy texts claim that it is especially powerfulagainst the demons, shadows of night, and vile humanoidsthat threaten Kalendia’s security.

The Judge (or Lawgiver)As the Judge, Solorien’s red hair is still long, but shown asneat and stylized, framing his face and giving him a morestern expression. His other physical features are similar tohis depiction as the Defender: a strong, powerful, confidentman, though perhaps more composed, thoughtful, andeven elegant.

In this image, Solorien wears a full-length white robe andfull-length white cape that is clasped at his collar bone by asun shield pin. Here, he represents simplicity, thoughtful-ness, consideration, and efficiency.

In his right hand he carries a golden gavel, signifying lawand judgement, embodying order and good.

Aspects of WorshipTemples dedicated to Solorien in urban centres such asCentridell or Myrr also function as civic government build-ings, housing records of laws, taxes, and other such docu-ments. In Kalendia, civic servants (especially in Centridell)

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require at least a minimum ordination as a priest ofSolorien – though not all need necessarily be spellcasters, ofcourse. Every legal trial is conducted by a priest of Solorien(including judges, lawyers, bailiffs, record keepers, and soforth), and all matters of civic importance involve the localSolorien church or temple in some manner. In fact, civicservice as a priest of Solorien is often a path to respect andeven power for the homeless, abandoned, and unfortunatewho are called by The Beacon of Purity.

Rurally, particularly in the West Wood Barony nearArboria, Solorien still holds a position slightly less inimportance to that of Tera’Meta, the Earth Mother. Thefurther away one goes from cities such as Centridell or

Myrr, the more Solorien appears and is worshipped in hisaspect of the Defender – as He who brings Light against theDarkness and evil of Malus and the humanoid raiders fromthe Aggerring Mountains and Contested Lands, especiallythe Himrak orcs. Here, altars dedicated to Solorien are usu-ally part of a Tera’Meta church, and candles or lamps aresignificant adornments (some light-giving device, at least, iskept always burning). Still, even in rural areas, thoseinvolved with business or civic occupations tend to favourSolorien.

Solorien’s domain is known variously as The Fields ofLight or The Golden City of Peace. Those who servedSolorien especially well in life, whether as warriors or civicservants or even as humble peasants, will be chosen to servehim in his domain after death, becoming part of a heaven-ly “government,” maintaining the laws and order of theuniverse. All important divine decisions are made in TheGolden City of Peace, such as heeding the prayers of thefaithful or other calls for divine aid.

Finally, warriors and soldiers in Kalendia observe theirown specific rites in honour and propitiation of Solorien,particularly before battle. A development of the priests’holy teachings and these individual warriors’ rites is a kindof “Warrior’s Code” or “Warrior’s Honour” in Kalendia,based upon laws, formalities, fairness, loyalty, and courage.This Code or Honour now plays a significant role in thecommand structures of Kalendia’s soldiers, in duels, and inthe conduct of war. In fact, the Sun Knights of Solorien,Kalendia’s elite fighters and the greatest shining embodi-ments of Solorien on Karathis, live by and exemplify thetenets of this Warrior’s Honour.

Tera’Meta (female, NG)Epithets: Earth Mother, All Mother, The One Who

Shapes AllDomains: Animal, Earth, Plant, WaterSymbol: The world tree (see description)Typical Worshippers: Barbarians, druids, monks, rangers,

rogues (scouts); animal tenders, farmers, foresters, herbal-ists, lumberjacks, midwives, trackers; half-elves, halflings,humans, some gnomes

Weapon: Quarterstaff

SymbolThe world tree symbol is composed of a disc with a greenborder that rises into the green silhouette of a tree in themiddle upon a sky blue background.

A world tree symbol is nearly always carved from wood,

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with the green and blue colours stained into the wood in aprocess that keeps them from fading. With such discs, theborder and tree are usually in relief, so that the blue back-ground is lower and in-set. Some woods are consideredmore potent and sacred than others, and symbols madefrom the wood of the anadenas tree – found only in thedeepest reaches of Arboria – are both rare and highly prized,carried only by the most powerful of Tera’Meta’s priests andpriestesses.

The world tree symbol is often a pendant hung from achain or string made of natural materials (such as leather orrope); it can also be attached to the top of a staff. Priestsand priestesses who are active as adventurers tend to haveTera’Meta’s symbol emblazoned on shields or sewn intotheir outer clothing (which is also often of natural, earth-related tones and colours such as browns, greens, blues,deep reds, and so forth). In the West Wood Barony, theworld tree symbol is actually popular as jewellery (such asearrings) and as protective wards painted on doors and suchplaces.

AppearanceFor Kalendia’s humans (as well as half-elves and halflings insome areas), Tera’Meta is represented in three aspects,detailed here in order of popularity. (Note: Arboria’s elvestend to view images of Umae as mildly sacrilegious, thoughmostly as naiveté.)

Mother EarthIn this aspect, Tera’Meta appears as a pregnant woman,quite great with child. Her body is plump, with swollenbreasts and roundish hips, legs, and arms. She has thick,long brown hair, usually tied up in a bun with a scarf thatis most often coloured sky blue. Her eyes are a bright,calming sky blue.

She wears a green birthing robe that is loose and flowing,and common folklore suggests that she smells like freshlyturned soil and morning dew and wild roses (her favouriteflower) and a bare hint of wild onions or garlic.

As Mother Earth, Tera’Meta is a matronly, smiling, calm-ing woman who embodies the fullness of creation and life,strength and wisdom. She is connected to harvests, births,marriages, flowers in bloom, joy, family, and other suchevents that remain important for much of Kalendia’s ruralpeoples.

“Queen of the Fey”In this representation, Tera’Meta is a stunningly beautiful

young woman, generally thought of as a dryad. Her brownhair is long and loose, with hints of gold, red, and evenblue; her sky blue eyes are sparkling and gay; her skin isfaintly tanned, and she is slim and healthy.

She wears a close fitting dress that leaves her arms bear upto the shoulders and her legs bear to just above the knees.Her dress is made of leaves and flowers and feathers andgrasses and berries – all the things and colours of nature.

As “Queen of the Fey,” Tera’Meta is related to love,romance, courtship, charm, gaiety, and youthful serious-ness. She is the guardian spirit of the world tree.

The Old CroneHere, Tera’Meta is an old woman, bent and shrunken. Shewears a sky blue head scarf that allows only wisps of whitehair to slip out around its edges. Her eyes are clouded andmisty, as if she is nearly blind, and her skin is wrinkled andweathered. She has a fragile, thin, withered appearance,walking with a gnarled wood cane and wearing a brownrobe and green cape that are both worn and tattered.

In this aspect, Tera’Meta represents the last cycles of life.She is prophetic of death; she is the natural wilting of life.Moreover, she is also nature’s displeasure and vengeance andretribution. She is aging, dryness, profound wisdom, andeven blight.

Aspects of WorshipIn rural areas such as Hollobrae in the West Wood Barony,Tera’Meta churches serve several functions in the commu-nity, religious and otherwise. The central building of aTera’Meta church is generally a circular structure, mostoften made of wood and other natural materials; at the cen-tre grows a tree native to the region, functioning as the pri-mary shrine and site of worship. This tree shrine also hasrepresentations of Alba and Solorien, sometimes small stat-ues or their holy symbols, for the three gods are often wor-shipped together as a “family,” all of them vital to thepeople’s as well as the land’s health. Also, two doors face theeast and the west, and are kept open (weather permitting)for sunrise and sunset, respectively. A small hole is left inthe middle of the roof, right above the tree shrine, allowingnatural precipitation to fall through and bless the tree.

The priests and priestesses of a Tera’Meta church involvethemselves quite intimately in their local community andsurrounding region. They gather extensive lore on the localflora and fauna, seasonal cycles, and any other matters ofinterest or concern connected to the local nature. ManyTera’Meta priests and priestesses also record the history of

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their region, noting all events grand and seemingly insignif-icant, mundane and fantastic; their tomes of local historycomprise, in fact, one of Kalendia’s greatest hidden treasures– though they have inestimable value, of course, for thosewho know to look for and use them.

Most citizens of Kalendia keep small shrines to Tera’Metain their homes, usually a particular plant that is the focus ofsmall daily rituals and prayers. Moreover, during signifi-cant times of the seasonal cycles (such as spring, sowing,and the harvest), people will decorate their homes accord-ing to the season (such as with freshly blooming flowers,seeds, or sheaths of wheat). Finding a stone or log carvedwith Tera’Meta’s world tree holy symbol in the middle of afarmer’s field is quite common. Finally, people pray toTera’Meta for a wealth of reasons, from good harvests toeasy births to joyous weddings to fair weather.

APPENDIX: NEW DOMAINSCHARMDeity: Amare (Tendaria)Granted Power: You cast charm spells at +1 caster level. Bluff isa class skill.Charm Domain Spells:

1 Charm Person2 Enthrall3 Charm Monster4 Lesser Geas5 Feeblemind6 Geas/Quest7 Mass Suggestion8 Mass Charm9 Wish

DEATH (revised from PHB, Chapter 11: Spells)Deities: Alba (Kalendia), Convales (Tendaria), Maligno (Malus,Pelagus, Tendaria)Granted Power: You can cast detect undead a number of times perday equal to 1 + your Charisma bonus.Death Domain Spells:

1 Invisibility to Undead2 Speak With Dead3 Halt Undead4 Restoration5 Raise Dead6 Regenerate7 Greater Restoration8 Finger of Death9 Soul Bind

DISEASEDeity: Epidemia (Malus, Tendaria)Granted Power: You cast disease spells at +1 caster level.Disease Domain Spells:

1 Ray of Enfeeblement2 Stinking Cloud3 Contagion4 Poison5 Cloudkill6 Acid Fog7 Disintegrate8 Finger of Death9 Horrid Wilting

FABRICATIONDeity: Faber (Tendaria)Granted Power: You can cast mending a number of times per dayequal to 1 + your Intelligence modifier. This is a spell-like abili-ty.Fabrication Domain Spells:

1 Make Whole2 Wood Shape3 Stone Shape4 Fabricate5 Major Creation6 Ironwood7 Disintegrate8 Transmute Metal to Wood9 Wish

HEROISMDeity: Vitalos (Tendaria)Granted Power: As a spell-like ability, you may cast guidance anumber of times per day equal to your Wisdom bonus (a mini-mum of once per day).Heroism Domain Spells:

1 Divine Favour2 Endurance3 Magic Vestment4 Divine Power5 Righteous Might6 Heroes’ Feast7 Power Word, Stun8 Holy Aura9 Miracle

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JUSTICEDeity: Judicos (Tendaria)Granted Power: As a spell-like ability, you may cast detectchaos/evil/good/law once per day. Sense Motive is a class skill.Justice Domain Spells:

1 Zone of Truth2 Detect Thoughts3 Dispel Magic4 Discern Lies5 Mark of Justice6 Forcecage7 Binding8 Imprisonment9 Freedom

NIGHTDeity: Iria (elves), Maligno (Malus, Tendaria)Granted Power: As a supernatural ability, you can extinguishlight once per day, at a range of 5 ft./level and a duration of 1round/level, affecting a named and specific non-magical or mag-ical light source. Hide is a class skill.Night Domain Spells:

1 Sleep2 Darkvision3 Deeper Darkness4 Solid Fog5 Nightmare6 Forbiddance7 Shadow Walk8 Maze9 Energy Drain

TWILIGHTDeity: Alba (Kalendia)Granted Power: You cast twilight spells at +1 caster level. MoveSilently is a class skill.Twilight Domain Spells:

1 Pass Without Trace2 Invisibility3 Displacement4 Improved Invisibility5 Ethereal Jaunt6 Mislead7 Wind Walk8 Antimagic Field9 Weird

UNDEADDeity: Bakaal (Malus), Maligno (Malus, Pelagus, Tendaria)Granted Power: You may use a death touch once per day. Yourdeath touch is a spell-like ability that is a death effect. You mustsucceed at a melee touch attack against a living creature (using therules for touch spells). When you touch, roll 1d6/cleric level. Ifthe total at least equals the creature’s current hit points, it dies.Undead Domain Spells:

1 Deathwatch2 Desecrate3 Animate Dead4 Unhallow5 Slay Living6 Create Undead7 Blasphemy8 Create Greater Undead9 Wail of the Banshee

VERMINDeity: Epidemia (Malus)Granted Power: You can cast spider climb once per day as a spell-like ability. Climb is a class skill.Vermin Domain Spells:

1 Summon Swarm2 Web3 Poison4 Giant Vermin5 Insect Plague6 Summon Monster VI*7 Phase Door8 Creeping Doom9 Shapechange***Fiendish monstrous spider only.**Must be a form with the vermin creature type.

WEATHERDeity: Tempo (Pelagus, Tendaria)Granted Power: You cast weather spells at +1 caster level.Weather Domain Spells:

1 Endure Elements2 Fog Cloud3 Call Lightning4 Control Water5 Ice Storm6 Control Winds7 Control Weather8 Whirlwind9 Storm of Vengeance

17

1 Translated into King’s Common, “Mêlos” means roughly “PureMind.” [L.S.]2 Translated into King’s Common, “Umae” means roughly “PureSoul.” [L.S.]3 In King’s Common, “Kôs” translates roughly as “Light” and“Iria” as “Darkness.” [L.S.]4 Some explanation is required here of the different forms of the

elven word for “spirit”: “phrên” is the singular (i.e., simply “a spir-it”) and “phrêni” is the plural (i.e., “spirits”); “phrênesi” is thearticulated plural (i.e., “the spirits”); “phrênir” is a spirit of evil,what we call in King’s Common a “demon,” and the plural formis “phrêniri” (i.e., “demons”); “phrênkôs” is a spirit of light andgoodness, what we call in King’s Common a “celestial,” and theplural form is “phrênkôsi” (i.e., “celestials”). [L.S.]

18

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15 COPYRIGHT NOTICEOpen Game License v 1.0 Copyright 2000, Wizards of the Coast, Inc.

System Rules Document Copyright 2000, Wizards of the Coast, Inc.; AuthorsJonathan Tweet, Monte Cook, Skip Williams, based on original material by E. GaryGygax and Dave Arneson.

Religion in Karathis ©2002, Fiery Dragon Productions, Inc., www.fierydragon.com;Author: Michael Johnstone.

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