Class and Feudal System

Class

A high social status carries advantages and corresponds to a character’s class within the
game world. The effects can differ greatly, according to situation. A noble-born is more likely
encounter sealed lips and deaf ears in a Havenan harbor tavern than would a free sailor. On
the other hand, a countess will rarely admit a serf into her presence, while a man of high
social standing is often welcome at court.

Five general classes govern social relations and measure the social standing of an individual:
the aristocracy, nobility, lesser nobility, free, and not free. The nobility rules over a large part
of Aventuria, as well as over the other classes. The free include wealthy burghers, free
farmers, and even the poorer inhabitants of a region or a city. The so-called not free are
either slaves without any rights, as they are the property of their master, or else serfs who
live and work on the lands of their manor lord. Serfs or slaves under a responsible master
may live a better life than that of free beggars. The Middenrealm and the Horasian Empire
prohibit the enslavement of humans, and any freedom-loving Thorwaler looks down on the
practice. But, in Mhanadistan and many city-states of the South, slavery is still the norm.

Blessed Ones of the Twelve and guild mages stand outside of this system. All treat them with
great respect due to their vocation, although they are free in terms of their class. Therefore,
they are not subject to the general system of class law. This leads to conflicts between
nobles and Blessed Ones about authority and responsibility.

The Feudal System

In many realms of Aventuria, there is a longstanding custom where rulers give parts of their
lands to followers as a reward for loyalty. Initially, ruled granted this right for a lifetime. The
entrusted land, called a fiefdom, is seen as a sort of loan where the vassal becomes the ruler
of the entrusted land. Feudal lords hold their vassals accountable, as do their superior
sovereigns, be they counts, dukes, or empresses. Vassals can tax the rural population, from
which they support themselves, and pass and enforce laws. In return, vassals swear loyalty
and fealty to their feudal lords, as well as to the protection of their own vassals and subjects.
In times of war, vassals stand with their feudal lords, supporting them in battles and
mustering soldiers, but they must continue to see to the protection of their rural
populations.
In exchange for the taxes they collect, vassals protect their subjects from enemies. In the
feudal system, direct descendants inherit sovereignty. This is especially true for the
aristocracy. Usually a feudal system consists of multiple levels, as many vassals divide the
lands entrusted to them into smaller fiefdoms managed by their followers. At the top of the
feudal pyramid is the regent of the corresponding realm, usually a king or an emperor.
Dukes, princes, and margraves are provincial rulers, lords who claim an entire region as their
own. Below them (or at the same level as them) are counts. Then comes barons and
members of the lesser nobility, such as squires, nobles, and knights. The illustrious titles of
the nobility vary from realm to realm. In Arania, the baronesses are called beyrouni, and the
Tulamydes are ruled by an emir instead of a count.

The ways in which the common folk relate to their corresponding rulers also vary greatly
from region to region. There is a distinction between free and non-free subjects. Non-free
subjects are not allowed to leave the land of their lord without permission, as they are tied
to the earth, to the piece of land they work for their master. The tributes to their lord are
usually so great that they have almost nothing left for themselves. If they are serfs, they
have almost no choice in matters of their lives. Their lord decides, for example, what they
can grow on their fields. If they wish to marry, their liege lord must approve the wedding.

In addition, serfs must perform corvée services, labors for which they receive no pay and
which can include additional work in the fields or even personal services. Free people,
however, can leave the land whenever they wish. In some regions, bondsmen (meaning
serfs, not slaves) can theoretically purchase their freedom, but since their income is so low,
this rarely happens. Some bondsmen flee their lands and try to find work in the cities. If they
succeed, they can become freemen after a year and a day. It goes without saying that feudal
lords try everything in their power to catch these fugitives and return them to their land.

Town Rights and Burghers

A new power base—that of the burghers—has emerged within Aventuria’s feudal system
within the last few centuries. Through successful trade, many large cities began to generate
greater wealth than that of the nobility. They used this wealth to purchase a sort of
independence, which initially included market rights (that is, the right to hold their own
markets). Since then, many of these places received city rights as well (they may build a wall
around the city, cultivate the surrounding land, collect taxes, pass laws, organize a city
guard, and hold courts of law). The city, as a collective, became entitled to the same rights as
a feudal lord. However, the authority which granted the city these rights still holds them
accountable, and the city must still support them in battle. When this happened, the nobility
lost control of many of the large cities. Often this was due to destitute nobles willingly
granting these privileges to wealthy burghers in exchange for financing their extravagant
lifestyles.
Now burgomasters rule from city halls, commanding the city and its surrounding area. This
independence is not uniform across all cities. How many privileges a city gains, and how
much influence the feudal lord retains, varies from city to city. In places where the nobility is
still powerful, cities are governed by stewards appointed by the nobility. Independent cities
often have a magistrate or city council comprised of, for example, representatives from
guilds, influential families, and important temples. Sometimes councils include
representatives of mage academies. The chairperson of a council is called master of the
town, burgomaster, or master of the council. Chairpersons are responsible for enforcing the
resolutions of the council. In addition, they guard the sigil of the city and the key to the city,
which can open or lock the city gates.

In the Middenrealm, so-called Realm Cities owe fealty only to the empress and are often a
thorn in the side of the provincial lords. Outside of the Middenrealm there are a few free
cities that owe allegiance only to themselves and fealty to no one. Anyone who wants to
become a free citizen (burgher) of such a city must take the burgher’s oath, which often
requires the payment of a large sum of money. To obtain a burgher letter, some cities
require applicants to own a house there or possess a certain amount of wealth. Sometimes
one can only purchase a house in a city after obtaining burgher rights, in which case the
applicant needs the support of other burghers, the so-called bailsmen.

The descendants of a burgher do not automatically inherit burgher’s rights. When they come
of age, they must take the oath and pay the burgher fee anew. This usually takes place at an
age of 21. In principle, only burghers of a city may practice a trade, sue someone in a court
of law, and own property. Often, for a fee one can obtain a special permit to exercise these
rights from one of the local guilds. The same holds true for trades, which are often organized
by a guild or a councilman. Most cities allow traveling merchants to sell their wares at the
markets for a fee or for a tax on their income.

The responsibilities of a burgher usually include services regarding the town, such as:
keeping the city walls in good condition, serving on a jury in a court of law, or defending the
city in times of war. All these hurdles and responsibilities contribute to the fact that only a
small percentage of a city’s inhabitants (namely, that percentage who can afford the cost)
are burghers of the city. Some cities have enacted a new law that fills many serfs with hope.
By living a year and a day within one of these cities, serfs gain their freedom, and their
former lords can no longer persecute them. This does not hold true for slaves, who often
have only one option: fleeing to a city or a realm that has outlawed slavery.
Forms of Address

An aspect of playing with class standing includes the correct forms of address. It makes a
difference whether you address your conversational partner directly, politely, or indirectly.
And this form of address varies from region to region. In general, the higher ranks use polite
forms of address, while the lower ranks use a more direct form of address. With large
differences of standing (a noble talking to a serf), the high ranking member usually addresses
the lower ranking member directly or even only indirectly.

The Pluralis Majestatis, where one speaks of oneself with the royal We, is usually only used
by a provincial ruler, such as the Empress, or by the Heads of the Churches of the
Twelvegods. In the Middenrealm and the Horasian Empire, persons of the same or higher
rank are usually addressed as ye, plus their corresponding form of address. In Thorwal a
form of direct address is always used, whether one is talking to the Hetwoman or the highest
ranking Blessed One of Praios in Aventuria. Tulamydes also use direct forms of address, but
they often use honorary attributes or flowery praise, especially towards people of higher
rank. Dwarves and elves use direct forms of address, but with respect if speaking to
someone who is older or wiser.
Things get more complicated in the south, where it is sometimes difficult to differentiate
between moneyed aristocracy, priests, and the common people. The situation is quite clear
with slaves, who are addressed either directly or indirectly.

In hostile situations, at a certain point, all politeness goes out the window. Curiously,
nemeses almost always address each other directly. Knowing how to correctly address
people of higher rank gives many Aventurians headaches, and only those educated in the art
of etiquette always know how to choose to the correct form of address. The customary
offices and addresses vary greatly according to region. This section presents the most
common forms of address for the Horasian Empire and the Middenrealm. When uncertain of
the rank, choose Lady/Lord, or, in the Horasian Empire, Signora/Signor.
 Law and Order

Many judicial traditions, some of them centuries old, have come about during the thousand
year history of the Middenrealm. Many bodies of law govern not only different aspects of
daily life, but also sovereignty and trade. An unmanageable number of regional laws fill the
books. This gave rise to a class of legal scholars that also acts as judges or advisers to the
nobility.

In the Middenrealm, the word of the noble in charge is generally regarded as the law.
However, a noble must rule in accord with the regulations set down in the legal texts and
decrees, and furthermore, is accountable to a feudal lord. Thus, a noble who pronounces
arbitrary or unjust sentences can be reprimanded by the feudal lord, the provincial lord, or
even the Empress. A noble who acts within the system is challenged by few. The word of a
noble carries more weight in rural areas, while judicial courts in cities place more importance
on decrees and laws. A similar situation holds true in the Horasian Empire, the Aventurian
south, and large parts of the Lands of the Tulamydes, even though money and social
influence can have considerable effects on the interpretation of laws the further south one
travels.

Bornland has a tradition of law, even in the countryside, but few bronnjars accept
interference in their treatment of their serfs. Peoples like the Novadi, Nivese, Norbards,
Thorwalers, and Forest Folk, as well as races such as dwarves and elves, have their own
perceptions of the law. These legal perceptions rarely match those of Middenrealmers, and
as with humans, are influenced by customs and practices. Laws and punishments are set
according to the word of the corresponding mountain king, shaman, or tribal leader.

The modern legal system of Aventuria is largely based onthe Codex Raulis (legislation
collected in several volumes written between 3 and 39 FB), the Ius Concordia (issued in 466
FB by Rohal the Wise), and the Garethian Pamphlet of 596 FB. Other bodies of law exist,
such as the Realm Reforms of Reto and Brin, the Oxenblood Charter, the Lex Dwarvia
(jurisdiction regarding dwarves), the Trallopan Contract (jurisdiction regarding elves), plus
many more works that supplement, extend, or even contradict the Codex Raulis. In general,
Imperial decrees take precedence over regional law, but Imperial laws are often fragmentary
or formulated with room for interpretation. To minimize conflict with the often powerful
provincial lords, decrees do not address certain areas of daily life. One’s legal status can
change suddenly, simply by passing over a border or through a city gate. Only a
knowledgeable legal scholar can help navigate the pitfalls of different legal texts.

Law and order derive from the will of the king of the gods, Praios, who, according to the faith
of the Twelvegods, governs the world. Since nobles stand above the common people, as is
Praios’ will, the nobility has traditionally held jurisdiction over most matters. In cities without
provincial lords, burghers themselves sit in court and pass judgement.
Not everyone is equal before the law. Blessed Ones, guild mages, guilds, and even elves and
dwarves live under their own laws and are allowed to regulate internal problems
themselves. However, should an outsider be harmed, the perpetrator can be brought before
the court of the local jurisdiction for trial and sentencing. Even if found guilty, those accused
can still be freed if their guild or Church pays a ransom, but this often leads to more dire
consequences anyway, for guilds and Churches are prudent when it comes to their
reputations, and any member who risks damaging it can expect punishments that go much
further than those of the civil justice system, especially in cases involving demonology or
necromancy. Blessed Ones and soldiers of the Realm’s armies must be handed over to their
corresponding jurisdictions. So-called wandering folk, on the other hand, usually have no
rights in the Middenrealm, and it is best if they avoid conflicts with the law altogether.

Courts of Law

Different courts of law convene for different kinds of offenses.

The Magistrate’s Court, also called the Lower Court or Village Court, is concerned with small
offenses or disputes and is often called to order by a noble, though other nobles have no
voice in it.

The Free Court (also known as the High Court or Lord’s Court), is usually convened by a
baron and concerned with crimes and large disputes. It also has the authority to revise
sentences handed down by the magistrate’s court. Nobles can be called before a free court,
as can Blessed Ones in certain cases.

The Supreme Court, which is convened by a noble of the rank of count or higher, deals with
feuds between nobles as well as serious crimes. In the case of serious crimes, the judge can
pronounce sentences of capital punishment or maiming.

Within the Middenrealm, the Oxenblood Charter explicitly transferred this right from the
counts to the barons. The highest courts of law, known as the Realm Court in the
Middenrealm, the State Court in the Horasian Empire, and the High Diwan in Arania, deal
almost exclusively with serious cases such as high treason or feuds between members of the
nobility.

Other lands handle legal cases less bureaucratically and often much more quickly. In
Thorwal, for example, hetpeople and jarls perform the tasks of a court and pass sentences in
all regards. Only the most complicated or most serious cases come up before the bi-annual
Highest Hjalding.
Only freemen can sue someone in court. Bondsmen must hire an advocate to conduct their
legal case, as must children and wards. Ancient tradition holds that a judge is only an arbiter
who must determine which damages were done to the victim and which compensation is
due. This court system persists in the Lands of the Tulamydes, in Nostria and Andergast, and
even parts of the Middenrealm, particularly where civil disputes are concerned. It is the
system of preference for the dwarves and the Thorwalers. Judges are not concerned with
finding evidence, and instead leave this to the prosecutor. Judges only pass sentence. If a
judge does not have the power to execute the sentence, or if the accused refuses to accept
the sentence or does not even appear before the court, the judge usually has no option but
to let the prosecutor carry out the sentence by force.

This has been known to lead to protracted and bloody feuds, even between entire tribes and
regions. So-called inquisition trials have taken hold in many parts of the Middenrealm. This
type of trial is concerned mainly with the conscious breaking of an existing law, not on any
damage that resulted. Prosecutors are often Blessed Ones of Praios or court chaplains
appointed by the nobility, although the Horasian Empire and Gareth both employ criminal
investigators. Some cities retain legal scholars and advocates to represent the accused in
front of the court (if they can afford it, that is). Bounties are placed on the heads of infamous
bandits, pirates, people who consort with demons, and any dangerous criminals that evades
apprehension by the city watch, or a noble’s personal guards. Wanted posters proclaim
accused as open game, and sometimes promise considerable amounts of gold to the
successful hunter. In such hunts, the court is free to decide if it wants to see the fugitive
delivered dead or alive.
The inquisition trail has supplanted the arbiter trial as the most common proceeding in
criminal cases in some parts of the Realm. But in very traditional dukedoms, as well as in
Almada, both systems of court exist side by side. This often results in difficult cases that are
sometimes consciously protracted by the parties involved. If, for whatever reason, the
parties cannot agree to a decision or settlement that is pleasing unto Priaos, the law of the
realm allows the aggrieved to solve the conflict by Rondra’s will, a condition that was made
possible only because the peace of the realm was annulled by the Oxenblood Charter, which
paved the way for duels of honor and feuds. Also, contrary to popular belief, the goal of a
feud is not merely to make rivals and their retainers suffer physically. Instead, the aggressor
tries to force the other side to relent by causing material damage. Because a fued is seldom
an all-or-nothing proposition, this form of resolving arguments is preferred over duels of
honor.

Offenses

The concept of the presumption of innocence is something that lawyers and advocates
throughout Aventuria might have encountered during their education, but only in the
context of a class about absurd legal opinions. A harsh reality reigns outside of the
universities of Methumis and Al’Anfa, namely that the accuser is right unless the accused is
proven innocent. Note that this does not necessarily hold true if the accused belongs to a
much higher social class than the accuser. The three levels of law breaking are
misdemeanors, crimes, and serious crimes.

Misdemeanors, which are prosecuted only if there is a charge, include infractions such as
vagrancy, brawling, fisticuffs, and theft of items worth less than 50 gold pieces, total.

Crimes include break-ins, major acts of theft (goods valued above 50 gold pieces), fraud,
arson, assault, slander, and false accusation.

Serious crimes include offenses such as highway robbery, piracy, rape, abduction, and
aggravated assault with a weapon, murder, manslaughter and crimes against the divine
order of the world, (crimes directed against the nobility, such as poaching, smuggling, tithe
fraud, false minting, malfeasance in measurements, blasphemy, treason against one’s land
or feudal lord or, especially, against affluent and influential burghers, and consorting with
demons.

It is important to note here that serfs fleeing their lands,or members of wandering
communities (which includes traveling, but not noble, groups of heroes) are not entitled to
protection under the law. This also holds true for evildoers that have been condemned and
banished. They are regarded as outlaws and cannot claim any damages from freemen. This
also means that anyone may kill them without fear of punishment.
Punishments

Aventurian punishments are harsh and diverse. Judges select punishments based on the
severity of the offense, whether it was a repeat offense, and whether magic was used. Use
of magic in a crime is considered particularly reprehensible in the Middenrealm and is always
punished as if the offense was premeditated. Cruelty, self-interest, and the use of magic
while committing a crime lead to punishments that are more severe than if one can honestly
plead error, confusion, or imprudence. The saying “ignorance is no excuse” holds true in
Aventuria. Violating a law unintentionally may have a mitigating effect but neither is there a
law that obliges judges or nobles to grant clemency. The only exceptions are the elves,
whose otherworldliness was taken into consideration in the Trallopan Contract.

Arbiter trials also take so-called justifications into account as mitigating circumstances. If the
accused broke the law to prevent a greater evil, all charges might even be dropped.
However, particularly conservative Blessed Ones of Praios prefer inquisition trials and
believe that breaking the laws bestowed by Praios may never be done with impunity. They
always call for at least symbolic punishment or a special act of penance. Judges rarely
impose prison sentences, since family members must pay the convict’s costs of
incarceration. Then, at the end of the sentence, they must pay a final ransom to secure the
convict’s release. This is true for criminals as well as those incarcerated in debtors’ prison. In
cases of political hostages, the treatment of the hostage may depend upon the donations of
the family.

Those guilty of misdemeanors commonly receive shaming punishments that range from so-
called discrediting, a sort of social reprimand, to public humiliation in the pillory. These are
followed by fines of up to 200 gold pieces or corporal punishment, which may consist of
caning or flogging. The forced cutting of ones’ beard or hair is another classic form of
shaming punishment.

Crimes are often punished by fines, which may be supplemented by corporal or shaming
punishments, depending on the severity of the crime. Thieves and slanderers are often
sentenced to mutilation, which entails the removal of one or more body parts according to
the nature of the crime. Thieves lose fingers or even an entire hand, for repeat offences,
while liars and slanderers have their tongues pulled out. The most popular forms of corporal
punishment include the cutting off ears and noses, and also blinding.

People sentenced for serious crimes often must perform road construction or endure forced
labor in quarries, pits, or mines. Al’Anfa punishes even minor crimes with enslavement or
service at the oars of the galleys of the Black Fleet. Such pronouncements are usually life
sentences, and some recipients survive such conditions for only a short period of time.
Dangerous criminals are usually branded, so that everyone recognizes them. Serious crimes,
such as tithe fraud, are punished by onerous fines and branding. City courts are especially
likely to commit a person to debtors’ prison until someone pays the fine imposed by the
court. Since the cost of the prisoner’s upkeep is added to the fine, the bill quickly grows too
large to pay. When all hope of payment is gone, the convict is usually sent to a quarry or a
mine to die. Serious crimes may also be punished with a death sentence. Only nobles have
the right to die by the sword.
Simple freemen or bondsmen are hanged. In particularly serious cases, a death sentence
might be combined with corporal punishment, and one may suffer a painful death and then
have one’s corpse burned afterwards. Burning a body means the punishment transcends
death, for, according to popular belief, such treatment prevents the condemned from
entering into the Halls of Boron. Only a Blessed One of Praios can approve a sentence of
burning a person alive for the purpose of purification, and these days it is reserved for only
the most severe crimes, such as evil sorcery or consorting with demons.

Old forms of execution, such as drowning, breaking on the wheel, impaling, and quartering,
are very rarely employed in the Middenrealm, but if rumors are true, they are still frequently
used beyond the borders of the Realm of Raul and the Horasian Empire. Severe punishments
are frequently imposed for blasphemy and heresy. Individuals charged with such crimes are
supposed to be handed over to the Church against which the blasphemous act was
committed, but this mandate is rarely obeyed these days.

God’s Judgement and Trial by Combat

An accused who does not accept judgement or blame, or perhaps thinks the judge is
prejudiced, can call for a god’s judgement, usually in the name of Praios or Rondra (in which
case it is referred to as Rondra’s Ordeal). In the south, god’s judgements are usually sworn in
the name of Boron. Freemen accused of serious crimes, such as murder or treason, also have
the right to call for a god’s judgement, but in practice it is claimed primarily by nobles.

A god’s judgement almost always takes the form of a duel that is usually fought to first blood
(first injury) or second blood (incapacitation), and rarely to third blood (death). Usually the
accused must fight this duel personally, but can, in some regions, ask for a champion to fight
in place of the accused. The court (or the suing noble) must then appoint a champion. The
Champion of the Realm usually fights in place of the Empress. An accused who wins this duel
is henceforth regarded as innocent, with honor restored. However, an accused who loses
and does not die as a result of the duel then faces a death sentence for giving false
testimony before the gods.

Worshipers of the Twelvegods believe that the god or goddess judges these ordeals
personally, and participants try their best to fight a god’s judgement with honor. Beings who
do not worship the Twelvegods are usually ineligible to participate, but a non-believer may
fight after swearing an exception, that is, if they demonstrate that their belief system has a
parallel. For example, the warrior culture of orcs recognizes the religious import of trials by
combat. In an ordeal between a human and an orc, the human might pray for Rondra’s aid
while the orc would pray to Brazoragh.
The sanctity of a god’s judgement extends to fairness, and a combat between a renowned
swordsman and an untrained peasant would be considered dishonorable in the extreme
(unless the swordsman agreed to fight blindfolded or accept a similar hindrance). If both
participants carry swords, but one is known to possess much better skill, the trial by combat
cannot proceed unless both parties make an effort to balance the contest. For instance, the
more skilled fighter might choose to wield a different weapon or fight the trial without the
benefit of armor—anything that puts the more skilled fighter at an acceptable disadvantage.

For lesser offenses, a trial by combat may be granted if both parties agree to it. The decision
lies with the presiding judge, although in practice it occurs far more often in some regions
than in others. Even though the model of the classic duel prevails, in theory there are no
limits to the form a god’s judgement could take. For example, it is said that a mage once
challenged an accuser to a game of Garadan to resolve the trial. In the
Lands of the Tulamydes, magicians prefer to let summoned djinn fight in their stead.

Trial by combat is very common in certain cultures outside of the Middenrealm, where trials
are often far less complicated. In Thorwal, disputing parties often challenge each other to a
ritual duel known as a holmgang. To prove their innocence, some individuals vow to
undertake a dangerous sea raid or volunteer to be marooned on a deserted island in Ifirn’s
Ocean.
 The Creed of the Twelvegods

In 98 b.FB, Emperor Silem-Horas determined which gods should be henceforth the only true
gods in his worldspanning empire. With the so-called Silem-Horas Edict he ended long
conflicts between the numerous competing churches. The edict also discussed cults, which
were frowned upon during his time. Thus, the inseparable pantheon of the Twelvegods and
their children rose to prominence, and all other gods were condemned as false gods. This
was also the deathblow to many formerly popular cults, as their priests could perform their
rites only in secret.

The Silem-Horas Edict applies to the Middenrealm, the Horasian Empire, Bornland, and
nominally also to Arania, which was once under the rule of the Middenrealm. Although the
Twelvegods also play an important role in the rest of Aventuria, Silem’s decree could not
enforce the belief in the “only true gods” throughout the rest of the continent. In Andergast,
for example, the druids and certain ancient animist religions resist the Edict’s enforcement
to this day. On Maraskan the edict is decreed by law, but on that island, shaped by the
dualism of the twin gods, no-one really follows it. The Thorwalers have returned to the
veneration of their whale god as chief patron of their people, while they slowly forget some
of the less popular Twelvegods, which are seen having been forced on them by occupation.

The twelve large Churches teach the proper ways to worship the Twelvegods. There are,
however, significant differences in the interpretation of the Twelvegods’ teachings, and the
interaction between individual churches is not always harmonious. Sometimes there are
quarrels over responsibilities, because some deities incorporate aspects that are
contradictory to those of other gods. Even within the same Church, differences may arise
due to different sects, such as between mystical and pragmatic congregations. These
frictions may ultimately lead to a schism, the prime example of which, in the current era, are
the two completely separate Churches of Boron—the so-called Punin and Al’Anfan rites
(sects).

Despite their quarrels, the Twelvegods collectively represent good and are interpreted as
inseparable entities. Still, the deities embody sometimes drastically different aspects, and
their churches tread diverse paths to do them honor. For example, Praios is the Lord of Truth
and Order while Phex personifies Cunning and the clever Lie. The same holds true for Boron
and Tsa, who represent Death and Life, and Efferd and Ingerimm, who have chosen Water
and Fire as their elements. Thus, two doctrines always contradict each other. Yet, if one
considers the bigger picture, all twelve deities are on the same side, for they stand steadfast
against Chaos.

The solidarity of the Twelvegods is particularly influential. A worshipper never worships only
a single god, but always the entire pantheon. A warrior devoted to Rondra might condemn
the reign of the Priest Emperors, but would never deny the divine influence of Praios. A
seductive Blessed One of Rahja cannot ignore the fact that Travia represents spousal fidelity,
even while renouncing marriage in order to meet the faithful with love and passion. Personal
preferences do play a large, even decisive, role in the veneration of the gods, however.
Aventurians pray to the deity closest to them, whether due to matters of the heart, their
convictions or vocations, or because that deity represents their interests in the best way. A
nobleman might honor Lord Praios, but as a hunter, he may be preferentially devoted to
grim Lord Firun. Many farmers pray mainly to the goddess of agriculture, Peraine, while
scholars and those gifted in magic often bow first to Hesinde, the goddess of wisdom and
magic. Similarly, most warriors and traveling swords pray first to Rondra, the goddess of
honorable combat.

Praios

“We were sent out to bring order to the world. Everyone needs to know their place in the
grand scheme of the world, according to the abilities which the good gods granted them.”

Aspects: Order, Rule, Truth, Justice

Symbols/Emblems: Sun, Light
Holy Animal: Griffon

Praios is worshipped as the king of gods and also as the god of kings. He is usually depicted
as a man with a griffon’s head, and griffons are also regarded as his emissaries. In the creed
of the Twelvegods he is supreme, and as god of order, law, and truth, he is particularly
important for many nobles. As the sun (sometimes called the Eye of Praios) he follows his
daily path, and the radiant light of his all-seeing eye disperses all shadows. Lying and
disobedience are anathema to him, and many of his most determined Blessed Ones reject
magic as a disturbance to order. However, moderate religious leaders accept white magic if
it is used for good and in accordance with the order of the world. Praios is venerated by
those who administer justice and those who hope for justice. Many believers also pray to
him as protector against evil and dark magic. His magnificent main temple is the City of Light
in Gareth, and the supreme representative of the Church of Praios is called the Herald of
Light.
Rondra

“We must protect those who cannot fight for themselves. With Rondra’s courage we face
even superior forces to defend creation and good people everywhere.”

Aspects: Combat, Bravery, Protection of the Defenseless, Honorable Duels

Symbols/Emblems: Sword, Lightning and Thunder, Storm
Holy Animal: Lioness (Lynx, in the north)

Rondra is the goddess of honorable combat. She commands thunder and lightning and is
sometimes also worshiped as the goddess of war. Her symbolic animal is the lioness, and she
is often depicted as a warrior in shining armor, her sword lifted to the skies. Rondra teaches
honest and open combat, and regards attacks against those who are weaker as serious
breaches of conduct. Rigorous advocates of her doctrine reject the use of ruses and ranged
weapons in war. She finds her greatest worship among knights, warriors, and traveling
swords. The most sacred temple of the goddess can be found in Perricum. The head of the
Church, called the Sword of Swords, resides in Threelions in Beilunkia. Her Blessed Ones
usually wear chainmail and red-and-white tabards, and often carry swords (typically, the
flanged, two-handed Rondra’s Crest). It is their duty in battle to stand in the front line, which
is why they are considered especially courageous.

Efferd

“Water cannot be formed or forced. It is eternal and gives life and prosperity to all beings.”

Aspects: Water, Sea, Wind, Seafaring

Symbols/Emblems: Trident, Waves, Surges
Holy Animal: Dolphin

Efferd is the god of the sea, waters, and wind. His sacred animals are dolphins, but he rules
all creatures of the sea, and his retinue includes mermen, mermaids, and water nymphs. It is
said he is one of the oldest gods. As the lord of waves and surges, he is regarded as moody
and unpredictable. The Lord of Winds is worshiped by fisher folk, boaters, and seafarers who
hope for his mercy. In times of severe drought, he is revered as lord of live-giving water. His
priests are also known for their moodiness. Efferd sometimes grants a bountiful catch and at
other times sends storms raging across the seas. Many of his servants dislike fire in any form,
so Efferd’s temples are often illuminated by the bluish glow of Gwen-Petryl stones.
Travia

“Only where hospitality and faithfulness reign, can people live together in peace and
harmony and without fear.”

Aspects: Faithfulness, Hospitality, Homeland, Charity

Symbols/Emblems: Hearth fire
Holy Animal: Wild goose

Travia is the motherly lady of family, hospitality, and hearth fires. Nobody wants to be
homeless or without family, so the Divine Mother is held in high regards across Aventuria.
Many oaths are given in her name, such as the marital Travia Bond (or Covenant of Travia)
made between husband and wife. Faithfulness in marriage is particularly important to
Travia, which sometimes leads to conflicts with the ideals of the fun-loving Rahja. Innkeepers
worship Travia, as does anyone who cherishes family happiness and the unity of family. The
goddess is also regarded as patron of the culinary arts and of charity, which play major roles
in communal life. Thus, the Church of Travia operates food kitchens for orphans and the
poor. The sacred animal of the Church is the wild Brant goose, and families of geese can
often be seen in the temples, waddling along behind orange-robed priests. The leadership of
the Church is always held by a married couple called the Holy Couple, which resides in
Rommilys.

Boron

“Everything ends. Mortality is our grace and our redemption.”

Aspects: Sleep, Death, Dream, Oblivion

Symbols/Emblems: Boron’s Wheel (a broken half-wheel with 5 spokes), Beam and Scales,
Raven Wings
Holy Animal: Raven

The Inevitable is lord over the Realms of the Dead. Most Aventurians fear him more than
they love him, and many of his temples are filled with dignified silence. Boron is the god of
death and mortality, but he also represents sleep and the grace of oblivion. Many of his
Blessed Ones are well-versed oneiromancers and healers of the soul, or else serve as silent
guardians at Boron yards (cemeteries; also known as Boron’s Acres) and deliver a final
blessing for the deceased. They are often regarded as sinister and unapproachable in their
black robes, and many of them shave their heads out of humility, or take a vow of silence.
The Church of Boron is split into two sects. The head of the Punin rite is called Raven, after
the holy animal of Boron, and leads the main temple in Punin. In the Al’Anfan rite, Boron is
worshiped as supreme god even above Praios, which leads to conflicts with the other
churches of the Twelvegods. In the south, one gives oneself to the divine intoxication of
oblivion, and suicide is regarded as the highest form of sacrifice to the silent god. Al’Anfa
hosts the main temple of this sect, which is under the leadership of
a Patriarch.
Hesinde

“Your mind may be imperfect, but you may learn and grow, for the gods have granted you
gifts to make it perfect.”

Aspects: Knowledge, Wisdom, Erudition, Magic, Change

Symbols/Emblems: Ouroboros (a snake biting its own tail)
Holy Animal: Serpent

Hesinde is the goddess of knowledge, wisdom, and the sciences, but is also worshiped as
Mistress of Magic. People teach and conduct research in her name, yet the Church of
Hesinde debates which knowledge may be passed on and which should be made available to
only a select few. Since the arts are often associated with Hesinde, the church is patron to
many artists. Her followers include scholars and mages, and the temples of the goddess
often house sizeable libraries or map collections, and assiduously collect knowledge. The
Blessed Ones of Hesinde dress in green and gold and always carry small notebooks, called
books of the snake, for recording their findings. Hesinde’s holy animals are wise serpents,
which are often found in her temples, whether as living specimens, images, or as elaborate
ornaments coiled around the necks of her Blessed Ones. The most important temple of the
goddess stands in Kuslik, and is home to the highest priestess of the Church, the Magister of
Magisters.

Firun

“Life is not simple. It is a constant struggle for better quarry, food, a safe bivouac in the
wilds, and protection from the cold. The timid can never retain the upper hand in this
struggle.”

Aspects: Winter, Ice, Hunt, Hardship

Symbols/Emblems: Bow and Arrow, Ice Crystal
Holy Animal: Firun’s Bear (polar bear)

Firun, also called the Old Man of the Mountain by his worshippers, is the god of ice, winter,
and the hunt. By many he is considered an even more merciless god of the dead than Boron,
and only those who can resist his element are worthy of his grace. His followers consist
largely of rangers and hunters, whose lives are often shaped by the forces of nature and the
hardships of the wilderness. Even in warmer climes, people often pray to Firun when a
winter is particularly grim. He counts many nobles among his followers as well, because of
their enthusiasm for hunting. His sacred animal is the polar bear, and his Blessed Ones
usually wear practical clothes fashioned from leather and furs. One rarely encounters his
priests in the few temples and shrines devoted to Firun, because they prefer to be out
traveling in the wilds. The official main temple of the Church of Firun is located in Trallop.
The First, as the highest-ranking priest is called, travels constantly, and might walk as a
human or as a polar bear.
Tsa

“Life is colorful. It changes constantly. Do not cling to the past. Rather, embrace the new
beginning. Shape what is to come, mold your future as you would like it to be.”

Aspects: Life, Creation, Renewal, Serenity

Symbols/Emblem: Rainbow
Holy Animal: Lizard

Tsa is sometimes called the Young Goddess. She is the lady of change, renewal, birth, and
beginnings. Monotony and being set in one’s ways are anathema to her. She loves all that is
new. Accordingly, her priests are often cheerful, freedom-loving, creative, and open to
change and new ideas. Tsa loves all living beings equally and is considered to be
extraordinarily gentle. Thus, many of her Blessed Ones eat no meat or are pacifists. Few
faiths in Aventuria have as many different, ever-changing sects as the Church of Tsa,
and her Blessed Ones often come into conflict with other Churches or authorities due to
unusual or revolutionary ways of thinking. Few humans worship Tsa above the other
Twelvegods, but her name is often invoked during childbirth and at the beginning of new
ventures. Her priests wear clothes that display all colors of the rainbow. The church has
neither a main temple nor a supreme representative, and her Blessed Ones rarely remain
with the same temple for long.

Phex

“Know your options and use them, and Phex will grant you his favor.”

Aspects: Luck, Trade, Cunning, Thievery, Self-Reliance

Symbols/Emblems: Fog, Night, Stars
Holy Animal: Fox (in the Lands of the Tulamydes, the Mongoose or Bat, or in rare cases, the
Magpie)

The Cunning One is the god of merchants, thieves, and secrets. As Lord of Stars he sets
especially deserving stars as sparkling gems into the night sky. The blessing of Phex is often
invoked in trade and gambling, and before setting out on risky ventures. In the Lands of the
Tulamydes Phex is also considered to be the night hunter, a champion against lizard beings.
As Lord of Magic he borrows many aspects from other deities. Several cities have two
temples to Phex: a public one, in which people can conduct business and make sworn
statements, and a hidden one, in which thieves, fences, and other secretive people can
meet, worship, and practice their skills. Finding a secret temple or identifying a disguised
priest can be challenging, as many of them are masters of lying and concealment. The
location of the main temple of Phex is a mystery, as is the real identity of his supreme
Blessed One, the Moon.
Peraine

“There is much to do before you can reap the fruits of your labor. This applies to all areas of
life, and only those who sow and carefor their crops can eventually reap.”

Aspects: Fertility, Agriculture, Healing

Symbols/Emblems: Bundle of Ears of Maize
Holy Animal: Stork (or, in the South, the Ibis)

Peraine is the goddess of fertility, agriculture, and the healing arts. Her name is invoked by
all those who trust in her healing powers or hope for a bountiful harvest. This gives her a
large following, because farmers make up the majority of the Aventurian population.
Although her Church does not aspire to political power, nobles dare not act against her will
for long, as they risk angering her numerous followers. The helpful priests of Peraine wear
simple green clothing which is sometimes embroidered with patterns of maize ears. They
serve mainly in rural areas, where they tend small temples or shrines, bless fields, and look
after the sick and injured. The Church maintains infirmaries, hospitals, and large temples
only in cities. However, many priests often travel to help where they are needed the most.
The supreme Blessed One of Peraine, the Servant of Life, has chosen Ilsur, in Tobrien, as his
seat and therefore the site of the main temple.

Ingerimm

“Even the young can learn what one can make the world’s natural gifts, but only a master
can give these things permanence. No one wants to swing a sword that breaks after the first
blow.”

Aspects: Ore, Fire, Crafts, Permanence

Symbols/Emblems: Hammer and Anvil, Flames
Holy Animal: -

The god of forges and crafting, Ingerimm, has many similarities to the dwarven god Angrosh,
and he is often depicted as short and stocky, as if he were a dwarf himself. He is the only god
of the twelve who has no holy animal. Instead he is always depicted with a smith’s hammer.
His followers include crafters, such as smiths, builders, tailors, and bakers. In the cities where
he is worshipped, he is also considered the patron of guilds. Priests of Ingerimm wear
leather aprons and carry lanterns whose flames must never be allowed to go out. They are
regarded as tireless and very willing to undertake hard work. Few give much thought to
sermons, but instead serve their god in a practical manner. The main temple of Ingerimm is
in Angbar. It has been lead since time immemorial by the Keeper of the Flame.
Rahja

“Without beauty and joy, life would be senseless. The world is beautiful, as the gods have
decreed it, so let us celebrate!”

Aspects: Joy, Love, Intoxication, Lust, Beauty

Symbols/Emblems: Grapevine, Rose
Holy Animal: Mare

Rahja, the Serene, is goddess of ecstasy and love-making. She loves intoxication and dance
and is considered the patron of lovers, wine, and feasts. Her worshipers include lovers,
artists, and revelers of all ages. The austere priests of Travia often look upon the actions of
Blessed Ones of Rahja with great suspicion, and usually view them as too frivolous. They
might not be entirely wrong, yet the scantily clad priestesses of Rahja act quite responsibly,
even if they impose fewer restrictions on their faithful than other Churches. Mares are
regarded as the embodiment of grace and love of life, and therefore fall under the
protection of the goddess. Rahja is most strongly worshiped in the vineyards of Almada and
the Horasian Empire. A more mystical interpretation of the faith prevails in the Lands of the
Tulamydes, where the states of intoxication and divine ecstasy are celebrated in honor of
Rahja the Passionate. The main temple of the goddess, seat of the Beloved of the Goddess, is
in Belhanka.

The Adversary

“The world and all the gods shall tremble with fear when he rises! Their eyes will burst in
their sockets when He shows them His face.”
—excerpt from the First Doxology of the Nameless One, circa 307 b.FB, author unknown

Aspects: Power, Dominion, Hatred, Destruction, Lies

Symbols/Emblems: Golden mask, rat fungus, Starless Void
Holy Animal: Rat (Spider, among the Tulamydes)

The greatest enemy of the Twelvegods is the Nameless One, whom it is said brought demons
from beyond the Seventh Sphere into the world because he was denied sole rulership of
Creation. The gods punished his treason by erasing his name syllable by syllable from
memory and chaining him within the Star Breach, the hole he himself had smashed out of
the Wall of Stars to give demons access to this world.

This empty spot in the starry sky is at its zenith during the five so-called Nameless Days, the
days between the years. These ominous and cursed days belong to the Nameless One, for
they represent the time he tore a hole between Rahja’s passion and Praios’ law at the spot
where the Circle of the Twelvegods (the constellations) was most vulnerable. Mystics say the
Nameless One is no friend of chaos, and that he would rather destroy Creation than serve
others. He is the very essence of power, dominion, selfishness, revenge, temptation, lies,
treachery, malice, hatred, destruction, and even self-mutilation.

It is perhaps telling that no other god has been given as many names and descriptions as he.
His true name was forgotten eons ago. Faceless One and Thirteenth God they call him, and
also Rat Child and Nameless One. The Tulamydes call him Iblis, the Net Weaver. The Nivese
fear a being they call the One-Too-Many. Maraskan curses often mention the Brotherless or
the One Without Siblings. The Forest Folk speak of Burdaq whose tapam (soul) has been
stolen, and the elves whisper of dhaza (Isdira for That-Which-Fights-Creation). The dwarves
blame Pyrdacor, the Golden Dragon, for all the world’s evils. The Nameless One’s countless
worshipers refer to him as the Promised One, the Purple God, He-Who-Rests, or Ruler of
Rulers. Some speak the name Golden God or Golden One with awe in their voices, claiming to
know that he is the Elder of Eons, the first god, the primal ruler of the world whose legacy
was stolen.

The Nameless God has been manipulating events from his prison for eons, working to free
himself one day. Lies and seduction are his strengths. He is often depicted as a faceless
golden man accompanied by rats, crows, and thirteen-legged spiders. According to legend,
the Nameless God is served by countless creatures, monsters, and intelligent beings. His
followers and Blessed Ones hide behind masks of righteousness but secretly pray for the end
of the existing order, hoping to play important roles in his new kingdom. Dark chapels that
sustain the cult of the Nameless God are said to be concealed everywhere in
Aventuria, their altars running with blood sacrifices.

It is said that his Blessed Ones must mutilate themselves to gain access to the deeper
mysteries of the cult. Whether they be decadent nobles, ruthless grand burghers, hate-filled
mercenaries, or oppressed serfs who know they deserve something better, many people
succumb to the Nameless God’s dark teachings and promises of endless power to be granted
during the coming 13th Age under his rule. The priests of the Nameless God are infamous for
their powers of persuasion and manipulation. Many are excellent liars who have used
intrigue, murder, and dark miracles to undermine or topple faith groups, temples, rulers, and
even entire realms.

Few believers in the Twelvegods comprehend the power the Thirteenth grants to his
servants. The most powerful among them are supposedly called the Tongue of the Nameless
One and his Thirteen Eyes. The liturgical chants of the Twelvegods have no effect on them,
and their words command even demons. It is not very reassuring that the myths and legends
of many peoples agree that, one day, the Nameless God will conquer all of his enemies in an
epic battle. It is possible that these prophecies hold a kernel of truth.
The Archdemons

“Be on your guard, for Chaos obeys no logic. Do not suppose that Chaos is only a black abyss
from which eternal screaming seeps into Creation. No, just as the gods have their various
paradises, there are places in the Netherhells where it is easier to find demons of a particular
sort. Places like the bloody execution sites of Kholak-Kai, the gruesome bone fields of Yaq-
Monnith, the midnight blue and tentacle-filled depths of Yamesh, the oppressive and liefilled
Thezzphai, the soul-grinding Fortress of Night, the lunatic mirror structure of Gnaph’Caor,
the blinding flash of the Plains of Unnatural Ice, the eternally confusing mutability of
Sefaloth, the always-brimming treasuries of Zholvar, the teeming chaos of the halls of
Hirr’Horash, the diseased streets and smoking chimneys of Yol-Ghurmak, the black, rotting
fortress of Dar-Klajid. Find the order in non-order and the key to ruling the world is yours.
None can resist a being who can invoke the power of the Netherhells with one word.”
—from the original lizardfolk manuscript of the Daimonicon, currently in the possession of
Pardona

Many opponents besides the Nameless threaten the order of the gods, ones who stand
outside of creation, the adversaries of all gods—the Horrors of the Seventh Sphere. The
world beyond the Wall of Stars and the Sixth Sphere, also known as Outside or Chaos, is the
home of demons. It seems that Chaos has produced an adversary of each of the Twelvegods,
ones whose hordes seek to undo the work of the gods or at least pervert it so Chaos can
devour the entire world. Whether they must obey the Demon Sultan of legend, or have
simply sworn fealty to him, is unknown. However, concepts such as fealty derive from the
ordered thinking of the world and mean little to the chaos from which these entities come.
Some tainted mortals form a pact with one of these beings, offering their souls for power
from the Netherhells. It is said that the sinister black mage Borbarad was able to form pacts
with seven Princes of Hell thanks to the accursed Demon Crown.

Blakharaz or Tyakra’man: Enemy of Praios, Lord of Blind Revenge, Guardian of the Mill of
Souls, which grinds the lost souls of mortals.

Belhalhar or Xarfai: Enemy of Rondra, the Otherworldly Murderer, Lord of Blood Rage and
Massacre, Leader of the Invincible Legion of Yaq-Monnith

Charyptoroth or Gal’k’Zuul: Enemy of Efferd, theMerciless Drowner and Mistress of

Unnatural Water, Mother of all Sea Serpents

Lolgramoth or Thezzphai: Enemy of Travia, the Restless, Lord of Discord and Treason

Thargunitoth or Tiakoal: Enemy of Boron, Lady of Nightmares, Mistress of Ghosts and

Undead

Amazeroth or Iribaar: Enemy of Hesinde, the Blinder of Many Shapes, Lord of Forbidden
Knowledge and Madness
Nagrach or Belshirash: Enemy of Firun, the Vicious Hunter and Lord of the Corrupted Ice,
Master of the Wild Hunt (which hunts its victims to their deaths and devours their souls)

Azfuloth or Calijnaar: Enemy of Tsa, Duchess of the Teeming Chaos, Mistress of Chimeras

Tasfarelel or Zholvar: Enemy of Phex, the Greedy Haggler, Lord of Bloodstained Gold

Mishkara or Belzhorash: Enemy of Peraine, Decaying Monarch of Eternal Disease, Mistress

of Crop Failure and Infertility

Agrimoth or Widharcal: Enemy of Ingerimm, Defiler of Elements, Corrupter of Ore, Fire, Air,
and Humus, Prince of the Otherworldly Demon Forges of Yol-Ghurmak, Lord of Dark
Craftsmanship

Belkelel or Dar-Klajid: Enemy of Rahja, Temptress of Many Sexes, Mistress of Rotting Lust
and Bloody Ecstasy

Other Immortals

Despite its name the pantheon of the Twelvegods is not limited to the twelve gods, which
rule from their seats in Alveran, the Fortress of Gods. Several demigods are regarded as the
offspring of the Twelve. According to legend these descend either from two gods or from a
deity and a mortal. Some gods, it is said, created a demigod out of themselves, whether by
splitting off one of their aspects or by sheer will. Not all demigods are considered as such in
all regions, and certain pantheons hold some demigods in higher esteem than their alleged
parents. The rank of demigod also includes entities that are worshipped by so many people,
and who thus control so much power, that the faith of the Twelvegods cannot ignore them.

Even foreign deities found their way into the extended pantheon in this fashion. Retinues
and heralds of the gods, which carry the principles of the corresponding deity into the world,
are also worshipped in large numbers. Examples of such Alveranians (or heralds from
Alveran) are Golgari the Raven of Death and Bishdariel the Dreambringer (in the Church of
Boron), Uthar the Grim Guardian of the Realm of the Dead, and the Twelve Winds, which are
said to obey the capricious god of the sea, Efferd. Great veneration is also given to the six
Great Dragons who, according to legend, entered into Alveran after the First Dragon War.

Branibor with iron wings; a servant of Praios; Dragon of Justice

Darador with hundred colored wings; a servant of Praios; Dragon of Anti-Magic

Famerlor with the lion’s head; husband of Rondra; Guardian of Alveran

Naclador also called Varsinor, confidant of Hesinde; Dragon of Wisdom

Menacor, the six-winged Guardian of Limbo

Yalsicor with the goat’s head; friend of Travia; Dragon of Friendship

Aves, the Wanderer

This demigod, who is often depicted as a bird of paradise, is regarded as the son of Phex and
Rahja in the faith of the Twelvegods. He is the patron of wanderlust, adventure, and travel,
and the continent of Aventuria is named after him. Aves attributes include great curiosity,
daring, and a desire to explore the unknown. His Blessed Ones are usually very approachable
and sociable people and one usually encounters them on travels. They are rarely averse to
an adventure and gladly give their blessing to fellow wanderers.

Ifirn, Bringer of Spring

This demigoddess takes the shape of a swan and is the daughter of Firun and a mortal
woman, though some see her instead as the rebel daughter of Efferd. Many worshippers do
not dare to directly address grim Firun and therefore ask his mild daughter for mediation.
She is often depicted with the four Heavenly Swans. Ifirn is regarded as the herald of spring,
patron of all communities, and a helpful hunting companion. Blessed Ones of Ifirn now run
many of the temples of Firun.

Kor, the Gem-Hearted

This bloodthirsty reaper is said to be the child of Rondra and the Great Dragon Famerlor. He
loves battle and fierce fighting, and, as his father’s heir, he is said to have a dragon carbuncle
for his heart and is therefore particularly merciless. He worshiped mostly by mercenaries
and fighters who rely more on effectiveness than on honesty. The holy book of Kor, known
as the Khunchoman Code, delineates the rights and obligations, as well as the remuneration
for military services, of all mercenaries, whether hired alone or as a unit.

Levthan, the Rutting Goatman

The ram-headed Levthan, considered the son of Rahja, represents unbridled desire and male
virility. He is said to be an indomitable troublemaker that has forced himself on the
demigoddess (or goddess, depending upon your view) Satuaria, who enjoys great veneration
among Aventurian witches. To this day it is said that one might spy him chasing after her at
especially magical places on Witches’ Nights. Many followers of Satuaria regard him in a
similar light as their highly revered goddess, torn between hatred and passion.

Mada, the Banished

The daughter of Hesinde, Mada, is said to have brought the gift of magic to mortals. Praios
punished her by confining her in stone and setting her into the sky. Since then, the silvery
moon (called Mada’s Sign or Mada’s Mark) shines in the night sky, and magic performed in
its light is said to be particularly powerful. The Nivese also know Mada, but as a human
wrongdoer who endangered the peace between humans and the heavenly Sky Wolves.
Marbo, the Gentle

The gentle Marbo is the child of Boron and a mortal woman, and her task, similar to Ifirn’s, is
to intercede on behalf of mortals with her father. People often pray to her for a quick and
merciful death and the safe return of souls into the Halls of Boron. She is often associated
with vultures, which many scholars find puzzling.

Nandus, Lord of Riddles

Nandus is considered a child of Hesinde and Phex, and combines Hesinde’s wisdom with
Phex’s cunning and rebellious nature. He loves riddles and promotes public education and
the pursuit of knowledge. Many of the nearly-heretical thoughts, which his Blessed Ones
carry to the common people, mark the Blessed Ones of Nandus for hostility and sometimes
even persecution by secular authorities and rulers. According to legend, Nandus is the divine
father of two powerful wizards, Rohal and Borbarad, who repeatedly returned to the world
in past centuries to fight each other in a bitter war of ages.

Simia, the Inventive

Worshipped as son of Ingerimm and Tsa in the creed of the Twelvegods, he combines the
creative will of his father with the creative and freedom-loving nature of his mother. Simia is
considered the god of inventiveness and even though he has no Blessed Ones of his own, a
magnificent temple to him stands in Gareth. Priests at that temple invented the prism, which
turns Praios’ sunlight into Tsa’s rainbow. Simia is also known to the dwarves, but as a
goddess, and they worship her as the daughter of Angrosh.

Swafnir, the God-Whale

In the shape of a white sperm whale, this son of Efferd and Rondra travels the seas of the
world. He is regarded as lord of seafarers and protector against all kinds of sea monsters. He
is venerated most by the Thorwalers. The pugnacious northmen even consider him their
main god, since legend says he led their ancestors, the Hjaldings, across the Sea of Seven
Winds to Aventuria, and they now view themselves as his chosen people. According to their
sagas, he wages an endless battle against the gigantic sea serpent ranngar, the source of all
evil.

Ucuri, Herald of the Gods

Ucuri was created by Praios from his own essence. The falcon-shaped herald of the gods is
sent out when the gods need to discuss important matters. Only the most depraved mortals
would dare to attack an Ucuriate. Members of his Order travel as heralds to all parts of the
world, delivering important documents and messages to the Churches of the Twelvegods.
 Beyond the Creed of the Twelvegods

“Praios forbid! I am aware that people worship other deities. But you should not forget that
the Twelve are the only true gods. It never hurts to learn the false idols of foreigners, of
course, for only then can you be truly prepared, and preparation is half the struggle.”

Although the belief in the Twelvegods is widespread and has many followers, it is not the
only religion in Aventuria. The Novadi of the Khôm Desert worship Rastullah, who appeared
before them about 300 years ago in the Oasis of Keft to reveal his 99 Holy Laws. Even with
no attested miracles, his worship grew quickly among the desert nomads. Rastullah is one of
the few gods who is never depicted in any form. Instead believers invoke individual aspects
of the god to emphasize oaths (“By Rastullah’s magnificent curls!” or “By the all-seeing eye
of the Allone!”). The only known symbol of Rastullah is a white tent,
from which he is said to have descended from the heavens.

The Nivese believe in the Sky Wolves, a divine pack that once ruled the world. In the
language of the Middenrealm, the Sky Wolves are named Gorfang (the pack leader, who
embodies dominion and revenge), Grispelt (Gorfang’s wife, fertility), Ripgrief (hunting),
Redtail (cunning and rebellion against rule), Firngrim (the winter mother), Arngrim (spring),
Liska (mediator between Nivese and the Sky Wolves), Rangild and Rissa (the eternal lovers),
Tongja (beauty and grace), and Ranik (who rolls the sun across the sky). Grayfang represents
retaliation, anger, and revenge. All the other Sky Wolves together are unable to tame him
and is considered so dangerous that even worshipers invoke him only in rare instances.

The Norbardes worship the Bee-Mother Mokosha (Alaani for “great bee”) as patroness of
their traveling society. Their bustling behavior can be attributed to this deity. Mokosha was
worshipped by the ancient Tulamydes and entered into the pantheon of the Twelvegods,
where she is sometimes worshipped as the daughter of Ingerimm and Peraine, and
sometimes as the daughter of Ingerimm and Hesinde.

The people of Maraskan believe in the hermaphroditic twin gods Rur and Gror, and the
perfect beauty of the world (also known as the Gift of Rur, created in the form of a discus
which was then thrown toward Gror, and has been in transit ever since). The Maraskani
usually consider the Twelve to be siblings, guardians that accompany the world discus on its
journey. Miracles have no place in this belief, as the course of the world was predetermined
in wise foresight. Maraskani adhere to a strict dualistic worldview in which everything has its
matching counterpart. They believe in reincarnation and strive to fathom the Sixtyfour
Questions of Existence, to which Gror will one day provide the answers.
Although the Forest Folk worship the jaguar-shaped god Kamaluq (Mohan for hand that
makes the ground), they also fear and honor the spirits of the jungle that surround them
every moment of their lives. Many peoples in Aventuria view shamans and other magically-
gifted animists as intermediaries between the world of gods and spirits and the world of
mortals. They believe the world is permeated by a great number of spirits that either must
be appeased, or which can be petitioned for advice. This belief in spirits is often
accompanied by the worship of gods, as is the case with the Forest Folk, the Nivese, the
Gjalsklanders, the Fjarning barbarians, and the orcs. Shamans exist in many cultures and
among races, which regard them as healers and wise advisors to chieftains and clans.

The druids worship the ancient earth mother Sumu and seek to heal the wounds inflicted by
Los on the body of the goddess.

The witches believe that the daughter of Sumu, Satuaria, is a mediator who is trying to
restore the primordial giantess to new life. Satuaria even plays a role in the tradition of the
Twelvegods, if only as the object of Levthan’s desire.

There are also schools of thought that entirely reject the works of gods. One such system of
belief is the so-called wizard’s philosophy which, as the name suggests, is especially
prevalent among the magically gifted. Its adherents view the gods as very powerful beings
and claim that their power is related to the degree of veneration they receive in this world.
The Churches of the Twelvegods universally condemn this school of thought, for it postulates
that mortals with sufficient power can become gods themselves. Even more disreputable
and subject to the harshest of punishments is Borbaradism, which takes the basic tenet of
wizard’s philosophy a step further. Borbaradians act according to the teachings of the black
mage and Demon Master, Borbarad, who said that every being must free itself from the
bonds of faith and spiritual submission. According to his worldview, anyone with sufficient
will can shake off the yoke of gods and demons, with the ultimate goal of controlling one’s
own destiny and one’s own life energy.

The Beliefs of Non-Humans

The dwarves worship only their creator god Angrosh, the Lord of Fire, Ore, and Crafting.
According to their understanding, Angrosh created the entire world. They see it as their task
to protect and maintain the world mechanism, and combat all threats, especially from the
dreaded dragons. Hill dwarves who live in close proximity to humans are slowly adopting the
worship of the Twelve, and especially of Travia, the patron of hospitality. Not to be left out,
diamond dwarves increasingly worship the resourceful Simia, having named her the
daughter of Angrosh.

Elves are far removed from the true worship of gods although they worshipped their own
gods a very long time ago. Elves generally agree that gods are very powerful beings, but
don’t find this a compelling reason to offer them worship. Modern elves have only two
principles: becoming (in Isdira, nurdra) and fading (in Isdira: zerza). They also revere Creation
(in Isdira, dha) and struggle against its eternal adversary (in Isdira, dhaza), which is loosely
equal to the Nameless One in concept. While the glade elves are more open to the beliefs of
their human neighbors, firnelves are downright hostile towards any worship of deities.
The orcs worship two powerful and bloodthirsty gods— Brazoragh (dominion, sun, combat),
and Tairach (death, magic, knowledge). Some also worship Gravesh (crafts) and Rikai
(healing), but only among the lower castes of what passes for society in the Orclands.

Goblins worship Mailam Rekdai, the Great Sow who excavated the world from the Great
Heap (goblinese: puur mulla), and Orvai Kurim, god of hunting and war.

The gods of the lizardfolk are collectively and reverently addressed as H’Ranga, but they are
so unfathomable and vindictive that the lizardfolk do not pray to them. Instead, the lizards
try very hard to avoid drawing their attention. The most important H’Ranga, whom the
lizardfolk respect and revere greatly, are as follows.

Chary’Yzz the quick-tempered, who rules over water and seas

Chr’Ssir’Ssr the irritable, who rules over the skies and holds dominion

H’Szinth in the shape of a serpent, whose aspect is Change

Kha in the shape of a turtle, the eldest

Krr’Thon’Chh, the bloodthirsty crusher

Ssad’Huarr in the shape of a toad, mistress of the end of Time and Life

V’Sar, the lord of perfect souls

Zssahh in the shape of a lizard, mistress of new beginnings and rebirth; possibly an aspect of
Tsa

Ppyrr, master of the elements of fire, humus, air, and ore

 Churches and Cults
The secular aspects of worship are strongly shaped by the individual Churches of the Twelve
within the creed of the Twelvegods. Each Church has tangible worldly interests besides the
salvation of the faithful—interests that include power, influence, and gold.

In general, the different Churches and their Blessed Ones treat one another with great
respect. Even when two believers don’t share the same primary deity, they still revere the
same pantheon and adhere to the same core teachings and ideals. However, the often
conflicting aspects of the gods inevitably lead to friction between the Churches. The
potential for conflict sometimes even grows within a Church. Forms of worship vary by
region, and the worldviews of Blessed Ones vary accordingly, and not always insignificantly.
For example, Garetians regard Phex as the god of merchants and thieves and patron of the
Imperial family, but in the Lands of the Tulamydes, Pheqz is the god of magic and a tireless
fighter for the cause of humanity. Middenrealmers worship Rondra as the mistress of honor
and fair combat, while in the Lands of the Tulamydes she is also the bringer of storms,
mistress of oracles, and lady of elegant combat. Horasians think of Hesinde as the goddess of
learning, arts, and magic, the Tulamydes think of her as the lady of eternal change, and the
Norbards revere her as the patron of the tribes and as the one who gifted mankind with the
knowledge of writing.

Most people who worship the Twelvegods begin initiating their children into the circle of the
faithful at the age of 12, for the protection afforded by the Birth blessing weakens when a
child turns 13. Children who accept the faith are then considered full members of the
community of believers.

Temples are not merely places for gathering. They are also imbued with the power and
principles of their respective deity. One can feel the presence of Alveran within the walls of a
temple or other holy place. Blessed Ones of the Twelve always encourage believers to enter
the service of a temple, but service is not an obligation. Most people come to the temples to
give thanks or to ask for blessings. Most temples sustain themselves with money from
temple tithes, while particularly magnificent temples owe their condition to more generous
donations, which believers pay directly to the temple. Temple tithes take different forms,
depending on the deity. Even though Peraine, the goddess of agriculture and healing, has
many worshipers, gold rarely appears in her temples’ offering boxes.

Donations to the Church of Peraine come mainly from rural populations and are often paid in
kind (that is, in the form of baskets of wheat, barley, or other crops, or simple craft items
such as forks or dinner bowls). One the other hand, a baron who swears his oath of loyalty to
his lord in a temple of Praios may donate a large sum of gold or precious liturgical items.
Blessed Ones agree to serve a deity but they make these decisions on their own, and they
are not infallible. Not all priests are able to interpret the will of their deity correctly, and
individuals sometimes disagree with the will of their Church leaders. Blessed Ones are also
often torn between three basic things: the principles of the deity, church politics, and their
own personal ideals. Blessed Ones enjoy a good reputation among the faithful and their
special legal status means that they are almost untouchable by secular authorities. Blessed
Ones can be convicted only by church courts, even when they commit a secular offense. If a
Blessed One of Tsa helps a serf to escape, an enraged Bronnjar may not care about who has
proper jurisdiction over the case. However, in the eyes of the faithful, a physical attack
against a Blessed One is no different from an attack on the deity, and therefore tantamount
to blasphemy. Of course, honorable combat with a Blessed One of Rondra, a duel with a
priest of Kor, and an unknowing attack on a covert Blessed One of Phex are all exceptions to
this rule.
 Aventuria as a Magical World

Every Aventurian child knows that magic is inherent to their world and grows up with stories
about dragons, fairies, elves, and powerful wizards such as Rohal and Borbarad. Some
children even encounter one of these magical beings or a spellcaster, as those who can
control the stream of power exist among most races and peoples. However, the
predisposition to magic is a rare gift (except for elves, which are always born with the ability
to use magic). Dwarves, on the other hand, almost never produce wizards. Few humans have
the potential to become great wizards, witches, or druids because their abilities are often
too weak for the demanding training or else were stunted by handling too much magic-
inhibiting iron when young.

The origin of magic (or, as many guild mages like to call it, arcane energy) is unclear. Some
believe the gods brought it into the world, although which gods depends on whom you ask.
Most Tulamydes thank Phex for it, Horasians always thank Hesinde, and orcs thank Tairach
alone. There is a widespread belief that Mada brought magic into the world, although many
disagree on the details. Was she a goddess or a mortal? Did she take the power from the
stars or destroy the Citadel of Magic? In the creed of the Twelvegods the legend is known in
the following version.

“When the gods still walked among mortals in the early days, Hesinde gave birth to the
daughter of a mortal man. Blessed with the mind of her mother but cursed with the mortal
coil of her father, the child was called Mada. When Mada saw how the gods toyed with
humans, she was saddened and begged the gods to give humans the power to control their
own destinies. But the gods did not want to listen to her prayers. So it came to pass that
Mada grew depressed from her futile prayers and wished to die. As the day of her death
approached she mustered up all her strength, and her god-like mind perceived the unity of
the Spheres. But she had grown too weak to give mortals the gift she intended. Thus, the
forces of the stars mingled with the powers of Dere and became one, and ever since then a
new power has flowed throughout all the Spheres. Praios, the king of the gods, cursed Mada
three times for her sacrilege. He banished her to a silver stone which he set in the firmament,
and ever since then Mada’s Sign has shone in the nightly sky as both a consolation and a
warning for mortals. Praios then appointed Phex the guardian of the firmament so that
neither Mada nor anyone else could cause such damage again.”
—excerpt from Annals of the Age of Gods, a holy text of the Church of Hesinde, written
around 1,400 b.FB

Magical power permeates the entire world but does not always reveal its workings, not even
to those skilled in its use. In general, there exists a balance between the six elements: ice,
ore, fire, humus, air, and water, which are set in pairs of opposites. Magic seems to be able
to influence each of these elements, but some scholars believe that magic was its own
element before the time of Mada’s Sacrilege. Naturally, the less knowledgeable argue that
anti-magic or non-magic would have needed to exist as a counterpart to magic. The old
dispute over these seventh and eighth elements, called heptessence and octessence,
respectively, remains unresolved to this day. The world is covered in so-called ley lines of
power, veins of raw arcane energy that assist or inhibit the casting of certain spells.
For ages, guild mages believed that ley lines were unalterable, but events such as the return
of Borbarad and the onset of the Starfall have changed many minds. It is now known that ley
lines can be created and destroyed, can change their course, and can even lose their
ascribed characteristics or gain new ones.

Of the different types of magical lines, many are limited to one locale and of little influence.
But there are also those that span the entire continent and may possess unlimited power.
Whenever two such lines cross, a powerful magical site is almost always the result. Those
gifted in magic often make use of such sites for their strong, inherent magical properties.
These might include sites for a witches’ dance, an ancient druidic sanctuary, or the location
for a mage’s academy.

It is even said that these nodices (from the term nodix, which is Bosparano for node) may be
connected by troll paths, fairy gates, or so-called dark portals. In contrast to ley line
intersections, there are also places on Dere that are devoid of magic. One example is a
temple or sanctuary of Praios that enforces a karmic Arcanum Interdictum, which prevents
any kind of spellcasting. Another might be a room that is shielded by the antimagical
properties of Kosh basalt. Many metals inhibit the flow of arcane energy unless they are
explicitly magical themselves. Such sites are common in the ore-permeated delvings of the
dwarves, which are known as places where the force of Mada cannot flow.