Cassius

The source of the plagues must be the death of a (holy) parrot.

Great news ! It's what I waited to buy it. Let's go now !

Is there any rule for the same situation in RQG ? How long does it take to get up after you were knocked down ?

As G33k said, the Godtime is not the past. It is better described as an eternal present. Therefore, in my opinion, what has taken place in Godtime cannot be changed, it is forever identical to itself. But it's never fully known, so the only thing a Heroquest can bring back into the world's present is a new truth, a new perspective on what happened in Godtime. I don't think it can go as far as restoring what was destroyed before Time, be it an oasis, a god or Genert's garden.

I don't see lightning as something that belongs to the sky because sky is fire. For me, lightning is inherently a storm/air power and phenomenon.

I would have said Great Sister is closer because she takes orders from the Red Moon herself. But maybe she can't be count as "mortal".

You forgot the Spirit cults, more on shamans, the Horned Man, the Kolati, etc.

Esrolia has always reminded me of southern France, as well as Italy.

According to the Guide (p. 224), Urox is worshipped as a wargod in Fronela, among Jonatela's nobles. In Okarnia, the royal city, "one hundred large bronze statues, each representing a tribe or kingdom united by Jonat, decorate the Courtyard of Sacrifices, along with its shrines to Jonat, Humakt, Orlanth, Talor, Urox, and Vorthan, where the king serves as High Priest" (p. 227). Charg is also well-known for its "Urox-worshiping warriors" (p. 225). As these lands are not particularly threatened by Chaos (as far as I know), one might think that the chaos-killing aspect of Urox/Storm Bull is not emphasized, and that it's mainly for his warrior fury that he's worphipped, as one of the Thunder Brothers.

I know this game by its reputation and because its creator is a writer whom I love. Jaworski is a great heroic fantasy writer, but unfortunately his books don't seem to have been translated into English yet. I'm very happy to read that Te Deum is going to be republished.

According to The Book of Heortling Mythology, we owe Umath this rite of hospitality ("The First Hospitality", p. 31). I don't know which source is the oldest.

To Joerg's excellent remarks, I'd add that the area of land cultivated within a clan is not fixed. If the clan's population grows, there is always the possibility of clearing new land. This is certainly the case in Sartar, where most of the land is neither cultivated nor occupied. Of course, the best farmlands are already occupied, but there are potentially others that could support a family. And that can be a good start to a scenario or campaign. Clearing land has awakened something... a spirit from ancient times, a dryad, a creature of Chaos buried during the Greater Darkness. It's time to revisit The Shining !

Or a nice source of fumble.

I can't speak for any other player or GM than myself, but I've never seen a world setting or game mechanics as a mandatory prescription, but as a proposal. If it doesn't suit me for one reason or another, I change it. I would therefore be inclined to think that you should propose what you think is right, and trust your readers' ability to adapt.

Godlearners seem to me to be as much strangers to our world as 'theists'. None of us thinks like a Gloranthan. We have nothing that comes close to what Gloranthans might experience when they discover the City of Wonders in the Choralinthor Bay, take part in a Sacred Time ceremony... or see their neighbour throwing a lightning bolt! For both a Godlearner and an Orlanthi, we have to try to get inside their heads. And I'm not even sure that it's easier for the former than for the latter.

I'm sure these intellectuals would have had a very different discussion if they had seen their neighbour throwing a fire spear or a lightning bolt.

I see why you're called Techpriest. 😄

It looks like a very useful resource book !

It still does (p. 18 of the Mythology book).

Was she illuminated or burnt and wounded by pure light ?

As I see it, to become a man or a woman, Helerings don't need any spell : they change their inner disposition and, as a consequence, their voice, their gait, their gestures, etc. What is fascinating about them is their ability to be fluidly between what men and women usually look like, to wander at their ease on all levels of 'virility' or 'femininity'. If your question is about becoming a male or a female, about changing your body, it seems a little more difficult. The only god I can think of who enables this is Eurmal-Shapechanger (see p. 56 of the Lightbringers Cult book). The spell Become [Other sex] appears to be related to the Illusion or Dirsorder rune. But in your Glorantha, you can have this spell linked to the Movement rune and allowed to Heler's worshippers. It's up to you !

But is the trollkin curse really chaotic ? That's what Uz say. Are they right ? At the Battle of Night and Day, Kyger Litor ate Nysalor and was destroyed by him, she "disintegrated abrubptly, spilling all her component uz across the field like a bag of insects that has been gashed ...", according to the History of Heortling People. Was the Mother of Uz tainted by chaos or tainted by... light - powerful, brilliant, shining light ? What could be worst for a Darkness divinity ?

In the chapter devoted to The Yelmalio in the History of the Heortling People, Gbaji, "the Great Liar", is the name of Great Nysalor's ennemy. Then, the name Pelorian Sun worshippers give to Arkat. Gbaji is the name of the Other one.

For a munchkin, it will. 😀

I think I completely agree with @Lordabdul. Another point worth noting is that a Temple (in game's meaning) is not always a temple (a building). The Hill of Orlanth Victorious is a Major Temple but not a building. And a Temple can even be mobile ("The Boldhome Orlanth Rex temple sometimes travels to the Hill of Orlanth Victorious for part of the Sacred Time rites", as Jeff said). What makes a Place of Devotion (= a Site, a Shrine, a Minor Temple, etc.) is certainly a specific place and the sacred objects needed for the rituals. But it's also the number of worshippers and the presence of 'holy persons' like a God-talker or a Priest (or their absence in the case of Sites). How, then, are we to understand the daily religious life of Venderusa, an initiate of Yinkin, or Targar, an initiate of Odayla, within the Orlamani clan of the Culbrea tribe? 1) They must each have a small wooden statuette representing their god in their home, placed in a special, clean place, free from the rest of the instruments of the everyday life. In the morning, before setting off to hunt, they look at it, talk to it and sacrifice a piece of raw ham to it. In the evening, when they are satisfied with their hunt, they thank it and offer it a bone or a claw from their prey. 2) They are not the only initiates of Yinkin and Odayla in their clan. The Orlamani clan has around 450 members, and it is likely that there are 5 or 6 initiates of one or both of the two gods, who form the small group of hunters who provide meat other than that from sheeps, chickens or cows, as well as skins and furs and rarer ingredients used in cooking, clothing and traditional medicine (bird feathers, hare liver, wild boar tusks, etc.). They are the ones we call when a predator threatens our herds. They are also called upon when scouts are needed. This small group of initiates of the hunting gods are also lay members of Orlanth. They are integrated into the clan community and take part in sacred ceremonies devoted to the Storm God. If the clan has a building (a 'temple') dedicated to Orlanth, and not just a natural place dedicated to him, there will be a wooden statue of Yinkin and Odayla as well as other objects of worship. The priest of Orlanth keeps them in a chest or they are displayed in small alcoves on one side of the great hall. So, during the seasonal holy days of their god, Venderusa and Targar can worship their god: after the priest of Orlanth asks the King of the Gods to welcome the homage to his half-brother or son, he withdraws and the small circle of worshippers purify themselves, pray, sing and make offerings*. There is no priest of Yinkin or Odayla, and probably no Godtalker either. It's the equivalent of a temporary Site, just enough to replenish your rune points. 3) Above all, Venderusa and Targar aren't the only initiates of the hunting gods within their tribe. I think there are times when initiates of minor cults, particularly hunting cults (but also crafting cults) meet beyond the borders of their clan or even their tribe. This can happen on seasonal holy days, but particularly on high holy day. At such times, the hunters disappear from the clan, no one knows where they have gone, they take paths that only they know and that are passed down from initiate to initiate, they meet in a place known only to the hunters. They find other hunters, those from the other side of the river, those from the cherry hills, those who cover their faces with ashes... They meet friends and enemies. They spit over their right shoulder to leave behind their resentment and hatred. Arrows are offered. And the great mystery of the Cat or the Bear begins! There are around 500 followers of Yinkin and 500 followers of Odayla in the whole of Sartar. That's more than enough to form a Minor Temple or even a Major Temple for the very long period (three weeks) of the Great Hunt. How many Great Hunts are there in the whole of Sartar? Just one? One to the east and one to the west of the Mounts Quivin? That's a GM decision. And of course, there are priests. For the rest of the year, they live alone in secluded and sacred places. Their presence is known and feared. There's this woman, The-One-From-The-Forest, whom no one has ever seen, let alone approached. All that can be seen, at best, is a Shadowcat on a branch, staring and seemingly smiling. There's this man who is said to live on the mountain, in a deep, secret cave with sculpted, painted walls. At these large gatherings, Venderusa and Targar can replenish their rune points, learn new spells and train some skills. ---- I don't think my vision is 'canonical', but it bothers me to consider Odayla (for example) as a subcult of Orlanth. I prefer it to remain an associated cult. I understand that making it a subcult is a way of allowing players to create an Odayla hunter without penalising them in terms of rune points or runic spells, but I think there's another way of doing it. In what I'm suggesting, 'Odayla as a subcult of Orlanth' only means that Orlanth and his priests protect and shelter the cult in his consecrated places. This will preserve the Bear God's particularites and mysteries and ensure that everything isn't diluted in Orlanth's cult. The player will be proud to have a separate cult, even if it's a bit harder to get runic magic. ----- * : This small group of hunters gathered in a circle in a large room reminds me, I don't know why, of those 17th century Dutch Protestants who used to get together to talk about the Scriptures, outside any Church.