Tindalos

Which may be ironic, given I suspect Hrelar Amali may have also been what they know as New Malkonwal.

Depending on if you count it as part of Ralios or Maniria (It's in the Maniria section of the guide) there's Selon Mountain in the Mislari mountains. It's a piece of the sky dome torn down by the storm gods. If nothing else, Id' say that could count as fall-out.

Those local earth entities will be the granddaughters of Ernalda anyway, so it makes sense. Just another level of delegation. They go up to the local manifestation of the Earth Goddess, such as Tarndisi, and say "We want to live here, here's our sacrifices, may you ask your grandmother for permission?" I imagine that's where Divination comes in. The temples work together to ask the goddess, with prayers to help them accept her judgement.

My guess for Yelorna's presence on the Gods Wall is to connect her with the spear-wielder, I-19. Plentonius associated it with Avivorus/Hastatus, who is likely an incarnation of the Lightfore God. Despite commonly being viewed as male, the figure appears to be one of the ones the Glorious Reascent's guide to the wall refers to as "NEUTRAL gender is also present in large number. These are generally short, and have neither beard nor breasts. Plentonius universally labels them as male. Subsequent debate brought this into question, first by deciding that they were all actually servants and therefore identified as genderless. Later some were identified as male, others as female, and some indeterminable. Later yet some extremists and experimenters claimed those images were said to be of deities who were sexless, hermaphroditic, or even able to change genders."

It could be possible, counting it as a form of Directed "improvement" (7.1.2) granting an additional flaw at 13. Of course, sometimes the distinction between abilities and flaws is blurred. If a character gets horrifically mauled in the face by an attack, they might end up with "Scarred Visage 13" which could be a flaw in certain circumstances (trying to stay incognito in a crowd) while an advantageous ability in others (convincing someone you're a dangerous threat)

On the other hand, that description is in universe, so it's possible it's Theyalan bias, given it would apply the fallaciousness to Galanin as well. And of course the other myths collected there claiming that the Grazelanders are all actually centaurs is given there and treated as fact while their origins in Prax are also known. So I'd say it's possible for Lofak to still be seen as the mother with Ehilm. Although we do know later God Learner geneologies instead paint the horse as a direct descendant of Mikyh, rather than Lofak. Makes perfect sense, given the rarity of unicorns, likely only Rune Lords would have access to them, with Initiates making do with mares, does, or cows which may be descended from unicorns themselves.

Well, while it's another fallacious western document, in KoS there's this mention of his descent: "Galanin is the son of Lofak, who is the god of Hoofed Animals, and is the son of Hykim and Mikyh, the dragon ancestors of all beasts." Lofak has been mentioned as another name for Eiritha, presumably meaning Mother Mammal, which would make a bit more sense than having two fathers. (Although that's not impossible in myth)

Certainly, what with them both being Lightfore and their main goddess. It just raises the question of Yelorna's role. Nomad Gods says that "These normally gentle creatures and beasts, are blessed by their goddess, the Sun Daughter, with amazing abilities in battle." So we end up with them worshipping two goddesses of light associated with unicorns, archery, and elves. Makes sense, especially with the Lightfore being counted as one of the Star Captains (GSB: 98)

It's worth noting that the Sun Daughter in Prax is also associated with the planet Lightfore. Cults of Prax even has Yelmalio as the Unicorn Tribe's dominant cult. Yelorna is likely another Little Sun, separated due to solar chauvinism.

You can see the "mountain's" degrees of success as the random variations which can affect its difficulty. The mountain rolls a success? It's particularly windy today, and the icy blades of the air threaten to destroy your grip as you climb, sending you plummeting downwards. It failed? Then there's an easy route, sheltered from the winds. A fumble? Oh, it looks like there was some previous traveller who left a marked route complete with rope to help you clamber up.

Oh, another one occurs to me. In the past there was a position within the Malkioni philosophies known as a Reader, such as is mentioned here. The only mention of them I've been able to find since the guide is the mention of Baldrus, Black Reader of Belstos in the guide, and that may be just using the term in a different way. Are Readers still a part of the Malkioni philosophies?

I imagine one important part of it is the weakness between the worlds there. It's said that one could climb Thunder Mountain and from the peak you can speak with Orlanth (D:LoD 103). In the myth of Hantrafal the First God-Talker, he could originally do that from the local hill, before sacrifices were necessary to reach gods. (BoHM 124) If all these mountain tops act as kind of natural temples to Orlanth (certainly RQ:G 285 mentions that rural temples are built on sacred hills and mountains) providing a useful fallback to anyone who can't go to another one. Pilgrims, outlaws, and foreigners may all approach the mountain to recover rune points, although few are likely to climb the mountain themselves. Those who do would be able to effectively have a free usage of Divination, by shouting to Orlanth (or the local deity, such as Kolat on Mount Doktados) and hoping he hears.

Just wanting to check something. The Jonstown Compendium Content Guidelines say that you can use Questworlds when making material for the compendium. The Questworlds OGL says you cannot make Gloranthan using it. I'm hoping that means if you make Gloranthan scenarios/content using the questworld rules you have to publish it via the Compendium and not independently, rather than changing the Jonstown Compendium so that Questworlds isn't allowed at all?

On the Magical Geography map on page 297 in the guide, there appears to be two of the Yolp Mountains counting as sacred mountains. The southernmost and greater of the two is Mount Matu, but the northern one (between Mount Yolp/Arketos and Mount Gestinus) doesn't appear to have a name on any map. I don't suppose you'd be able to share the peak's name, and what makes it sacred?

Wouldn't surprise me if it's still based on the idea of a sorcerous inscription, a copying of a blessing even if there's no power behind it. Even in places where literacy is low, they may mistake it for just decoration and copy it anyway, similar to how early English coinage bore Arabic legends.

Potential sources include the runic glyphs on the Seshnegi coin on page 12 of the guide, the coded script of the Codex Ivesti on pages 146-149 (based on the script of the voynich manuscript), the cuneiform style writing used by the Pithdaran sorcerer on page 380 of RQG (a black and white version is in the colouring book and can be clearer) While the coin may be most likely to be accurate, I am taken by the idea of the Western Script being similar to cuneiform, due to the triangular wedge shape. What could be more logical than having your base writing symbol being a Law Rune?

Yes, but I can understand the confusion. The guide mentions on 117 she dies after quarrelling with Harrek the Berserk, which given the earlier reference of King of Sartar, it's easy to understand why people may not have realised that KoS's events have changed, and that her quarrelling with Harrek and then dying are not as intimately linked as the phrase would suggest. It's like how the guide mentions she lit the Flame of Sartar, but there's no mention of that in RQ:G or the Sourcebook, except noting she's not done it yet, which leads to the question of exactly when she'll find time, given the previous date of her lighting it (KoS 212) is after her death.

Since they're often said to be a chaotic parallel to the nymphs incarnations of fertility. I'd be tempted to handle succuboxen by starting with the Nymph statistics in the bestiary, swap their elemental rune for the Chaos Rune and add some Chaos Features. Their nightly assaults could be a form of spirit combat, taking place when discorporate, and since many of their children are incomplete creatures (such as vampires), they can command them like a dryad commands animals. Of course, most horrifyingly, if they don't have some way to detect Chaos, it would be easily to mistake the succubus for a regular nymph, and some may worship her without realising, especially if she possesses rune spells like Bless Pregnancy and Reproduce. By the time they realise those spells carry the taint of Chaos, it might be too late, and they'd be happy to accept other, more obvious Chaotic "blessings."

Given some wyters are "artificial psychic constructs" (RQ:G 286), I'd see Malkioni having no problems supporting such a thing. A wyter doesn't necessarily have to have theistic trappings. Hsunchen societies will have them as well, local genius loci or ancestors being obvious options. And even third age Seshnela is far from as non-henotheistic as their wizards would like, the warrior societies and likely the worker guilds as well would be easily seen as "pagan" to an outsider.

I imagine the social cohesion would also crumble as well, as Malkioni societies aren't any different ruleswise. They guard more than just against physical threats after all, and the sundering of communal bonds is the inevitable fallout of a wyter's death. It's just that sorcerers don't have to necessarily view wyters with respect, just as they don't have to treat gods with them. "Yes, you're a vital piece of the cosmos and without you things wouldn't work. But on the other hand, I understand the laws of the cosmos, so I see no reason to worship you."

I doubt the Malkioni see it as contractual or mutualist, just the nature of how things are. You wouldn't call a Lunar master/slave relationship as mutualist just because the master understands that the slave dies if you don't keep them fed. (Although the Lunar master might try to paint it that way...) Having to keep on replacing the wyter because they kept running out of POW would be really annoying for the wizard.

Compare these two situations: And Ultimately, there's probably not a massive amount of difference. And Aeolians might be more likely to use the latter method anyway. It really comes down to respect, as Arkat warned us. And if it's one thing sorcerers are good at, it's not showing respect.

Yes, but technically speaking horses aren't birds. Doesn't stop them being so in Glorantha. But whatever works.

Depends on how the sorcerous community. I mean, Seshnela's probably a useful model, and their cities have wyters like the lion-headed guardian of Fralos who needs a Talar woman to act as an intermediary (likely as the wyter's priest, and given the mention of how the Rokari wizards have tried to compel the guardian to serve them without the intermediary, likely suggests that Fralos is an exception that proves the rule that wizards usually act as the "priests" to wyters;) or Loronaga the magical serpent woman of Laraness; or even Paliros's ever burning fire. Then there's the guardian spirits of the warrior societies to contend with. Then there's Loskalm, another heavily fundamentalist state, where you might see Brisa's lamps and braziers as manifestations of a wyter -- as they're said to be fragments of the Flame of Ehilm. Crosium likely has a guardian from the moon rock that lies within the crater, Dorsomon's statues are likely another example of a wyter, likewise Feleor's cattle and Ramona's Bright Lady. "God chose the lowly things of this world and the despised things--and the things that are not--to nullify the things that are"? I'm not sure how that necessarily relates to dietary restrictions.

Would this also be an origin for eels? I could certainly see eel as a popular dish in Esrolia, fished up from the mirrorsea and cooked along the streets for sale.