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Leingod

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Leingod last won the day on August 24 2021

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  • RPG Biography
    Not very much. Mostly I started in Dungeons & Dragons like a lot of people, experimented with White Wolf Games, got into Pendragon because of my love of Arthurian mythos, then found Glorantha and Chaosium through King of Dragon Pass.
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    Right now? None.
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    California
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    I actually havent' played many games, even though I read a lot of gamebooks.

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  1. Yelm wished that was all it was.
  2. If there's any truth to that, it'll be the other way around: Orlanth's distinguishing feature from his brothers within Orlanthi myth is his facility with bringing about transformative change, rather than purely destructive change. It's attributed, at least in part, to his maternal heritage; one of his many names is Orlanth Larnsting, framing him as heir to his grandparent (a grandparent twice over in some ways, if you accept the story that it was Larnste who taught Aether and Gata how to bring Umath about). In that dynamic, Orlanth is the one who tempers the unruly powers of the Storm, not the one who "corrupts" it (and in any case if it was any of Umath's sons who did that it would have been Vadrus, who led the Storm gods and their followers before Orlanth came into his own).
  3. It goes all the way back to the beginning; Air is the only element born out of the mingling of two others, rather than rising out of the one before it in a generative cycle. It is, in some ways, the bastard child of the elements. There was no place in the world accorded to Air, so space had to be made between Earth and Sky to fit it. The often-violent struggles of Umath and his sons in the God War are all, ultimately, echos of that first struggle, of Air trying to find a place for itself in a world that refuses to give it one as it had the ones that came before. As a result, many of what we consider innate powers of Air are really things that this or that god of Air claimed through their struggles in the Gods War. Lightning, rain, snow, etc., were all things this or that son of Umath took and mastered and made a part of themselves.
  4. Orlanth's myths even have him explicitly giving himself a new name when he invents something new or does something for the first time, like calling himself "Varanorlanth" when he lived in the wild and "Desemborth" when he stole something. And don't even get me started on the weird thing the Earth goddesses have going on with names and identities. The gods treat names and faces the way mortals do with clothes: You wear whatever you've got that's appropriate for the occasion. What does the volcano god care if he's answering to Lodril or Veskarthan? If your worship is pleasing to him, he'll wear either set of clothes just as gladly.
  5. Well, depending on what's meant by "bugs," it can be a little more complicated than that in Gloranthan canon. To really get into the weeds of the divine mythology, the child of all "Beasts of Darkness" is called Sokazub, a child of Dame Darkness (i.e. the Primal Darkness), perhaps by Hikym/Mikyh (though I think I've also seen Hikym/Mikyh be listed as fathering Sokazub's kids, but either way works). Sokazub was the mother of Kropa (ancestress of all arthropods), Molokka (ancestress of mollusks), and Swems (ancestress of worms). Kropa's children were Gorakiki and Aranea (who I would personally say is probably the ancestress of all arachnids, not just spiders, and the focus on spiders when she's brought up is just due to the importance of Arachne Solara in particular). If you want, you could easily add other branches on this family tree; maybe a much-reduced sister to Gorakiki and Aranea to represent the order Xiphosura, who lost all her children in the Great Darkness except for one lone holdout - the horseshoe crab - as just one example.
  6. Mythologically, that's because horses started out as hippogriffs, with the horse goddess losing her wings, claws, etc. in the Gods War. The general rule of thumb, IIRC, is that Invertebrates = Darkness, Fish = Water, Reptiles = Earth, Birds = Fire/Sky, Mammals = Air, but in the latter case it's been muddled somewhat by the frequent marriage of Storm gods to Earth goddesses. Most herd animals thus have some elements of a gendered Air/Earth split, at least among the Orlanthi. Storm Bull, Orlanth is associated with rams (and notably "Orlanth the Youth" is basically Voriof, a shepherd), Ragnaglar was a goat, the Harandings were boar people, etc.
  7. It's also a little odd, to me, that the Aldryami are generally portrayed as overall indifferent to animal life, despite the critical role so many different animals play in a forest ecosystem, and how many of them have strong effects on the health of the trees the Aldryami spend their lives tending and protecting. I wonder if that's maybe a reflection of Glorantha's age as a setting, that it was made before many of us really interalized just how interconnected and interdependent something like a forest is, instead imagining the trees as existing somehow independently of all the myriad things that live and die around them. You'd also kind of expect their Great Darkness story to be as much about them fighting off (or more rarely, finding compromises with) invasive species of animals, fungi, even other plants, as fighting stuff like humans, trolls, and dwarfs. Bats are historically associated with Darkness, the Moon association is a recent thing from the Lunar Empire as far as I can tell. And being mammals, I'd posit they were born from a union of Darkness and Air beast-gods, in the same way that air-breathing aquatic life are specifically noted as coming from a union of Air and Water beast-gods.
  8. Or it was potentially the case until he failed, at which point the mantle fell to another.
  9. Annstad of Dunstop, Fazzur's younger son who became one of Argrath's main allies as King of Tarsh after Mularik Iron-Eye. At the Battle of Dwernapple in 1638 he and Jar-Eel fell in love and quit the field (which was part of what allowed Argrath to score a great victory there). We don't know what becomes of him after that, just that he's recorded as dying 5 years after that. I don't really credit the idea that it was a calculated move on her part to remove Annstad, though, for two reasons. First is that Jar-Eel was winning the fight when it happened; if her goal was to kill Annstad, nothing was stopping her from just doing it right there on the field. He'd lost all his men and she had a whole host of terrors to back her up to finish him off. Second, Annstad lived for at least 5 years after the battle, so if her plan was to get him out of the way, she sure took her sweet time of it after throwing away a chance to do it right then and there.
  10. I mean, if Lanbril was any one of the Lightbringers, surely he'd be Flesh Man?
  11. So far from the demo, there is literally nothing about this I'm not excited for and/or happy about except that becoming Rams apparently cost us our goats. The goat-loving advisors were always my favorite, and I'm quite fond of goats myself.
  12. Thing is, as @Eff said before, "Dara Happan intellectuals can reconcile just about anything." They're a lot like the imperial Chinese literati that way, in that they can contrive some tortured interpretation by which any novelty or innovation we want to or have to support is really an ancient thing that has merely been brought back after all these years to bring us back to the original purity of ancient times. No matter how much Dara Happan religion changes, they'll never admit to it, and they'll always find some way of proving that it was actually something ancient that was just hidden from them (which is probably a big part of why they were able to accept the Red Goddess at all; once she proved that she was always there, there was nothing further to discuss).
  13. Part of it was doubtless that the Telmoris' Sartarite neighbors all hate them with a passion - not without good reason, frankly. Their tolerance for the Royal House of Sartar's patronage of the Telmori was likely never more than grudging, and this enmity allowed the Lunars - particularly Jomes Hostralos - to befriend many of the northern Sartarite tribes by becoming their allies against the Telmori. Many people victimized by the Telmori would see little reason to support the pro-Telmori Kallyr over the guys who were helping them get their own back against the hated Chaos-tainted wolf-men, after all. For Argrath to secure his frankly tenuous position in that (fairly important) region, then, he has a choice to make. Does he renew the Prince of Sartar's alliance with the Telmori like Kallyr did (or wanted to), doubtlessly angering all of their neighbors and perhaps driving at least some of them to neutrality or even siding against Argrath in favor of the Lunars? Or does he give the Sartarites what they want, buying their loyalty with Telmori blood? To Argrath, the correct answer likely seemed obvious, even if he might have considered it distasteful (I personally don't tend to see Argrath as willfully cruel or just entirely callous, but rather driven to do whatever it takes to bring down the Red Moon, like Arkat was with Nysalor).
  14. I mean, it always seemed pretty clear-cut to me. Babeester Gor is explicitly a goddess of vengeance, and doesn’t basically every story about vengeance show how easy it is for it to get out of hand and harm the innocent? Vengeance is cosmologically necessary in Glorantha, that doesn’t make it good and certainly doesn’t make it infallible. Babeester would be quite unique among the deities of Glorantha if her judgment was always on point!
  15. Elmal’s “Hill of Gold” is “Elmal Guards the Stead.” Elmal’s spear and shield end up with Orlanth; he gave them willingly and received Orlanth’s shield and regency over the Storm Tribe, sure, but that’s just a change in context. He faces three wicked foes and each leaves him broken and bleeding; the foes are different and he actually won those fights, yes, but the important part is the “left bleeding and broken but gets back up” part. One foe targets his virtue rather than his body; that virtue is loyalty rather than chastity, but nonetheless. These are all contextual changes, well within the scope of regional and cultural variations in worship. Relationships, motivations, and so on often differ even within a single group’s myths, much less between different ones.
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