April 2, 2014 at 3:16 am #7261
Peter MetcalfeSpectatorQuote:Ok, let’s say the Orlanthi from Dragon Pass would go to Sarro and worship Baraku and the temple guards would let him in, although he looks so weired. Would he alrealdy be an initiate of the cult or would he have to join it?
He would have to join it, I think. He worships Orlanth through belonging to a community (namely his clan) and is seeking to follow Baraku in a different community. FWIW I think that Baraku is a bandit god and not worshipped in temples but the wild places.Quote:What if a Varama initiate from Fonrit came to Dragon Pass? Which sun god would he feel most attracted to Yelm, Elmal or even Yelmalio?
All three would be equally alien to him.April 2, 2014 at 6:02 am #7262
Jeff RichardKeymasterQuote:Quote from Peter Metcalfe on April 2, 2014, 02:55Quote:The gods of Dara Happa are jealous. There was one among them called Lodril. He was the first to quarrel. He ordered his priests to destroy the temples of Turos in Darleep.
And that’s not really a good example since it took place in the God TIme.
It takes place in the Dawn I think. It comes after “The Peace which Lendarsh brought to Pelanda and later in the same article, a footnote describes an action by Mahzanelm.
However it just so happens, I asked Greg about the passage that you quote a few years ago and _he_ said (usual caveats apply) that it was really the Priests of Lodril ordering the destruction rather than Lodril. In any case the jealousy could apply to the wealth the Turos priests were collecting which should have rightfully belong to the Lodrili Priests rather than theological disputes about who the one true earth god is.
My bad, I agree that this describes events around the Dawn as well. Or even a combination of time periods (which is also common in such stories). And it is conventional to attribute the actions of the followers of a god to the god itself. That being said, I think that it is still not an example of violence over identification of a god.April 2, 2014 at 6:39 am #7263
Jeff RichardKeymasterQuote:FWIW I think that Baraku is a bandit god and not worshipped in temples but the wild places.
There are certainly temples to Baraku in Sarro and likely in many other cities. Baraku might also have a bandit cult as well.Quote:What if a Varama initiate from Fonrit came to Dragon Pass? Which sun god would he feel most attracted to Yelm, Elmal or even Yelmalio?Quote:All three would be equally alien to him.
All three revere the Sun, although with strange rituals, funny names, and different stories. But no stranger than Romans worshiping Amun as Jupiter-Ammon or Greeks worshiping Ahura-Mazda as Zeus-Ohrmazd. And if that is the only way to get your prayers to the Sun, you might be willing to join with the locals celebration.
But which one would a Varama feel attracted to? Peter is right – all three are equally barbaric and strange.April 3, 2014 at 4:10 pm #7277
Joerg BaumgartnerSpectatorQuote:Quote from Jeff Richard on March 31, 2014, 14:19
Actually I would not agree. If an Orlanthi from Dragon Pass came to Umathela, he’d offer sacrifice to his god at the altars dedicated to the local Orlanth. If he then traveled to Garguna, he’d offer sacrifice at the temple to the Storm God Baraku or perhaps dedicate a votive image to Orlanth Baraku. He might not be able to lead ceremonies or rituals there, but he could certainly seek to become part of the local cult (and would likely be aacepted.
To make sure of this point: in order to offer a sacrifice, the travelling Orlanthi requires an altar dedicated to a locally available form of Orlanth?
I am not so much concerned about “regaining magic” as I am about maintaining his identity and his identification with the deity.
Orlanth doesn’t quite strike me as that organized a religion. In King of Dragon Pass there was the option of an improvised sacrifice before entering battle. Why cannot a traveler perform the same on a adequate location?
While Heroquest uusually handwaves the economics of magic, I get the impression that in order to wield significant magic you have to act in a suitable magical ecology. When operating in or near your clan tula you can assume that the sacrifices you and your clan offered will carry your magic. When going on an expedition or a quest you perform preparatory rites (like the Arming) to take that magic with you.
If you join a band of travelers from varied backgrounds that form a cohesive group able to support a wyter, wouldn’t that wyter or its manifestation/vessel serve as an altar? Like in those pre-battle sacrifices?
IMO a character joining a heroband carries some of his magical ecology with him to the heroband. Otherwise, why recruit magical specialists (such asOrlanthi warriors) for such a band?
Heroic leaders sometimes gather an exotic bunch of followers, up to the extremes of Gringlestead aka Apple Lane. Gringle provides an all purpose altar -probably that’s exceptional, but might be tied to his personal heroband’s wyter. Other exotic followers will have to be able to maintain at least a basic magical ecology in order to maintain their magical identity, possibly leeching into the leader’s magic.
If the Orlanthi in question travels alone and unsupported, I can accept that he will have to seek out local support. If hetravels as part of a heroband, what would be the benefit of using a local facility over the mobilevresources of his band? Gaining new feats from an alien form of similar worship doesn’t feel consistent with all the community support stuff we have seen. It would take some dramatic (read: compellingly story-driven) motivation for a congregation of strangers to open up this level of cult secrets topeople with hardly any relation to them. A Seven Samurai situation (about mid-movie, after the first two character deaths on behalfbofvthe villagers) might be a start.
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