In ancient times, North America was inhabited by a vast number of Indian tribes. In the limited space available, it would be difficult to merely describe them all, much less discuss the differences between the deities worshipped by each tribe.

The mythologies of North America are as varied and numerous as the different Indian nations that inhabited the land. From the Iroquois who inhabited the lush woodlands of what is now the Northeast United States to the Apache who lived in the deserts of northern Mexico, the people of each tribe had their own peculiar interpretation of the supernatural world and their place in it. Any attempt to incorporate all of the deities worshipped by these various tribes as part of a single pantheon is destined to be full of unexplained gaps and conflicting detail.

Fortunately, there are many analogies between tribes, even those located on opposite ends of the continent. For the purposes of a campaign setting, we can use these analogies to draw some rather broad and coarse generalizations that will allow us to create a unified and consistent pantheon where, in historical reality, one did not exist.

First, no matter where they made their homes, the Indians of North America lived close to nature — probably closer than any other civilization (or, more accurately, group of civilizations) in any other part of the world during any period in history. Many tribes lived in temporary or portable housing such as wigwams or teepees, and spent their lives following the game herds upon which their existence depended. Other tribes lived in more permanent hogans and adobe houses, feeding themselves through crude farming and by gathering nature’s bounty.

No matter how they provided for their needs, the Indians lived at nature’s mercy. The game herds might roam away and hunting would become difficult, or locusts might come and destroy an entire crop of maize. It should not be surprising that in trying to understand the mysterious forces that meant feast or famine for them, the Indians concluded that nature was full of unseen spirits that sometimes chose to aid and sometimes to ravage their lives.

The Indian world was inhabited not only by men, but by an unseen magical force which abides in every aspect of nature — stones, plants, animals, even themselves. Often, this magical force took the form of spirits which were associated with certain animals or plants. Therefore, most Indian deities are associated with some form of nature, such as an animal, a manlike being or even a natural force such as a season or an aspect of weather. In many tribes, children were named in honor of a particular spirit, in the belief or hope that the spirit would return the honor by becoming the child’s supernatural guardian.

The Indian view of the supernatural was not confined to their own world. Most tribes believed in an Upper World, where the greatest spirits abided — including those that had preceded the creation of the physical world. There was also a Lower World, where (in many cases) the essence of the dead spent eternity. In some cases, it was believed that the Upper World contained the images which descended to the physical world to become men, and in other instances, the Indians believed that the first men crawled out of deep caves leading to the Lower World.

Whether they believed men had come from above, below, or had simply existed for all time, many Indians believed in a powerful deity called anything from the Great Spirit to Father the Sky, the Master of Life, the Great Mystery, or Wakonda. The Great Spirit is foremost among the spirits, and is associated with great power and beneficence.

The Great Spirit is believed to reside in the Upper World, which is normally unreachable by mortal men. Therefore, birds and other winged creatures are often used as intermediaries to this realm. Similarly, snakes and crawling things are often used as messengers to the Lower World, which is likewise unreachable except through death.

The Indians share no commonly-held belief regarding the creation of the world, and many tribes simply view the world as having always existed. However, among the tribes that do have creation myths, the world is largely assumed to have been drawn from beneath the water by some powerful spirit — though this spirit is not always thought to be the Great Spirit.

Deities from the Indian pantheon are most commonly found in the Upper World and Lower World. These demiplanes are located in the Outer Planes, with direct access to the Happy Hunting Grounds where Indian deities spend much of their time. There are many gates connecting the Upper and Lower Worlds with that portion of the Prime Material Plane inhabited by the Indian tribes.

Spirit Animal Form (Alteration)

Third Level Priest

Sphere: Animal

Range: Touch

Components: V, S

Duration: 1d10 days

Casting Time: 1 hour

Area of Effect: 1 person

Saving Throw: None

This spell is most commonly used on warriors and rangers in the pursuit of some heroic deed. Spirit animal form can be cast upon the self or another willing person. After entering a trance which lasts at least one hour, the receiver changes into a typical member of his spirit animal’s species. For all intents and purposes, he becomes that animal, receiving all of its normal attributes and abilities, save that he retains his own intellect. He uses the spirit animal’s combat tables, but uses the saving throw tables appropriate to his human form. Everything he was wearing or carrying becomes part of the animal form, and is still with him when he returns to normal. The spell lasts 1d10 days, and neither the caster nor the receiver has any control over when it will expire.

This spell may not be used to assume the form of supernatural or supernaturally large animals, such as thunder birds. If such an attempt is made, the receiver assumes the form of a similar type of creature — in the case of thunder birds, for example, an eagle.

Fourth Level Priest

Sphere: Charm

Range: Line of Sight

Components: V, S, M

Duration: Special

Casting Time: 2

Area of Effect: Individual (or village)

Saving Throw: Negates

Bad medicine is a powerful spell most often used by irate priests to avenge themselves on those who have angered them. Bad medicine modifies the target’s THAC0, saving throws, morale, and damage by -2. It is usually cast upon a single individual, but a priest of 16th level or higher can cast this spell upon as many as 300 beings (animal or human), as long as they are gathered in an area of an acre or less. The character with the lowest saving throw score saves for the entire village.

To cancel bad medicine, a priest of equal or greater level than the original caster must cast the reverse of the spell upon the victim(s). If this is not possible, the spell can also be removed by remove curse or wish spell.

If not cast in order to cancel bad medicine, the spell’s reverse, good medicine, is not nearly as powerful as its vengeful form. It raises the THAC0, saving throws, morale, and damage of the target by +1 for 1d10 rounds. Good medicine can be cast on an entire village, but only if all occupants are gathered together in an area no greater than 100’ in diameter.

The material components of either spell are a handful of herbs common to the area, the claw of an eagle (for bad medicine), the feather of an eagle (for good medicine), and the venom of a poisonous snake.

After he has collected these items, the warrior goes to his tribe’s medicine man and asks for his help in mystically binding the materials together. The medicine man then asks the warrior to gather one last rare item. Almost always, the medicine man chooses an item which he needs in performing his shamanistic duties, and when the warrior procures it, takes part of the item for his own use.

Once all the items are assembled, the medicine man performs a ceremony binding them into a sacred bundle, and from that point forward the warrior wears the bundle at all: times. The sacred bundle bestows the following benefits upon the owner: + 2 on all saving throws, the warrior is only surprised on a natural roll of 1, his unarmored AC becomes 2, and he subtracts one point from each die of damage when he is hit by an enemy’s weapons.

If the sacred bundle is ever removed from the warrior’s body, all of its benefits permanently vanish, and he can never get another. A sacred bundle never benefits anybody but the warrior who made it.

The Great Spirit dwells in the Upper World and is the most powerful of all North American Indian deities. Though it would be incorrect to say that he is the leader or ruler of the pantheon, he is the master of light and the breath of life. Without him, no living thing would inhabit the physical world.

The Great Spirit is known by a variety of names, including Master of Life, Father the Sky, Great Mystery, Wakonda, Tirawa, Arch of Heaven, and the Kitcki Manitou. In his primary form, he appears to be a disc of white light more brilliant than the sun, and mortals daring to look upon him are always blinded (no saving throw possible). Only another greater god can restore the eyesight of a mortal so marked.

The Great Spirit has all of the powers of a normal greater god. In addition, he controls the weather of the physical world, can assume the shape of any animal in nature (though the animal always appears to be made of light), and can animate and breathe life into any substance — be it rock, wood, or dead flesh.

Although the Great Spirit is aware of all things, he rarely intervenes in the affairs of men. The only exception to this is when an entire tribe or nation is threatened by some form of supernatural evil. On such occasions, he usually attempts to thwart the evil by manifesting himself in the form of some awe-inspiring animal and warning the offenders away. He only resorts to the taking of life as a last resort.

Role-playing Notes: As discussed above, the great spirit seldom answers any mortal summons, though he is always aware of everything happening in the physical world. When he intercedes in human affairs, it will always be of his own accord and on the behalf of a large number of people of good alignment .

Very occasionally, the Great Spirit will send an omen to a medicine man worshipping him. This omen always takes the form of bright light, and usually relies on color to convey the deity’s message. For example, if the Great Spirit is pleased with the cleric’s efforts, he might have a luminous white owl land on the man’s shoulder. If angered by a betrayal of faith, he might send a glowing red eagle to attack the medicine man.

When he finds it necessary to discipline a priest, the Great Spirit’s punishments generally involve light in some manner. A minor punishment might deprive the medicine man of the ability to see colors, while a more severe punishment could be total blindness. In extreme cases, such as when a medicine man betrays his own people and the Great Spirit, the offender might even be struck dead by a bolt of lightning.

Statistics: AL lg; WAL any good; AoC life, nature, creation, and light; SY shining globe.

Most often, the Great Spirit’s avatar appears in the form a white, luminous bear, although it can assume the shape any animal in nature. The avatar always receives the benefit of any special abilities of the animal whose shape it assumes.

Str 19 Dex 18 Con 18

Int 15 Wis 18 Cha 16

MV 20 f, sw SZ 10’ + MR 55%

AC -3 HD 18 HP 144

#AT 3 THAC0 3 Dmg ld8/ld8/ld12 +7

Special Att/Def: The statistics above are for the favorite form: a bear. The avatar retains the bear’s ability to hug its victims for 2d4 + 7 additional damage on a to-hit of 18 or better. Even though the avatar has the form of a k it can cast spells as an 18th level Druid and all spells in All, Animal, Elemental, Plant, and Weather spheres available to it.

A medicine man who worships the Great Spirit is venerating the most powerful of Indian spirits. Although he has access to great powers, the Great Spirit seldom grants powers to him easily or rapidly. Priests must lead lives of exemplary virtue.

They must always strive to drive evil from the world through their own kindness and wisdom, relying upon force only when the lives of their fellows are in danger. Clerics the Great Spirit may never live with evil or warlike tribes, unless they are doing so in order to change the wicked ways of such people.

As a priest of the Great Spirit, a medicine man must constantly strive to promote life and nature. He must subsist on a vegetarian diet and may never eat flesh, even in the most desperate circumstances. Because the Great Spirit remains so aloof, his clerics preside over very few ceremonies, and beseech his aid in the most dire of circumstances.

Requirements: AB standard; AL lg; WP sling & weapons; AR b; SP all, animal, elemental, healing, protection, sun, & weather; PW 5) Shape Change (a forms only), 7) Control Weather (1 mile radius), 10) Raise Dead (once per week); TU nil.

Sun, sometimes called Shakuru, is charged by the Great Spirit with casting warmth and light over the world. Aside from the Great Spirit himself, Sun is the most powerful of the dominant Indian spirits. Although he serves the Great Spirit’s will, he is not subordinate to the Great Spirit in any servile sense, for he is free to discharge his duty as he pleases.

On most days, Sun is clearly visible in his true form, a shimmering disc of light. He is said to walk from one side of the world to the other, spreading warmth and light over the land as he goes. Sun has the power to create warmth and light wherever he can see, though he is often inconsistent in his use of this power.

Role-playing Notes: Unlike the Great Spirit, Sun is heavily involved in the affairs of men. As he walks across the sky each day, he cannot help but see what the tribes are doing. When he is pleased with their actions, he shines down upon their lands brightly and keeps them warm. When he is displeased, however, he does not show himself and the day is dim and chilly. If angered, he shines down with great intensity, making men hot and tired and withering their plants.

Unfortunately, Sun has a mercurial disposition, so it is difficult to determine what will make him angry and what will not. In addition, he is not one given to gentle messages. Often, the first sign of Sun’s anger may be a severe sunburn suffered during the dead of night, or sudden and severe heat exhaustion. Sun rarely punishes fallen priests with death, however. If a priest offends him too deeply, Sun simply severs the spiritual connection which gave the medicine man his powers.

Statistics: AL cn; WAL any but evil; AoC light, heat; SY sun.

Str 20 Dex 20 Con 18

Int 18 Wis 16 Cha 18

MV 15 f SZ 6’ MR 35%

AC 0 HD 14 HP 126

#AT 2 THAC0 7 Dmg ld8/ld8 +8

Special Att/Def: when someone looks at Sun’s avatar with harmful intent, the attacker must save versus spells or be permanently blinded. Once per round, he can throw a fireball up to 500 yards without suffering penalty for range. This fireball does 2d10 damage for each 100 yards it travels. Sun’s avatar can fly at the same speed he moves on ground.

Medicine men devoted to Sun spend the majority of their time trying to appease their spirit. They are constantly sending messengers, in the form of powerful birds, to the Upper World with messages of supplication. When Sun shines too brightly for too long, they must suffer endless hours of rigorous penance in the hope of salving his anger. If Sun chooses not to shine, they must often spend days on end begging him to show himself.

One of the most important duties of a medicine man devoted to Sun is greeting him each morning. The surest way for a priest to incur Sun’s wrath is to sleep past dawn.

Another important ceremony is the Sun Dance held each spring. The medicine man must spend an entire week dancing. It is during this time that young warriors hoping for Sun’s favor must endure a test of pain to prove their worthiness.

In each tribe, the most experienced medicine man worshipping Sun is granted the power to call and command birds of prey, which serve as messengers to the Upper World.

Statistics: AB Standard; AL any g or n; WP bow, tomahawk (hand axe), or club; AR b; SP sun, all, healing’, and protection; PW special (see above); TU turn.

Moon, also known as Pah, is the sister of Sun. Her duty is to light the night, which she fulfills with regular but varying success. Her appearance is constantly changing, though she most often appears as a shimmering disk of silver. Hers is the power to light the dark, and to hold at bay the dangerous things which lurk in the night.

Role-playing Notes: Moon is particularly sympathetic to women, and is 10% more likely to answer a plea for help if it comes from a woman. Good omens from Moon generally take the form of a visit from her avatar, but she expresses her displeasure only by her absence. Moon rarely punishes individuals who have angered her, she simply severs their spiritual connection with her instead.

Statistics: AL lg; WAL any good; AoC light, protection, women; SY silver disc.

Avatars of Moon are beautiful women. In dangerous situations, they are each accompanied by 25 dedicated 3rd level warriors.

Str 16 Dex 18 Con 16

Int 18 Wis 18 Cha 20

MV 14 f SZ 5’ MR 30%

AC 1 HD 12 HP 84

#AT 1 THAC0 9 Dmg 1d4 +1

Special Att/Def: Any sentient male looking upon Moon’s avatar must save versus spells or fall under her control. She casts spells as a 12th level cleric, save that all spells in the charm, healing, and protection spheres of sixth level or lower are available to her. Moon’s avatar flies at the same rate moves on land.

Moon’s clerics must meet all of the standard clerical requirements, but must also be females of good alignment. Moon discourages her priestesses from engaging in combat, but they may defend themselves with knives if attacked. Moon allows her clerics major access to the Protection and healing spheres, and minor access to charm and creation spheres.

She always grants her priestesses the power to create light within a 10’ radius, and they are expected to keep a light glowing within their teepee or (camp) at all times.

Statistics: AB standard (always female); AL any g; knife; AR b; SP all, protection, healing, charm, and creation; PW 1) light (10’ radius); TU nil.

Earth is known by several names: Earth Mother, Nokomis, and the Grandmother. She is the beginning and end of all life, for all mortal beings spring from her bosom upon birth and return to it upon death. She feeds all animals, men, and plants, and is the provider of the Water of Life.

Earth derives her power from the Great Spirit, who has bestowed upon her the ability and duty to nurture life. However, she is free to use this power as she pleases and does not answer to him in any subservient sense. She can create up to a 100 square miles of land or ten million gallons of water at will an without tiring. Further, she can accelerate, decelerate, or control the growth of any plant, or cause earthquakes of such magnitude that everything within the affected area must save versus death magic or be destroyed.

Earth is usually visible in her true form to all mortals, though few realize what they are looking at. She abides in the ground upon which they stand, the soil which they till, and the rocks upon which they sit. Those who know what to look for sense her as a warm presence in all that surrounds them.

Role-playing Notes: Earth is a patient and careful deity. She is the most likely of higher Indian deities to answer the individual supplications of her worshipers. As a rule, her base chance to respond in any given case is increased by 1% for each level of the beseecher, and by 5% if the beseecher is a priest of her order.

Earth prefers to guide her worshipers through a wide range of omens. Almost anything can serve as a sign of her pleasure or displeasure: a white eagle, a black wolf, a burning tree. Often, the meaning of such portents is unclear, and the recipient must enter a deep trance to clarify its meaning.

However, when she finds it necessary to discipline a transgressor, Earth’s punishments are severe and unmistakable. In cases of tribal offenses, she often sends a flood or earthquake to devastate the wrongdoers. Individual offenders fare little better: being attacked by a black bear or bitten by a snake is considered an unmistakable sign of her enmity.

Statistics: AL ng; WAL n or ng; AoC life, nature, food; SY stalk of maize.

Earth’s avatar always takes the form of an old woman. She casts spells as an 18th level Druid, save that she can call upon any clerical spell in the plant or animal spheres.

Str 18/00 Dex 16 Con 18

Int 18 Wis 19 Cha 14

MV 15 br SZ 5’ MR 35%

AC 0 HD 18 HP 144

#AT 1 THAC0 3 Dmg 1d6 +7

Special Att/Def: Earth’s avatar cannot be injured by weapons made of unworked natural materials. For example, a wooden club or stone arrowhead causes her no damage, but she is affected normally by any weapon of forged metal. Earth’s avatar can burrow through soil or rock at the same rate she moves on the surface.

Earth’s clerics must meet the standard requirements for druids, except they must always be of neutral good alignment. Usually, but not always, her priests are women. Whether male or female, however, her clerics must prove their fruitfulness by being parents, and usually have between 4-8 children living in their lodge. Losing the ability to bear children is considered a sure sign that an individual has lost Earth’s favor, though this seldom happens to even to the oldest of her clerics.

Priestesses worshipping Earth preside over two important ceremonies each year: the Blessing of Spring, when life returns from the bosom of the Grandmother, and the Sacrifices of Fall, when important magic items must be buried in the fields or thrown into raging rivers so that the life will return to the fields in the spring.

Clerics worshipping the Earth Mother may use clubs or sickles to defend themselves or, if necessary, to prevent the desecration of the land. Earth allows her priestesses major access to the animal and plant spheres, and minor access only to the elemental, summoning, and weather spheres. Once they reach the 4th level of experience, she also grants her clerics the ability to summon and command 1- 6 wolves. At the 8th level of experience, she allows them to instantaneously grow one tree per day, up to sixty feet in height, provided they have the proper seed to plant. At the 12th level of experience, she permits her priests to travel over water as if it were land.

Statistics: AB as druid; AL ng; WP clubs or sickles; SP all, animal, plant, elemental’, summoning’, and weather’; PW 4) summon and command 1-6 wolves; 8) tree growth (see above); 12) water walking; TU: turn.

Wind, also known as Hotoru, is the master of weather and climate. Upon his breath, carries life-giving rains or the parched gasps of drought. He can cool off a hot day, or can uproot trees and topple even the sturdiest of lodges with a tornado. Wind takes great joy in his liberty from the Great Spirit’s authority, exercising his powers with caprice and whim.

In his true form, Wind is an invisible swirl of air that can always be felt and sometimes heard, but never seen. He has the power to control weather at will, even to the point of parching the land with hot breezes one moment and covering it with terrible blizzards the next.

Role-playing Notes: Wind is chaotic and capricious. Upon noticing any slight, he is likely to take vengeance in the form of catastrophic weather. Omens from Wind take the form of unusual winds. When he punishes one of his own priests, he carries the offender away in a powerful tornado and drops him in the middle of a large body of water.

Statistics: AL cn; WAL any; AoC weather, agriculture SY tornado.

In avatar form, Wind always appears as the huge chief of an unknown tribe. In one hand, he carries a massive club and in the other a huge war lance.

Str 20 Dex 19 Con 18

Int 16 Wis 15 Cha 18

MV 15, 20 f SZ 8’ MR 35%

AC -1 HD 10 HP 80

#AT 3/2 THAC0 11 Dmg 1d10 +8

Special Att/Def: Wind’s avatar can unleash a lightning bolt which does 2d10 points of damage, always hits its target, and has a range of 900 yards. He can only be hit by +1 or better weapons or magic. Wind’s avatar can fly at will. Both his club and his lance do 1d10 damage and require a strength of 18/00 to wield. The lance fires a 2d10 lightning bolt once per round. Wind’s avatar casts spells as a 10th level wizard, and he can call upon any spell of up to 5th level from the invocation/evocation school.

Clerics of Wind must meet the standard clerical requirements, but may use any weapon in battle. They must constantly appease Wind with sacrifices of food and valuables, made at least weekly. In agricultural tribes, Wind’s priests are treated with a combination of awe and mistrust, for the well-being of the entire tribe often depends upon the ability of such priests to earn and hold Wind’s favor.

Requirements: AB standard; AL any c; WP any; AR b; SP all, combat, elemental, weather; PW 5) summon rain (500 yard area); TU nil.

To Morning Star, the Great Spirit has entrusted the Breath of Life, which Morning Star must spread over the earth each dawn. Morning Star is free to use this gift as he sees fit, but he is generally a benevolent god who executes his duty faithfully.

Visible on the Prime Material Plane as the last star in the sky each morning, in his true form Morning Star resembles a young man painted red, wearing moccasins, a heavy robe, single downy eagle’s feather, also stained red, and a headdress. Morning Star can animate any material, even rocks.

Role-playing Notes: As long as priests worshipping Morning Star strive to promote life, they remain in his favor. When a priest violates this code, Morning Star generally reveals his displeasure by hiding his presence at dawn. Morning Star punishes transgressions by removal of clerical powers.

Statistics: AL lg; WAL any good; AoC life, morning; SY star above the rising sun.

Morning Star’s avatar always takes the form of a young man armed only with his bare hands or a rope. He can cast spells as a 12th level priest, save that he has access to any priest spell of 6th level or below in the creation and healing spheres. He can also use the raise dead spell.

Str 20 Dex 18 Con 18

Int 18 Wis 18 Cha 18

MV 15 (f) SZ 6’ MR 35%

AC 0 HD 13 HP 104

#AT 2 THAC0 9 Dmg 1d3 +8

Special Att/Def: Morning Star’s avatar is immune to all forms of light or heat attacks, such as prismatic sphere, rainbow pattern, fireball, flame strike, etc. He can animate and control any single object, such as a teepee, tree, boulder, etc. Morning Star’s avatar can fly at the same speed he moves upon ground.

Clerics of Morning Star must pray to his star each morning, and must always strive to promote the creation of new life. They may never kill, even in self-defense, instead attempting to disable attackers without depriving them of life. They are usually called upon to bless the birth of new infants, crop plantings, and anything involving the creation of life.

Requirements: AB standard; AL lg; WP lasso and net; AR b; SP all, creation, healing, animal, divination, plant and protection; PW 10) raise dead; TU: turn.

Upon Fire, also known as Hastsezini, the Great Spirit has bestowed the ability to destroy anything living. He is also charged with providing warmth and light, but is resentful of this duty and only executes it if constantly fed. Fire’s true form is that of a jet-black human with the head of a hawk, and he is always sheathed in an aura of flames. He has the power to see and hear anything that passes within fifty yards of a fire.

Role-playing Notes: Fire is arrogant, vengeful, and tolerates no affronts to his power or shortcomings among his priests. His omens always involve fire and are never subtle. It is common for him to create a face in a fire and speak directly to his worshipers. He delights in punishing by burning.

Statistics: AL le; WAL any; AoC fire, destruction; SY burning torch.

Fire’s avatar appears in the form of a dark-skinned human, sometimes with a hawk’s head. Occasionally, he appears as a human-shaped flame.

Str 20 Dex 18 Con 17

Int 19 Wis 19 Cha 12

MV 15 (f) SZ 7’ MR 35%

AC -1 HD 12 HP 96

#AT 3/2 THAC0 9 Dmg 1d10 (weapon) +8

Special Att/Def: The avatar’s flaming sheath inflicts 1d10 damage per round to all within ten yards. He cannot be hit if attacked from behind and can cast any fire-based spell, no matter what the level or sphere. Fire’s avatar can fly at the same speed he moves upon ground.

In avatar form, Fire casts spells as a 12th level Druid, with access to all spells of 6th level or less in the appropriate spheres. He carries a magical shield +3, a bow that fires arrows of flame, a large club, and a lance of fire (all doing 1d10 damage). If a mortal touches any of these weapons, he suffers 1d10 points of fire damage per round — even if magically protected from fire.

The duties of priests worshipping Fire consist primarily of appeasing their arrogant god with regular sacrifices of food and fresh meat. Fire’s priests must always keep a fire burning within their lodge, and are often called upon to perform foul tasks, like murdering those who have offended their god. They are allowed to use any weapon, though Fire grants an extra first level spell to those using only flame-based weapons. Because of their deity’s evil nature, his priests are often banished from the tribe if some fire-based calamity befalls the village.

Requirements: AB as druid; AL any; WP any (see above); AR b ;SP all, combat, divination, elemental, guardian, necromantic, and summoning; PW 1) bonus spell (see above); 1) create fire (as the spell); TU nil.

As the voice of the Great Spirit, Thunder is the herald of disaster and the bearer of good fortune. Also known as Heng or the Thunder Bird, Thunder announces the coming of great disasters. He also has the power to bring good fortune to those who deserve it. Occasionally, when Wind has neglected to bring rain to a deserving tribe, Thunder carries a lake upon his back and sprinkles it over the fields. In true form, Thunder resembles a huge black eagle as large as the sky, but he sometimes appears as a warrior in storm clouds.

Role-playing Notes: Thunder does not enjoy his role as the harbinger of catastrophe. Nevertheless, he executes this duty conscientiously. Portents of impending disaster include fierce thunder, cloud cover so heavy it blots out the sun, and the unexpected and unwelcome arrival of thousands of birds. Omens of good fortune always take the form of a black eagle soaring overhead. In fact, such a sighting is enough to modify the saving throws and attack rolls of the viewer by +2 for a period of 1d10 weeks.

Thunder rarely punishes tribes or individuals directly. Rather he simply withdraws his support.

Statistics: AL cg; WAL any good; AoC good fortune; SY black eagle.

Thunder’s avatar takes the form of a giant black eagle, but can also be seen as a giant carrying a huge lance.

Str 21 Dex 17 Con 18

Int 18 Wis 18 Cha 15

MV 15, 24 f SZ 12’ MR 40%

AC 1 HD 14 HP 126

#AT 3 THAC0 7 Dmg 1d12/1d12/2d10 +9

Special Att/Def: Every other round, Thunder’s avatar can shoot lightning from his eyes. This attack never misses its target and always inflicts 30 points of damage. In his eagle form he is able to make two claw attacks and one beak attack each round. When in his giant form, he can strike with his lance twice per round for 1d12 points per attack. Thunder casts spells as a 10th level priest utilizing any spell of 5th level or less in the guardian, protection, or weather spheres.

Thunder’s priests may never engage in an evil or selfish act. Upon reaching the 5th level, Thunder’s priests receive the ability to grant good fortune once per week. This modifies the saving throw and to-hit rolls of one subject by +1 for 1d10 rounds. This ability increases by +1 every five levels, so that at 10th level it is +2, 15th level it is +3, 20th it is +4, and so on.

Requirements: AB standard; AL any g ;WP bow, lance, and tomahawk (hand axe); AR b; SP all, divination, protection, guardian, healing, and weather; PW 5) good fortune (see above); TU nil.

Raven is one of the most powerful of the many animal spirits. He professes to have created the world by pulling it up from beneath the waters. The validity of this claim remains in doubt, however, for he is well known as a trickster who resorts to anything to satisfy his ravenous appetite. Though his true form is that of a large black raven, he can polymorph at will into many different forms, including a fox, jay or even the moon.

Role-playing Notes: Though generally goodhearted, the unpredictable Raven has a narrow range of concerns —and most of them have to do with food. Raven never answers appeals for aid unless an offering of food is made to him. Even then, Raven is unlikely to help unless the appeal is for food, water, or shelter.

Raven’s omens are always delivered by one or more of his namesakes. For instance, if displeased, Raven might send a flock to drop various disgusting items on the offender. When seriously angered, Raven’s punishments are inventive and harsh. As an example, Raven once turned a man who hunted too many ravens into a grasshopper, so that the ravens could hunt him.

Statistics: AL cg; WAL any; AoC trickery and deception; SY black feather.

Raven’s avatar usually takes the form of a giant raven. However, he is able to change form at will and does not hesitate to assume another shape if it will further his progress in a given matter.

Str 18/00 Dex 16 Con 18

Int 18 Wis 14 Cha 6

MV 8, 20 f SZ 6’ wingspan MR 15%

AC 2 HD 10 HP 80

#AT 3 THAC0 11 Dmg 2d6/2d6/3d8 +6

Special Att/Def: Raven can employ both the polymorph other (-2 to save) and polymorph self spells at will. He has the spell abilities of an 8th level Illusionist, calling upon any spell 4th level or less in the Illusion/Phantasm school of magic.

Priests worshipping Raven must be of a chaotic alignment and must meet all ordinary clerical requirements. They are expected to feed any ravens that happen to be nearby, and must converse with these birds constantly. As a result, there are variably 1d20 of these garrulous birds following any priest of Raven.

Requirements: AB standard; AL any c; WP any; AR SP all, animal, and charm; PW 3) converse with ravens; fly (movement rate = 15); TU nil.

Coyote is the most clever and cunning of animal spirits. He is credited with teaching men crafts such as making weapons, pottery, as well as the summoning and controlling of fire. Despite the generous side of his personality, however, Coyote is a cowardly thief who often resorts to trickery.

Coyote can polymorph himself into any natural animal once per day. He can make himself or any object invisible for an indefinite period of time, and can animate any object for up to one week. His true form is that of a giant, silver-furred coyote.

Role-playing Notes: Coyote is greedy and conniving. During his frequent attempts to swindle a fellow god, he often assigns difficult jobs to his worshipers, promising great rewards if they succeed. Most often, he “forgets” to keep such promises. He is not above bullying a mortal to get what he wants.

Omens from Coyote take the form of strange noises in the night. Typically, he will only punish his clerics for failing at an assigned task or daring to cheat him. Such punishments take the form of a cruel trick, such as stealing a cherished possession and giving it to the victim’s enemy.

Statistics: AL cn; WAL any; AoC crafts, thievery; SY bushy, drooping tail.

He can cast spells as a 6th level illusionist, and can call upon any spell under the 3rd level in the illusion/phantasm school. Despite his lack of hands, Coyote’s incredible Dexterity allows him to utilize all of the thief abilities appropriate to his level.

Str 19 Dex 20 Con 18

Int 15 Wis 18 Cha 7

MV 15 SZ 7’ MR 15%

AC 2 HD 14 HP 112

#AT 1 THAC0 7 Dmg 2d10 +7

Special Att/Def: On any natural attack roll of 20, the avatar’s victim must save versus death magic or have his neck snapped by the creature’s powerful jaws.

Coyote’s priests must meet all of the normal requirements for clerics, save that they must have a Dexterity of at least 12. In addition, priests of Coyote must sacrifice 1 gp per level worth of treasure (or one magic item) a week. Failure to do so results in a loss of spells and powers until the missed sacrifice is made up. They must also defend coyotes whenever they encounter an endangered one. To lure young worshipers to him, Coyote grants all of his priests the abilities of a thief of similar level — to a maximum of tenth level.

Requirements: AB standard, Dexterity 12+; AL any c ;WP as thief; AR b; SP all, animal, summoning, charm; PW 1) thief abilities (see above); TU nil.

Though a giant serpent in true form, Snake takes great delight in manifesting himself in the guise of a man with rainbow-colored skin. Snake has complete control over all scaled, land-dwelling creatures within his sight, even if they are supernatural in origin. He has the power to make any object poisonous to the touch, or to turn any poison into a harmless substance (even after it has begun acting). He can control his age at will, often growing visibly older or younger during the course of a single conversation.

Role-playing Notes: As long as his worshipers don’t do anything evil, Snake is a patient deity. But he does not tolerate transgressions of his strict moral code. Those offending Snake will find themselves growing mysteriously older at a rapid rate. After the offensive behavior is atoned for, the supernatural aging stops, but does not reverse itself. In cases where severe punishment is called for the offender mysteriously dies of effects normally associated with a lethal snake’s venom.

Statistics: AL ng; WAL any neutral or good; AoC reptiles and aging; SY a writhing snake.

Snake’s avatar is usually a man with rainbow-hued skin, though he can also take the form of a giant snake. In either form, he casts spells as a 15th level wizard and an 8th level priest, save that he has access to any wizard spell of 7th level or under, and any priest spell of 4th level or less in the all, animal, charm, or necromantic spheres.

Str 14 Dex 18 Con 18

Int 19 Wis 18 Cha 18

MV 15 SZ 6’ MR 20%

AC 1 HD 10 HP 80

#AT 1 THAC0 11 Dmg 1d6

Special Att/Def: Snake’s avatar can only be hit by magic or +1 or better weapons. No reptile (including dragons) will attack him under any circumstances. In addition, he can summon and command 5-500 snakes at will.

Priests of Snake must meet all the standard clerical requirements, and must keep at least four varieties of dangerous snakes as pets. As weapons, they are allowed to employ poisoned arrows or daggers, but only in defense of themselves, others, or a snake. At the 10th level of experience, Snake gives his priests the power to summon and command 1d10 snakes, and at the 15th level of experience he grants them the ability to control their aging process (making them immune to the effects of normal and magical aging, but not to disease, injury, or death).

Requirements: AB (see above); AL ng; WP poisoned arrows and daggers; AR b; SP all, animal, charm, healing, and protection; PW 10) summon snakes; 15) control aging; TU nil.

The Indian world is populated by many different spirits, which are manifestations or “manitous” of the mysterious magic power that inhabits all things. There are ancestral spirits who watch over their descendants from camps in the lower world, animal spirits who demand homage before the hunt, and spirits of sacred places.

An Indian might encounter a spirit in virtually any situation and in virtually any form. For instance, an ancestral spirit might appear as a very old man or a river spirit as watery snake. They will generally have one or two supernatural powers associated with their nature.

Of course, it would be impossible to present statistics for every spirit in the world of the Indian, but their avatars generally fall within the following parameters:

Role-playing Notes: The personalities and goals of these minor spirits are as varied as their number. Generally, they promote and protect whatever it is they personify, and look disfavorably upon anybody who harms their embodiment. Animal spirits generally recognize the need for hunting and allow it, as long as the hunter shows the proper respect and is not cruel or greedy. Their omens and portents always take a form appropriate to their nature. Generally speaking, they are quicker and more severe in their punishments than the higher deities, for they must compensate for their limited power by demanding strict obedience from their worshipers.

Like the spirits themselves, the avatars usually assume a form related to their nature. They almost always have some form of limited spell ability, although its nature will vary based on the background of the spirit.

Str 14-19 Dex 13-18 Con 13-18

Int 13-18 Wis 13-18 Cha any

MV 10-15 SZ up to L MR 5-15%

AC 4-0 HD 8-11 HP 64-88

#AT 1-3 THAC0 11-13 Dmg 1d4-2d10 +1-6

Special Att/Def: Any one or two powers which are appropriate to their nature. For example, the spirit of a lake might be able generate a wall of fog just as the lake does on an autumn morning.

Spirits do not have priests in the sense that other deities do. Rather, they are venerated as the need arises and will often reward the individuals paying homage to them with special powers and protections for a limited time (usually 1-10 days). For example, a warrior venerating a cloud spirit might receive the ability to ride the winds. Obviously, such powers are only given when the actions of the individual are sincere and he makes some appropriate sacrifice to the spirit.

Str 18/95 Dex 17 Con 17

Int 18 Wis 18 Cha 18

AC 5 MR 10% MV 12

HP 195 AL lg

THAC0 4 #AT 2 Dmg 1d6 (weapon) +5

Spells: 1) animal friendship, pass without trace, detect snares and pits; 2) speak with animal, produce flame, slow poison; 3) hold animal, water breathing, snare; 4) cure serious wounds, neutralize poison, speak with plants.

Hiawatha is credited with many other great feats, battling monsters and even gods on behalf of mankind. In his headdress he wears a feather given to him by an eagle-spirit that modifies his AC by +2, and he travels in a canoe that moves by itself. Hiawatha fights with club or bow and arrow, each of which 1-6 points of damage. In unarmed combat, he grapples and bear-hugs his opponents for 8 points of damage per round.

According to legend, Stoneribs is the son of a legendary mother named Volcano Woman. He could shoot birds with bow and arrow as soon as he could walk. He ways goes to the aid of tribes in dire peril, and is the warrior who slew the great sea monster Qaqwaai. He possesses a magical halibut skin that allows him to assume the form of a man sized halibut. It also bestows upon him the ability to breathe and move through water as if were he a fish even when in his human form.

Str 18/25 Dex 18 Con 18

Int 15 Wis 14 Cha 15

AC 6 MR 10% MV 12

HP 140 AL lg

THAC0 11 #AT 3/2 Dmg 1d6 (weapon) +3

Spells: 1) invisibility to animals, pass without trace; 2) barkskin .

Qagwaaz is a powerful warrior who wanders the plains alone, capturing wild horses and hunting buffalo solely for the sport of it.

Str 18/52 Dex 17 Con 17

Wis 18 Int 18 Cha 17

AC 6 MR 10% MV 12

HP 156 AL ng

THAC0 7 #AT 3/2 Dmg 1d6 (club) +3

Spells: 1) invisibility to animals, pass without trace, ventriloquism; 2) produce flame, messenger; 3) hold animal.

He is a welcome guest in the camps of all the plains tribes, where he enjoys challenging the resident warriors to contests of prowess and skill. In such contests, Qagwaaz relies only upon a wooden club and his great strength so that he does not injure his opponents too severely.

After such contests, Qagwaaz enjoys feasting and impressing the women with his stories and songs. Should a village be attacked while he is visiting, Qagwaaz is the first into battle. He is considered the ideal for all warriors to emulate.

The first tribal priest, Yanauluha can summon any Indian deity to his aid at will. Though now considered a spirit, it is not clear how or even if he has died. Anyone sacrificing a magic item to him has a 10% chance that Yanauluha will aid him, unless an evil act is requested. He appears as a richly garbed, ancient Indian who talks very slowly.

Str 14 Dex 16 Con 18

Wis 19 Int 18 Cha 16

AC 3 MR 15% MV 12

HP 170 AL ng

THAC0 5 #AT 3/2 Dmg 1d6 (weapon)

Spells: 1) any; 2), any; 3) any; 4) any; 5) any; 6) wall of thorns, find the path, fire seeds, animate object, weather summoning; 7) wind walk, resurrection.

Spell Immunity: cause fear, charm, command, friends, and hypnotism.

The big heads are fearsome monsters inhabiting the deep forests. They are enormous manlike heads covered with thick hair. They lack any sort of body, but move about on two paws with long, sharp claws. Big heads prefer to hunt during storms, when they fly about searching for isolated victims. There is a 75% chance that a big head will have one randomly determined magic item in its possession.

AC 3 NO. 1-2 SZ 6’ XP: 9,000

MV 15, 20 f ML 15 AL ce INT High

HD 14 MR 25% THAC0 7 #AT 3

Dmg 1d6/1d6/2d6

Special Att/Def: Big heads’ eyes can fire flame to 10 feet doing 2d10 damage (save versus breath weapon for half damage).

The gahonga are a race of short, tangible spirits that inhabit bodies of water and rocks. Though neutral in alignment, the men are generally foul-tempered and reluctant to help strangers. Their beautiful daughters, however, take great pleasure in tempting men to commit acts of folly — such as trying to follow them as they scale a rocky cliff or dive into the depths of a lake. They seldom have any treasure.

AC 5 NO. 1-10 SZ 3’ XP: 2,000

MV 12, 15 sw ML 12 AL cn INT Avg.

HD 6 MR 15% THAC0 15 #AT 1

Dmg 1d6 (weapon)

Special Att/Def: Gahongas can become invisible at will. Anyone hit by a gahonga in combat must save versus paralysis or be rendered motionless for 1d6 rounds. A gahonga can pass through rock at will while moving at its normal movement rate.

The ohdowas are short, scaly humanoids who inhabit caverns and other subterranean areas. They raise snakes and the like, which they have complete control over.

AC 3 NO. 1-6 SZ 4’ XP: 9,000

MV 12, 9 br ML 12 AL ce INT Avg.

HD 10 MR 10% THAC0 11 #AT 1

Dmg 1d6 (weapon)

Special Att/Def: An ohdowa can burrow almost as fast as it can walk. It can summon and command 1d10 snakes or spiders and is immune to poison.