Throughout antiquity, Ancient China was one of the most cultivated and powerful empires in the world. Its first semi-legendary dynasty was founded in 2,000 BC, well before ancient Greece rose to power. By 200 BC, the emperors of Ch’in dynasty controlled an area of 500,000 square miles. they had also completed one of the most impressive civil engineering projects ever undertaken, the Great Wall of China, which runs for more than 1,500 miles along the nation’s northern frontier. By the 7th century AD, the Chinese had developed both paper and printing, crucial inventions which were not to reach the west until more than 700 years later. The list of technological advances made by the Chinese goes on and on, but includes the invention of the clock, development of gunpowder, and the spinning of silk.

Considering these impressive achievements and its physical location, it is no wonder that China thought of itself as “Middle Kingdom.” To its inhabitants, the Middle Kingdom was the center of the world and a beacon of civilization in a shadowy world of barbarism. They believed that the people to the north of China were fierce nomads who lived herding sheep, horses, and camels. Those to the south, they considered headhunting savages who fed themselves by slithering about in rice paddies. The kingdoms to the west were jealous, hostile rivals, and to the east lay vast seas populated by the isolated island cultures.

The Middle Kingdom’s great civilization developed in the vast plain of northern China. This plain was a dry prairie covered many yards deep with yellow dust that had been blowing out of Mongolia for thousands of years. Through the middle of this plain wound the Yellow River, a great sluggish river so choked with silt that it frequently overflowed its banks and flooded the farmlands along its length.

This dusty basin might seem an unlikely birthplace for one of the greatest cultures man has witnessed, but it was here that the first Chinese city-states arose, relying upon the waters of the Yellow River to irrigate their fields of millet and barley, and to water their herds of pigs, goats, and oxen. It was also here that Yu the Great, the founder of the legendary Hsia dynasty, established the first Chinese empire.

Although it remains unclear whether Yu the Great was an historical or legendary personage, it is clear that his reign was followed by a long series of vigorous dynasties.

From about the sixth to third centuries BC, the central power of the empire declined and the feudal city-states enjoyed a great deal of independence. Although this situation, eventually led to a prolonged civil war, it was also during this period that two of China’s most prominent philosophies, Confucianism, and Taoism, were developed. Both were founded by sages who, as was the custom during this period, wandered from petty king to petty king offering their advice and wisdom. Although neither philosopher received much acclaim during their own times, both had an impact on China that is still evident today.

The heart of Confucianism, which was founded by K’ung Fu-tzu, is an ethical and moral system rooted in the venerated traditions of China’s earliest ages. Basically, K’ung Fu-tzu taught that people, especially rulers, should be unselfish, courteous, respectful of the opinions of others, loyal to family and prince, humble, virtuous, and bold in the cause of right or good. Strictly speaking, Confucianism is not a religion, for it is not concerned with the supernatural or spiritual matters. It is more a philosophy that guides men in their everyday lives.

In many ways, Taoism is the opposite of Confucianism. Where Confucianism is concerned with the art of government and social morality, Taoism is concerned with otherworldly mysticism. Taoists believe in a oneness-of-being. To them, life is the same as death and all things are part of the same harmonious state of existence. The only way to achieve knowledge of this mystic state is to enter a trance and merge with the infinite. The Taoists believe that any order imposed on nature is destructive and bound to create unhappiness, so they are generally opposed to law and government.

Needless to say, this did not make Taoism popular with the ruling class, but it did not stop Taoism from becoming the most popular religion of the lower classes. It eventually became organized into a church, complete with a formal hierarchy, rites, festivals, and an escape to the Mystical Garden for the faithful.

Both Taoism and Confucianism were influenced by a concept from another school of philosophy, that of yin-yang. Basically, yin-yang is a dualist view of the cosmos which posits the existence of two opposing forces, yin (female, dark, weak) and yang (male, light, strength). It is through the interaction of these two forces that everything in the universe is created.

Sometime between around 100 AD, another important influence came to China from distant India: Buddhism. This new religion taught that suffering was indistinguishable from life. The only way to reach salvation was to extinguish all sense of self, which would lead to a state of illumination beyond both suffering and existence. Despite these foreign ideas, there were many surface similarities between Taoism and Buddhism, such as its emphasis on meditation as a means of enlightenment. Therefore, Buddhism found a ready reception in China, and it was not long before Buddhist schools peculiar to Chinese culture appeared and flourished.

Because of the influence of these three schools of thought, it is often said that China has three religions: Confucianism, Taoism, and Buddhism. This is not to say that a single individual practices all three religions. Rather, it means that there is room in China for followers of all three religions.

As the paragraphs above illustrate, the ancient Chinese were relatively broad-minded and open to new ideas. Imperial China was a land where new concepts received a frank appraisal and, if found deserving, an opportunity to flourish. For priests charged with spreading worship of their deity, it should be an interesting land in which to adventure.

Early in Chinese history, the Emperor ruled the land through a network of noble lords not too terribly different from that of feudal Europe. But as the empire grew and became increasingly concentrated in huge cities (some had more than a million inhabitants), it became necessary to develop an efficient system to administer it. In response to these needs, China developed the world’s first massive bureaucracy

Political power quickly passed from the hands of the nobility to the prefects and governors employed by the Imperial bureaucracy. These civil servants reported to the Emperor through an elaborate chain of command that ensured an efficient delegation of power and responsibility. In theory, any intelligent man could rise to a position of power in this system of government. Bureaucrats were chosen not through heredity or nepotism, but on the basis of scores earned on a rigorous civil service examination which tested the prospective employee’s knowledge on a wide variety of subjects, especially Confucianism and religion. In reality, however, only the children of the well-to-do could afford to invest the time and money necessary to ensure an acceptable examination score.

Despite these flaws, the Chinese bureaucracy worked reasonably well. There were many problems with corruption and betrayal of the public trust, but the system could not have been too seriously flawed, or it would not have survived as long as it did. The last emperor ruled an area of over three million square miles and was not formally deposed until the 20th century.

In addition to China’s efficient bureaucracy, there are many reasons for the longevity of its Imperial government. One of the most important, however, is certainly the Emperor’s special relationship with the deities of his culture.

Chinese Emperors ruled by a Mandate from Heaven. In the earliest times, it was believed that the kings were direct descendants of a heavenly deity. As such, these “Sons of Heaven” were endowed with extraordinary spiritual power which enabled them to establish hereditary lines of sacred Emperors who ruled in the country’s best interest. As the dynasties grew older, this precious spiritual power dissipated until the rulership was passed on to someone devoid of this sacred power. At that time, heaven would bestow its mandate on another hero, who would displace the current Emperor and found a new dynasty.

One of the most important duties of a Son of Heaven was to act as an intermediary between heaven and the entire world, known as “Under Heaven.” The Chinese believed that everything in nature was endowed with a supernatural spiritual force. In the earliest times, it was the king’s duty to use his spiritual power to ensure that these spirits provided for mankind’s needs. Natural disasters, such as drought, flood, famine, etc., were seen as a sign that the emperor had lost his mandate to rule.

The Chinese also practiced ancestor worship. They believed that when a person died, his spirit lived on in the upper regions and influenced the fate of his descendants Under Heaven. To invoke the blessings of these ancestors, and to sustain them so they would not become evil spirits, every citizen from the lowest to highest offered his ancestors food and wine.

In return, the ancestors were expected to provide and look out after the welfare of his descendants. The earliest kings had questions written down on pieces of polished bones (later called “dragon bones”). These bones, which contained questions about nearly every aspect of ruling a society, were held over a fire until they cracked. The answer to the question was divined from the pattern of the cracks.

These primitive beliefs did not fade away as Chinese society advanced and as the pantheon grew more complicated. Instead, the old beliefs and the new became parallel religions that complemented each other. The duty of appeasing the nature spirits passed into peasant hands, while the duty of worshipping the new, more powerful gods (and his own divine ancestors) became the province of the Emperor.

The pantheon of these new gods was similar to the organization of the empire. At the head of the bureaucratic order was Yu-Huang-Shang-Ti, the supreme emperor of Heaven and Under Heaven. He ruled from a splendid palace, and had a full set of courtiers, family, army, and civil servants at his disposal. These subordinates were charged with certain duties and responsibilities, and had to report to Shang-Ti once a year. If the supreme emperor was not pleased, as was a the case, they could be removed and replaced by another who would do a better job.

Although the deities of the Chinese pantheon inhabit many different planes, they may be found together at least once a year at Shang-ti’s palace in the Seventh, or Illuminated, Heaven. Normally, only lawful good beings are admitted into this plane, but any Chinese deity may come and go here through Shang-ti’s power.

Like all Chinese mythology, the concept of the afterlife is mixture of Buddhist, Taoist, and Confucian thought. Basically, the ancient Chinese believed that after death, a person’s soul goes to the first of ten supernatural law courts. Here, the judge investigates the person’s deeds during his past life and passes judgment on what is to come.

Depending on the nature of their morality, the souls of the virtuous met one of three fates. They could be sent back the earth to be reincarnated immediately. In cases where the individual’s morality was subject to question, he might be incarnated in an animal’s body as a minor punishment. The souls of the very honorable might be sent to the K’un-lun Mountain, dwelling place of the Immortals, or to the Land of Extreme Felicity in the West. Both paradises were lands of eternal delight which only the most virtuous souls could hope to attain.

The souls judged to be wicked passed through nine more courts of law. In the first eight of these courts, the soul is judged for crimes against the jurisdiction of that particular court. For instance, in the second court, the individual might be found guilty of being a dishonest intermediary or an ignorant doctor. In the third, he might be judged a backbiter or forger, and in the fourth a miser, cheat, or blasphemer. As the individual receives his judgment, he is passed to one of two bells attached to each court, where he receives a punishment appropriate to the crime. For instance, a miser might be compelled to swallow molten gold, a liar might have his tongue cut out, a murderer might be cut into pieces, etc.

After receiving the appropriate punishment in each court, the soul reaches the house of Lady Meng, just inside the exit to this terrible after-world. Here, the Lady Meng serves them the Broth of Oblivion, which robs the souls of memory of their former lives and their ordeal in the afterlife. After drinking the broth, the souls pass through the exit and climb onto the Wheel of Transmigration and are cast back to earth to be reincarnated in a new body.

Ancient Chinese clerics were responsible for worshipping the entire pantheon of gods, and performed a wide variety of tasks related to the heavens as a whole. In the AD&D© game, however, priests often dedicate themselves to a particular deity. Their spells and powers are granted as favors from that deity in return for the cleric’s service.

When running a campaign with the Chinese mythos as a backdrop, you can handle this difficulty in one of two ways: you can run clerics as basic priests who are granted their powers from the Celestial Bureau of Priestly Powers. In such a case, you should assign the Priest’s spells to him in accordance with the needs of the Celestial Bureaucracy and without regard to the character’s own wishes (reflecting the inflexible nature of bureaucratic administration). Under no circumstances will such priests receive granted powers or any other benefits normally reserved for priests using the specific mythos option.

On the other hand, if you wish to use the wider range of options available in the specific mythos rules, you may do so. Simply allow the priest to dedicate himself especially to a particular deity. While he is still bound to show the normal reverence to all gods, he can earn the special favors available in the mythos rules by showing extraordinary dedication to a particular deity.

Ancestral Blessing (Necromancy)

2nd Level Priest

Sphere: Necromancy

Range: Touch

Components: V, S, M

Duration: 1 question or 1 day per level of caster

Casting Time: 1 round

Area of Effect: 1 person or house

Saving Throw: none

This spell can be used by a character of any class who is at least 3rd level or higher and the head of his or her household.

The caster of this spell calls upon the spirits of his ancestors for advice or protection. Providing the caster maintains an altar to his ancestors in his home and sacrifices food to them each day, the spirit of one of the individual’s ancestors will answer the summons.

The ancestor spirit will either answer one question (with 75% accuracy), or bestow a blessing on one character of the caster’s choice. This blessing takes the form of a +1 modifier to the character’s saving throws that lasts for the duration of the spell.

Alternatively, the caster can ask the spirit to guard his home. In this case, the spirit acts as an infallible alarm against all non-magical intrusions for the duration of the spell. The spirit will not protect the home, it will simply alert the caster to an intrusion (no matter where he happens to be at the moment).

The material components of this spell are a dozen grains of any cereal or grain and a thimble filled with wine.

If used in conjunction with the analects of magic (see below), this conversion can be done with up to 5,000 gp of mass. In addition, the object may be converted into a magical weapon, armor, or shield with a bonus of up to +5, with one power based on any wizard or priest spell of up to fifth level. Alternatively, the object could be converted into any monster of up to 10 HD.

Only a being of at least 18 Constitution and 18 Wisdom can read this book. Even for beings powerful enough to employ the tome, it requires 72 hours of constant reading before he can execute the change, and he forgets everything he has learned from the book after the transformation is completed. A being may read the book as many times as he wishes, but he loses one point of Constitution each time he uses the knowledge gained from it.

Any being who attempts to use this book while lacking the proper Constitution or Wisdom permanently loses 1d6 points of Constitution. This book may not be used to alter living beings, attribute scores, or to create magic items except as described above.

This book allows a wizard (or wu-jen, if you are using the Oriental Adventures supplement) to memorize any spell, no matter what his level. Reading the analects of magic requires 72 hours of uninterrupted study, and after using the ability gained from it, the reader forgets everything he read. Only 1 wizard (or wu-jen) of 18 Constitution and 18 Intelligence may read this tome and they must lose one point of Constitution when they do so.

Any being who attempts to use this book while lacking the proper Constitution or Intelligence loses 1d6 points of Constitution .

When used in conjunction with the canon of changes (see above) this book has other special powers.

This huge scepter is made of white jade and constantly glows as if a continual light spell had been placed on it. It can be used like a mace +3 which inflicts 1d6 points of damage (plus its magic bonus). It never needs to make a saving throw against any destructive force short of that delivered by a god. The scepter’s most useful property, however, is that it will: prevent any non-magical weapon from striking the holder for as long as he concentrates on not being hit. The holder may do nothing else while concentrating on his defense, and the jade scepter will not defend the holder from any attack inflicted by magic or magic weapons.

A Charisma of at least 18 is required to wield the jade scepter. Any being with a Charisma below 18 who tries to lift the scepter loses a point of Constitution.

At first glance, this ancient weapon appears to be a tarnished sword of bronze. If wielded by a being with a Strength of at least 18, however, its true nature becomes apparent. It no longer looks corroded, and performs as a sword of dancing +1 as described in the Dungeon Master’s Guide. In addition, when held by its owner, the dancing sword of bronze also has the ability to shoot a 30 hit point lightning bolt once per round. If its owner is ever killed, or moves more than thirty feet away from it, the sword vanishes, only to reappear in its corroded form years later in some farmer’s field.

In the hand of any being with a Strength of less than 18, the sword appears to be nothing more than a corroded, weapon of bronze.

Shang-ti, also known as Yu-Huang-Shang-Ti, is the Supreme Ruler of the universe. He is the giver of life, the vitalizing power of the earth, the bestower of the Mandate of Heaven, the supreme judge, forgiver, savior of mankind, and the personification of heaven itself. As the head of the Celestial Bureaucracy, all other deities rule through his grace and authority. His word is law among all gods and goddesses, and he is the final arbitrator in any dispute among them. In his true form, Shang-ti is an ethereal, aged man with a bald head and a long white beard.

Role-playing Notes: Shang-ti runs the Celestial Bureaucracy with the welfare of the Chinese Empire at heart. He never gets angry, but will replace any subordinate god who fails to perform his duty correctly. In cases of corruption, Shang-ti has returned even the most powerful gods to mortal form and sent them to the After-world to be punished for their misdeeds.

Omens come from Shang-ti only when the Emperor has lost his Mandate from Heaven. In such times, the Empire is besieged by natural disasters such as plagues, floods, and earthquakes.

Statistics: AL lg; WAL any lawful; AoC creation, social order; SY jade dragon.

In his avatar form, Shang-ti appears as a wizened old man. The avatar has access to spells in any sphere.

Str 18/95 Dex 18 Con 18

Int 19 Wis 19 Cha 17

MV 18 SZ 6’ MR 50%

AC -4 HD 18 HP 144

#AT 2 THAC0 3 Dmg ld8 +2/1d8 + 2 (staff) +5

Special Att/Def: Shang-ti’s avatar carries a staff of thunder and lightning as described in the Dungeon Master’s Guide. All missile attacks directed at him through the air turn around and strike the sender.

Only the Emperor may worship Shang-ti, although lower nobility and peasants are allowed to make offerings to him once a year. The Emperor’s sole duty consists of administering the earthly bureaucracy as efficiently as possible and with the welfare of the Chinese Empire at heart.

Requirements: AB standard, but at least 17 Intelligence; AL any lawful; WP any; AR e; SP any; PW 5) Charisma of 19 and innate ability to detect lies; TU turn.

Kuan-ti, also known as Huan-ti, is the god of fortune telling and war. Instead of making war, however, he tries to prevent it whenever possible. He is a great scholar and protector of the people, though he can be merciless and unforgiving in the pursuit of his duties. When war is unavoidable between two powers, it is his task to adjudicate the dispute and determine who is deserving of victory.

Occasionally, he enjoys using his intellectual prowess to predict the future, which accounts for his position as the god of fortune-telling. In his true form, he appears as a large muscular man with green armor and red skin.

Role-playing Notes: Although he is the god of war, Kuan-ti is not very warlike. Whenever possible, he prefers to see political differences settled by diplomatic rather than military means. When a war does erupt, he prefers to remain involved until he has determined which side is more valorous, for experience has taught him that warriors fighting for just causes tend to be more brave than those fighting on behalf of evil.

Statistics: AL ng; WAL any good; AoC war, fortune telling, protection; SY black-winged chariot.

Kuan-ti’s avatar takes the form of a huge man with red and green armor.

Str 20 Dex 18 Con 18

Int 19 Wis 19 Cha 16

MV 18 SZ 7’ MR 35%

AC -4 HD 18 HP 144

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

Special Att/Def: Kuan-ti’s avatar wears special magical armor that helps defend him against magical attacks. All such attacks must make attack rolls (as if they were missile weapons for ranged spells and as melee weapons for touch spells). He fights with a magic two-handed sword +3.

Clerics devoted to Kuan-ti must be competent fighters, but cannot be quarrelsome or pugnacious. They must always be ready to defend the weak or the empire, but can never lift their weapons for personal gain.

All priests of Kuan-ti are multi-classed fighter/priests and must meet the standard requirements for both classes. The normal prohibition against human characters being multi-classed is waived in the case of Kuan-ti’s followers.

Requirements: AB standard, but must also be (see above); AL any good; WP any; AR a; SP all, guardian, healing, protection; PW none; TU nil.

Yen-Wang-Yeh is the god of the dead, chief judge of the Ten Law Courts of the After-world, and king of the Eighteen Hells. When a dead man’s soul reaches the first court of the after-world, Yen-Wang-Yeh determines whether the man should be rewarded, passed directly to the Wheel of Transmigration (reincarnation), or passed onto the lower courts for punishment. In his true form, Yen-Wang-Yeh resembles a yellow-robed warrior with ebony skin.

Role-playing Notes: Yen-Wang-Yeh is a dedicated and humorless servant of the Celestial Bureaucracy. His primary concern is making sure that the spirits of the dead are processed quickly and efficiently.

Yen-Wang-Yeh must personally approve any raise dead, resurrection, or reincarnation spell cast by any worshipper of any god in the Chinese pantheon. Any time such a person casts one of these spells, there is a flat 25% chance he will cancel it. Yen-Wang-Yeh is not well-known for sending omens or portents.

Statistics: AL ln; WAL any lawful; AoC death; SY helm wrapped with ribbons.

Yen-Wang-Yeh’s avatar is a black-robed man with ebony skin. He can use the number and level of spells appropriate to a ranger of his level, selecting them from the animal and plant spheres.

Str 18/00 Dex 18 Con 18

Int 16 Wis 17 Cha 12

MV 16 SZ 6’ MR 30%

AC -1 HD 17 HP 136

#AT 2 THAC0 5 Dmg ld8/ld8 (sword) +6

Special Att/Def: Yen-Wang-Yeh’s avatars can move silently (100% success), turn invisible at will, and track without error over any terrain up to seven days after his quarry has passed. Anyone touching the avatar’s body must save versus paralyzation or remain motionless for 1d4 rounds.

Priests devoted to Yen-Wang-Yeh are required to prepare the dead for cremation, preside over funerals, and offer advice to their followers about how best to worship one’s ancestors. Occasionally, they are called upon to track down a rogue undead spirit.

Priests of Yen-Wang-Yeh who have reached 5th level can converse with the spirit of another’s ancestor. They may ask the spirit up to 5 questions which are truthfully answered. A person’s ancestral spirits may be contacted only at their request and with their permission.

Requirements: AB standard; AL any; WP any; AR a; SP all, divination, necromantic, protection, summoning; PW 3) speak with dead; 5) speak with ancestral spirit; 10) raise dead (no chance of cancellation); TU turn.

Fu Hsing is the god of happiness, who sees to it that each man receives his share of joy. Originally, Fu Hsing was a mortal magistrate named Yang Cheng. Yang saved the people from the emperor Wu-ti’s intolerable tax levies in the sixth century AD. In return for his bravery and selflessness, the Jade Emperor made him immortal and assigned him the cheerful task of spreading happiness. Fu Hsing is a small, cheerful man with a ready smile.

Role-playing Notes: Fu Hsing is a jolly deity who takes great pleasure in executing his duties. A prayer from any unhappy person who truly deserves happiness is 90% likely to bring a response from Fu Hsing. Often, he sends his avatar to heroes to ask them for help on behalf of the distressed person.

If a party answers such a request and helps the person, they are sure to be rewarded. Sometime in the future, at their most desperate hour, Fu Hsing will send his avatar to their aid.

Statistics: AL cg; WAL any; AoC happiness and joy; SY bat.

Fu Hsing’s avatar often appears as a grimy old man carrying a beat-up lute and singing a jolly song in a robust voice. He can cast draw upon any school of magic to cast any spell appropriate to his level as a bard.

Str 13 Dex 18 Con 16

Int 18 Wis 18 Cha 17

MV 15 SZ 5’ MR 30%

AC 0 HD 18 HP 144

#AT 1 THAC0 3 Dmg 1d4 (dagger)

Special Att/Def: With a single strum of his magical lute, Fu Hsing’s avatar can cast any wizard spell of first through fourth level.

Priests dedicated to Fu Hsing must spread happiness wherever they go. They can fight only in defense of themselves or another and may never instigate combat. If they encounter a sad person, they must do what they can to cheer him or her. They must also learn to sing jolly songs and play at least one musical instrument. In campaigns that use proficiencies, they are required to select the singing and artistic ability skills. In the latter case, they must choose to be proficient in the playing of musical instruments. They can never sing or play sad songs, however.

Requirements: AB standard, but must have a charisma of 14 or more; AL any good; WP dagger; AR a; SP all, charm, creation, healing; PW 1) immune to fear or despair; 5) gain spell abilities of a bard of same level as priest; 10) cast any spell known to them by playing a single note on any musical instrument they are proficient with; TU turn.

Also known as K’uei Hsing, Chung Kuel was a brilliant mortal who finished first in all of his examinations. However, he was so ugly that the Emperor would not affirm his success. When the despondent Chung Kuel threw himself into the sea, a turtle saved his life. The Emperor took this as a divine sign and acknowledged the examination result. Chung Kuel served so efficiently and honestly that Shang-ti granted him immortality, making him assistant to Wen Chang Ti, god of literature. Eventually, as the need for bureaucrats increased, Shang-ti created a ministry to watch over truth and the examination process, placing Chung Kuel in charge of it. In his true form, Chung Kuel is a finely dressed man with a magnificent potbelly, a hairy nose of grotesque proportions, red-rimmed eyes, and a tiny chin completely lost beneath the folds of his bulging cheeks.

Role-playing Notes: Chung Kuel’s primary duty is to oversee the imperial examinations. There is a 50% chance that he will notice any cheating. This chance increases to 75% if magic is used. When a cheater is noticed, his test paper bursts into flames in his hand, inflicting 2d6 points of fire damage (no save allowed).

Statistics: AL lg; WAL non-evil; AoC truth and testing; SY ruler and writing brush.

Str 18 Dex 16 Con 16

Int 20 Wis 20 Cha 0

MV 15 SZ 6’ MR 20%

AC 2 HD 17 HP 136

#AT 1 THAC0 5 Dmg 1d6 +3 (staff) +2

Special Att/Def: Anyone looking at Chung Kuel’s avatar must save versus petrification or look away. He can always detect a lie and his staff, which is a +3 weapon, also acts rod of cancellation.

Priests dedicated to Chung Kuel must be honest, scholarly and ugly. Their primary duty consists of administering imperial examinations, though they are often employed as investigators in cases of official corruption.

Requirements: AB standard, but maximum Charisma 9; AL lg; WP staff, club, mace; AR a; SP all, charm, divination, healing, protection, summoning; PW 5) detect lie; 10) detect lie (no saving throw); TU nil.

A Celestial Prince, Liu is the god of crops and Superintendent of the Five Cereals: rice, barley, millet, sorghum, and wheat. In addition to supervising the individual deities of each of the five cereals, he is charged with interacting with the gods of rain, hail, insects, and other natural phenomena to ensure an adequate growing season. His is a very difficult job, for he must carefully balance the needs of each of the different cereals, at the same time using diplomacy and other political skills to convince his fellow gods not to send too much or too little rain. Save for his godly bearing and charisma, Liu is a young man who resembles a mortal bureaucrat who might occupy a similar station on earth.

Role-playing Notes: Liu’s tasks keep him so busy that even when faced with a major agricultural catastrophe, a worshiper has only a 1% chance of attracting the god’s attention. Dungeon Masters should increase this to 1% per level for priests dedicated to Liu. Should Liu notice a worshiper’s request, he will send his avatar to offer what help he can.

Because he works so hard, Liu is easily affronted if the proper rites are not observed in his honor, which may result in a poor harvest for the offending community. Omens from Liu usually concern the proper time for planting and harvesting, and are associated with the moon, the wind, and the weather.

Statistics: AL n; WAL any; AoC crops and food; SY one stalk of each of the five cereals bound together.

Liu’s avatar resembles a humble peasant. He can draw upon the all, animal, divination, elemental, healing, plant, and weather spheres for his spells.

Str 18/94 Dex 17 Con 15

Int 17 Wis 17 Cha 18

MV 15 SZ 6’ MR 20%

AC 0 HD 16 HP 128

#AT 1 THAC0 5 Dmg ld8 + 3 (staff) +5

Special Att/Def: Liu’s avatar carries a staff of command +3 and can control plants in a 100’ radius at will.

Priests dedicated to Liu are expected to work in the fields and to preside over planting and harvesting rites.

Requirements: AB standard; AL any; WP bill-guisarme, sickle, nail; AR a; SP all, animal, plant, healing, sun, weather; PW 5) cure disease (works on plants only); 10) turn insect plague spells; TU nil.

As the god of salaries and functionaries, Lu Hsing is often revered by ambitious bureaucrats. He served the founder of the Han dynasty as a loyal and honest administrator. As a result, Shang-ti deified him and gave to him the task of overseeing the fair distribution of rewards in the earthly bureaucracy. Along with Fu Hsing and Shou Hsing, he is one of the three gods worshipped by public servants in order to assure a prosperous career and a happy life. In his true form, he is an immaculately groomed man with a pleasant countenance and a long, silky beard.

Role-playing Notes: Lu Hsing’s primary concern is ensuring that hardworking bureaucrats receive the rewards they deserve. He is more concerned with results than with methods, so dishonesty or treachery does not hinder an administrator’s career, so long as it is employed for the benefit of the state.

However, he detests corruption in any form, so any official committing dishonorable acts for personal gain stands a 10% chance of coming to Lu Hsing’s notice. In such cases, Lu Hsing tries to correct the aberrant behavior through a series of omens. First, the individual’s salary is somehow lost for three weeks in a row. Second, his superior makes a surprise inspection and, no matter what he finds, chastises the bureaucrat for keeping a sloppy office. Third, the bureaucrat receives a visit and stern lecture from Lu Hsing’s avatar. If the individual still does not redress his misdoings, Lu Hsing arranges public exposure of the official’s corruption.

Statistics: AL In; WAL any; AoC just rewards; SY deer.

Lu Hsing’s avatar usually takes the form of a well-dressed bureaucrat, often riding a huge stag as a mount. He can draw on any sphere for his spells.

Str 18/09 Dex 16 Con 18

Int 18 Wis 17 Cha 18

MV 15 SZ 6’ MR 20%

AC 2 HD 16 HP 128

#AT 1 THAC0 5 Dmg 1d6 +3 (Flail) +3

Special Att/Def: Lu Hsing’s avatar can only be hit by +2 or better weapons.

Lu Hsing is worshipped in the homes of bureaucrats, not in formal temples. Any bureaucrat who sacrifices a small portion of his salary and who works hard may become a priest of Lu Hsing.

Requirements: AB standard; AL any lawful; WP club, dagger; AR a; SP all, charm, divination, healing, summoning; PW 1) suggestion (as 3rd level wizard spell), 5) domination (as 5th level wizard spell), 10) mass charm (as 8th level wizard spell); TU nil.

Shou Hsing is the god of longevity and the arbiter of life spans. He possesses a set of tablets upon which he has inscribed the date of everyone’s death. As these dates are written in stone, they are supposedly immutable. However, the god has been known to “juggle the writing” and change the dates favorably for those who treat him especially well.

In his true form, Shou Hsing is an aged man with a pure white beard and eyebrows. He has an enormous, egg-shaped bald head. Shou Hsing usually supports himself with a large, rough stick, and carries a P’an T’ao — one of the peaches of immortality — in his free hand.

Role-playing Notes: Although he has no formal temples, Shou Hsing enjoys being worshipped. Many people maintain a shrine to him in their homes and regularly offer him barley cakes and wine. Members of such households seldom suffer the infirmities of old age, but those who neglect such sacrifices seldom age gracefully. Omens from Shou Hsing include signs of premature aging, such as graying hair, loss of hearing or sight, and unexplained arthritic aches.

Statistics: AL cn; WAL any; AoC long life; SY peach.

Shou Hsing’s avatar is an aged bald man of cheerful disposition. He can draw his spells from the necromancy, invocation/evocation, and enchantment/charm schools of magic.

Str 18/52 Dex 16 Con 15

Int 18 Wis 19 Cha 16

MV 15 SZ 6’ MR 25%

AC 2 HD 16 HP 128

#AT 1 THAC0 5 Dmg 1d6 +5 (staff) +4

Special Att/Def: Shou Hsing’s avatar carries a walking stick that is a +5 magical weapon and also functions as a staff of withering. In addition to the normal powers of such a weapon it can cause any living creature to age 5d10 years instantly. This special power can be used once per day and, although an attack roll is required to hit the target, no saving throw is allowed.

Priests devoted to Shou Hsing devote themselves to protect and comfort the elderly. They are often called upon to preside over parties thrown to celebrate the 50th, 75th, and 100th birthdays of long-lived individuals.

Requirements: AB standard; AL any; WP staff; AR a; SP all, astral, charm, combat, creation, healing, necromantic, protection; PW 1) priest only ages one year per two; 10) priest no longer ages; 20) priest can halt the aging of others at the costs of one point of his own Constitution; TU turn.

Kuan Yin is one of the most popular gods of ancient China, for she is the goddess of mercy. She constantly strives to ease suffering of all kinds, and is especially fond of rescuing shipwrecked sailors, curing the diseased, and protecting endangered women and children. Her surname, Sung-Tzu-Niang-Niang (“Lady who brings children"), reflects her place as the goddess of human fertility. In this role, she makes sterile women fertile and brings souls to newborn children. In either aspect, Kuan Yin’s true from is that of a slim young woman dressed in white.

Role-playing Notes: Kuan Yin is dedicated to compassion and peace, especially where women and children are concerned. When somebody commits a violent act that affects children, there is a 1% chance per child and/or woman affected that she will notice and send her avatar to intervene. The person responsible will always be punished severely, though not by the loss of life. Omens from Kuan Yin are often delivered by talking infants. Any woman stealing a pair of slippers from Kuan Yin’s temple will become pregnant.

Statistics: AL lg; WAL any good; AoC childbirth mercy; SY infant lying on a lotus flower.

Kuan Yin’s avatar appears as an extremely beautiful slim young woman, often with a lotus blossom in her hair and an infant in her arms. She can call upon the all, animal, charm, healing, and protection spheres for her spells.

Str 21 Dex 17 Con 17

Int 18 Wis 19 Cha 19

MV 18 SZ 6’ MR 30%

AC 5 HD 17 HP 136

#AT 1 THAC0 5 Dmg 3d10 +9 (staff) +9

Special Att/Def: Kuan Yin’s avatar cannot be hit by any physical weapon, even magical ones. In combat, she employs a magical quarterstaff + 5 that inflicts stunning damage only. In addition, she has the power to negate one attack against any person per round (she chooses which attack at the end the combat round).

In addition to keeping an ample supply of slippers on hand, priests dedicated to Kuan Yin must defend the helpless, minister to the sick, and care for homeless children. They may never kill purposely, and if they kill accidentally they lose all their powers until they have performed a suitable of contrition.

Requirements: AB standard; AL any good; WP staff; g; SP all, charm, creation, guardian, healing, protection; PW 3) -4 AC bonus; 5) cure disease, 10) cure blindness and deafness; TU turn.

The daughter of Shang-ti, Chih-Nii is the goddess of spinners and weavers. She makes clothes for all the gods of heaven, a task that keeps her so busy that she has had no time to find a husband. Fortunately for Chih-Nii, however, her sister convinced her to take a rest and go to earth.

While the women were bathing in a stream, a cowherd came along and hid Chih-Nii’s clothes. When he would not return them, Chih-Nii was forced to remain on earth and eventually fell in love with the mischievous cowherd. Unfortunately, the gods soon recalled Chih-Nii. Recovering Chih-Nii’s clothes from their hiding place, the cowherd tried to follow her to heaven, but Shang-ti stopped the mortal on the far side of the Celestial River (the Milky Way). Chih-Nii may now cross the Celestial river to visit her lover only on the seventh day of the seventh month each year, when the magpies gather to make a bridge with their wings.

Role-playing Notes: As the patron of spinners and weavers, Chih-Nii watches over women who earn their living by making clothes. Her main interest, however, is women who have found love late in their lives, and there is a 10% chance she will send her avatar to punish any male who jilts such a woman.

Statistics: AL cg; WAL any; AoC spinning and weaving, love; SY spinning loom.

Chih-Nii’s avatar is a very shy but beautiful woman. She can draw upon any school of magic for her wizard spells, and upon the all, charm, divination, elemental, healing, protection, and summoning spheres for her priest spells.

Str 13 Dex 19 Con 16

Int 16 Wis 12 Cha 18

MV 15 SZ 5’ MR 15%

AC 5 HD 10 HP 80

#AT 1 THAC0 11 Dmg 1d4 (dagger)

Special Att/Def: Any mortal casting a magic spell against Chih-Nii’s avatar loses that spell permanently, and any weapon wielded by a mortal against her loses its magical properties permanently. Anyone hit by her dagger must save versus spells or fall asleep until awakened by another character (this requires one round to do).

Clerics of Chih-Nii preside over ceremonies concerning silkworms, sheep, and other textile sources. As a sign of this, they can only wear armor fashioned from hemp or quilted silk. They are also expected to aid and shelter those involved in impossible loves or star-crossed romances.

Requirements: AB standard; AL any non-evil; WP rope, bow and arrow, spear; AR special; SP all, charm, divination, elemental, healing, protection, and summoning; PW 1) create garment (from rags); 6) cause cloth to rot (save allowed).

Although Shang-ti has established an entire Ministry of Thunder, it is dominated by Lei Kung, the Duke of Thunder. In his true form, he is an ugly, blue-skinned brute with wings and claws. He is clad only in a belt and loincloth, with drums hanging from his waist. In his hands he carries a hammer and a chisel.

Although he has several duties, Lei Kung’s favorite is that of vengeful punisher of undetected, wicked deeds. He also hunts down and destroys evil spirits that have dominated human bodies, or humans who have committed crimes not governed by mortal law. Lei Kung treats all of these criminals the same — he uses his chisel to strike them dead.

Another of Lei Kung’s duties is to beat the drums hanging from his belt during storms. He performs this duty while several other deities perform similar tasks required to make rainstorms.

Role-playing Notes: Lei Kung is a malicious deity who enjoys inflicting pain on mortals and spirits alike. As long as there are plenty of wrongdoers for him to track down, he remains content. But when he runs out of deserving victims, he often listens to the false accusations of spiteful rivals or suspicious neighbors. The only omen Lei Kung ever bothers to send is a deafening roar of thunder as he strikes a victim dead.

Statistics: AL le; WAL any; AoC thunder, vengeance; SY hammer and chisel.

Like Lei Kung himself, the avatar is an ugly, blue-skinned brute with claws, wings, and a set of drums hanging at his belt. He can draw his Druid spells only from the elemental or weather spheres.

Str 20 Dex 17 Con 18

Int 15 Wis 14 Cha 17

MV 18 SZ 7’ MR 15%

AC 0 HD 15 HP 120

#AT 2 THAC0 5 Dmg 2d8/2d8 (chisel) +8

Special Att/Def: Lei Kung’s Avatar’s drums act as a horn of blasting when struck. Further, he is immune to damage caused by sound, electric, or water based attacks.

Priests dedicated to Lei Kung must dedicate themselves to ferreting out the misdeeds of others, and often assume the role of spy or informer. They are sometimes asked to assist their patron in tracking down a spirit that has assumed the form of a man.

Requirements: AB standard; AL any; WP hammer, javelin; SP all, combat, elemental, sun, weather; PW 1) 3rd level thief abilities; 12) 12th level thief abilities; TU nil.

Sung Chiang, also known as No Cha and a thousand other names, was a famous thief living in the twelfth century AD. When the brigand died and went to the first Law Court of the After-world, Yen-Wang-Yeh was astounded at all the crimes Sung Chiang had committed. The Judge asked him if he was sorry for all the things he had done. Sung Chiang said that he was not, for he had done nothing worse than the corrupt bureaucrats ruling his province. His comment caused an investigation and the guilty administrators were brought to justice. In gratitude, Sung Chiang was given divine status — but only after passing through every Law Court in the After-world. In recognition of his occupation, Sung Chiang now has three faces, eight arms, silvery scales for skin, and red eyes that blaze like fire.

Role-playing Notes: Sung Chiang’s ways have not changed just because he became a god. He is still greedy, and worshipers who do not sacrifice at least half of their treasure to his murky shrines are sure to receive a visit from his avatar.

Statistics: AL ne; WAL any; AoC thievery; SY dagger through a silver bracelet.

Str 18/00 Dex 20 Con 18

Int 18 Wis 14 Cha 18

MV 18 SZ 6’ MR 15%

AC -2 HD 18 HP 144

#AT 1 THAC0 3 Dmg 1d4 (dagger) +6

Special Att/Def: Sung Chiang’s avatar can use his dagger as either a melee or missile weapon. When his dagger is thrown, another appears in his hand and the first disappears after it has inflicted its damage. Anyone hit by his dagger must save versus poison or suffer a loss of 3d6 points of Constitution. If this reduces their Constitution to 0 or less, they are slain. If not, the lost points will return over the course of the next 1d6 days.

All of Sung Chiang’s priests are multi-classed Priest/Thief characters. The normal prohibition against human multi-classed characters is waived in the case of these individuals.

Requirements: AB standard, but must also meet Thief requirements; AL any evil; WP as Thief; SP charm, combat, divination, guardian, healing, necromantic; PW nil; TU nil.

Lao Tzu is the legendary philosopher who compiled the Tao-te-Ching, the basis of Taoist thought. After finishing this wonderful book, Lao Tzu was deified. He mounted a green ox and rode away into the sunset. Lao Tzu is now venerated as the founder of Taoism. He is worshipped by mystical philosophers hoping for assistance in achieving true enlightenment.

Role-playing Notes: Lao Tzu is in charge of intuitive knowledge and mystical enlightenment, which he grants sparingly. Lao Tzu is fond of visiting his temples and orders in avatar form. Here, he tests his worshipers’ knowledge by drawing them into heated philosophical debates. Omens from Lao Tzu generally assume the form of some natural catastrophe or good fortune, such as an insect plague or a stretch of warm weather in the middle of winter.

Statistics: AL In; WAL any lawful; AoC mystic insight, nature; SY yin-yang circle.

Lao Tzu’s avatar appears to be an ancient hermit with a spry step and twinkle in his eye. He can draw upon the all, animal, elemental, healing, plant, and weather spheres for his spells.

Str 12 Dex 15 Con 18

Int 18 Wis 20 Cha 18

MV 15 SZ 6’ MR 15%

AC 0 HD 12 HP 96

#AT 1 THAC0 9 Dmg 1d6 (staff)

Special Att/Def: Anyone hit by the staff of Lao Tzu’s avatar must save versus paralyzation or be permanently paralyzed. Nothing short of a wish can counter this curse.

Priests dedicated to Lao Tzu or Taoism must preside over a wide range of ceremonies. Their most important duty, however, is achieving their own enlightenment — a process which requires untold hours of meditation. Once per year, each priest makes a roll to determine whether or not he has achieved enlightenment. He stands a l% chance of success for each year he has been a priest (double the chance of success for priests with a Wisdom of 18 or greater). Priests making a successful roll automatically rise three levels (to minimum Experience Points needed), have their Wisdom increased to 18 or by 1 point if their have already have a score of 18 or better). Further, they receive the ability to commune with Lao Tzu once per week and control weather once per day.

Requirements: AB standard; AL any neutral; WP staff, blowgun (with poison), bow, harpoon, spear, sickle, sling; AR (level 1-10) a, (level 11+) g; SP all, animal, divination, elemental, healing, plant, weather; PW 1) resist fire/cold (as spell, but constant); TU nil.

K’ung Fu-tzu, known as Confucius to westerners, is the Great Teacher. He is one of the great philosophers who advised the rival lords during the turbulent period of “The Hundred Schools.” K’ung Fu-tzu tried to teach his fellow Chinese (especially rulers) to respect the wisdom of the past, to behave courteously and unselfishly, to be loyal to their family, friends, and countrymen, and to strive to do that which is right. By doing these things, he believed, life would become much more rewarding and serene for all men. Because of K’ung Fu-tzu’s great deeds, Yen-Wang-Yeh sent the sage to eat the peaches of immortality when he presented himself at the First Law Court of the After-world.

Role-playing Notes: K’ung Fu-tzu is concerned primarily with proper government and social relations, especially as fixed by the traditions of the esteemed past. When he notices a good-intentioned but inept or bungling ruler (15% chance), he often sends his avatar down to act as the man’s advisor. If he notices a corrupt ruler or high-level bureaucrat (50% chance), his avatar will be sent to expose the man. Omens from K’ung Fu-tzu usually include unexpected discord at court, peasant rebellions, and the breakdown of normal social relationships.

Statistics: AL lg; WAL any good; AoC social behavior, veneration of the past; SY scroll and writing brush.

K’ung Fu-tzu’s avatar appears as a well-dressed sage of venerable age. He can draw upon the all, charm, guardian, healing, and protection spheres for his spells.

Str 14 Dex 14 Con 16

Int 19 Wis 20 Cha 16

MV 15 SZ 6’ MR 10%

AC 2 HD 13 HP 104

#AT 1 THAC0 9 Dmg 1d6 (staff)

Special Att/Def: Anyone hit by the staff of K’ung Fu-tzu’s avatar must save versus paralyzation or be stunned for 1d10 rounds.

Followers of K’ung Fu-tzu honor the spirit of the Great Teacher through ceremonies performed in his temple, spreading his teachings, and by the careful observation of venerated traditions.

Requirements: AB standard; AL any good; WP staff, club, other blunt instruments; AR a; SP all, charm, guardian, healing, and protection; PW 1) know alignment; 10) charm person 15) detect lie (no saving throw).

The Four Dragon Kings, Ao Ch’in, Ao Kuang, Ao Jun, and Ao Shun, are the rulers of the four seas which surround the earth. Each inhabits a magnificent crystal palace beneath the sea under his control. To aid them, each has a cabinet of ministers made up of the greatest members of each species of animal in his sea. They also have an army of fish, crabs, and crayfish who serve as watchmen and who police the sea floor.

Of more importance to the peasants who worship the four dragon kings, however, are their terrestrial duties. They are responsible for bringing rain to the sections of the earth adjoining their seas, but can only do so on the orders of the Celestial Emperor himself. The dragon kings also oversee their smaller relations, the chiang lung, who dwell in every river, lake, and waterway in China.

In their true form, the dragon kings are huge, serpent-bodied oriental dragons. They can also take the form of men or women.

Role-playing Notes: Generally speaking, dragon kings remain aloof from human affairs and do not respond to worship or flattery.

Statistics: AL varies; WAL any; AoC sea and rain; SY dragon.

As they have no avatars, dragon kings must appear themselves when they want something done. Because of their unusual natures, they are permitted to travel to the Prime Material Plane and are an exception to the rule forbidding gods to set foot on the earth in person. They can cast up to two wizard and priest spells of each level per day, selecting from any sphere or school of magic.

Str 24 Dex 20 Con 23

Int 19 Wis 19 Cha 18

MV 12, 39f, 3j, 18s SZ 150’ MR 50%

AC -10 HD 20 HP 160

#AT 3 THAC0 1 Dmg 1d10/1d10/6d6

Special Att/Def: The breath weapon of any dragon king is a cone of steam 90’ long, 30’ wide at its end that does 24d12 points of damage. A saving throw is allowed for half damage. The dragon kings can cast a bless or detect lie spell up to three times per day and an animal summoning or quest spell once per day.

The Dragon Kings maintain no ties with those who worship them. One exception is the matter of drought, when an effigy of the appropriate Dragon King is paraded through town and then left by the side of the road. It is hoped that this will persuade the Dragon King to bring rain.

Requirements: AB standard; AL any; WP any; AR a; SP none; PW none; TU nil.

The Ch’eng Huang are place gods, divine guardians of specific localities. Most of these localities are villages, cities, towns, but they have been known guard bridges, mountains, and other areas of importance. Sometimes known as “Gods of Walls and Ditches,” they are charged with protecting the inhabitants of the town in which they are honored. Usually, Ch’eng Huang are spirits of mandarins or bureaucrats who served the town well during their mortal life, who were subsequently nominated by a Celestial Bureaucrat for the honor of protecting it in the Afterlife.

Role-playing Notes: The responsibilities of the Ch’eng Huang are not limited to protecting their places from outsiders. They are frequently consulted by the local governor prefect to learn the identity of notorious thieves, to ask advice in making crucial decisions, and for guidance in any difficult task. Most often, the Ch’eng Huang deliver their responses in the form of poems heard in dreams.

Statistics: AL usually lawful and/or good; WAL AoC specific locality; SY varies.

Str 9-19 Dex 9-18 Con 9-18

Int 9-18 Wis 9-18 Cha 9-18

MV 12-15 SZ 4-7’ MR 5-15%

AC 5 to 0 HD 8-10 HP 64-80

#AT 3/2 THAC0 11-13 Dmg ld8 (sword) + 2-8

Special Att/Def: As a rule, any Ch’eng Huang avatar assume wraithform at will. Even when not in such a state, they can only be hit by +1 or better weapons and magical spells.

There is no established order for worshipping the Ch’eng Huang and thus they generally have no priests. Rather, duty of worshipping the god of a given place falls on shoulders of the entire community. If the governor or prefect happens to be a priest, he may dedicate himself to locality’s Ch’eng Huang and receive spells and powers outlined below.

Requirements: AB standard; AL any; WP varies; varies; SP all, charm, divination, elemental, guardian, healing, protection; PW 1) commune with Ch’eng Huang once per day; 10) detect lie (always active); TU varies.

The Eight Immortals are legendary persons who became immortal through the practice of Taoist doctrine. Other than the fact that they have all engaged in many comical adventures, they have little in common. They are:

0. Han Chung-li. A great teacher and a free spirit who enjoyed wild parties. By some accounts, he was also a skilled warrior. (Priest 12, Fighter 8.)

0. Chang-kao Lao. He traveled thousands of miles on his white donkey, which he could fold up into the size of a piece of paper. He was a well-known conjurer. (Conjurer 14)

0. Lan Ts’ai-ho. The patron of gardeners and renowned street singer. He rose to heaven on the fumes of wine. (Druid 8, Bard 8.)

0. Li T’ieh-kuai .While his spirit was visiting Lao Tzu, Li T’ieh-kuai’s body was destroyed. When he returned, he had to occupy the body of a deceased beggar. He is honored by pharmacists and exorcists. (Priest 14.)

0. Han Hsiang-tzu. A youth who loved flowers, music, and poetry. He learned to grow plants with poems on their leaves. (Bard 15.)

0. Ts’ao Kuo-chiu. A reformed murderer who was admitted to the Eight Immortals because there happened to be a vacancy. (Rogue 10.)

0. Lu Tung-pin. Standing eight feet tall, Lu is a great alchemist who is famous for fighting evil spirits. (Wizard 14.)

0. Ho-Hsien-Ko. The only female member of the Eight Immortals. She attained immortality by eating mother-of-pearl given to her by a ghost. (Necromancer 12.)

Among the most terrifying monsters that inhabit the Chinese countryside are the neglected spirits of ancestors. As long as one’s descendants make the proper sacrifices, ancestral spirits are neutral or beneficent beings. But if an ancestral spirit is ignored, it eventually goes mad and begins preying on humans. The first victims are inevitably the descendants who ignored it. Later, however, it is not so selective, and may attack anybody unfortunate enough to happen by at the wrong time.

Ancestral spirits invariably take on the shriveled appearance of their mortal corpses, save that they grow long yellow fangs and claws, have burning red eyes, and extremely foul breath. Ancestral spirits are a form of undead and can be turned by priests with that ability. In such cases, they are treated as spectres.

AC -2 1 SZ 6’ XP: 9,000

MV 18 (f) ML 18 AL ce INT high

HD 8 HP 64 MR 10% THAC0 13

#AT 3 Dmg ld8/ld8/ld12

Special Att/Def: Neglected spirits can assume wraithform at will and are only hit by +1 or better magic weapons. Each round, they attack with two claws and a bite. Victims of their claws must save versus poison or lose 1d6 points of Constitution. These return at a rate of 1 per day. Victims of their savage bite must save versus death or lose one level (permanently).

Each kind of animal is lead by a powerful, extremely intelligent member of its species. These magical leaders are known as Generals, and serve their fellows in functions similar to a cross between human emperors and deities. Each general appears to be an extremely large, beautiful specimen of its breed.

All generals are able to turn invisible, astral, or ethereal. Further, they can shapechange (into a human being) or teleport. All of these abilities are usable once per round and at will. They also act as if under the influence of ESP, comprehend languages, tongues, detect magic, and know alignment spells at all times. They can only be hit by +5 or better weapons, and can cast up to two wizard spells from each school once per day. Once per day, they can teleport themselves and 1,000 of their subjects to any location they are familiar with. They all regenerate five hit points per round and individual types of animal generals may have additional abilities.