Japan is a land of contradictions. It is a land of tradition and custom, but it is a relative newcomer to the ranks of civilization (its first notable court was created 2,000 years after e first Chinese dynasty). While the same Imperial family has led Japan throughout its fifteen centuries of recorded history, the Emperor has rarely enjoyed more than a nominal control over the affairs of the country. It is a land of incredible beauty and tranquillity that (before the 20th Century) suffered only one serious attempt at invasion, yet Japan’s fierce samurai warriors are well-known for practicing the grimmest kind of warfare.

Japan lies off the east coast of Asia, a chain of volcanic islands somewhat larger in area than Great Britain. It is isolated from its nearest neighbor, Korea, by 100 miles of army sea so difficult and dangerous to cross that it proved the undoing of the only invasion fleet to threaten its shores in ancient times. The islands are mostly mountainous, but there are many fertile plains and flat-bottomed river valleys in which to cultivate crops. It has a temperate climate and dependable rainfall that make it a wonderful place to live. Yet it also lies in the middle of a common hurricane path, and is savaged at least once a year by tremendously destructive typhoons. And, being built upon a chain of volcanic islands, large parts are often shaken by tremendous earthquakes or subjected to a fiery rain of molten rock and ash.

In 500 BC, while Chinese culture was flourishing on the mainland, these beautiful and violent islands were inhabited by two groups of non-Mongoloid tribesmen, one of which (the Ainu) had not yet emerged from the Stone Age. During the Second and First Centuries BC, Mongoloid peoples ventured across the Korea Strait in large numbers, bringing with them technological and agricultural knowledge (such as crude iron forging and rice-growing). They mixed with the previous inhabitants, forming the Yayoi culture.

The Yayoi culture was one of gentle, agricultural barbarians. The islands were divided into hundreds of small states led by female sorceresses. (One such ruler, a woman named Pimiko, was served inside her fortified palace by one male and 1,000 female attendants.) Like most early farming communities, they probably practiced a form of nature worship, deifying the sun, moon, rain, especially impressive mountains, etc. They practiced a form of divination, prophesying the future from baked bones.

In about 250 AD, fierce warlike horsemen (probably of same stock as Attila and his Huns) crossed the Korea Strait. Wearing iron armor and wielding finely crafted iron swords, they quickly conquered the gentle Yayoi culture and installed themselves as the local aristocracy. It was not many generations before one of their families, perhaps in alliance with native priests, won precedence over the others and established itself as the Imperial Family. The descendants of this shadowy prehistoric family still reign over Japan today.

According to legend, the first earthly member of this family was the grandson of Amaterasu, the sun goddess (it is in her honor that Japan is called the “Land of the Rising Sun”). Bearing three heavenly symbols (the curved jewel, the sword, and the mirror), this “august grandchild” descended to Kyushu (the westernmost of the four main islands). The first, semi-legendary emperor, Jimmu Tenno, was descended from this divine grandchild. In 400 AD, this early Japanese empire had stabilized as far east as the Yamato province (on the largest island, Honshu, near present day Osaka).

By then, the emperor was already cast in the role he was to fulfill for most of Japan’s history — that of a divine leader, but more of religious symbol than the head of the government. The true ruler was an official similar to a prime minister, who heavily influenced (if not actually dictated) all of the emperor’s pronouncements. In addition, when an emperor died, this minister often choose which prince (always from the Imperial family) became the next emperor — and it was not unusual for him to have his choice’s potential rivals assassinated as insurance against future insurrection.

Although individual emperors might be dethroned or even murdered, the royal family was never displaced. Because of the line’s religious significance, only an authentic descendant of Jimmu Tennu (and therefore the sun goddess Amaterasu) could be become emperor and intercede with heaven on behalf of men. That is why, after more than 1,500 years, the current emperor of Japan belongs to the same family as the first.

Japan at this time was far from a settled land. Despite the divinity of the emperor, its political organization was little more than a loosely knit assemblage of clans tolerating the supremacy of one member. Their technology was still not as advanced as that of China, there was no written language, communication was so poor that imperial influence outside of the Yamato region was tenuous at best, and much of the country was plagued by outlaws, pirates, or unsubdued Ainu.

Much of that was about to change. In 552 AD, the Korean kingdom of Paikche sent an emissary to Japan, opening the way for Chinese influence to enter the Land of the Rising Sun. Over the next two hundred and fifty years, Japan imported many Chinese innovations, such as writing, technology, and theories of centralized government. They adapted these innovations to the unique conditions of Japan, more often than not improving them in the process. It was also during this time that Buddhism, already a thousand years old, was introduced, and that Japan’s native religion acquired its name, Shinto.

During the next five hundred years, Japan advanced, both culturally and technologically, at a remarkable pace. They invented an alphabet more suited to their language than Chinese, created some of the most beautiful poetry and other literature that the world has ever known, and took the art of sword-making to heights that western artisans could not equal until many centuries later.

Despite Japan’s advances in culture and technology, they were not able to permanently consolidate a centralized government. The country remained essentially a land of clans, with powerful families vying savagely for the all-important position that allowed them to exert their influence over the emperor.

Then, in the 10th Century AD, the imperial government began to suffer a loss of tax revenues through its practice of granting large tracts of tax-free land to monasteries and powerful nobles. Eventually, the ruling family of the time, the Fujiwara, grew so weak that they had to rely upon alliances with powerful provincial families to stabilize the government — and even then, they were far from successful.

The situation grew worse when the Emperor Go Sanjo attempted to assert the power of the throne. During his four year reign, he managed to oust the Fujiwara family from control. Then, in order to free himself from the time-consuming religious ceremonies of the emperor, he abdicated in favor of his son. As the Retired Emperor, he was free to devote his energies to the real business of running the empire: politics and government.

Unfortunately, Go Sanjo never had the chance to unify the disparate clans of Japan. He died a year after becoming the Retired Emperor, and his son abdicated a short time later. A long and bitter era of bloodshed and almost incessant warfare followed as the two strongest clans, the Minamoto and Taira, vied for power. It was during this period that the warrior became respected and the samurai evolved as a distinct social class.

In many respects, the samurai was outwardly similar to the knights of medieval Europe. He was a gentleman warrior who often fought from horseback and who owed allegiance to a lord of higher rank. But there the semblance ends. Unlike European knights, the samurai were not inspired by religious fervor, chivalric ideals, or the glorification of womanhood. Instead, they were fanatically loyal to their overlords, not allowing love of family, duty to parents, or even fear of death to stand before their duty to their feudal leader.

Eventually, the samurai would acquire a code and a set of characteristics to put it widely apart from the masses of Japanese. But, as the Minamoto and Taira families fought for dominance, the Bushido was not yet a code, and the samurai were little more than fearless, merciless warriors fighting for the glory of their leader.

The conflict between the great Minamoto and Taira families continued for nearly a hundred years. In 1156, the conflict broke into an all-out war that lasted until 1185, when Minamoto Yoritomo crushed the Taira family for good. Yoritomo then began consolidating his power and, in 1192, was named the first shogun (military dictator) of Japan. For the first time, Japan had a strong central government and, under Yoritomo’s leadership, it entered a period of relative unification and order.

By the 12th Century, Japanese society had been heavily influenced by Buddhism. However, Buddhist mythology does not lend itself well to AD&D campaigns. Therefore, Legends & Lore does not go to any length in describing Buddhism, its history, or mythology. Instead, in the many countries where Buddhism has become influential, Legends & Lore describes, to the degree possible, the mythology of the country before the arrival of Buddhism. In Japan, the native mythology is largely derived from the beliefs surrounding Shintoism.

Shinto is not an easy religion for outsiders to understand, for it relies on spiritual insight and feeling rather than disciplined thought and learning. Were a non-practitioner to attempt to explain it in the space of a few paragraphs — or even pages — he would be doomed to failure — it is beyond the scope of Legends & Lore. Instead, this book presents an adjusted, much simplified version designed specifically for the purpose of adding flavor to a fantasy role-playing campaign in Japan or in a Japanese-like setting. It is in no way an examination of the true religion, much less a judgment or comment upon its validity. With that precaution in mind, the information that follows should prove helpful in adding flavor to your campaign.

Shinto is not a Japanese word, but was coined in the sixth century AD when Buddhism entered Japan. Literally, it means “the way of good spirits,” which is not — at least to most westerners — a very accurate description of the religion. Shintoism is a naturalistic religion in which the forces of nature and, to a lesser extent, ancestors are deified.

These forces are called “kami,” which is an extremely difficult concept to translate accurately into English. Basically, for our purposes, kami is somewhere between a “god” and a “spirit.” It might be described as meaning “the beings more highly placed,” “the venerated,” or as “the awe-inspiring.” Anything which deserves to be revered or dreaded for its extraordinary powers (especially those possessing a magical nature) deserves to be called “kami.” A god, a majestic mountain, and the august personage of the emperor are all “kami.” Not surprisingly, there are a lot of kamis — eight million of them, to be precise.

For our purposes, only animals of a magical nature or origin would have a kami. Thus, dragons, unicorns, and lycanthropes would all have a kami; bears, griffins, and kobolds would not. If in doubt, consider whether or not the creature has any magical abilities or magic resistance; generally, those that do have kamis, the others don’t.

On earth, kamis can be found in anything, from beautiful waterfalls to majestic mountains to oddly shaped rocks. All are worshipped as fervently as other cultures worship their gods, and when walking through Japan, one is likely to come upon a small shrine to one of these kamis at any time — beside a quiet pool, at the base of a great cliff, or deep within a peaceful glade.

Most of the kamis described in Legends & Lore are of a different type, however. These kamis correspond more closely to conventional concepts of deities. They are the gods of the sun and moon, the beings responsible for storms and fertility, the ones who created the land and populated it with people.

For the largest part, these kami, the “Ama-Tsu-Kami” or kami of the heavens, reside “in the sky” (any of the Seven Heavens). At one time, earth was linked to the sky by a bridge, the Ama no Hashidate, which allowed the gods free and easy access to the earth. Unfortunately, this bridge has long since collapsed, forcing the gods to send their avatars when they wish to visit the world of men.

Under the earth lies the kingdom of the dead, the “Land of Darkness” or Yomi-tsu-kuni. It can be reached via a winding road that begins in the Izumo province and leads underground, or via the bottomless abyss which engulfs all the waters of the sea. It is pictured as an ugly, foul land filled with the repulsive corpses of the dead.

According to mythology, a generation of unnamed divinities were born at the same time as the heaven and the earth. They were followed by several more unnamed generations of divinities, until finally the seventh generation, containing Izanagi and Izanami, was born. Izanagi and Izanami created the islands of Japan, then went down to live on them. There, in many different manners, they began giving birth to many other kamis.

This process continued until Izanami gave birth to the god of fire, a difficult delivery which resulted in her death. After Izanami went to the Land of Darkness, the other kamis continued to procreate. Nevertheless, Izanagi missed his wife and went to retrieve her, but Izanami was furious when he saw her in her decayed form and chased him away. Afterwards, as Izanagi washed himself, he created the deities of the sea and, when he washed his left eye, Amaterasu, the goddess of the sun and the ancestor of Japanese emperors.

After this, of course, all the kamis engaged in a great many adventures — far too numerous to recount here.

Sphere: Summoning

Range: Touch

Components: V, S, M

Duration: 1 round/level of caster

Casting Time: 1 round

Area of Effect: One individual

Saving Throw: none

Kami absorption allows the priest to invest an individual (himself or another) with the kami of another object or being. Kami may only be absorbed from something that has it, such as a supernatural beast, an awe-inspiring mountain, an ancient tree, magic weapons, or a large, strangely shaped rock. Normal objects, such small trees, common boulders, and non-magical monsters or do not have kamis. (See the previous section on “Shinto” for an explanation of kami.)

When an individual is invested with the kami of another object or being, he absorbs the essential nature of the object. This absorption manifests itself outwardly in a temporary + 6 modifier to one (and only one) of these statistics: Str, Int, Wis, Dex, Con, Cha, THAC0, AC, or MV. The statistic modified corresponds to the nature of the kami absorbed. Here are a few examples: mountain - Str; dragon - Int; ki-rin - Wis; stream - Dex; tree - Con; flower - Cha; snake - THAC0; rock - AC; wind - MV.

It is readily apparent that these correlations are extremely subjective. The DM’s judgment is final in determining which statistic a particular kami modifies. However, he should weigh his decision in favor of any conceptions the player may have about which statistic a kami might modify.

The effects of this spell last only for its duration. The material component required is the object which possesses the kami in the first place (the object is not harmed by the spell). This spell can only be cast upon willing targets, and will not absorb kami from any avatar or god.

This samurai sword is a sword of dancing, life stealing, and sharpness + 5. It also becomes a cursed berserking sword in the hands of anyone but a member of the Imperial family.

The holder of this golden mirror can hear and see into any room he has ever been in. It allows him to examine the entire room at once, or to inspect even the smallest items in close detail. If the holder wishes, he can speak to any beings in the room, or he may keep his spying a secret. All of these powers function at will. Once per week, the holder may also teleport any living being visible in the mirror to his location. The victim is allowed a saving throw to negate this effect, but it may be done against his will. When anyone but a legitimate member of the Imperial family uses the mirror, there is a 5% chance that Amaterasu will send her avatar through the mirror to punish the individual.

Izanami and Izanagi are the seventh generation descendants of the three divinities that came into being with the heavens and the earth. Of these early deities, they are the most important for men, for they were assigned the task of solidifying the earth. Izanagi, the male god, stood on the floating bridge of heaven and stirred the ocean with his lance until the water began to congeal and the island of Onokoro was formed.

Here, Izanagi and his wife, Izanami, made their home and went about the business of populating the world. At first, they produced a monster, then an island. Finally, however, they began producing more gods. Unfortunately, Izanami died while giving birth to the god of fire. The morose Izanagi went to the Land of Darkness to visit her, but was bitterly chased away after Izanami grew angry at him for seeing her in a state of decay. Back on earth, Izanagi produced several more deities, including the sun goddess Amaterasu, as he washed away the residue of the underworld.

Working together, Izanagi and Izanami have the power to create anything. In their true forms, they appear to be a statuesque man and woman of great beauty (though Izanami will appear dead and decayed if caught unawares).

Role-playing Notes: These two rarely involve themselves in the affairs of men.

Statistics: AL In; WAL any; AoC creation; SY rainbow.

Theses avatars appear to be a handsome man and beautiful woman of great size. Izanagi can draw upon any school of magic for his spells, and Izanami can draw upon any sphere for hers.

Str 22 Dex 18 Con 19

Int 19 Wis 19 Cha 19

MV 22 SZ 10’ MR 50%

AC 0 HD 20 HP 176

#AT 1 THAC0 1 Dmg 1d6 (lance) +10

Special Att/Def: Victims hit by Izanagi’s lance must save versus death or their blood coagulates in their veins and kills them. Izanami can become a corpse, causing all who see her to save versus petrification or flee for 1d10 turns.

Priests of Izanagi and/or Izanami dedicate themselves to the caretaking of the beautiful land their deities created.

Requirements: AB standard; AL ln; WP lance, spear; AR d; SP all, animal, creation, elemental, healing, necromantic; PW nil; TU turn.

Amaterasu was born when Izanagi washed his left eye after returning from the Land of the Dead. She is the goddess of the sun and rules the Plane of Heaven. Through one of her grandsons, the Imperial family is descended directly from her.

In addition to being the goddess of the sun, Amaterasu is the weaver of the gods’ robes. She has the power to light the world (or any part of it), to make plants grow, to cure diseases in men, or to destroy anything she wishes with her brilliance. In her true form, Amaterasu is beautiful woman.

Role-playing Notes: Amaterasu is the patron goddess of Japan and watches over its welfare carefully. If the land is seriously threatened, she may beseech aid from her fellow gods in order to protect it. She also watches over the Imperial family, and will never aid those who bring harm to one of its members. If the existence of the family itself is threatened, she will not hesitate send her avatar to aid it. Omens from Amaterasu take the form of solar eclipses.

Statistics: AL lg; WAL any good; AoC light; SY sun.

Amaterasu’s avatar is a beautiful woman with a radiant smile. She can draw upon the all, charm, creation, elemental, and sun spheres for her spells.

Str 20 Dex 18 Con 18

Int 18 Wis 18 Cha 18

MV 18 SZ 6’ MR 40%

AC -2 HD 19 HP 152

#AT 1 THAC0 1 Dmg 1d6 (hand) +8

Special Att/Def: From her eyes, Amaterasu’s avatar can fire blinding heat rays doing 10d10 points of damage. She is immune to any heat, cold, or fire-based attacks, as she is to any light or darkness spell.

Priests of Amaterasu must dedicate themselves to the emperor and follow his every command. If they ever form an alliance with an enemy of the emperor’s, they immediately and irrevocably lose their powers.

Requirements: AB standard; AL any lawful; WP spear, lance, mace; AR a; SP all, astral, charm, creation, divination, elemental, healing, protection, sun; PW 3) light; 10) fly at will, MV = 15; TU turn.

Tsuki-Yomi was born when Izanagi washed his right eye after returning from the Land of the Dead. He is the god of the moon, whose function it is to count the passing of the months. In China, a hare is often shown in the moon. and this sign has been incorporated into Tsuki-Yomi’s symbol, along with a pun. In Japanese, Mochi-zuki means two things: the full moon, and to pound rice for cakes. Therefore, Tsuki-Yomi’s symbol is a hare in the moon, pounding rice for cakes.

As the counter of the months, Tsuki-Yomi has the power to control time, making it pass more slowly in one place than in another, stopping it altogether, or speeding it up. He also has the power to light the darkness. In his true form, Tsuki-Yomi is a handsome man.

Role-playing Notes: Tsuki-Yomi’s primary concern is the orderly progression of time, so that seasons change and crops mature properly. He is generally benevolent to those who rely upon and respect the cycle of nature. If his aid is requested in defending a just, established social order, there is a 5% chance that he will answer by sending his avatar. When sending omens, Tsuki-Yomi sometimes manifests the handsome blue face of his avatar in an expensive mirror.

Statistics: AL ng; WAL any good; AoC time, moon; SY hare in the moon, pounding rice in a mortar.

Tsuki-Yomi’s avatar is a massively built man with blue skin. He can draw upon any school of magic for his spells.

Str 19 Dex 18 Con 18

Int 19 Wis 16 Cha 18

MV 18 SZ 6’ MR 35%

AC -2 HD 18 HP 144

#AT 2 THAC0 3 Dmg ld8 (sword) + 7

Special Att/Def: Tsuki-Yomi’s avatar can employ telekinesis on any item of up to 500 gp weight. Victims of this power may make a saving throw versus their Dexterity score to retain their grip on an object grabbed by the avatar. He may also fly at will with a movement rate equal to his normal walking speed.

Priests of Tsuki-Yomi must always have at least one mirror. During the full moon, they must spend the entire night looking at the moon in this mirror and praying or lose their spells until the next full moon.

Requirements: AB standard; AL any good; WP polearms; AR a; SP charm, creation, divination, healing, necromantic, sun; PW 1) infravision (60’); 15) stop time (as temporal stasis spell, save that the caster is the only creature within 20’ that is not affected; lasts 1d4 of the caster’s rounds); TU turn.

Hachiman was born Ojin, son of the Empress Jingo. According to legend, Empress Jingo became pregnant while leading a military expedition against Korea. In order to delay the child’s birth, she swallowed a rock. It is no wonder that, born such a woman, Ojin grew up to become a cunning and mighty warrior in his own right. In fact, his victories were so great that the Ama-Tsu-Kami granted him immortal status and made him the god of war. Hachiman always knows the location, strength, and readiness of any army. He also has that power to read the thoughts of any military commander. In his true form, Hachiman is a splendidly armored warrior.

Role-playing Notes: When a battle occurs, Hachiman is always watching. There is a 5% chance that he will send his avatar to rescue any warrior who does not flee when out numbered by more than four-to-one. Before a battle, any commander who has performed constant devotions to Hachiman stands a 5% chance of suddenly discovering that he “knows” the enemy’s strength, location, and plan of attack. Hachiman hates cowardice in combat and any warrior exhibiting a fear of death suffers a permanent -1 modifier to his THAC0. Hachiman does not send omens.

Statistics: AL ln; WAL any; AoC war; SY samurai sword.

Hachiman’s avatar takes the form of a well-armed samurai. He rides a huge black horse.

Str 21 Dex 18 Con 18

Int 18 Wis 16 Cha 18

MV 15 SZ 7’ MR 25%

AC -3 HD 20 HP 160

#AT 2 THAC0 1 Dmg ld8 + 5 (sword) + 9

Special Att/Def: Hachiman’s avatar wields a sword of sharpness +5. He is not affected by any spell of 5th level or less and carries a bow that never misses its target and fires up to 1,000 yards.

Priests of Hachiman are professional soldiers. They must always be prepared to fight for their lord, can never shirk from battle, and must be in the first rank when battle is joined.

Requirements: AB same as for a warrior; AL any; WP swords, bow and arrows, dagger, polearm; AR a; SP all, combat, divination, healing, weather; PW 1) use THAC0 and saving throw tables of warrior; 10) favorite sword is given a kami, making it a + 3 weapon; TU nil.

Susanoo is the god of storms. He was born when Izanagi washed his nose after returning from the Land of Darkness. Susanoo immediately began causing trouble, pestering his father for permission to go to the Land of Darkness and visit his mother. Eventually, Izanagi grew tired of these petitions and sent his son away. So Susanoo went to see his sister Amaterasu in the heavens, playing such a cruel trick on her that she rushed into a cave and hid, depriving the world of light. In punishment for his terrible acts, the other gods shaved Susanoo’s beard, pulled out his fingernails, and ejected him from the heavens. Susanoo has the power to deprive any being of flight for up to one week. He can also send a 10d10 point lightning bolt to strike any being on earth. In his true form, Susanoo is a beardless man with a fierce aspect and no fingernails.

Role-playing Notes: Susanoo is a very unpredictable god. Sometimes, when he creates storms, the result is not so terrible, but on other occasions, he savages the land from one end to the other, ripping up trees, destroying homes, and flooding crops. He sometimes sends his lightning bolts to strike down those who have offended him. Sometimes, in fact, he sends his lightning bolts to strike someone down for no reason at all.

Statistics: AL cn; WAL any chaotic; AoC storms; SY lightning bolt.

Susanoo’s Avatar takes the form of a giant, ill-kept warrior. He can draw upon the elemental, sun, and weather spheres for his spells.

Str 18/00 Dex 19 Con 19

Int 16 Wis 12 Cha 17

MV 20 SZ 8’ MR 20%

AC 0 HD 16 HP 128

#AT 2 THAC0 3 Dmg ld8 (sword) +6

Special Att/Def: Any being struck by Susanoo’s blue sword suffers 2d10 lightning damage (save for half).

Priests of Susanoo must always weather fierce storms outside of shelter. They tend to be moody, unpredictable, and unreliable. Despite these handicaps, they often find temporary work with farmers, using their weather controlling abilities to safeguard crops — usually for a good price.

Requirements: AB standard; AL any chaotic; WP spear, polearm, bow and arrow; AR e; SP all, combat, creation, divination, elemental, sun, weather; PW 10) quiet storm (reduce winds by 10 mph/level, and the amount of rain by 1”/level); TU turn.

Raiden is the god of thunder and the patron of fletchers. A constant companion of Susanoo’s, he loves nothing better than beating his drums while the storm god rages. When he wishes, he can beat these drums so loudly that they act as drums of panic. Raiden is fond of eating human flesh, and receives a meal any time a man is slain by an arrow. He can send an 8d10 lightning bolt to attack any being on earth. In his true form, Raiden has a horned, grotesque head and long, vicious looking claws.

Role-playing Notes: Raiden is a rather petty and jealous god. If not properly venerated, he will convince Susanoo to unleash a terrible storm on the village so that he can beat his drums and frighten the people. As the patron of fletchers, he grants every arrow-maker the power to create 10 arrows of slaying during his lifetime. The Fletcher never knows when he has created such a weapon, but does realize that he has been unusually successful in creating the arrow. Omens from Raiden take the form of dry thunder, arrow shaped clouds, and lightning bolts.

Statistics: AL ce; WAL any chaotic; AoC thunder, arrow-making; SY black mace with crossed lightning bolts.

Raiden’s avatar takes the form of a swarthy-skinned brute with a deformed face. He can call upon the elemental and weather spheres for his spells.

Str 21 Dex 18 Con 18

Int 16 Wis 15 Cha 18

MV 18 SZ 7’ MR 20%

AC 0 HD 16 HP 128

#AT 2 THAC0 3 Dmg 1d6 (mace) + 9

Special Att/Def: Any being hit by the avatar’s mace suffers 3d10 lightning damage (save for half). When in battle, a fierce wind storm always rages around the avatar, preventing any non-magical missile weapons from striking him.

Priests of Raiden must keep their god appeased so that he doesn’t harass their village. Raiden especially likes to see them become ronin (mercenaries), as he does not care much for loyalty or established order.

Requirements: AB standard; AL any chaotic; WP spear, lance, polearm, spiked mace; AR a; SP all, combat, elemental, healing, necromantic, summoning, weather; PW 1) use THAC0 tables of warriors; TU nil.

The son of Susanoo, O-Kuni-Nushi is the god of medicine, sorcery, master of the land, and patron of heroes. He has had a great many adventures, and has always confronted danger bravely and with a certain amount of cunning. He is able to identify and converse with any kami, and he has the power to cure any living animal of disease or completely heal it of its wounds. As master of the land, O-Kuni-Nushi can speak with any living animal. The fact that he often uses his powers to heal injured animals has earned him the undying loyalty of all natural creatures. They will do as he commands, even if it means death. In his true form, O-Kuni-Nushi is a samurai with a quiet, gentle manner and a ready smile.

Role-playing Notes: O-Kuni-Nushi has a special fondness for heroes of good alignment. When such a hero is in grave danger, there is a 1% chance per level that O-Kuni-Nushi will send his avatar to aid the hero. He does not take kindly to those that are unnecessarily cruel to animals, and such individuals will find that they heal at only half the normal rate (even when a spell such as cure light wounds or heal is used upon them). Omens from O-Kuni-Nushi are usually delivered by a talking animal.

Statistics: AL lg; WAL any good; AoC medicine, sorcery, the land; SY none.

O-Kuni-Nushi’s avatar wears the trappings of a samurai, but behaves as a druid. He can call upon the all, animal, divination, elemental, healing, necromantic, plant, and weather spheres for his clerical spells. He can call upon any school of magic for his wizard spells.

Str 18/00 Dex 18 Con 18

Int 18 Wis 18 Cha 18

MV 17 SZ 6’ MR 25%

AC 0 HD 16 HP 128

#AT 2 THAC0 3 Dmg 1d6 +5 (staff) +6

Special Att/Def: Any being struck by the avatar’s staff must make a Strength check or fall to the ground. The avatar can summon and control 1-4 4 HD animals each round.

O-Kuni-Nushi’s priests must be great adventurers, and must always be kind to animals. They may not eat meat.

Requirements: AB standard, but must also meet requirements for wizards; AL any good; WP staff, club, mace, sword; AR c; SP all, animal, divination, elemental, healing, plant, weather; PW 5) charm animal; 12) cast wizard spells from one school of player’s choice; TU turn.

Ama-Tsu-Mara is the god of blacksmiths (and weapon forgers). He has the power to create raw materials, such as iron ingots, charcoal, and leather, out of thin air. Using these materials, Ama-Tsu-Mara can forge any type of normal weapon in a single hour. Magical weapons take longer: one day for each power and for each +1 modifier. Any magical weapon forged by Ama-Tsu-Mara possesses a kami, which means it is automatically intelligent (see the rules for creating intelligent weapons in the Dungeon Master’s Guide). In his true form, Ama-Tsu-Mara is a huge, manlike being with one eye located in the center of his forehead.

Role-playing Notes: Ama-Tsu-Mara favors blacksmiths and weapons forgers. Any time one of them is threatened, there is a 5% chance that he sends his avatar to defend the person. When he notices a weapon forger taking special pride in his work, Ama-Tsu-Mara often rewards the effort by investing the weapon with a kami and, thus, making it intelligent.

Statistics: AL n; WAL any; AoC blacksmithing and weapon making; SY double-edged axe.

Ama-Tsu-Mara’s avatar is a huge, hairy man who purposely appears rather dull-witted. He always has a patch over his left eye, and any being lifting the patch discovers that there is no eye socket there — only a continuation of his cheekbone. Ama-Tsu-Mara’s avatar can draw upon the elemental, creation, and sun spheres for his spells.

Str 21 Dex 16 Con 18

Int 18 Wis 18 Cha 10

MV 15 SZ 7’ MR 20%

AC 0 HD 14 HP 112

#AT 2 THAC0 7 Dmg 1d12 +5 (axe) +9

Special Att/Def: The Avatar carries a huge vorpal axe +5 that functions like a vorpal sword. Any time an unsuccessful attack is made on Ama-Tsu-Mara’s avatar, there is a 25% (15% for magic weapons) chance that his opponent’s weapon breaks as the avatar blocks his blow.

Priests of Ama-Tsu-Mara must always have the blacksmithing non-weapons proficiency. They must always carry exceptionally fine weapons that they have crafted themselves.

Requirements: AB standard; AL any; WP any; AR f; SP all, combat, elemental, healing, protection, sun; PW 5) forge +l magic weapons (requires one month); 10) forge +2 magic weapons (requires three months); 15) create + 4 magic weapons (requires six months); TU nil.

At one time the patron of smiths who forged swords, Inari has since passed that duty to Ama-Tsu-Mara so that he can spend more time in his other calling, that of rice god. He watches over the sowing and reaping of rice, as well as the preservation of the crop after it has been harvested. He can control the flow of waters, the growth of plants, and all insects. He can also turn water into saki (rice wine). In his true form, Inari is an old, bearded man. Sometimes, however, his worshipers mistake his messengers for the god himself and worship foxes as the rice god.

Role-playing Notes: Inari is generally a beneficent deity who does his best to help the people feed themselves. However, if his efforts go unappreciated, he has been known to neglect his duties. When peasants or farmers are threatened, he often sends one or more avatars to harass their oppressors. Omens from Inari are usually delivered by a fox.

Statistics: AL ng; WAL any; AoC rice; SY rice plant.

Inari’s avatar usually takes the form of a fox, though he has also been known to appear as a old man (in which case he fights with a quarterstaff +5, one attack per round). Even when in fox form, the avatar has the normal abilities of a druid and thief, including the ability to cast spells. He can draw upon the all, animal, elemental, healing, plant, and weather spheres for his spells.

Str l8/00 Dex 19 Con 18

Int 19 Wis 18 Cha 18

MV 15 SZ 3’ MR 25%

AC 2 HD 14 HP 112

#AT 3 THAC0 7 Dmg 1d4/1d4/1d8 +6

Special Att/Def: Inari’s avatar attacks with a claw/claw/bite sequence. Anyone bitten by Inari’s avatar must save versus breath weapons or suffer a broken bone where bitten. The limb then becomes useless for moving or carrying until healed. Inari’s avatar cannot be fooled by any trap.

Priests of Inari preside over the ceremonies involved in planting and harvesting rice. They are expected to do their fair share of work in the fields and to act as defenders of peasants and foxes.

Requirements: AB standard; AL any good; WP sickle, spear, sling; AR a; SP all, animal, divination, elemental, healing, plant, weather; PW 1) move silently (as a ranger of equal level); 4) hide in shadows (as a ranger of equal level); 8) find/remove traps (5% per level); 12) open locks (5% per level); 16) detect noise (5% per level); 20) climb walls (5% per level); TU nil.

Ho Masubi is the god of fire. When he was born, he caused the death of his mother, Izanami. His father, Izanagi, was so distraught that he chopped the child in two, creating two kinds of fire: kiri-bi, fire made by the friction of wood, and uchi-bi, fire made by striking sparks from steel and stone. Despite being so energetically disjointed, the fire god made his way to a mountain called Atago in the Kyoto province, where he established his home. He is one of the most feared gods in Japan, for he is a swift destroyer of houses made from wood and paper.

Ho Masubi has the power to control a fire anywhere and to kindle flames from even the tiniest spark. In his true form, he is a yellow and orange man with red hair. Around his waist, there is a terrible scar where his father cut him in half. Masubi’s sacred animal is the boar, which, like him, is swift and destructive.

Role-playing Notes: Although destructive by his very nature, the fire god is not evil and does what he can for mankind, providing them with light, warmth, a means of cooking, and the heat for forging weapons and tools. If a village affronts him by neglecting his worship, however, he has been known to burn it to the ground.

Statistics: AL cn; WAL any; AoC fire; SY boar.

Ho Masubi’s avatar is a large man with red hair and yellow and orange skin. He is often found riding a huge boar (AC 4; HD 9; SZ 9’; THAC0 11; HP 72; MV 20; #AT 1; Dmg 3d8; ML 16; XP 1,400).

Str 19 Dex 18 Con 18

Int 18 Wis 19 Cha 18

MV 18 SZ 7’ MR 20%

AC -2 HD 16 HP 128

#AT 2 THAC0 3 Dmg 1d10 + 10 (sword)

Special Att/Def: The avatar’s sword is made of fire and does 10 extra points of fire damage when it hits (but gets no Strength bonus). When someone is hit, their armor must save versus magical fire or be destroyed. Any being touching the avatar with bare hands suffers 2d10 fire damage.

Priests of Ho Masubi must serve their god by always keeping the four methods of controlling his innate destructiveness at hand: water, the ground, river weed, and clay. They are also expected to keep a pure fire (a kiri-bi fire made from hinoki wood) burning in their homes at all times.

Requirements: AB standard; AL any; WP fire, bow and arrow, axe; AR a; SP all, combat, creation, healing, plant, sun; PW 2) affect fires (functions as affect normal fires spell, but applies to magical fire too); 5) create fire (1’ area); 12) shoot flames from hands, range 25’, damage 2d10; TU turn.

Nai No Kami is the god of earthquakes. For a long time, his worship was completely neglected, to the point that the Japanese did not even include his name in their lists of the Ama-Tsu-Kami, the kami of the heavens. For a long time, Nai No Kami patiently endured this insult, sending tremors from time to time to warn the people of their error. But, after centuries of neglect, in the Seventh Century AD, he finally grew angry and demolished much of Japan with a series of violent earthquakes. Many temples to Nai No Kami were erected out of the rubble. In his true form, Nai No Kami is a large, powerfully built man.

Role-playing Notes: After his long neglect, Nai No Kami is a touchy god. Any village that does not maintain an adequate temple to him stands a 10% chance per year of being destroyed by an earthquake. Occasionally, he will send his avatar to the aid of a lord who has built a great temple to honor him. Omens from Nai No Kami usually come in the form of tremors or moving earth.

Statistics: AL ln; WAL any; AoC earthquakes; SY fist smashing a building.

Nai No Kami’s avatar is a ferocious looking giant. He can call upon the all, animal, elemental, healing, and weather spheres for his powers.

Str 24 Dex 18 Con 18

Int 18 Wis 18 Cha 18

MV 13 SZ 8’ MR 15 %

AC 2 HD 18 HP 144

#AT 2 THAC0 1 Dmg ld8 (hammer) +12

Special Att/Def: Any being hit by the avatar’s hammer must save versus petrification or be knocked to the ground 15’ from where he was standing. When struck upon the ground, the hammer causes an earthquake (as the spell).

Priests of Nai No Kami must keep their temple spotlessly clean. They must bravely and honorably avenge any insult to their god, even if it means laying siege to a nobleman’s castle.

Requirements: AB standard, but Str of at least 16; AL any; WP hammer, sling; AR a; SP all, combat, divination, elemental, healing, protection, summoning, weather; PW 10) earthquake; TU nil.

Also called Shio-Zuchi (“old man of the tides"), O-Wata-Tsu-Mi is the greatest of the many gods of the sea. He was created when Izanagi washed in the sea after returning from the Land of Darkness. He is the ruler of the fishes and all living things in the sea, and the controller of the tides. He has the power to command any creature that swims in the sea (including men while they are in the water), and to move the waters of the ocean at will. In his true form, he is a tremendous serpentine dragon, green in color, but he is equally comfortable in the form of an old man with gills. O-Wata-Tsu-Mi lives in a great palace at the bottom of the sea.

Role-playing Notes: Generally, O-Wata-Tsu-Mi is a benevolent deity. He moves the tides in an extremely regular fashion so that men may predict their action and avoid being stranded, flooded, or drowned. When someone comes to his palace, he is known to be a gracious host. Omens from O-Wata-Tsu-Mi are generally carried by his messenger, a sea monster named Wani, but they may also take the form of violent or unusual tides.

Statistics: AL ng; WAL any non-evil; AoC ocean creatures, tides; SY fish.

O-Wata-Tsu-Mi’s avatar takes the form of an old man with gills and webbed fingers and toes. He can draw upon the all, animal, elemental, healing, plant, and weather spheres for his spells.

Str 18/96 Dex 18 Con 18

Int 18 Wis 18 Cha 18

MV 15 sw SZ 6’ MR 20%

AC 3 HD 16 HP 128

#AT 1 THAC0 3 Dmg 1d10 (trident) +5

Special Att/Def: When struck by the avatar’s jade trident, victims must save versus petrification or be stuck on its prongs. In such cases, the avatar may elect to turn the shaft of the trident, rotating the razor sharp prongs and doing 2d10 points of automatic damage each round.

Priests of O-Wata-Tsu-Mi are generally found in fishing villages, where they assist the local fishermen in the rites that placate O-Wata-Tsu-Mi in return for catching his fish. They must always be excellent swimmers, and are expected to know the schedule of the tides by heart.

Requirements: AB standard; AL any good; WP trident; AR b; SP all, animal, divination, elemental, healing, plant, weather; PW 10) breathe underwater; 15) summon and control any one sea creature of 10 HD or less; TU nil.

Kura Okami is one of the many rain gods. He dwells in the fertile valleys of Japan, providing a more or less steady supply of rain for the crops grown there. During storms, he can get caught up in Susanoo’s fury and send too much rain, causing the streams and rivers to overflow their banks and flood the countryside. He is also somewhat forgetful, as he sometimes allows many weeks to go by without sending his life-giving waters. However, most of the time he is a kind and efficient god, imparting his blessing in beautiful, gentle rainfalls. Kura Okami also has the power to send snow, which he often does in the winter in order to beautify an otherwise drab landscape. In his true form, he is a translucent old man with a kindly (if somewhat vacant) expression. There are several other rain gods, including Taka Okami, who dwells on the mountains, and Taki-Tsu-Hiko, (“Prince Cataract"), who is a rock located to the west of Mount Kaminabi.

Role-playing Notes: Kura Okami is a rather befuddled and absent minded deity, but a kindly and gentle one. He enjoys seeing the sights of Japan as his avatar wanders the land. Sometimes he becomes so caught up in this activity that he neglects his duties. Omens from Kura Okami usually come during a morning or evening mist.

Statistics: AL cg; WAL any; AoC rain and snow; SY mist obscuring a tree.

Kura Okami’s avatar is a befuddled old man. He can draw upon the charm, elemental, and weather spheres for his spells.

Str 18/76 Dex 18 Con 18

Int 9 Wis 18 Cha 18

MV 15 SZ 5’ MR 25%

AC 4 HD 12 HP 96

#AT 1 THAC0 9 Dmg ld8 (staff) +4

Special Att/Def: Kura Okami’s avatar can call down a 6d10 lightning strike once per round. Upon command, his staff unleashes a torrent of water 10 feet wide, causing creatures caught in its path to save versus petrification or be washed away 2d100 yards.

Priests of Kura Okami must constantly remind him of his duty through their worship. They are expected to be patient and kind, especially to old people, and Kura Okami will punish any transgression of this principle severely — often by revoking their spells.

Requirements: AB standard; AL any good; WP javelin, mace; AR a; SP all, charm, divination, elemental, healing, weather; PW 5) create water (five gallons); 15) wriathform; TU turn.

Shina-Tsu-Hiko was born from the breath of Izanagi and is the god of the winds. He is not the only wind god, however. There are several more who control certain types of winds. Among them are Shina-Tsu-Hiko’s daughter, Shina-To-Be, who blows away the morning mists; Tatsuta-Hiko and Tatsuta-Hime, who bring fresh air to the fields to aid in producing good harvests; and Haya-ji, the god of whirlwinds. While these gods are personifications of certain types of winds, Shina-TsuHiko is in charge of all the winds, and so is superior to them in the same way a shogun is superior to a daimyo. Shina-TsuHiko has the power to control the winds anywhere on earth, and can use this capability to bring hot, dusty conditions, pleasant rains, terrible storms, and so forth. In his true form, Shina-Tsu-Hiko appears to be a well-appointed lord.

Role-playing Notes: Shina-Tsu-Hiko is unpredictable and capricious. One day, he may be perfectly contented with the homage paid to him in a certain village. The next, he may find it woefully inadequate and use his power to rip the roofs from all the houses. Omens from Shina-Tsu-Hiko usually take the form of words whispered in the wind, but it is not always possible to make out the meaning of his speech.

Statistics: AL cn; WAL any; AoC winds; SY three curled lines.

Shina-Tsu-Hiko’s avatar is a thin, well-dressed samurai.

Str 18/00 Dex 19 Con 18

Int 18 Wis 16 Cha 18

MV 18 SZ 6’ MR 15 %

AC 2 HD 14 HP 112

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

Special Att/Def: Because he is a slippery as the wind, Shina-Tsu-Hiko’s avatar stands a 50% chance of turning away and avoiding damage when an opponent scores a hit on him. His own sword slices through any armor as though the wearer’s AC was never better than 5.

Priests dedicated to Shina-Tsu-Hiko are seldom popular, for villagers often attribute the capricious wind god’s destructiveness to incompetence on their part. They usually spend most of their time trying to read omens and contact ShinaTsu-Hiko in order to determine what kind of mood he is in.

Requirements: AB standard; AL any; WP sword, bow; AR a; SP all, astral, combat, divination, elemental, healing, necromantic, protection, summoning, weather; PW 10) fly (MV 15); TU nil.

Amatsu-Mikaboshi, the “august star of heaven,” is the god of evil. Also known as Ama-no-Kagaseo, the “brilliant male,” he sees and sanctions all things done under cover of darkness. He has the power to look into the hearts of men and women, and, if he finds too much evil there, to make them his. Because most people are basically good, Amatsu-Mikaboshi is not particularly powerful. But he is cunning, and has gathered more worshipers than people suspect. In his true form, Amatsu-Mikaboshi is a dark shadow that can never quite be seen.

Role-playing Notes: Amatsu-Mikaboshi gathers worshipers the old fashioned way: he entraps them. After finding a potential worshiper, Amatsu sends his avatar to tempt the victim — usually with power, money, lechery, or whatever the subject desires most. The avatar then creates a situation in which the victim can fulfill this desire by committing one hideous act. If the victim performs the act, he becomes a permanent worshiper of Amatsu-Mikaboshi and finds himself compelled to take part in a never-ending series of foul plans.

Statistics: AL le; WAL any evil; AoC evil; SY silhouette of a hook-nosed man.

Amatsu-Mikaboshi’s avatar most often appears has a small, charming man with a bald head and a hooked nose, but the god of evil has also been known to shape his avatar in the form of an alluring woman. He can draw upon any school of magic for his bard spells.

Str 20 Dex 20 Con 18

Int 18 Wis 18 Cha 18

MV 16 SZ 5’ MR 25%

AC O HD 18 HP 144

#AT 1 THAC0 1 Dmg 1d6 (sword) +8

Special Att/Def: When attacked from behind, victims of Amatsu-Mikaboshi’s avatar must save versus death or be hit automatically and suffer four times normal damage. Anybody hit by the avatar’s sword blade suffers an additional 1d10 points of poison damage each round until the poison is neutralized.

Amatsu-Mikaboshi’s priests are those who have intentionally and willfully turned to evil. Their primary duties involve tempting others and helping their deity keep the promises which his avatar has made in order to gather worshipers.

Requirements: AB standard; AL any evil; WP any, with preference toward poison; AR a; SP all, charm, combat, creation, divination, guardian, healing, necromantic, protection, summoning; PW 1) know alignment; 10) read thoughts (surface thoughts only, victim may save versus spells to realize what is happening).

The Shichifukujin are the Seven Gods of Happiness. Sometimes referred to as the Seven Gods of Luck, they come from various origins. They include Hotei (god of happiness through fortunate chance), Jurojin (god of happiness through long life), Fukurokujo (god of happiness through good health), Bishamon (god of happiness through good cheer, he also looked after his worshipers during war), Benzaiten (goddess of happiness through love), Daikoku (god of happiness through wealth), and Ebisu (god of happiness through food, he also presides over fishing and honest dealing). Each of these gods oversees a particular aspect of life. To be truly happy, a man must worship all seven gods in the proper balance. Each god can grant worshipers the particular aspect of happiness that he or she embodies. In their true forms, these gods have the following appearances: Hotei, a man with a huge stomach; Jurojin, an old man with a long white beard; Fukurokujo, long narrow head with a short stocky body; the smiling Bishamon is always dressed in full armor (to ward off war); Daikoku, a portly, balding man; Ebisu, an elderly man; and Benzaiten, a beautiful woman.

Role-playing Notes: The Shichifukujin respond to their worshipers as individual gods. Thus, a man who pays a great deal of attention to Ebisu and none to Benzaiten is likely to have plenty of food but no wife to share it with. They do not send omens, although the degree of happiness in a person’s life might be perceived as one.

Statistics: AL lg, cg, ng; WAL any; AoC as listed, happiness collectively; SY varies.

Avatars of the Shichifukujin appear very much the same as the gods themselves. They may draw upon any sphere for their spells.

Str 18 Dex 18 Con 18

Int 18 Wis 18 Cha 18

MV 15 SZ 6’ MR 10-15%

AC 4-0 HD 12 HP 96

#AT 1 THAC0 9 Dmg 1d6 (staff) +2

Special Att/Def: Any being striking the avatar of a Shichifukujin is condemned to eternal unhappiness and has his Wisdom, Constitution, and Charisma reduced by two points.

The Shichifukujin retain separate priestly orders, with duties appropriate to the individual god.

Requirements: AB standard; AL any good; WP club, mace; AR a; SP all, charm, creation, divination, guardian, healing, protection, weather; PW nil; TU turn.

Raiko is a famous fighter of enchanted monsters, giants, undead, and other ghastly things. His sword of sharpness +3 is said to be faster than a striking serpent, and he has achieved almost inhuman speed and endurance. He also carries a longbow from which he can fire arrows at twice the normal range that do twice normal damage.

Raiko is totally unafraid of death, and will never back away from a challenge. However, he is as cunning as he is fast. If faced with a seemingly impossible task he will invariably find a way to achieve what he must without losing either his honor or his life.

Str 18/00 Dex 19 Con 18

Int 18 Wis 11 Cha 18

AC -1 MR nil MV 18

HP 153 AL ng THAC0 0

#AT 2 Dmg ld8 +3 (sword) +6

Spells (cast as a 9th level priest): 1) command, detect magic, cure light wounds; 2) charm person or mammal, find traps, slow poison; 3) locate object, cure disease, dispel magic.

The Empress Jingo ruled early in Japan’s history, living between 170 and 269 AD. She was leading a military campaign against Korea when it became apparent that she was going to give birth soon. The Empress was so devoted to her duty that she swallowed a stone to delay the birth of her child. It is no wonder that her son, Ojin, became a great warrior in his own right, eventually becoming Hachiman, the god of war.

Str 14 Dex 18 Con 18

Int 18 Wis 16 Cha 18

AC 0 MR nil MV 12

HP 144 AL ln THAC0 6

#AT 2 Dmg ld8 +5 (vorpal sword)

Spells: 1) magic missile, color spray, affect normal fires, friends; 2) fog cloud, wizardlock, ESP, stinking cloud; 3) protection from normal missiles, haste, water breathing, hold person; 4) dimension door, polymorph self, detect scrying, wall of fire; 5) domination, wall of force, teleport, telekinesis; 6) globe of invulnerability.

Although he bears a semblance to both the badger and raccoon family, the tanuki is actually closer to a dog. In his true form, he is a furry little animal with a long fuzzy tail and a darkened area around his eyes that resembles the mask of a raccoon. His feet have sharp claws and his teeth are razor sharp.

Despite being well-equipped for battle, the tanuki prefers to use his shapechanging abilities to play evil tricks. One of his most terrible tricks was killing a hunter’s wife while he was away. He then assumed the woman’s form and cooked a poisoned meal for the hunter. When the hunter returned home, tanuki, still disguised as the wife, served the meal. Then, as the man was on the verge of death, tanuki gleefully revealed what he had done.

AC 4 1 SZ 3’ XP: 2,000

MV 15 ML 16 AL ce Int high

HD 8 HP 64 MR 10% THAC0 13

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

Special Att/Def: The tanuki can shape change into any object, animate or inanimate.

Hannyas are the spirits of woman who were jealous in life. They have grotesque, evil faces with knobby chins, fangs, and horns upon their heads. Their eyes burn with a cold blue light. When in battle, they attack first with their clawed hands, then with their sharp horns. Just before melee is joined, a Hannya will generally scream to inflict as much damage as she can.

Hannyas are generally found in the Land of Darkness, but they have been known to venture out in order to harass an unfaithful lover, or just to take vengeance on men generally.

AC -4 No. 1-2 SZ 5’ XP: 15,000

MV 15 ML 18 AL ne Int high

HD 12 HP variable MR 15% THAC0 9

#AT 3 Dmg 1d8/1d8/1d10

Special Att/Def: Hannya can only be hit by magic or +2 or better weapons. Any creature hit by a Hannya’s claws must save versus death or suffer 2d10 points of poison damage each round (until neutralized). A Hannya can scream once per day (but not while in melee), causing 3d10 damage to all within 25’ (no save).