Get this Pdf eBook of the monster manual of the greatest role-playing game Dungeon And Dragon fifth edition, and start your exciting adventure into the Sword Coast. Let us know about your opinions or suggestions in comment box below or in case of any question contact us. Save my name, email, and website in this browser for the next time I comment. Terms and Conditions. Press ESC to close. A m ythal is a permanent field of overlapping magical wards and effects tied to a specific location. In its original usage, this term applied to the works of High Magic that protected ancient elven cities.
It has since been expanded to cover all manner of similar protections, from the immense floating cities of fallen Netheril to the wards of Silverymoon to the smaller- but no less effective- workings of magic that keep safe important locations like Candlekeep.
Even the many-layered wards and effects of Undermountain, beneath Waterdeep, are considered a mythal by some. Most my thals are defensive in nature, designed to restrict the kinds of magic that can be employed in the area they govern, and the most common restrictions are concerned with teleportation and conjuration magic. Evereska's mythal influences the weather of the area and wards its inhabitants against disease, while the mythal of undersea Myth Nantar makes its waters breathable and more comfortable for creatures not s uited to underwater life.
In many ways, a mythal is less like a spell or a magic item than a living creation of magic, capable of growing stronger or weaker, absorbing damage, or dying. Mythals can also sometimes heai themselves, as did the mythal of Silverymoon, blossoming out of the Moonbridge following Mystra's most recent return. Each active mythal has one or more beings attuned to its effects, who can ignore any restrictions on spellcasting, can direct targetable effects of the mythal, and can teach others of appropriate s kill how to access its secrets.
Except in cities such as Silverymoon and Evereska, adventurers are most likely to encounter damaged or failing mythals in ruined locations where magic once had great influence.
Although an identify spell might reveal some of the simplest effects of a mythal, active restrictions on spellcasting can be discovered only by trying and failing to cast a prohibited spell. A powerful spellcaster might learn how to access or repair a mythal without assistance, but s uch feats are legendary, and rarely attempted by even the most renowned of mages.
The ruins of such places are certain to have unpredictable effects related to their damaged or destroyed my thals. The Weave itself also has irregularities that affect spells. Detect Magic. Detect magic reveals threads of the Weave woven together through spellcasting, or the "knots " of the Weave in a magic item. A magic item appears enmeshed in the silvery-blue threads of the Weave, and the way the threads are arranged revea ls what type of magic is used necromancy, abjuration, and so on.
Similarly, active spells and areas imbued with magic are limned in a silvery network of threads, which might twist and reknit themselves depending on the magic involved. Dispel Magic. Dispel magic unwinds and prematurely ends magic, unraveling whatever construct of the Weave was put in place. Antimagic effects can dispel existing spells and unravel any magic woven from the Weave.
Permanent effects, such as those from magic items , are usually suppressed by anti magic: while the effect is within an area of anti magic, the construct of the Weave unravels, but the threads snap back into place once the magic is outside the area. Dead Magic. In rare areas of dead magic, the Weave is absent. Not only do spells and magic items cease to function, but even the supernatural abilities of creatures that are innately tied to the Weave might fail as the knot of the Weave they carry with them unravels.
Wild Magic. In an area of wild magic, the Weave becomes "tangled ," spontaneously forming its own constructs and resulting magic. It also tends to twist the constructs of the Weave created by spellcasting, causing unexpected results. The gods play a role in the lives of nearly everyone, from the mightiest lord to the meanest urchin. The various races of Tori! Although exceptions exist- the gods of Mulhorand, for example- all the gods are revered across all of FaerCm. Most vocations have a patron deity: farmers make offerings to Chauntea for the prosperity of their crops, clerks sharpen their quills with a prayer to Deneir, while pious merchants remember to set coins aside for Waukeen at the end of the day.
Most people worship a deity associated with their livelihood, family, or home, while others feel called to a particular god for a variety of reasons.
Individuals often carry or wear a small token of thei r favored deity: a pendant or a pin in the image of the god's holy symbol, or some other personal keepsake. In addition, people regularly venerate gods based on their needs and circumstances: a farmer whose favored deity is Chauntea would pray to Amaunator for a few clear, sunny days, and a Waterdhavian noble who habit- ually worships Denier would give thanks to Sune after a successful coming-out party for her son.
Even priests of particular gods acknowledge the roles that other deities play in the world and in their lives. In general, worshipers view their relationships with the gods as practical and reciprocal: they pray and make offerings because that is how one invites the blessings of the gods and turns away their wrath.
These prayers and other acts of devotion are generally performed quietly at the shrine in one's household or community, or occasionally in a temple dedicated to one's deity, when a worshiper feels the need to "come knocking upon a god's door" to ask for attention. Forms of worship are often acts of veneration: giving thanks for favor shown, making requests for future blessings, and offering praise for the deity's intercessions, large and small.
Because most folk in FaerO. A hunter or a farmer might make offerings to Malar in hopes of keeping predators at bay, and a sailor might pray to Umberlee that she withhold her wrath for the duration of a voyage. Nonhuman races honor their own gods, for example, and people in faraway lands are known to worship altogether different gods. Occasionally, foreigners bring the worship of these gods to FaerO. In addition, on rare occasions a new god comes into being, perhaps a mortal elevated to godhood or a deity whose arrival was foretold by prophets and leaders of new religions.
In cosmopolita n places such as Waterdeep and Calimshan, small shrines and temples to strange gods spring up from time to time. The burgeoning worship of a new deity is rarely a concern to the other gods of the FaerO. The methods of resolving such conflicts range from friendly dueling festivals or rites meant to emphasize the glory of one god over another, to campaigns of outright religious bloodshed. Over generations, a new god might become a settled-in member of the pantheon.
Indeed, some scholars posit that FaerO. Gods were struck down during the Time of Troubles, when the Spellplague wrought its destruction, and most recently when Netheril fell. Some deities have even been slain by mortals wielding impossibly powerful magic. Yet, as recent events have borne out, a god who is gone might not remain absent forever.
More than a few supposed ly dead gods have returned and amassed a new body of worshipers. Indeed, the legends of some gods speak of a cycle of death and resurrection. As the Sage of Shadowdale once noted, "If the gods can grant the power to raise mortals from death, why do ye assume they should be laid low by it forever?
The servants of the gods come to collect such souls and, if they are worthy, they are taken to their awaited afterlife in the deity's domain. Occasionally, the faithful are sent back to be reborn into the world to finish work that was left undone.
Souls that are unclaimed by the servants of the gods are judged by Kelemvor, who decides the fate of each one. Some are charged with serving as guides for other lost souls, while others are transformed into squirming larvae and cast into the dust. The truly false and faithless are mortared into the Wall of the Faithless, the great barrier that bounds the City of the Dead, where their souls slowly dissolve and begin to become part of the stuff of the Wall itself.
Indeed, the power invested in clerics and other divine spellcasters by the gods is given out only rarely see "Divine Magic" below.
The work of a priest is to serve one's deity and that deity's faithful, a task that doesn't necessarily require the use of magic. The kind of person attracted to a deity's priesthood depends on the tenets of that god: the cunning rogues who venerate Mask have little in common with the upright law-keepers of Tyr, and the delightful revelers who revere Lliira are different from both.
Whether a small, out-of-the-way building, or a complex made up of multiple structures and tracts of land, each temple operates according to the traditions of its faith, although powerful or charismatic figures who rise to prominence within the temple hierarchy might motivate or inspire changes to those traditions.
Temples in FaerO. Group observances in a temple occur only at specific festival times, and priests also go out into the community to perform rites such as marriages and funerals. Temples are places where worshipers go either to spend personal or family time in a space consecrated to a deity or to seek the aid of the priests for some reason. Small shrines and private chapels , as distinct from full-fledged temples, are common throughout FaerO.
A shrine might be as modest as a roadside well, where traveling merchants can drop a coin to request good fortune from Waukeen, or as grand as a statue of Amaunator surrounded by braziers in a pavilion in the middle of a village.
Traveling priests often seek out and visit these sites, and they act as meeting places for the faithful. When word gets around that a traveling priest of Elda th has come into town, the fait hful seek her out at the holy spring dedicated to the goddess at the edge of town. A family or business might maintain a shrine or a chapel to its favored deity, perhaps a set of wind chimes consecrated to Akadi hung from the high branches of a tree in the garden, or a wooden symbol shaped like the hand of Azuth in miniature displayed on a prominent wall with a space nearby to burn a candle or some incense.
For the most part, the gods communicate with their faithfu l through signs and omens, appreciated by those able to interpret them. Of course, some signs are more subtle- and thus more open to interpretation- than others.
The most common kind of communion that worshipers and priests find with their deities is in prayer, song, or meditation. S uch experiences are intensely personal, and it is common wisdom to keep them that way.
After all, "advice" from one's god that appears during morning prayer and gives one a good turn to the day is worthwhile only for oneself. Let each worshiper commune in their own way, as the saying goes. Divine magic also provides a means of communing with the gods and can be used to call upon their guidance. Divine pronouncements of this sort are often personal in scope and brief, and those edicts that concern broader matters tend to be open to interpretation or debate.
At a small temple, a novice or an acolyte might study under the only priest available. Larger temples can accommodate groups of acolytes, each learning under the direction of one or more mentors responsible for training them in the duties and skills of the priesthood.
Once acolytes complete their education, they are often ordained in a ritual in which a successful candidate is invested with the responsibilities of the priesthood. Most cultures and societies aren't nearly as cosmopolitan as the population of FaerO. Most governments that engage in persecution limit such restrictions to the establishment of formal temples, priesthoods, and organized festivals. On a practical level, it's impossible to prevent individuals from innocuously or secretly worshiping whichever deities they choose.
For instance, although worship of Talona- like that of many evil gods- is forbidden in Waterdeep, this prohibition extends only to the creation of a temple and the presence of her priesthood within the city. Individual citizens or families who revere Talona might be viewed as misguided, but they aren't taken into custody or punished as long as they obey the laws of the city.
Some places take this form of persecution a step further, for a variety of reasons. A chosen few have their minds and souls opened to the power of magic. There is no formula for who does and doesn't receive this divine insight, as the gods keep their own counsel concerning their selections.
Some who are favored seek to ignore or deny their gift, while others embrace it wholeheartedly. Some who display the potential for divine magic develop and practice their abilities in a temple, a sacred grove, or some other spirit ual place, perhaps in the company of other students.
Other practitioners of divine magic discover and nurture their gods-given power entirely on their own. The makeup of the pantheon has shifted over the ages, as a result of changes in the Realms and its people or vice versa, depending on which scholars you believe. The following pages describe the most prominent members of the pantheon.
The deities of the Faerunian pantheon are by no means the only powers worshiped in the Realms. The nonhuman races have pantheons of their own described in chapter 3 , and scattered other cults and local divinities can be found across Faerun. His priests help establish bureaucracies and lawful order in communities.
They often witness contracts and signed agreements, stamping such documents with the sun-symbol of Amaunator to signify their validity. His priests teach that Amaunator has died and been reborn time and again. Like the s un, he might pass into the realm of darkness, but inevitably his bright gaze will fall on the world once again.
Amaunator is seen as a stern and unforgiving deity, not unlike Silvanus in comportment, but his concern isn't for the balance of life- he cares that things proceed according to the celestial order, that promises are kept, and that the rule of law persists.
Farmers and travelers beseech him when they pray for rain or sun, as do any others looking for a favorable change in the weather. But the most common form of propitiation to Amaunator is the practice of swearing oaths, signing contracts, and declaring laws under the light of the sun. So ingrained in the common perception is the connection between a solemn oath and the sun that those engaged in closing deals or issuing edicts often pause and wait for a passing cloud to clear the sun before completing the transaction or pronouncement.
That catastrophe left many asking why the gods were angry or had abandoned them. Still, for the next few decades, the cult of Asmodeus struggled for acceptance. In the beliefs of the people of the North- which coincide with many tales told by dwarves, elves, and others- Asmodeus is Lord of the Ninth, the leader of all devils of the Nine Hells. People know devils to be iron-minded and silver-tongued purveyors of temptation, whose price for their boons can be as dear as one's soul.
All a soul needs to do is take one step out of the dust and the milling crowd and put a foot on the first rung of the infernal ladder that represents the hierarchy of the Nine Hells. The faithful of Asmodeus acknowledge that devils offer their worshipers a path that's not for everyonejust as eternally basking in the light of Lathander or endlessly swinging a hammer in the mines of Moradin might not be for everyone. Those who serve Asmodeus in life hope to be summoned out of the moaning masses of the Fugue Plane after death.
They yearn for the chance to master their own fates, with all of eternity to achieve their goals. To those not so dedicated, priests of Asmodeus offer the prospect of a reprieve in the afterlife. All souls wait on the Fugue Plane for a deity's pleasure, which determines where a soul will spend the rest of eternity. Those who lived their lives most in keeping with a deity's outlook are taken first.
Others, who have transgressed in the eyes of their favored god or have not followed any particular ethos, might wait centuries before Kelemvor judges where they go. People who fear such a fate can pray to Asmodeus, his priests say, and in return a devil will grant a waiting soul some comfort.
Today, shrines to Asmodeus are still rare and temples are almost unheard of, but many folk have adopted the habit of asking Asmodeus for reprieve from their sins. After transgressing against a god in some way, a person prays to Asmodeus for something to provide respite during the long wait.
Asmodeus is known to grant people what they wish, and thus people pray for all the delights and distractions they desire most from life. Those who transgress in great ways often ask Asmodeus to hide their sins from the gods, and priests say that he will do so, but with a price after death. Folk propitiate Auril with offerings and prayers for mercy. Her priests warn others to prepare for winter, and to stock extra provisions in order to have some to spare as offerings to the goddess.
Few favor Auril except for those who make their livelihood from winter or those who truly love the season. Her rare priests tend to be folk who would, but for their status, likely be outcasts from their communities. They practice celibacy and remain aloof from others when not serving in their official capacity. Luskan has a temple dedicated to Auril, the whitespired Winter Palace.
The structure is a roofless array of pillars and arches carved of white stone. The rituals of Auril's worship often seem cruel to outsiders. In Luskan, visitors gather at the temple to watch the frequent "wet parades," a ritual in which supplicants don garments packed with ice. They then journey between six white pillars known as the Kisses of Auril, which are dispersed throughout the city. The worshipers move from pillar to pillar, chanting prayers to the goddess.
Upon reaching a pillar, a supplicant must climb it and then "kiss the lady," touching lips to a rusty iron plate at the top. In winter, these events resemble frantic footraces , with the added risk of frostbite and injuries caused by falling from the slippery pillars.
The parade runners are cheered on by patrons who come out of nearby taverns to place bets on the stamina of the participants. Those who finish the race are thought to have helped make the winter easier, and they rarely have to pay for food or ale all winter long.
For them, the High One is the ultimate embodiment of all that they hold dear. Mystra serves as goddess of magic; Oghma is god of knowledge; and Deneir is god of writing and language. Azuth takes aspects of these general fields and applies them to the specific practices of wizards. Wizards invoke Azuth when they scribe scrolls, inscribe magic circles, attempt to memorize spells, and even when they cast spells. Often this acknowledgment comes in the form of silently forming Azuth's holy symbol, pointing the index finger of the left hand to the sky.
For many wizards, the gesture is so commonplace in their lives that it becomes an unconscious habit. Temples dedicated to Azuth are scarce, and clerics of the deity are extremely rare. Even in magic-saturated Halruaa, only a handful of holy places are dedicated to Azuth.
Sometimes a statue or a shrine dedicated to him stands in a corner of a temple to Mystra or another deity. More often, a wizard has a personal shrine at home. Azuth is represented at such sites as a hooded and bearded figure with left hand held high, finger pointed up. Sometimes he is represented by merely the hand. In either case, the finger often serves as a candleholder or as the point of origin for a light spell. A tyrant who is able to seize power must do so, for not only does the tyrant benefit, but so do those under the tyrant's rule.
When a ruler succumbs to decadence, corruption, or decrepitude, a stronger and more suitable ruler will rise. Bane is vilified in many legends. Throughout history, those who favor him have committed dark deeds in his name, but most people don't worship Bane out of malice. Bane represents ambition and control, and those who have the former but lack the latter pray to him to give them strength.
It is said that Bane favors those who exhibit drive and courage, and that he aids those who seek to become conquerors, carving kingdoms from the wilderness, and bringing order to the lawless.
At many times and in many places in Faen1n, the faithful of Bane have been seen as saviors for their efforts in slaughtering raiders, throwing down corrupt rulers, or saving armies on the brink of defeat. But in just as many other places, the worship of Bane has created or supported cruel dictatorships, aided mercantile monopolies, or brought about the practice of slavery where before it didn't exist.
Beshaba's name is invoked when someone is beset by bad luck-which could be as minor as stubbing a toe or breaking a wagon wheel, or as catastrophic as slipping and accidentally falling off a cliff. It is also invoked to ward off her attentions when someone is doing something in which good luck wouldn't play a part but bad luck might.
For example, someone rolling dice would invoke Tymora because they want random chance to fall in their favor, but someone about to cross a rickety bridge would ask Beshaba to keep the bridge intact. Folk make the symbol of Beshaba by folding in their thumbs and extending their fingers on one or both hands mimicking the horns of her holy symbol to ward off misfortune.
The same gesture raised to the head signifies a salute; when pointed at someone, the "horns" indicate ill favor directed toward that individual. Many druids worship Beshaba as one of the First Circle. They propitiate her with dances while wearing fire-blackened antlers dipped in blood.
According to these druids, her holy symbol is the horns of a stag because when Beshaba was first worshiped, humans were simple hunter-gatherers and she was believed to bring misfortune to hunters, such as being gored by a stag. Although most people tremble in fear at the prospect of Beshaba's attendance at any event even in spirit , Beshaba is almost always invoked and welcomed formally in the opening speeches or ceremonies of formal functions such as marriages and coronations, contests of sport or martial prowess, and at the naming ceremonies of children.
If she isn't invited to such an event, she might take offense and wreak misfortune on those involved. Temples to Beshaba are virtually unknown. It's common, however, for rural folk to erect a post and mount antlers on it at the site of some roadside accident or murder.
In cities, where antlers are hard to come by and murders and accidents more prevalent, the fashion is to draw the black antlers of Beshaba with charcoal on a nearby wall, leaving the symbol on display until weather scours it away. These "shrines," in either form, serve as warnings to others about places of ill fortune.
More formal shrines to Beshaba exist in places where folk frequently hope to ward off misfortune. These sites tend to be posts or stones painted red with blackened antlers attached to them, or a red, triangular wallmounted plaque with attached antlers. Both types have a stone or bronze bowl where coins can be tossed or burnt offerings made. The Red Wizards of Thay commonly erect such shrines outside their ritual chambers to guard against unfortunate mistakes.
Few dare to take Beshaba as a patron. The rare clerics of the Maid of Misfortune are those who have been deeply affected by great misfortunes and who seek to warn others of the essential unfairness of life- or to inflict that unfairness upon them. He is seen as a deeply evil and destructive deity who hungers for death- meaning the death of any sentient beings through unlawful means. Some people pray to Bhaal when they want to commit murder. A person might have good reason to resort to murder, such as when one is unable to redress some injustice through lawful means.
But it's far more common for prayers to Bhaal to be uttered by those who seek to kill someone out of jealousy, greed, or wrath. It's rare for anyone but assassins or compulsive killers to take Bhaal as a patron , and clerics who revere Bhaal often qualify on both counts. Murder cults of Bhaal have arisen in the past, each led by a charismatic, self-styled priest of Bhaal, but organized worship of the Lord of Murder is extremely uncommon.
Temples and shrines are similarly rare. Those who erect a shrine to Bhaal usually do so to thank him for a successful murder.
Such shrines typically feature a skull or a severed head surrounded by drops of blood often both from the murdered victim. In this aspect she is a rural deity rarely prayed to behind the walls of a city except by kitchen gardeners. But Chauntea is also the Great Mother, a goddess of crib, hearth, and home.
To some mainlanders, the Earthmother is an aspect or manifestation of Chauntea, but to the Ffolk, she is simply the Earth mother, and always will be.
The moonwells of the isles are her sacred sites and her windows onto the world. See "Druids" in chapter 4 for more information. Chauntea's faith is one of nurturing and growth. Agricultural aphorisms and farming parables dot her teachings. Growing and reaping, the eternal cycle, is a common theme in the faith. Destruction for its own sake, or leveling without rebuilding, is anathema to her. Temples of Chauntea maintain a great body of lore about farming and cultivation. Her priests work closely with communities in rural areas, and they are willing to roll up their sleeves and dig their hands into the dirt.
Cyric was a mortal during the Time of Troubles and the key to how that chaotic period resolved, but he was also a selfish traitor and a murderer. When he became a god, Cyric continued to work various plots of deceit and murder- the most famous of which is that, according to legend, Cyric murdered Mystra and thus caused the Spellplague over a century ago.
Those who don't worship Cyric see him as a god of madness, strife, and deceit, although his priests consider such claims to be heresy. Their Prince of Lies isn't a twisted madman, but a god of dark majesty who proves that, ultimately, all bonds between folk corrupt and wither away. Cyric's church works openly in Arnn, where the citizens espouse the principles of ambition, self-reliance, and "buyer beware.
Other folk pray to Cyric when they want to do wrong but don't want others to find out about it. His is the power to accurately render and describe, to write and to read, and to pass on information. In legend, Deneir is often portrayed as being a scribe in service to Oghma, and he is sometimes thought of as Oghma's right hand.
It's common practice for someone who writes a letter or records information to say a prayer to Deneir to avoid mistakes. Similarly, artists acknowledge Deneir before beginning and upon completing paintings, particularly illuminations on manuscripts, tapestries that relate stories, and any such attempt to use art to capture the truth.
Followers of Deneir believe that information not recorded and saved for later use is information lost. They consider literacy an important gift of the gods, one that should be spread and taught. His followers are scribes and scholars devoted, like their patron, to preserving written works, and also to experiencing them, for they say that Deneir himself is hidden within the lines, shapes, and passages of all written works.
Priests of Deneir take an oath of charity as well, compelling them to accept the requests of others to write letters and transcribe information. The god's followers tend to be individualists, united by their shared faith but not overly concerned with religious hierarchy and protocol. This behavior is supported by the fact that Deneir's blessings of divine magic are more often bestowed on those who lose themselves in written works than on those who fancy themselves part of any temple or religious order.
Contemplation of the faith's most holy book, the Tome of Universal Harmony, is the most effective way to become deserving of Deneir's blessings. She is thought to be present at many such places, particularly those that serve as druid groves. Eldath is a goddess of comfort, healing, and calm. Her blessed waters heal the sick, cure madness, and comfort the dying. Most rural places have a pond or a glade that locals ascribe to Eldath.
Tradition dictates that it be a place of quiet reflection where others are left to their thoughts. A body of water such as a pond or a spring typically serves as a repository of offerings. If the holy site is a glade, a stream one crosses along the way might serve as the repository, or a prominent bush or tree in the glade might be the place where people tie offerings.
Typical offerings are broken weapons or items that are remembrances of arguments, which the faithful discard while making a wish for peace in the future. Many of those who favor Eldath are pacifists or people who are troubled by violence they have witnessed or experienced.
Eldath's priests don't organize into large sects. Indeed, many are itinerant, wandering between various holy sites and shrines, seeing that the locations are cared for and that they remain places of sweet serenity.
The faithful of Eldath are usually close to nature, and allied to druids, who count Eldath among the First Circle. It is taboo to strike a priest of Eldath, and killing one is said to bring great misfortune. Despite the measure of protection that this belief affords them, most priests of Eldath avoid conflicts rather than attempting to quell them. Those who serve Eldath are happy to preside over peaceful negotiations and to certify treaties, but they can't force others to engage in harmony.
He is revered by blacksmiths, woodworkers, engineers, and inventors. Anyone who is crafting something might say a prayer to Gond to guide the work, but folk know that Gond smiles most brightly upon new inventions that others find useful. They also wear belts of large, linked metal medallions and enormous s un hats.
A traveling priest of Gond offers services to distant villages as a tinker, a carpenter, and a civil engineer rolled into one, ready to help build a better paddock gate, dig a new well, or mend pots or furniture that might otherwise go to waste.
All priests of Gond keep journals in which they record ideas, inventions, and innovations discovered in their travels, and take great delight in meeting fellow priests and sharing their finds. In large cities, the Gondar construct temples that serve as great workshops and inventors' labs. Wandering priests turn their journals over to the resident scribes at such temples, who then record the priests' observations for posterity and the benefit of all. Most who favor G9nd practice time-honored crafting professions: they are smiths and engineers, architects and weavers, leatherworkers and jewelers.
Even so, this fa ith has a well-earned reputation as a haven for crackpot inventors and visionaries. The center of Gond's worship on the Sword Coast lies in Baldur's Gate, where the faithful have erected two huge structures in honor of the Wonderbringer: a temple called the High House of Wonders and a museum of craft and design called the Hall of Wonders. Lantan had been the preeminent place of Gond's worship in the world until a century ago, when the island nation disappeared, and since its return the few Lantanese merchants seen in Sword Coast ports have said little about the present state of their homeland.
Said to have been a mortal man elevated to godhood by Mielikki, Gwaeron serves rangers as their intercessor with Mielikki. He is seen as a master ranger, the perfect tracker, a peerless animal handler, and a dedicated foe of rapacious creatures such as trolls and ores. He is said to look like an old man with a long white beard who is still hale and mighty, and he is believed to ta ke rest and sleep in a stand of trees near Triboar. Rangers pray to Gwaeron because he represents much of the work they do, and because he can speak to Mielikki on their behalf.
In the North, most rangers view Mielikki as too mysterious, holy, and wild to be addressed directly with their requests, but they consider Gwaeron Windstrom to be one of them and thus understanding of their needs. Gwaeron has no temples, but shrines dedicated to him can be found in many places that serve wilderness wanderers as trail markers. Each one is denoted by a carving of Gwaeron's symbol , a paw print with a star on the palm, on a prominent tree or stone.
He is venerated by those who need to remain watchful for enemies or danger. Helm is a favorite deity of people who make a living by protecting someone or something, such as bodyguards, members of the city watch, and the guards of a treasury vault.
Helm embodies the spirit of watchfulness without regard to good or evil. In legends , he is honorable and keeps his word to a fault , such as when he guarded the celestial stairways during the Time of Troubles, preventing the gods from ascending them and continuing the chaos of that period, until the Tablets of Fate were found. Although his faith has known dark days, worship of Helm never truly faded away. Most of his followers believe that the Watcher can never be vanquished utterly, and recent events have borne out that assertion.
Steve Kenson- He is an author and a designer who has worked in the industry since He has worked a lot on the Forgotten Realm material. He usually writes articles for Dragon magazine.
The Dragon Magazine is one of the two official magazines for the source material for the Forgotten Realms. Jeremy Crawford- He is a game designer who works for the Wizards of the Coast who published this book and have also worked on the 5th edition of Dungeons and Dragons. With the new class and subclass archetypes, new background spells to customize your characters and a lot of other newer additions.
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