Knowledge: Mystery

The many aspects of Christianity and the myth of Christ that are taken from previous religions are well documented by respected scholars. I suggest you try reading Joseph Campbell, especially the Masks of God series. It 's all there.

Now we start throwing around the "respected scholars agree with me!" arguments ad nauseam...

The scholarly consensus is very strong that no core doctrine of Christianity came from anywhere but Judaism. Campbell's work is interesting, and he did some useful stuff on similarities of religious experience, but his monomyth schema has failed to convince.

Never went into any detail on this, but thought that the zingaran fencing style could be used by oriental sword masters. This might be un-cannon since there are no such sword masters in Howard's stories, but a mystic boxer could be developed in this fashion as well, without the need of a specially tailored class. The other thing I like about this idea is that any class could become a martial artist.

I think this is an excellent idea. I wouldn't worry too much about canon either: Howard's tales never really covered the East much, so its an open area.
 
Stygian Devout said:
Well well, my humble post has yielded quite the bounty! I was at first hoping at most for a few tips on beefing up a sorcerer build but Vince's character stats are a pleasant surprise. Thanks for the NPC stats Vincent, those can undoubtedly be put to good use for my game's adventures in Stygia :twisted:

I am glad you found them useful. If you need Setem-h'et's cohort and followers, I have them statted out also (they just didn't really have anything to do with the subject of the thread).
 
Ichabod said:
From my viewpoint, this is all just too much mechanics to capture a bit of flavor.

Overall, I am sympathetic to what you are talking about - but I think the actual mechanic is easily discarded for those (like you) who are not interested in it. One could go deeper into the mysteries via role playing instead of via a mechanic.

On page 66 of Stygia, for example, I give some examples of initiation ceremonies. If the characters subject themselves to this, and spend time learning and at the temple, then they gain the mystery. I think I gave initiation ceremonies for Mitra and some other other mystery religions as well, but even if I didn't, they can be easily thought up. I would roleplay the initiations anyway, myself, but they can be the sole source of the mysteries, leaving the whole mechanic behind. The mechanic is there for those that want it, and is easily disengaged from the concept for those who do not.

In the end, do what you need to in order to create a good story.

As for your specific point 1 - I have never had a character make a Knowledge (religion) check in 8 years of d20 gaming (or technically in 27 years of gaming, to go prior to d20), so I didn't see the loss of the "generic" skill as being a loss. I usually considered the skill to be relevant to their own religion. Most of the surface aspects of most religions I see as common knowledge anyway. So the characters wouldn't need a generic Knowledge (religion) as they don't study comparative theology - they study their religion. They would know what their religion teaches about other religions - other than that, they rely on common knowledge.
 
I would give people knowledge of other religions on their Devotion skill, but it would be their own religion's take on the other faith. If you wanted dispassionate knowledge of actual fact you can take knowledge: religion for comparative theology, but not all priests would have it. [competent] Missionaries would.
 
kintire said:
I would give people knowledge of other religions on their Devotion skill, but it would be their own religion's take on the other faith. If you wanted dispassionate knowledge of actual fact you can take knowledge: religion for comparative theology, but not all priests would have it. [competent] Missionaries would.

I agree totally. It would be their religion's take on it, in which case Mysteries or Devotion or Religion would apply in that context. I seriously wonder how many scholars would really bother with comparative theology in ancient (Hyborian) days - perhaps the Nemedian skeptics.
 
Whatever, not a big deal. Certainly, groups can use or not use whatever rules they want, I just happen to be sensitive to what gets published because our group likes to treat published mechanics as gospel.

As to not ever using K-R, I can only imagine it's a matter of interpretation. K: Arcana, K: Nature, and K: Religion are the three key K:'s in our games. Our parties constantly stumble upon ruins, tombs, green cities, temples, stuff people built inside of caves, and whatnot where some feature is devoted to some worshipped being and it's of interest to the party to know which one or, at least, what it cares about so that the proper offerings can be made, we can know how to pretend to be a follower, or, if it's a demon, we know how to kill it (though more likely we will just let it rampage across the world). We also use it (rarely) in social situations to get along better - scare, trick, ... even cooperate - with people of a particular religion.

There's occasionally instances of crossover with Arcana or History, if, like K: History were a skill in this game where it's not entirely clear what skill to use and K-R may get used.

Then, in my D&D 3.5 and 4.0 games, we've used K-R as often as any other K skill. So, I guess you all are just weirdos. :lol:
 
kintire said:
The many aspects of Christianity and the myth of Christ that are taken from previous religions are well documented by respected scholars. I suggest you try reading Joseph Campbell, especially the Masks of God series. It 's all there.

Now we start throwing around the "respected scholars agree with me!" arguments ad nauseam...

Okay, while I'm neither interested enough nor admittedly expert enough to want to continue any further debate on this subject, I was just pointing out, that whether you agree with Campbell and others or not, your claim that the theory is nothing but an internet myth was a non sequitur. You can't dismiss the fact that there is serious scholarly research into the relationship between Christianity and earlier religions. It is just fine with me if you don't agree with it, but pretending that it doesn't exist is a weak argument and rather silly.
 
Ichabod said:
Whatever, not a big deal. Certainly, groups can use or not use whatever rules they want, I just happen to be sensitive to what gets published because our group likes to treat published mechanics as gospel.

I don't even treat what I write as Gospel (interesting choice of words, btw, considering the religious nature of the topic at hand). I want what I write to be inspiring, not constraining. The design is to make the game richer, not to become a laborious law. I like Kintire's idea a lot - he did what I like to see - he took what I did and was inspired to go a little further with it, making his own game all the richer for it.

That is the problem with Gospels - they become static and don't change with the needs of the people. Don't let your players treat published mechanics as Gospel, but as inspiration. If you can think of something better (as kintire did), then go for it!

Ichabod said:
Our parties constantly stumble upon ruins, tombs, green cities, temples, stuff people built inside of caves, and whatnot where some feature is devoted to some worshipped being and it's of interest to the party to know which one or, at least, what it cares about so that the proper offerings can be made, we can know how to pretend to be a follower, or, if it's a demon, we know how to kill it (though more likely we will just let it rampage across the world).

I have a hard time buying the idea that a person with ranks in Knowledge (religion) knows a lot about all the disparate religions found the length and breadth of the Hyborian age - and all the ages that went before it.

I would think someone worshipping Mitra is likely only to find teachers (or books if they can read) who know about Mitra in Aquilonia. Likewise, the Stygians in my example characters probably only read Stygian texts - why would they know a thing about Crom? or Ymir? or Asura? He might know some texts about a Stygian who fought a Vanirman, and have a few thoughts on Ymir, but I doubt ranks in Knowledge (religion) would really tell him more than ranks in Knowledge (Mystery: Set) would. I really can't see Knowledge (religion) giving any more knowledge about a random lost god in some foresaken ruin than a more specific knowledge. Likewise, the Vanir shaman who has Knowledge (religion) to my mind really only knows his own religion - and nothing more than common knowledge about the complex religions of Zamora. Therefore, replacing Knowledge (religion) with a more specific knowledge doesn't impact the game at all - the way I play it.

Of course, if you play it that Knowledge (religion) is training in comparative theology, giving an understanding of all types of religions and how they function in theory, then having a specific Knowledge (Mystery) would indeed detract from your game. How a Vanir shaman might gain that type of theoretical training is a little beyond me, but who knows? As you said, we can all do as we want with the rules.
 
Not that I particularly want to belabor this, but just to clarify something since I still find our interpretations oddly unrelated.

It's not about training in comparative theology, it's about paying attention to what you come across, and it's about logical thought and intellectual curiosity (i.e. INT modifier). At low levels, someone could know something entirely out of their realm due to the traveling merchant telling a story about some monk met on the road, the soldier coming back with stories of looting the temples of the heathens. At higher ranks, it can be because someone saw something in their travels or because they had a religious discussion with someone or because there was a religious war or because some demon made some passing comment about those crazy half-way-round-the-worlders or because ancient texts were in the temple library or lying around the house. Smarter people may think along the lines of: my weather god likes offerings of water to make it rain, maybe your heathen storm demons expect the same.

It's still a random roll, might not know anything about what's across the river, but the family may have a passed down a story of grandpa's travels with Parco Molo to the demon-infested East where Parco bound the mischievous bean god with copper chains.

I can totally believe that some fanatic in some backwater village is going to delve deeply into their own religion and lack any interest in anyone else's beliefs, but I really don't care about those people, they can have their crap skill bonus and get some random +5 billion to their know whatever they should know "roll". Adventurers, city scholars, sorcerers - characters who might actually be spec-ed out - tend to pick up a wealth of miscellaneous information. If they don't find other religions interesting, they won't spend the ranks on the skill.
 
In which case, making a Knowledge (Mystery: God) roll makes as much sense as Knowledge (religion) roll, which makes the two skills functionally identical in that respect.

Indeed, it might make having more than one religious skill advantageous, because, say the first Knowledge (Mystery) roll fails, he might say, "Well, the stuff I learned at Set's cult doesn't help here... BUT (makes second roll), I do recall something I learned in Sobek's temple that seems to help...."
 
Okay, while I'm neither interested enough nor admittedly expert enough to want to continue any further debate on this subject, I was just pointing out, that whether you agree with Campbell and others or not, your claim that the theory is nothing but an internet myth was a non sequitur. You can't dismiss the fact that there is serious scholarly research into the relationship between Christianity and earlier religions.

Yes I can. There WAS serious scholarly research into the relationship between Christianity and earlier religions. It has conculded that there are few, and none in the core doctrines. Its persistance is a result of internet mythmaking.

I can totally believe that some fanatic in some backwater village is going to delve deeply into their own religion and lack any interest in anyone else's beliefs, but I really don't care about those people, they can have their crap skill bonus and get some random +5 billion to their know whatever they should know "roll". Adventurers, city scholars, sorcerers - characters who might actually be spec-ed out - tend to pick up a wealth of miscellaneous information.

I think a lot depends on how big a role religion is playing in your games. In mine, it tends to be quite a lot. Many of my plots are driven by religious struggles (usually of the "prevent the demon-god returning!" type) so detail is appropriate. If religion is more of a backdrop, you can just use Knowledge: Religion and be done with it.
 
kintire said:
I would caution you very strongly against getting your ideas on this kind of thing solely from the internet. This is amyth which is fiercely supported on several websites, but by no scholars, and it is utterly wrong.

This is quite insulting assumption and factually wrong. If it is only a recent myth, then why did early Christian apologists write and speak about the matter? Their best response seemed to be that the other, similar religions are diabolical imitations of the true faith...or that the pagan religions are actually a prophecy proving that Christianity is the only through religion. Not very convincing...

This isn't the place to go into this, but as a few examples, none of the religions you mention above actually have any of the elements you cite. Osiris and Horus both ahve genealogies and were concieved by the union of a god and a goddess. Osiris had to be reanimated to concieve his heir, Horus, post mortem, but he then proceeded to the underworld as usual (in Egyptian tales). He was never resurected, but ruled over the dead. he wasn't a willing sacrifice, he was murdered by treachery. Dionysos doesn't even get that close, until the arrival of the Orphic cult where he does acquire some of these characteristics, but they started in the 3rd century AD. Mithra (who is a different deity from Mithras, by the way) was born from a god and a goddess, and never died. Mithras emerged fully grown from a rock, and never died. Zoroaster was born as normal, was murdered, and styaed dead. etc etc.

You are struck in details. The point is that derived from many sources familiar to the contemporary religious figures, the basic core myths of Christianity exist in far older religions. Even if many anecdotes are known only by sources from 1st - 3rd Century AD, it does not invalidiate them as such. (Especially as modern scholars pretty much agree that the Gospel of Mark was composed somewhere during late first century.) During its first century, Christianity was still a small cult. What is more likely - a small cult borrowing from dominant ones to have easier time converting their believers or a large, dominant cult stealing ideas from an obscure small sect of Judaism?

If we look at Mitra/Mithra/Mithras, the trouble is the multitude of guises that particular divinity has worn. The Persian version is rather different from the Roman one and so forth. However certain things can be said for sure. Mithras was born 25th of December, a virgin birth in the sense that he was not born out of a woman, but rock. His birth was attended by shepherds who brought him gold, pleasant scents et cetera. Less reliable sources state that the faithful enacted rites of death and resurrection and had rites of bread and wine very similar to Christianity. This was a symbolic last meal before the initiate was "slain". I've read claims about Mithraic inscription stating that by eating his flesh and blood one finds a path to salvation - but I've found no reputable sources for this, so I assume it is not true.

Yes, but on to the cult of Osiris-Dionysos. A Greek philosopher whose named I can't recall blamed the Christians as copying from this very cult. In some versions of the story, Dionysos was born 25th of December out of a virgin - though in some stories the date of brith is 6th of January. He is at multiple times pictured riding on a donkey, surrounded by people or satyrs waving branches. He died and returned to life and created wine or turned water in to wine. Horus shares even more similarities regarding the general structure of his myth.

In general, the various death-rebirth deities were always born from a seed of god from a mortal woman or virginally from inanimate elements around the winter Solistice, attended by shephers or mystics, performed miracles, were travelling teachers, had sacrificial, communal meals, joining the cult included a baptism of some form and the deity or hero somehow overcame death. It is just not these two cases, but many others. It is as well only a minor point that none of the myths is exactly the same as Christian myths - it is likely that multiple sources affected writers of the Gospels and like you said, there was a heavy Judaic influence. As an interesting side note, Dennis MacDonald speculates in "The Homeric Epics and the Gospel of Mark" (Yale University Press, 2000) about the Gospels following Homeric patterns and seeking to overdo the Greek heroes much like Jesus overdoes Moses. Then there is the whole mythic hero architype thing..

The most original parts of Christianity are the concept of original sin, the judgement to eternal suffering based on lack of faith alone (or entry to paradise based on faith alone) and its very aggressive evangelism (before Islam). What comes to Judaism..well, the long way from pantheon to monotheism certainly was influenced by other religions on the way, such as the myth of the global flood directly taken from the Babylonians, but that is another topic entirely. Now, a lot of stuff about Christian parallels to other religions are garbled half-truths and outright lies since there is involvement of modern Gnostics and other religious crooks who want to spin the history so it fits better for their beliefs. However the same is very much true about the other side - I wouldn't treat Christian apologists any better.

The main point is that despite all the chaff and smoke about the subject, there are good sources to point out that the similarities of Christian mythology to other mythologies is not only a 19th Century myth. It is something early Christians were involved in explaining in their works for over two centuries, so it must have been apparent to them and a familiarity about the myths of the region are enough for anyone to come to the same conclusion. Whether these myths mingled or not (and which had an effect on which) is pretty impossible to know - but it is naive to presume that any religion would grow its myths out of nothing and they'd just happen to be quite similar to local traditions.
 
This is quite insulting assumption and factually wrong.

Well, you didn't get it from any scholarly books on the subject.

What is more likely - a small cult borrowing from dominant ones to have easier time converting their believers or a large, dominant cult stealing ideas from an obscure small sect of Judaism?

Neither. The Dionysus borrowings occurred in the 3rd century, after Christianity had got going. And I'd avoid all this "scholars agree" stuff too. Scholars do NOT agree about when the gospels were composed. Most would say first century sometime, but even that isn't 100%.

If we look at Mitra/Mithra/Mithras, the trouble is the multitude of guises that particular divinity has worn. The Persian version is rather different from the Roman one and so forth.

Its a completely different deity. Antiquity was respected in the Roman era, which is one of the reason Judaism got so many breaks, so the new cult that grew up (probably inspired by the discovery of the precession of the equinoxes, possibly based on a hero cult, perhaps of Perseus) adopted the name and some of the iconography of an ancient deity to acquire that respect. The actual religions have little in common.

Mithras was born 25th of December

But Christ wasn't. The Christians later adopted the festival of the birth of the sun as their own, but that, again was late (4th century). 25th of December was picked to distract the flock from the celebrations of the birth of the sun god: Mithras or Sol Invictus, depending on who was in vogue at the time.

a virgin birth in the sense that he was not born out of a woman, but rock.

Yeees... Its this kind of desperation that undermines these schemas. If we are prepared to accept that emerging from rock is a parrallel to being born of a virgin woman, you can prove that anyone borrowed from anyone else!

His birth was attended by shepherds who brought him gold, pleasant scents et cetera.

This is true, but trivial. No wise men, stables, Roman censuses, angels or guiding stars to be found.

Yes, but on to the cult of Osiris-Dionysos.

Which were completely different deities from different cultures.

In some versions of the story, Dionysos was born 25th of December out of a virgin - though in some stories the date of brith is 6th of January. He is at multiple times pictured riding on a donkey, surrounded by people or satyrs waving branches. He died and returned to life and created wine or turned water in to wine.

All of these (many of which require very strained interpretaions) date from well after Christianity: 3rd to 4th century.

Horus shares even more similarities regarding the general structure of his myth.

Riiiight. Horus was the son of Osiris and Isis, concieved after physical sex (although post mortem in Osiris' case) who avenged his father's death by raising a huge army and fighting a military campaign culminating in a negotiated peace after he had made his rival unable to found a dynasty. Show me the bit where Christ removes a rival by emasculating him violently will you? I missed that bit.

In general, the various death-rebirth deities were always born from a seed of god from a mortal woman or virginally from inanimate elements around the winter Solistice, attended by shephers or mystics, performed miracles, were travelling teachers, had sacrificial, communal meals, joining the cult included a baptism of some form and the deity or hero somehow overcame death. It is just not these two cases, but many others.

The whole dying god theory is dead. This is 19th century fantasy before the texts were translated.

As an interesting side note, Dennis MacDonald speculates in "The Homeric Epics and the Gospel of Mark" (Yale University Press, 2000) about the Gospels following Homeric patterns and seeking to overdo the Greek heroes much like Jesus overdoes Moses.

McDonald does indeed speculate, and has found no support for the idea.

The main point is that despite all the chaff and smoke about the subject, there are good sources to point out that the similarities of Christian mythology to other mythologies is not only a 19th Century myth.

Nope. Modern scholarship has demolished the idea. This isn't the forum for this, and has already taken up too much space, but suffice it to say that you will find no modern scholarship to support this, the persistant refusal of certain early Christains to accept that the pagan tradition could have had any insights, and all the good bits must be from Christianity notwithstanding!
 
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