--History-- The history of the Manitou is in fact fact the history of many pantheons. The Manitou is not a true, united pantheon like the Dodekatheon, Pesedjet or Amatsukami. Amatsukami. Rather, Rather, the Manitou is a confederation of multiple native pantheons who chose long ago to work together as one. efore the first Titan !ar, !ar, the individual native pantheons were scattered and, compared to other pantheons, small and relatively relatively weak. There were a num"er of powerful powerful figures, "ut they did not operate as one. This division division hadn#t "een a pro"lem "efore the war. war. The native peoples had needed their heroes and their divinities, "ut the vast num"er of minor spirits did most of the day to day spiritual tasks, not the gods. ut then the Titan !ar !ar "egan. The native tri"es had no $reater Titan Titan that they had to contend with, "ut just as the scattered tri"es had their own protectors, they also drew the wrath of a num"er of different titans. titans. The gods could not stand against so many onsalughts onsalughts at once while still scattered and disorgani%ed. &t was Raven who came up with with the idea of joining forces. Raven had never "elonged to a single tri"e. 'e had flown free, spreading spreading his legend from the tri"es of the Algon(uin in the east to the )akota *iou+ in the west. The &nuits in the north told told stories of witty "irds and in in the south he competed with oyote for position as the top trickster. trickster. -lying on the winds, Raven saw all the native people as his own and watched dismayed as the various conflicts raged. And so it was Raven who first "egan to organi%e them. them. ot through leadership leadership or through wise wise guidance, "ut through through Raven#s natural natural method of getting people to work work together/ Deception. 'e went to $looscap of the Medeoulin first, telling him that his titan "rother Malsumis had found new victims to assault. *ending him south to the lands of the unne#hi, unne#hi, $looscap didn#t find Malsumis, "ut instead found !i0a0$o, the herokee mistress of mos(uitos. e+t he used a similar tactic, sending the Medoulin and unne#hi to the !est, supposedly to deal with 1alona for the herokee herokee pantheon. ut when they arrived in the the !est, they they were forced into conflict with the storm deity &ya, the three pantheons uniting against &ktomi#s "rother. Along the way, way, they#d picked up 1okopelli 1okopelli who also also aided, and when he finished, he returned returned to the 1achinas to speak of what had occured. The 2nipkaa(s of the &nuit people were the hardest to lure into working together, "ut Raven wouldn#t "e one of the great tricksters tricksters of he had let a little ice and snow stop him. him. Rather than try to get the 2nipkaa(s to leave their snowy home, he tricked the other tri"es into heading north. The gods that had "egun uniting, turned their attention and travelled to the fro%en lands of the &nuits. !hen they arrived in the fro%en north, they they didn#t find their respective respective enemies, "ut just happened to "e in time to aid anook and *edna in "attling 1igatilik, the &nuit slayer slayer of shamans. All the while while of course, Raven Raven had to keep the titans titans from gaining the upper hand as he was was moving their enemies from place to place to meet each other. !ell crafted illusions illusions 3and the help of a certain shameless coyote to help him out when he couldn#t "e everywhere4 served to slow down the titans long enough for the various tri"es to "egin talking. -rom this first conclave, conclave, a loose confederation of the tri"al tri"al deities emerged. alling themselves the Manitou, a word from the language of the Algon(uin people, the pseudo0pantheon consolidated their resources to fight fight against the multiple titan titan threats. y the end of it, they had helped contain the titans and ultimately helped weaken the $reater Titans so that the pantheons of the world as a whole could trap them away in Tartarus. Raven#s trick, however, however, had also ensured that the Manitou would remain united. After the war, war, the gods of the various pantheons made their agreement to distance themselves from the human
world so that they could avoid "eing drawn into conflict with each other. ut for the Manitou, this was too late. -ate had already laid its "onds upon the various various pantheons of the ative American people. They could either fight fight the "onds of -ate and end up going to war and killing each each other as they tried to decide who was surpeme, or they could make due with the situation and continue their mutual assistance to continue living in harmony. harmony. eedless to say, say, the Manitou chose to work together and continue a loose confederation confederation of power. 5ach pantheon independent and separate, "ut the group of them united as a single unit in the 6verworld. *ome gods who know the truth "ehind the formation of the Manitou suspect that Raven should have "een the o"vious choice of leader for this mingling mingling of spirits. ut the great Raven doesn#t lead. Tragedy usually usually "efalls him when he#s in charge since since his mouth runs away without his mind, so to speak. &nstead, $looscap, the the great chief of the Medeoulin arose as the official official head of the Manitou. The fact that the organi%ation of the Manitou was still loose, however, also formed their greatest weakness. -or the longest time, they they operated as divided pantheons with their their own uni(ue ways of life and "elief. Much like Apollo Apollo and Amaterasu may compete over who is the "etter *un $od, the Manitou make such competitions competitions across their own internal divisions. divisions. $looscap may "e the great chief and leader, leader, "ut he#s also credited with creating creating the world. ut Raven and even oyote are also considered to "e creator deities. deities. Differences Differences are common among the three of them regarding who is more worthy of "eing the creator. There#s no shortage of great warriors and hunters in the Manitou. 'aokah, Tsul Tsul #1alu, and anook all competed, sometimes in open "loody conflict, to see which of them truly deserved to "e considered the ultimate hunter. hunter. Perhaps more frightening than the competitions "etween "etween the hunter gods were the competitions competitions "etween the tricksters. Raven, oyote, &ktomi and 1okopelli 1okopelli could spend days at a time, sometimes even months or years at a time, trying to out0trick each other. And with figures such as the shameless and selfish oyote, the sometimes wicked &ktomi and the capricious 1okopelli, their tricks often led to the downfall and suffering of many mortals and minor spirits in the process. The turning point 3and also greatest failure4 of their divided nature, was the loss of many of their peoples to the arriving 5uropeans and then then to American American settlers as they pushed !est. Many of the Manitou wanted to act and to save their people. Many others reminded them of the the ramifications of "inding themselves to -ate "y acting so directly, directly, and the deals with the other pantheons made "y $looscap and Raven for the spirits to not meddle directly with the affairs of mortals. Those Manitou who were were determined to aid their worshippers worshippers responded to such reminders "y saying that $looscap and Raven were not their leaders. They were !akan Tanka. Tanka. They were unne#hi. They were not Manitou. Manitou. These conflicts led to more infighting infighting and more arguments as the $ods turned against themselves. This conflict "etween the pantheons was e+actly the effects of -ate which all the other pantheons feared. y staying connected to their people people and then seeing their people suffer, suffer, the gods were drawn into war amongst each other. Medeoulin "attled "att led !akan Tanka in the 6verworld. 2nipkaa(s fought against against unne#hi. Raven, and oyote were caught in the the middle of itit all. And as they "attled, the -ate"indings "etween them all grew. grew. &t was Ra""it, a minor god who had walked among "oth the herokee and Algon(uin tri"es who finally showed them the error of their ways. 'e threw up his hands in disgust and left the the Manitou, instead joining the the fledgeling gods of the invaders. -rom within, Ra""it worked to calm the damage that was "eing done and contain the worst of the atrocities. And this reali%ation that that someone had to actually leave their pantheon pantheon in order to solve the pro"lem opened the eyes of the Manitou and showed them what they had truly allowed to happen in their "ickering.
world so that they could avoid "eing drawn into conflict with each other. ut for the Manitou, this was too late. -ate had already laid its "onds upon the various various pantheons of the ative American people. They could either fight fight the "onds of -ate and end up going to war and killing each each other as they tried to decide who was surpeme, or they could make due with the situation and continue their mutual assistance to continue living in harmony. harmony. eedless to say, say, the Manitou chose to work together and continue a loose confederation confederation of power. 5ach pantheon independent and separate, "ut the group of them united as a single unit in the 6verworld. *ome gods who know the truth "ehind the formation of the Manitou suspect that Raven should have "een the o"vious choice of leader for this mingling mingling of spirits. ut the great Raven doesn#t lead. Tragedy usually usually "efalls him when he#s in charge since since his mouth runs away without his mind, so to speak. &nstead, $looscap, the the great chief of the Medeoulin arose as the official official head of the Manitou. The fact that the organi%ation of the Manitou was still loose, however, also formed their greatest weakness. -or the longest time, they they operated as divided pantheons with their their own uni(ue ways of life and "elief. Much like Apollo Apollo and Amaterasu may compete over who is the "etter *un $od, the Manitou make such competitions competitions across their own internal divisions. divisions. $looscap may "e the great chief and leader, leader, "ut he#s also credited with creating creating the world. ut Raven and even oyote are also considered to "e creator deities. deities. Differences Differences are common among the three of them regarding who is more worthy of "eing the creator. There#s no shortage of great warriors and hunters in the Manitou. 'aokah, Tsul Tsul #1alu, and anook all competed, sometimes in open "loody conflict, to see which of them truly deserved to "e considered the ultimate hunter. hunter. Perhaps more frightening than the competitions "etween "etween the hunter gods were the competitions competitions "etween the tricksters. Raven, oyote, &ktomi and 1okopelli 1okopelli could spend days at a time, sometimes even months or years at a time, trying to out0trick each other. And with figures such as the shameless and selfish oyote, the sometimes wicked &ktomi and the capricious 1okopelli, their tricks often led to the downfall and suffering of many mortals and minor spirits in the process. The turning point 3and also greatest failure4 of their divided nature, was the loss of many of their peoples to the arriving 5uropeans and then then to American American settlers as they pushed !est. Many of the Manitou wanted to act and to save their people. Many others reminded them of the the ramifications of "inding themselves to -ate "y acting so directly, directly, and the deals with the other pantheons made "y $looscap and Raven for the spirits to not meddle directly with the affairs of mortals. Those Manitou who were were determined to aid their worshippers worshippers responded to such reminders "y saying that $looscap and Raven were not their leaders. They were !akan Tanka. Tanka. They were unne#hi. They were not Manitou. Manitou. These conflicts led to more infighting infighting and more arguments as the $ods turned against themselves. This conflict "etween the pantheons was e+actly the effects of -ate which all the other pantheons feared. y staying connected to their people people and then seeing their people suffer, suffer, the gods were drawn into war amongst each other. Medeoulin "attled "att led !akan Tanka in the 6verworld. 2nipkaa(s fought against against unne#hi. Raven, and oyote were caught in the the middle of itit all. And as they "attled, the -ate"indings "etween them all grew. grew. &t was Ra""it, a minor god who had walked among "oth the herokee and Algon(uin tri"es who finally showed them the error of their ways. 'e threw up his hands in disgust and left the the Manitou, instead joining the the fledgeling gods of the invaders. -rom within, Ra""it worked to calm the damage that was "eing done and contain the worst of the atrocities. And this reali%ation that that someone had to actually leave their pantheon pantheon in order to solve the pro"lem opened the eyes of the Manitou and showed them what they had truly allowed to happen in their "ickering.
$looscap perhaps took this worse than than any of the Manitou. 'e was the strength and no"ility no"ility of his people. And they had "een some of the first of the Manitou#s Manitou#s worshippers to fall to to 5uropean settlers "ecause the fractuous nature of the Manitou themselves had crippled him from taking action. *ome of the Manitou Manitou now whisper if perhaps it may not "e time for a new chief. They worry a"out the wisdom of $looscap#s future actions and know the legendary e+tent of his anger. 'owever, 'owever, from the tragedy there was one good thing that came from it. The protracted conflict and the uses of )egend and the formation of the -ate"indings had done something that had not "een done to the Manitou Manitou in the past/ They had "ecome united united into a single pantheon. pantheon. And in the !orld, as reservations were "uilt and the ative people were pushed off their land and into land ne+t to other tri"es and other peoples, their legends "egan to intermingle and get shared. They were no longer a group of pantheons trying to work together occasionally. They had truly "ecome a single, unified gathering of gods. And perhaps, such unity unity comes just in time. time. 6nce again, the Titans Titans have "roken free of their prison and threaten the world. Raven has once again taken steps to ensure the Manitou Manitou remain united under their single "anner so that they can stand against the Titan threat once again. Tensions still run high "etween the different native pantheons, however. however. onflict is still rife within the Manitou and it takes the "est efforts of Raven, !hope and other peaceful gods who have acknowledged the usefulness of working as one to keep the group together. And more than ever "efore, the Manitou Manitou need to work together. together. During their incarceration incarceration in Tartarus, the titans which the Manitou stood against and defeated have compared notes. And now, the likes of 2ktena, !i0a0$o, 1igatilik and &ya are not going to "e defeated separately. They#ve com"ined their forces as well to ensure that this time they won#t "e overwhelmed and surprised. 000000000000000000000000000 00000000000000000000000000000000000000000 00000000000000000000000000 0000000000000000000000000 000000000000000000000000000 00000000000000000000000000 0000000000000000000000000 000000000000000000000000000 0000000000000000000000 00000000 00The $reat *pirit00 *ome may notice a lack of reference to a 7$reat 7$reat *pirit7 who oversees the world. world. Many ative American cultures make reference to a divine over0"eing who who keeps the world turning turning and reation intact. 0The herokee people called him 8owa 8owa and he was the only true god of the herokee myth cycles. All other "eings were simply heroes and legends "ut 8owa 8owa was the god. 0The &nuit people called him *ilap &nnua and he was the father of the wind and skies. 0To 0To the )akota people, he was !akan Tanka, Tanka, which is also where the Manitou of that area draw their tri"al name. 0-or the 'opi and avajo people of the southwest, he was Tawa, Tawa, co0creator of he world alongside 1otyangwuti. 0And $looscap, great chief of the Medeolin gods, was said to "e the son of Ta"aldek, reator of all and father of everything. *o what does all this mean9 &f the various great spirits spirits a"ove all the pantheons were so important, why haven#t they appeared appeared here9 Mainly "ecause these great "eings "eings are "est represented as universal concepts and un0manifested un0manifested divine "eings. *imilar to 6meteotl 6meteotl of the At%lanti, the three Pure 6nes of the elestial elestial ureaucracy or rahman rahman of the Devas, Devas, 8owa, 8owa, Tawa, Tawa,
Ta"aldek and the various other super "eings are "est left as mysterious, divine "eings who never manifest, never show themselves and never take a personal sake in the happenings of the !orld. Perhaps, they#re even the same "eing. A great spirit spirit of orth America America itself who in turn fathered the countless minor pantheons and spirits spirits of the ative American people. 6r perhaps each one is an individual god who has in turn, for his own reasons, chosen to withdraw from the !orld and leave it in the hands of his children. *uch answers are "est left up to the individual individual *toryteller *toryteller to determine. 000000000000000000000000000 00000000000000000000000000000000000000000 00000000000000000000000000 0000000000000000000000000 000000000000000000000000000 00000000000000000000000000 0000000000000000000000000 000000000000000000000000000 0000000000000000000000 00000000
--Relations with Others-- -or the Manitou, it is difficult to make any single summary of their relations with other pantheons. :ust as each different pantheon within the group considers itself a distinct unit, they each have their own different opinions a"out the other pantheons as well. 'owever, 'owever, there are at least some generalities which can "e drawn. -ar and a"ove, the pantheon which the Manitou as a whole gets along with the "est would have to "e the )oa. As guiding spirits of their people with ties to shamanistic societies in ancient Africa and a history which also includes the su"jugation and transplantation transplantation of their people, the Manitou find the )oa to "e a natural fit to their way of thinking and ideology. ideology. Almost without e+ception, e+ception, the differing tri"es within the Manitou find a kinship with the )oa and work to "etter relations with these young gods. There#s even some talk among the more more forward0thinking of the the Manitou of inviting the )oa to join them officially officially and e+pand the num"ers as a new tri"e. tri"e. The )oa who have overheard such talk simply give that usual (uiet smile of theirs and go a"out their "usiness. Relations with the other local pantheon, the At%lanti, At%lanti, however, however, are a "it more comple+. !hile the northern tri"e of the 2nipkaa(s rarely has dealings with the At%lanti, the !akan Tanka, Tanka, 1achinas and unne#hi have had to deal personally with them due to their location near their homeland. And the Medeoulin, due to $looscap#s role role as chief have "een forced to endure meetings meetings with the the At%lanti and discuss discuss matters of importance importance to "oth pantheons. pantheons. Those of the Manitou Manitou who do have to deal with the At%lanti often find themselves horrified horrified "y the "loodthirsty nature of the A%tec gods. &ronically, &ronically, only those few northern 2nipkaa(s who who have had dealings with with the At%lanti find them tolera"le, accustomed as they are are to a harsher lifestyle lifestyle and not so easily easily shocked "y such acts. And of course gods such as &ktomi find find the A%tec sacrifices sacrifices eerily appealing. Regardless of their attitudes, the Manitou and the At%lanti At%lanti have found themselves working together more often than some on either side may like due to the pro+imity of the two pantheons and the fact that titanspawn don#t often respect such things as "orders "etween the two. The dieties of the *lavic pantheon, pantheon, the Rus recieve the opposite reaction. reaction. The ones most used to dealing with the gods of fro%en *i"eria *i"eria are the 2nipkaa(s of fro%en Alaska and anada. !hen the land "ridge "etween Alaska and Russisa was still in e+istance, their peoples traded and travelled "etween each other while the two groups of gods were still in their developmental stages. The other tri"es have distant relations with the Rus at "est, though like with the At%lanti, At%lanti, the Medeoulin have recieved diplomats diplomats and attempted to speak of mutual concerns. concerns. Those who have dealt with the Rus see the internal strife within them and wonder perhaps if the Manitou could learn "y e+ample in watching watching the Rus pull themselves "ack together. together. *o far relations remain distant with all save the &nuit tri"e, "ut the Medeoulin are waiting to see if the potential of the Rus pays off or not. Relations with the ancient 5uropean pantheons are strained at "est... outright violent at worst. Many of the settlers who came to orth America to claim the land as their own were from lands
that were under the domain of the Aesir, Aesir, Dodekatheon and the Tuatha de Dannan. The Manitou, even now, consider these pantheons to "e the invaders who stood "y while their people slaughtered the ative American tri"es. 6f course the Aesir, Aesir, Dodekatheon and Tuatha all point out the fact that they were not supposed to meddle directly in the affairs of the mortals, "ut many Manitou, especially those who acted against such agreements during the conflict, do not accept such e+cuses as an answer. *till, for the time "eing the Manitou find themselves working with the 5uropeans, if only to ensure that the Titans Titans are dealt with. eyond the o"vious hatreds of course, there there are other reasons the pantheons don#t get along. The Manitou cannot understand the fatalistic warriors warriors of the Aesir. Aesir. Many Manitou understand that all things things have a natural time which they they must end. 5ven the Manitou themselves will eventually "e replaced "y other deities. And the loss of their people, tragic though it was to many of the Manitou, has not stopped them from doing their duty and fullfilling their places in the world. They wonder why it is the Aesir fear their end in the world and would fight so hard against what seems to "e decreed "y fate to "e a natural process. The Dodekatheon, "y comparison, are are haughty and arrogant. Many of the Manitou can tell stories of how the mighty often often fall just when they felt themselves themselves on top. The Manitou wait simply for the Dodekatheon to " ecome the su"ject of those stories themselves when the time comes for the oh0so0perfect $reeks to fall just as others have fallen. &t would perhaps "e the Tuatha that the Manitou could get along with the "est of those three. !hile often warlike like the Aesir, Aesir, the Tuatha do not share the same fatalistic attitude that their orse "rethren do. Their lust for life and "oistrous "oistrous attitudes are hard hard not to love. And their spirituality and respect for the natural world appeals greatly greatly to the Manitou. !ere it not for the fact that the vast majority of settlers that the Manitou dealt with came from 5ngland 3touched as it is with eltic heritage4 and its other colonies, the Manitou might feel a kinship with the Tuatha. The fact that most of their people#s suffering came at the hands of the Tuatha#s people and their descendents perhaps forms the largest "arrier "etween f riendly relations and ensures that meetings "etween the Manitou and the Tuatha have the most potential for violence when dealing with the 5uropean pantheons. The remaining pantheons have only "een dealt with with occasionally "y the Manitou. Thus far, far, the Pesedjet comes off as "eing just as haughty as the Dodekatheon, "ut at least they have the wisdom and the knowledge to "ack up their claim rather than the simple arrogance that the $reeks possess. The pantheons of the -ar 5ast are the the "iggest mystery of all to them. Relations with with the Amatsukami have "een "een overall pleasant. The similarities similarities "etween the Purviews Purviews of 8uwipi 8uwipi and Tsukumo0$ami have ensured that the two have at least some common ground to communicate with each other. 'owever, 'owever, the rigid social structure of Amaterasu#s Amaterasu#s court, the same rigid structure they force upon the spirits "eneath them, them, intimidates the Manitou. Manitou. 5specially when the Amatsukami start e+pecting the ative ative American American gods to react react to them in much much the same way other lesser spirits do. !hile the other tri"es may not take take particular issue "eyond those, the the unne#hi have strained relations with the :apanese gods. During !orld !ar &&, &&, it was the avajo who served as the !ind Talkers Talkers and the avajo language which was used "y the American American forces to encode their messages. -or this reason many of the 1achinas 1achinas were personally involved involved in the war and relations with the :apanese remain strained. The Manitou often keep their distance distance from the elestial ureaucracy ureaucracy and the Devas. &f the rigid social structure of the Amatsukami intimidates them, then the "ureaucratic process that the elestial ureaucracy indulges outright outright terrifies and infuriates the Manitou. 5specially when they see how the process has "een used through the ages to assimilate indiginous tri"es of people and their gods into the hinese pantheon in the past.
As for the Devas, some of the Manitou may challenge the Devas to their claim of "eing the oldest religion in the world. !hat they can#t challenge them on is "eing the largest. The Devas serve to remind the Manitou of the fall of their people and their worship and such painful memories do not sit well in the minds of the Manitou. 5specially when they have other concerns to worry a"out now.
--The Pantheon - The Manitou-- ;irtues/ 5ndurance, 'armony, )oyalty, ;alor Though the Manitou pantheons originally followed different ;irtues and different ways of life, in the conflict and su"se(uent unification of the ative American gods during the period of colonialism and manifest destiny, a few concepts have "ecome uniform among the gods, even if not among their people. And it#s these common elements which have helped to unite the Manitou. All of the native peoples have had to "e survivors. !hether "raving the harsh winters of the fro%en north, or the desolate plains of the southern 2nited *tates, the gods have had to prove that they are the strongest and most dura"le so that their people can aspire to the same thing to survive in their environments. Thus 5ndurance is an important part of life. !ith that endurance also came a healty respect for nature. &nuits prayed to anook and other gods for their favor "efore hunting and killing their prey. !ithout the harmony of the natural world, their hunts would prove fruitless as the spirits did not respect them. The world must flow its natural way and humanity 3and the $ods4 have to respect that or it will only hurt them in the long run. Thus 'armony is important. Among the various tri"es of orth America, community was also important. !ithout your tri"e or your village or your family, you could not survive. &n the fro%en north, villages "anded together and kept each other alive. 5ven in the southeastern swamps and forests, one person could not live alone and hope to survive. The group stayed together to ensure the survival of everyone. And this group unity manifests in the form of )oyalty to ensure that not only does the individual survive, "ut that those close to the individual survive as well. -inally, when it came to matters of war, the tri"es were more likely to fight with honor than they were otherwise. *tories of great heroes are those who strode out and faced their foes in direct com"at, showing honor and integrity a"ove that of their enemies. Though the various tri"es of people may have "een forced to use deception against their enemies at various times, the ideal that they aspired to, the stories and heroes that they populated their mythology with, were those that stood toe to toe with the enemy and came out of it, not only victorious, "ut without compromising their ;alor either. These ;irtues are not the only ones availa"le to the Manitou, however. Much like the elestial ureaucracy of hina, the Manitou accept other ;irtues as possi"le e+ceptions without penali%ing their children. $enerally, this is determined "y the individual pantheon which the *cion comes from. They may approach certain ideas differently still, even after the pantheon merged as one and may still encourage their children to do the same. The four ;irtues listed here are considered the 7default7 set. There is certainly no compulsion to take anything other than the default set of ;irtues. Any *cion of any god of the Manitou may manifest the four listed here. ut among the su"0pantheons within the Manitou some variation may manifest. 0000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000
00Aren#t !e Missing *omeone900 The various pantheons of the ative American people are huge and varied. hances are very good that there#s a $od that was missed on this list. This list is far from e+haustive. &t#s not even an e+haustive list of ative American mythology. There are a num"er of options for dealing with this. 00The other $ods are all of the )egend < to == variety. )ike the elestial ureaucracy, there are so many gods that are minor in comparison to the ones listed here. They serve minor roles as the deities of smaller tri"es of people, or they filled in roles as nature gods and protective spirits. That doesn#t mean they cannot have *cions, "ut such *cions would "e limited in power, only having access to 5pic Attri"utes, "ut no Purviews. These *cions may also "e prime choices to "e adopted "y other $ods who don#t have *cions of their own. 00-ill in the "lanks. &f there#s a $od which *torytellers really think (ualifies for full mem"ership and a dominant position in the Manitou, then there#s still plenty of room for the $od to "e written up and added to the list. There#s only so many gods that can "e written up at one time, "ut if a *toryteller feels that a gap left "ehind is significant, then "y all means, f ill it in. 00Do "oth. May"e there are a $od or two that you feel was left off the list that needs to "e filled in. And may"e even after you fill in that one, you think there#s still room for other, lesser gods to fill in the "lanks. othing says even either of these two need to "e the final decision for *torytellers and players. 0000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000 &f any god is said to "e truly Manitou rather than any specific tri"e, it would "e Raven. *cions of Raven do not have access to anything e+cept the default set of ;irtues listed a"ove. They do not have alternatives. Raven has truly em"raced what it means to "e Manitou and will not tolerate his children to do otherwise.
-Raven A1A/ $randfather Raven The great "ird who has never truly possessed a tri"e, Raven is the mastermind and true founder of the ative American pantheon. 6ften appearing as an anthropomorphic raven in his 7natural7 form, he is also a skilled shapeshifter and illusionist, a"le to appear anyway he wants to at a whim. 6ne thing that Raven will never appear as however is stupid. o matter the form, Raven e+cels at "eing an e+ample of intellect for his chosen form. Though many of other pantheons may dispute his claim 3and even many in the other tri"es4 Raven is proud to act the part of the ultimate trickster. Regardless of shape, however, Raven#s tricks are rarely malicious or intended to harm anyone. Rather, Raven works to trick the world for the sake of the "etterment of mankind and the gods. 6nce, he stole the sun and the moon f rom a greedy chief who would have kept them for himself, "ut in the process the sun "urnt his "eautiful white feathers a dark "lack. &t was also his trickery and deception that led to the formation of the Manitou in the first place. Raven does not lead, however. 6nce, when he chose to lead, he foolishly declared that mankind should only get one life, rather than two. And in outrage, his people ensured that his son was the first to die and then held him to his decree so that he could not perform the resurrection. Thus Raven is "oth the "ringer of death to the world and the f irst victim of its tragedy. 'e has tried to make up for this, "y sending his children to pluck the eyes from the dead so that they no longer have to see the loved ones they leave "ehind. &t#s a small courtesy, he "elieves. -or this and many other instances caused "y his ha"it of speaking without thinking, the great "ird refuses to
lead the Manitou. !hat he does do, however, is continue to act in the world to ensure that mankind and the gods are getting the "etter deal out of all situations. 'e#s the con man who cheats the rich so that he can donate the money to charity. 'e#s the used car salesman who let#s poor people drive off with fancy cars "ecause he 7didn#t know what he had.7 A conniver, a crook and many times a thief, he does it always with a smile and good intentions in mind. 'is *cions are always chosen from the most intelligent of stock. 'e can#t stand to "ed down with a shallow, vapid woman. 2sually his children not only inherit Raven#s divine intellect, "ut also have good mundane genes to work with as well. !hether it manifests as a sharp wit, a keen mind, a sharp eye, or even a com"ination of the three, calling Raven#s children 7"right7 is typically an understatement. Associated Powers: 5pic De+terity, 5pic &ntelligence, 5pic Manipulation, 5pic Perception, 5pic !its, Animal 3Raven4, haos, Death, &llusion, *ky, *un, 8uwipi Common Abilities: Athletics, Awareness, &ntegrity, )arceny, Presence, *tealth Rivals: oyote, $looscap, &ktomi, 1okopelli> 'orus, 'ermes, )oki, 6din, &%anagi, Dam"alla, 1alfu
The Kachinas - Hopi Pantheon (Southwest) -rom the American southwest, the Manitou are composed primarily of the 'opi deities. ollectively called the 1achinas, there are a great num"er of these spirits to "e found. &n fact, each of these deities is worshipped at the appropriate time during the festivals dedicated to their names. Many of the 1achinas are minor gods who served their place in the !orld and do their duty as prescri"ed to them. The 1achinas make up the most dominant and diverse pantheon among the Manitou. Alternate ;irtue/ Piety Among the gods of the 'opi people, "alance in nature is not achieved so much through a natural order, "ut rather through the efforts of the gods themselves to maintain that "alance. The people worshipped the gods more directly and it was from the gods and spirits that the world was maintained. As such, this represents as an affinity for the ;irtue of Piety. Typically this manifests in the place of 'armony, though it#s certainly not the only option to replace with Piety.
-Iyatiku A1A/ orn Mother, Mother 5arth, Mother ature, *elu &n many native societies, corn was the staple crop which was grown for survival. one demonstrated this more than the 'opi and avajo people, however, and the orn Mother was the em"odiment of this need. *he often appears as a matronly, yet still "eautiful woman. *he em"odies not only the fertility of the crops and the central role of it in day to day life, "ut also the protective and nurturing nature of Mother 5arth. &yatiku rarely acts directly in the world, preferring to work through intermediaries and go0 "etweens. 'er presence is felt and her power is known, "ut her will is always distant. 'owever, this does not keep her from siring *cions. &t would go against her very nature if she denied herself the joys of mothering children. 'er acts in the world may "e distant, "ut orn Mother is perfectly willing, and in fact insists on "eing a"le, to spend her time as a devoted mother to her children in mortal guise. 'er *cions are often raised with a daunting respect of the natural order of things. Though they may come from all walks of life 3the orn Mother is mother to all afterall and does not discriminate4 they all show a devotion and love of their mother the earth. Those that go on like her to "ear children can "e the most devoted and loyal parents among the gods. They also have
more of a ha"it than most to collect followers so that they can act at a distance to solve pro"lems. Associated Powers: 5pic harisma, 5pic *tamina, 5arth, -ertility, $uardian, 8uwipi Common Abilities: Art, 5mpathy, -ortitude, Presence, *cience, *urvival Rivals: oyote, 1okopelli, !hope> $e", Dionysus, Persephone, -reya, -reyr, ?uet%alcoatl, Tlaloc, Tla%olteotl, Amaterasu, &%anagi, Dam"alla
-Kokopelli A1A/ 1okopele, 1okopeltiyo, 1okopilau, eopkwai#i, 6lolowishkya, Minha Pica 6f the many tricksters that populate the Manitou, 1okopelli is "oth the most feared and the most lika"le. !andering the !orld with the spirit of children on his "ack, 1okopelli gives these children to young women who do not yet have kids of their own. &n this way, unwed mothers often find themselves with chldren they aren#t a"le to take care of. Always appearing with his ever present flute with his "ack hunched over and feathers for h air. &n modern days, he often appears with dreadlocks instead of feathers, "ut the flute is still always there. 5ven if it#s just kept in the case in his office while he#s practicing medicine as an 6$8. 'e still carries a constant sense of humor, constantly keeping a smile on his lips to lighten the mood with his patients. !ith his focus on child "irth and his good nature that sets young women at ease, it should come as no surprise that of all the Manitou he pro"a"ly has more children than any of them in the !orld. 'is *cions tend to always com"ine a love of art and music with concern for the well0"eing of children and the continuation of the ne+t generation. !hether they#re musicians who go home with another woman each night or doctors who handle their off time at the ja%% clu". Regardless, 1okopelli rarely pays much attention to his children after they#re "orn "eyond giving them the "asics. 'is purview is their conception, not their development. Associated Powers: 5pic harisma, 5pic Manipulation, 5pic !its, Animal 3)i%ard, Ram4, haos, 'ealth, !ar, 8uwipi Common Abilities: Art, 5mpathy, )arceny, Medicine, Presence, Thrown Rivals: oyote, &ktomi, Raven, !hope> &sis, Artemis, 'era, -reya, Tla%olteotl, Amaterasu, 5r%ulie, 1alfu
-Kotyangwuti A1A/ a#ashjeii asd%aa, *pider !oman, *pider $randmother Though her myth and legend has spread "eyond the 1achinas and into other pantheons as well, 1otyangwuti will always consider herself a mem"er of the 1achinas and a mother of the 'opi people a"ove all others as it was they who remem"er her legend more than any. &t was 1otyangwuti who once watched over humans during their time in the Third !orld, "efore it was the 2nderworld, and then with Masauwu#s guidance led them up through the hollow reed to the -ourth !orld they inha"it now. &t was she who spread her we"s to link north to south and east to west. Though she shares her animal affinity with the insidious trickster, &ktomi of the !akan Tanka, 1otyangwuti is "y no means a trickster. *he has "een known to punish transgressions against the natural order and has on more than one occasion flooded the !orld to remove the wicked from it. ut she does not trick. or does she do anything that she does not "elieve would aid humanity in the long run. Although &ktomi rarely leaves his animal form, 1otyangwuti is most often found in the form of a kind, grandmotherly woman who treats everyone as her children. There is always thread near"y, whether it "e an archaic spinning wheel, a large loom in a factory or just simple knitting or needlpoint.
&n the mortal !orld, 1otyangwuti is often found in jo"s that show her hard0working nature, as well as her protective streak. *he is the elderly woman, working hard at the te+tile factory though she should have retired years ago. !atching over the new employees to ensure that they don#t get their hands caught in the machinery or get themselves killed. 6r she#s the kindly old woman who sits knitting on the front porch and watches the children play, ready to intervene should any of them get into trou"le. 1otyangwuti rarely sires *cions of her own these days. 'er fertile years have "een left long "ehind her and she prefers to serve as the protective grandmother than as the actual mother. 'owever, she is more than willing to adopt the *cions of the other Manitou and serve as their devoted patron. 'er *cions are diverse and come from all walks of life, "ut 1otyangwuti will always ensure that they follow the straight and narrow. Those who turn to lives which harm those around them often find that the sting of "etrayal their dear $randmother feels is nothing compared to her wrath when she is disappointed in her charges. Associated Powers: 5pic &ntelligence, 5pic Perception, Animal 3*pider4, 5arth, 'ealth, $uardian, Magic, Psychopomp, !ater, 8uwipi Common Abilities: Academics, Art, raft, Medicine, *cience, *urvival Rivals: oyote, &ktomi, Raven, *edna> &sis, Athena, 'epheastus, -reya, ?uet%alcoatl, Te%catlipoca, &%anagi, Dam"alla
-Masauwu A1A/ The *keleton Man Masauwu is the *pirit of Death and the 1eeper of -ire. 'e was the Master of the 2pper !orld or the -ourth !orld and when humanity left " ehind the trials of the Third !orld he was there waiting for them. &t is his task to take those mortals who have proven themselves good and no"le e+amples of their people and transport their souls to the 6verworld to live out their lives in a"undance and happiness. And for the others, Masauwu carries them to *edna#s home of Adlivun in the 2nderworld. &n his true form, Masauwu is a pale, skeletally thin man. 6ver his face he wears a hideously distur"ing wooden mask over his face. *ome legends say that "eneath the mask he#s "eautiful and "ejeweled. 6thers say that "eneath the mask he#s "loody and fearsomely ugly, even more so than the mask he wears to conceal himself. !hen appearing among the mortals, he still appears pale and eerie, often putting people off with first impressions. *till, he has a certain mysterious charm a"out him, and those who spend more time around him often find him more attractive than they initially thought. *cions of Masauwu tend to "e drawn to roles as mediums and medicine men among their native people. -or those with a more modern calling, they often "ecome coroners and forensics e+aminers, trying to "ridge the gap "etween life and death. Their call to right the wrongs with the dead to ensure sinners are punished and the good get what they deserve, they often ensure they are in some law enforcement field when studying death and the dead. Associated Powers: 5pic Appearance, 5pic harisma, Death, -ire, $uardian, 'ealth, :ustice, Psychopomp, 8uwipi Common Abilities: Awareness, ommand, -ortitude, &nvestigation, 6ccult, Presence Rivals: oyote, Raven, *edna> 6siris, 'ades, Persephone, 'el, 6din, Miclantecuhtli, &%anami, Agwe, aron *amedi
The edeoulin - Al!on"uin Pantheon (#ortheast) -rom the tri"es of the ortheastern area of orth America, the Medeoulin tri"e of the Manitou
comes predominantly from the myths and legends of the Algon(uin tri"es. They were also the ones hit the hardest "y the original Titan !ar and were already scattered and weakened "y the time the Manitou "egan to form. As such, only one surviving mem"er of the Medeoulin has the power to claim the position of a dominant god. There a score of minor gods and spirits of the Medeoulin who "elong to the Manitou, "ut none can compare with the god who has claimed the title of Manitou chief. Alternate ;irtue/ 6rder Typically, the lifestyle of the Algon(uin people was not known to "e particularly violent. !arriors were less common and fights less likely. Though when they did happen, the preferred method involved honor. The Medeoulin gods prided themselves on "eing strong diplomats and "eing capa"le to enforce a rule of law to solve pro"lems. This typically manifests in a preference for 6rder. Typically this ;irtue replaces ;alor as warriors are not so important, "ut it is not unheard of for it to replace another and have a strong sense of law and yet honora"le warrior.
-Glooscap A1A/ $luska"e,$looskap, $luska"i, 1luscap, 1loskom"a, $luska" !hen he was "orn, $looscap inherited the power to create a good and pure world around him. 'e is the most no"le of great leaders among the ative tri"es and far e+cels "eyond any other at leading his people and ensuring them a "right and shining future. 'e has also worked hard to ensure the future of humanity, providing them with such things as fire, to"acco, fishing nets and canoes. &n the modern world, however, $looscap can more often "e seen as a "itter young man. 'e saw the devastation done to his people "y foreign powers. The anger and hatred "orn from watching these acts has clearly "egun to fester in the great chief. 'is leadership has shown signs of his racial "ias and his stu""orn pride does not let him allow for such weaknesses of character. *ome say that his hatred of 5uropeans and modern Americans "orders on the genocidal, and that if he is left unchecked, then the atrocities commited against the ative Americans may occur once again, only this time in reverse. 'is children are always "orn of native tri"es. Though he looks specifically for the tri"es from the American ortheast, he is no longer picky so long as they are at least from the ative American people. ever will he accept a *cion "orn of white men, or even other races. 'e will also ensure that his children are educated in how to "e a p roper leader to their people. Associated Powers: 5pic harisma, 5pic &ntelligence, 5pic *trength, 5pic !its, 5arth, -ire, $uardian, :ustice, 8uwipi Common Abilities: rawl, ommand, raft, &ntegrity, Politics, Presence Rivals: &ktomi, Raven, !hope> 'orus, *et, @eus, 6din, Tyr, ?uet%alcoatl, Te%catlipoca, *usanno0 o, *hango
The #unne$hi - Chero%ee Pantheon (Southeast) -rom the southwest, the unne#hi panthoen is mainly dominated "y the gods of the herokee. Most of the unne#hi is made up of minor gods and lesser immortals. There is at least one nota"le e+ception to that, as the god of the hunt, Tsul #1alu has proven enough power to act as a dominant god. Ra""it, also once came from this pantheon of the herokee. efore he chose to join the 8ankees and to "ecome r#er Ra""it. Alternate ;irtue/ &ntellect Among the herokee people, a sharp mind is typically valued very highly. The creation of ideas and the development of tools to help the community afforded a person great status. This manifests as an attachment to the ;irtue of &ntellect. Typically, if this replaces anything, it takes
the place of 5ndurance. The environment where the unne#hi come from is not (uite as harsh and unforgiving as some others and pro"lems that were faced were solved with sharp minds rather than strong "odies. Though the unne#hi may still "e hardy gods, it is not necessary.
-Tsul 'Kalu A1A/ Tuli ula, The $reat )ord of the $ame The great hunter Tsul #1alu is known through myths and legends as the lord and protector of the forests and a"le to "ring down any prey. 'e#s also known for his freakish appearance, harkening "ack to legends of *as(uatch and igfoot. 'e is a giant among the gods, standing incredi"ly tall and covered in fur from head to toe. 'e moves with the power of most primates, and can hunt "etter than any other. Though even he has to pass in the human world every now and then. 2sually appearing as the rough and hairy mountain man sort in his human guises, Tsul #1alu most often serves as a hermit or recluse who spends his time hunting and trapping to make his own way in the world. Rarely does he interact with civili%ation if he can help it. Though the wild places where he can keep a ca"in are growing smaller and smaller. !hen he does appear in the cities, he often looks the part of one of the homeless, living out his days in the ur"an wilderness with no help from others. As one can imagine then, it#s rare for Tsul #1alu to actually woo a woman long enough to "ear him a child. )egends speak of him travelling in secret and visiting women in the dark of night when they cannot see him. 'e repays his consorts with more food and supplies than they could ever hope to gather on their own, however. ;isits like this have "ecome more and more rare in the modern days and so Tsul #1alu#s *cions have "ecome more and more rare. Associated Powers: 5pic Appearance, 5pic *trength, 5pic *tamina, Animal 3Deer4, -ertility, !ar, 8uwipi Common Abilities: Awareness, rawl, 5mpathy, Presence, *tealth, *urvival Rivals: 'aokah, anook> *et, Artemis, -reya, -reyr, 'achiman, *hango
The &nip%aa"s - 'nuit Pantheon (ar #orth) The &nuit people of the farthest north reaches are the worshippers of the 2nipkaa(s pantheon. 'ere in this desolate wasteland of snow and ice, the &nuit gods had the most organi%ed of the native pantheons. 'owever, they were still small in num"er with only a few nota"le figures standing out a"ove the rest of the minor gods and lesser spirits. They have the most distant relations with the rest of the Manitou, often operating on their own more than any other tri"e. 8et when the call goes out for aid, figures like anook are among the first to respond. And the fact that *edna rules over the joint 2nderworld of the Manitou ensures that the &nuit will always have a place in the pantheon. Alternate ;irtue/ 6rder andor ;engeance The 2nipkaa(s of the far fro%en north are perhaps the most divergent from the 7default7 ;irtues of the Manitou. Though many a *cion follow the ;irtues that are typical to the pantheon as a whole, the 2nipkaa(s also have presented the most variation. -or one, the 2nipkaa(s and the &nuit people tend to value a codified system of how the community should run itself. They value the rule of law, much like the Algon(uin people do. Their laws tended to "e harsher with more punishment associated with the results. Typically, when someone commited a wrong, it was nature itself that righted it, leading to a harsher view of nature and it#s results. As such, 2nipkaa( *cions may choose to replace )oyalty with 6rder, as its the rule of law that holds the community together rather than individual ties. Additionally, 'armony may "e replaced with ;engeance, representing the results should those laws "e "roken. A *cion may choose one or "oth of these replacements or, like any *cion of the Manitou, may still use the default set. &t#s also possi"le for one of these ;irtues to replace ;alor instead and leave the original default ;irtue. ever do the
2nipkaa(s replace the ;irtue of 5ndurance, however. More than any other, the gods of the &nuit people must "e strong and endure the harsh cold of their home.
-Nanook A1A/ anu( )ord of the hunt across the icy plains of the fro%en tundra, anook takes the form most often of a giant polar "ear which is his namesake. The polar "ear was a sacred animal to the &nuit people. oth a powerful hunter itself and suita"le prey to those who were worthy. &t was anook who decided if the &nuit people had properly followed the ta"oos associated with hunting the no"le "east. Those who did not, faced the wrath of the great "ear himself. anook is a great warrior, "earing the strength of fury of the fro%en anadian winters a gainst his enemies. 6ften when he manifests in the !orld, he still retains the appearance of a great "ear. Though capa"le of appearing in the form of a man, his preferred form is still his natural one, even among humans. !hen he does choose to show a human face, however 3such as when wooing a female to sire his young4 he typically appears in the guise of a great hunter, wearing the skins of slain polar "ears and carrying a spear even today. Most might pass this off as simply "eing a man of the wilderness. anook does it "ecause he sees no reason to adapt to the times. 'is *cions are similarly stuck in the past and traditional ways. Many of them are "orn of traditional &nuit villages. Though such locations are rapidly growing less and less numerous. !hen he does go outside his traditional people, it#s usually to find women who will give him sons that are soldiers and warriors. 'is children often fight for their cause with an almost fanatical loyalty. ut they always remem"er to follow the rules, rarely "reaking the ta"oos associated with their field of conflict. Associated Powers: 5pic *trength, 5pic *tamina, 5pic Perception, Animal 3Polar ear4, -rost, :ustice, !ar, 8uwipi Common Abilities: Animal 1en, rawl, -ortitude, &ntegrity, *urvival, Thrown Rivals: 'oakah, Tsul #1alu> 'orus, Artemis, -reyr, 'uit%ilopochtli, 'achiman, 6goun
-e!na A1A/ *anna, Arnakuagsak, Arnar(uagssa(, errivik, uliajuk A giant of a woman, *edna stands head and shoulders a"ove most other gods. Though despite her si%e, the goddess is a "eautiful sight to "ehold. The very sight of her almost flawless features make most lust after her almost instantly. And yet, no man has ever "een good enough for her. *he is a haughty, arrogant woman. A true ice (ueen who many times takes such a moniker to heart. !hen her father tried to marry her off to the men of her village, none were good enough for her, and so she married a dog. !hen her father found out, he threw her over the edge of his kayak and into the free%ing waters. !hen she tried to cling to the side of the "oat to keep from "eing washed away, her father cut off the fingers of her hand one "y one until she let go. !ith that, she sank to the "ottom of the sea, and he r fingers "ecame the great seals, walruses and whales of the sea. And there, from the fro%en "ottom of the sea she has taken charge as (ueen of the dark, dreary 2nderworld. *edna rarely leaves the 2nderworld to walk among the living, preferring the company of the dead that she is there to watch over. *he has already "een cast out of her place among the living and has no desire to walk among them. or does she have much use for the other gods which may "e found there. Additionally, she never dallies with mortal lovers. 5ven now, no mortal man can win her heart and warm her "ed. As such, even now the ice (ueen is a virgin goddess.
!hat few *cions she does take are adopted from other gods. !hile she most often accepts *cions from other Manitou when they aren#t wanted, she also has a great interest in taking the *cions of the gods of death from other pantheons as well. As such, her children may "e some of the most varied and unpredicta"le of death0related *cions in the !orld. Associated Powers: 5pic Appearance, 5pic *tamina, Animal 3Dog, *eal4, Darkness, Death, -rost, !ater, 8uwipi Common Abilities: Awareness, ommand, &ntegrity, Melee, 6ccult, Presence Rivals: Masauwu, Raven> &sis, 6siris, 'ades, Persephone, 'el, Miclantecuhtli, &%anami, Agwe, aron *amedi
The a%an Tan%a - *a%ota Pantheon (ar est) -rom the tri"es of the alifornia and as far north as !ashington and southern anada, the !akan Tanka pantheon makes up the spiritual "eliefs of the )akota *iou+ tri"es. !hile not the most numerous mem"ers of the Manitou, the !akan Tanka make up some of the most vi"rant and active mem"ers of the ative gods. Alternate ;irtue/ Duty The !akan Tanka typically take the idea of community and service to their fellow people "eyond the simple idea of )oyalty. &t#s more than simply devotion to others that guides them. &t#s a duty to serve their community a"ove all else. -or this reason, mem"ers of the !akan Tanka can choose to replace one of their ;irtues with the ;irtue of Duty. Typically this ;irtue replaces )oyalty, "ut others are possi"le.
-Haokah A1A/ The 'unter The god of thunder and lightning in )akota myth, 'aokah is also a skilled hunter and a warrior among his people. 6ften found riding great "easts into "attle, horns on either side of his head and a spear clutched in his firm grasp, he uses the wind itself to "eat his thunder drums and call spears of lightning to strike down his prey. 'e always reacts the opposite to what you would e+pect. 'e laughs when he is sad and cries when he is happy. The cold makes him sweat and heat makes him shiver. &n the modern world, 'aokah can "e found riding a 'arley as often as h e can found riding various great "easts. 'e weilds a num"er of weapons e(ually well and he can often "e found fighting simply for the sake of fighting. 'e is the hunter. The warrior. -ew things interest him more than "attle and the thunder of war. 'is *cions are at least a little more reserved with their violence. *killed warriors, sams as they#re father, they at least understand at times that discretion can "e the greater part of valor. 6ften finding some cause to fight for they devote themselves fully to it and defend it to their dying "reath much as their father has sworn to do with his drive to hunt. Associated Powers: 5pic Manipulation, 5pic *tamina, 5pic *trength, Animal 3ull4, *ky, !ar, 8uwipi Common Abilities: Art, rawl, Marksmanship, Melee, Presence, Thrown Rivals: anook, Tsul #1alu> *et, Artemis, @eus, -reya, -reyr, Thor, 'achiman, Raiden, 'uit%ilopochtli, *hango
-Ikto"i A1A/ &kto, &ctinike, &nktomi, 2nktome, 2nktomi
&ktomi the *pider, a sinister god who ranks among the "est of trickster spirits. 6ne of the supreme deities in the )akota tri"e, &ktomi was a skilled shapeshifter and a master of deception. 'owever, unlike other trickster gods of the ative people, &ktomi#s tricks were often malicious and cruel. 6ften his jokes were done to avenge himself against those who had jeered or jested at his funny appearance. 6ften looking like a spider, when appearing in human form, he tends to wear red, yellow and white paint and to have "lack rings around his eyes. &t is said that to meet his ga%e is to "ring "ad fortune upon yourself. &n the mortal world, &ktomi continues his p ranks and his jests, singling out targets for a purpose only he seems to understand. 'owever, it was also prophesi%ed that &ktomi#s we"s would one day entangle the world. Many have taken this legend to mean the rise of telephone wires and then later the &nternet. &ktomi has taken this prophecy and "elief to heart, moderni%ing the method to his madness and "eginning to take a great interest in the ad vances of the &nformation age and digital technology. As such, a new "reed of &ktomi#s children has "egun to arise more often than any. Many of &ktomi#s modern *cions take the role of hackers and other masters of electronic larceny. rouched like spiders within their own we"s of digital ca"les and electronic networks, these tricksters0in0training hack "ank accounts, fa"ricate corporate secrets to start investigations, e+pose elicit affairs that others would have remain hidden. ot for any greater purpose or goal, "ut they do so merely to watch the chaos in the results. Associated Powers: 5pic De+terity, 5pic &ntelligence, 5pic Manipulation, Animal 3*pider4, haos, Darkness, &llusion, 8uwipi Common Abilities: Athletics, ontrol, &nvestigation, )arceny, *cience, *tealth Rivals: oyote, 1okopelli, Raven> *et, 'ermes, )oki, 6din, 1alfu
-#hope A1A/ Ptehehincalasanwin, Pte *an !in, !hite uffalo alf !oman $oddess of "eauty, peace and harmony, !hope is often depicted as a "eautiful woman wearing the palest of white clothes. 'er "eauty is enough to spark the desires of even the most chaste of men 3and some women4 "ut despite that, !hope is a virginal goddess. o man has yet proven up to her standards. Always she encounters lust rather than pure passion. *he has pretty much accepted that to "e the way it will always "e. The last man recorded to have tried ended up a pile of "ones on the desert floor. &n the mortal world, !hope always appears lovely. Dressed in white and moving among humanity, she seeks ways to "ring peace and harmony to people. *he#s "een a marriage counselor, a motivational speaker, a diplomat and many others. Always she seeks to "ring peace to the world around her and mend "roken ties. 'er *cions similarly seek the same harmony in the world. -ew are (uite as devoted to the cause as their adopted mother, however, though they all share her good looks. 6ften she selects adoptees that can appreciate the peace and harmony she offers. *he seeks out orphans who would love nothing more than to have the connections of family. *he finds friendless youths who long to make friends. Deni%ens of war torn countries may "e taken as her *cions if they seek to correct the violence they grew up with. Associated Powers: 5pic Appearance, 5pic harisma, 5pic Manipulation, Animal 3uffalo4, $uardian, 'ealth, Prophecy, 8uwipi Common Abilities: Art, raft, 5mpathy, &ntegrity, Medicine, Presence Rivals: $looscap, 'aokah, &ktomi, anook, *edna, Tsul #1alu> *et, *o"ek, Ares, 6din, )oki,
Te%catlipoca, 'uit%ilopochtli, Tla%olteotl, *usanno0o, Raiden, aron *amedi, 6goun
And the +ther +ne,,, -$oyote A1A/ Mika, *k#elep, !ily oyote There is one more god who does not stand with any particular tri"e and operates "eyond tri"al "oundaries. 'owever, unlike Raven, this is not "ecause he is worshipped among all pantheons. Rather, oyote operates "eyond the limitations of tri"e and territory "ecause no tri"e of gods really wishes to lay claim to the wily trickster. !hen Raven plays a trick, it#s to accomplish some goal for the "etterment of mankind. !hen 1okopelli plays a trick, it#s usually se+ual in nature and ensures the ne+t generation of people. !hen &ktomi is "eing sneaky it#s usually to spread suffering and pain to the world. ut what makes oyote so ostraci%ed while the likes of &ktomi and 1okopelli are accepted is simple/ oyote#s tricks could "e any of the a"ove. oyote is unpredicta"le. 'e#s a wild card. 6nce he stole fire from its keeper, Masauwu, so that mankind could "e warm at night. A trick that was worthy of Raven#s thoughtful nature. 6ther times he#s shamelessly tricked his way into women#s "eds so that he could share a night with a 7lucky7 woman. 3oyote#s also (uite proud to claim that the phrase 7coyote ugly7 comes from the women who woke up ne+t to him in his true form the ne+t morning. o one knows if this is true or not, though most see no reason to argue with something that makes so much sense as that.4 *ome of oyote#s most memora"le tricks are those that have left sorrow and grief "ehind in their wake, however. Raven, 1okopelli and &ktomi all have their place in the natural order of things. They may not all "e pleasant $ods, "ut they stick to their roles as they have "een appointed to them. ut oyote does not. oyote#s role, if anything, seems to "e to usurp the roles of other tricksters and upset the natural order of things. And that is something that most of the ative American deities simply can#t allow. Therefore, oyote is very much a mem"er of the Manitou, "ut he#s one that kept at arm#s length and removed from the other pantheons. &t should come as no surprise then, that of all the $ods of the Manitou, it#s oyote who spends the most time in the !orld. 'e wanders where he will, does as he pleases, and most who know who they#re dealing with hope that they encounter him when he#s in either his "enevolent or at least se+ual moods. Those who catch him when he#s in his vindictive and cruel moods always live to regret ever meeting the creature. 'is children are most often the result of one0night0stands. 2sually those mornings after are not times that the mothers of these *cions remem"er fondly. 6ften alcohol or other trickery had "een involved "eforehand. 'is *cions tend to only "e a"le to take on one of the aspects of oyote the Trickster. They are protectors of mankind. 6r they are se+ual deviants who manipulate those around them. 6r they are wicked decievers who are out for cruelty. Rare is the *cion of the oyote who can actually pull of their father#s manic depressive mood swings without wearing themselves out and falling into real insanity. Associated Powers: 5pic Appearance, 5pic De+terity, 5pic Manipulation, 5pic !its, Animal 3oyote4, haos, -ire, &llusion, 8uwipi Common Abilities: Animal 1en, Athletics, &nvestigation, )arceny, 6ccult, Presence Rivals: $looscap, 'aokah, &ktomi, 1okopelli, Masauwu, anook, Raven, Tsul #1alu> most of the other tricksters and more serious gods of other pantheons. Alternate ;irtue/ Duty, 5+pression 6R ;engeance
Almost as if he#s a pantheon of one, oyote does allow for other ;irtues to manifest with his *cions. !hat#s more, oyote is incredi"ly open0minded. 'is *cions who develop ha"its of "eing "enevolent tricksters who do what they do for the "enefit of mankind, may develop Duty. Those who show themselves to "e se+ual deviants, seducing the opposite se+ with well0chosen words and cheesy smiles, tend to manifest 5+pression when they deviate from the norm. And those who gain their father#s mean streak often develop ;engeance, as they take it upon themselves to go after those they feel have wronged them personally, even if it#s only an imagined wrong. These ;irtues may replace A8 ;irtue among oyote#s children, h owever *cions of oyote may choose 6)8 one of these ;irtues, no others. 6ne *cion of oyote may have Duty, 5ndurance, 'armony and ;alor. A second may have 5ndurance, 'armony, )oyalty and ;engeance. A third may have 'armony, )oyalty, ;alor and ;engeance.
0000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000 00*cent the Divine00 !hen a mem"er of the Manitou is sensed using *cent the Divine 3*cion ompanion, pg. BC4 they smell like wood smoke and are accompanied "y the sound of ceremonial chanting and dance. 0000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000
--Pantheon peci%ic Purview& uwipi-- 8uwipi focuses on the power of the spirit within all things. *imilar in some ways to Tsukumo0 $ami, 8uwipi does not concern itself with the spiritual hierarchy or proper codes of eti(uette. Rather, 8uwipi focuses on the power of spirits to manipulate the world around them on their own and on the *cion#s role as intermediary "etween the spirit and eventual role as a spirit himself. *cions who practice 8uwipi may learn to communicate and gain favors from spirits at the hero level. At the demigod level, the *cion "ecomes capa"le of working with the spirits directly, seeing through their eyes, healing the damage to the spirts of others and forming spirits into rudimentary magical items. -inally, at the god level, the *cion takes his place in the natural role of spirits and learns to serve as the patron spirit of his children, purify the spirits of others or destroy those that can#t "e purified and merge his "ody with a spirit to channel its power. &t should "e noted that the Manitou never intended for this Purview to develop. Much like with their ;irtues, the Manitou initially used different Purviews among the individual su"0pantheons. The Medeoulin used one set of powers while the unne#hi used another. The !akan Tanka used yet another power and the 2nipkaa(s and 1achinas used differing a"ilities. 'owever, over time as the various groups "egan dealing with other and trading notes, a cohesive set of oons "egan to develop. 6lder powers were lost as -ate "egan to tie the pantheon together and soon many of the $ods found themselves una"le to use their old powers, the a"ilities of 8uwipi replacing them. This development reached its final stages during the conflict "etween the $ods during the su"jugation of the ative people. !hen the Manitou emerged, "ound "y -ate and circumstance to once and for all "e a single unit, the power of 8uwipi was finali%ed. Many of these powers are shaped "y the individual pantheons which gave them form. !hile they may have originated among other pantheons, they have spread among the $ods of the Manitou as a whole and have found use among all the $ods of the ative American people. Additionally, some of these powers have "een shaped "y the perception of the ative American people from an outside perspective. -ate"inding has shaped the Manitou in some ways to reflect the )egends around them. And not all of the )egends surrounding the gods are ancient. &n some ways, 8uwipi is an e+ample of why the gods pulled away from the !orld when they did. &t doesn#t make it any less powerful, however.
-tate o% the pirit (uwipi O) Dice Pool/ Perception Medicine ost/ one 2sing this "oon, a Manitou *cion may study a target and detect any spiritual ailments or pro"lems the target may possess. y spending a full *peed B Miscellaneous action without distraction in studying a target, the *cion may then make a Perception Medicine roll. &f successful, the *cion may see any spiritual ailments on the target. 'e may determine how much of a wounded target#s damage is aggravated damage. 'e may also identify the presence of Dark ;irtues if the target possesses them. The *toryteller may also reveal the presence of possessing entities such as spectres, spirits or *cions and $ods of the )oa pantheon using the heval Purview. Targets such as possessing e ntities or "eings with Dark ;irtues may resist this roll with a contested refle+ive !its )arceny roll.
-*oices on the #in! (uwipi OO) Dice Pool/ harisma *urvival ost/ = )egend 3optional = )egend per day of p assive action4 y speaking to an inanimate and natural o"ject for a full *peed B, Miscellaneous action without distraction and offering the proper respects in the form of )egend, the *cion may roll harisma *urvival to catch the attention of the spirit. The item in (uestion must "e a naturally occuring item or phenomenon. A spirit of a rock or a tree is certainly fair game. As is the spirit of a lake or a river. A spirit of the wind may also "e appropriate if there is wind "lowing at the time. The item cannot "e anything that is entirely man0made. A chair may "e made of wood, "ut a chair doesn#t occur naturally. either does a statue that#s "een carved out of a rock. *pirits of fire may "e communicated with, "ut only if the fire is from "urning natural sources of fuel such as wood and sometimes coal. -ires that are fueled with natural gas do not have the spiritual fortitude to communicate with this oon. The o"ject takes on anthropomorphic features 0 the grains of wood on a tree, for instance, might flow into the shape of a face 0 and speaks in a way "efitting the nature of the o"ject. The spirit of a roaring fire may speak in rapid, energetic words, as "efitting its short life span "efore the flames die out. A spirit of a great "oulder or a mighty oak ho wever, may speak in slow, deli"erate sentences, never rushing and taking forever to get to the point of the conversation. The spirits rarely speak of those that don#t interact with them directly, however. The spirit of a tree may speak of people who sat "eneath it for shade, "ut ignore the car that passed it "y on the road ne+t to it. The spirit of a fire may speak of the man who warmed his hands "eside it "efore moving on and then speak nothing of him again, even if he were gunned down a moment later. $etting more information than the spirit deems to have "een important is difficult. Additionally, the *cion may ask the spirit to perform some passive task on his "ehalf. *he can for e+ample, have the spirit of a tree watch out for a specific person, o"serve any titanspawn who approach, or remem"er and repeat anything another *cion says to it. &n this case the spirit may "egin to pay more attention to his surroundings, "ut is still likely to only adhere to the letter of the re(uest unless something else the su"ject in (uestion did is important to the spirit itself. The *cion must offer in advance, another = )egend to the spirit for each day of activity in this manner, up to a ma+imum of the *cion#s permanent )egend rating. The ma+imum period the spirits will ever agree to is proportional to the power of the *cion in (uestion.
-$alling +orth the pirit (uwipi OOO) Dice Pool/ Manipulation *urvival ost/ = )egend per Action y spending a full *peed B Miscellaneous action without distraction during which the *cion calls
upon the spirits# power and pleads his case, the *cion may call a spirit of nature which aids the *cion and her allies in some manner. &n all effects, the *cion may affect a num"er of additional targets "eyond herself, "oth friend and foe, e(ual to her )egend rating. 5ach target must have successes divided as evenly as possi"le with the player of the *cion determining where the e+tra successes are distri"uted. -or instance, if a *cion and two allies are attempting to (uickly cross rocky terrain with two armed gunmen "ehind them, then the *cion may call upon the 5arth application of this oon to lower terrain penalties for himself and allies and raise terrain penalties for his enemies. &f the *cion has a )egend of B and achieves E successes, he may then choose to target all five possi"le targets 3himself, F allies, F enemies4. 5ach gets one success spent on the modifier and that leaves F successes left over. 'e then chooses to put one of those successes on himself and the other on one of the enemies. -or a grand total of F successes on himself 3lowering terrain penalties for himself "y 0F4, one on each of his allies 3lowering their terrain penalties "y 0= each4, two successes on one enemy 3increasing his terrain penalties "y F4 and one success on the other enemy 3increasing his terrain penalties "y =4. 5arth/ *pirits of stone, dirt, soil, etc., these spirits tend to make the terrain more favora"le for the *cion and less so for the *cion#s enemies. *tones just happen to appear at the wrong moment to cause enemies to stum"le. The ground gives way to sink holes "eneath. !hile the *cion and her allies just happens to step at just the right spot to move easily across rocky terrain. The *cion may choose to divide successes "etween decreasing her own terrain penalties or the terrain penalties of allies, or increasing the terrain penalties of a num"er of enemies. Terrain penalties of this nature may e+ceed 0G. This does also influence the difficulty to remain standing in such terrain. This only applies when terrain penalties are generated from rocky ground, loose soil or other conditions associated with the natural earth. -ertility/ -ertility spirits are generally the spirits of plants such as trees, vines, flowers, etc. *ummoning a spirit of fertility causes the plant life around the *cion to "ecome more lush and vi"rant. &t may also cause the plantlife around others to draw away and "ecome more sporadic. The effect can make it easier for the *cion and his allies to conceal themselves in "rush or low grass, while making the *cion#s enemies stand out. *uccesses are divided "etween adding "onus to *tealth rolls made "y the *cion and her allies and working as *tealth penalties for the *cion#s enemies. Penalties and "onuses of this nature may e+ceed 0G. This only applies to modifiers when moving through natural terrain with vegetation. -ire/ *ummoning a spirit of fire allows the user to interact with fire, or cause others to interact with fire in different ways. -lames avoid "urning the flesh of allies and the *cion while enemies find themselves "urnt "y flames that are suddenly hotter or more sinister. *uccesses on the roll may "e divided "etween decreasing the Trauma rating for himself or h is allies to resist "eing "urned "y flame environmental effects, or increase the Trauma rating of enemies to "e "urnt "y the same effects. -rost/ More popular among the 2nipkaa(s than the other Manitou, using this oon to summon spirits of frost "rings the spirits of ice, snow, hail, and other elements of cold. old saps the energy from people. &t makes it more difficult to perform actions efficiently and takes away the will to operate. Alternatively, the cold can withdraw for the *cion and his allies, allowing him to function smoothly and without complication. *uccesses on this use of the power may "e divided "etween decreasing penalties for performing -atiguing Activity for the *cion and her allies, or may "e spent to increase penalties for the *cion#s enemies to perform -atiguing Activities. &n this case, with the use of this power, these penalties may e+ceed 0G. This only applies when operating outdoors in weather that is already at least somewhat cold. *ky/ !hen summoning spirits of the *ky, the *cion often finds spirits of rain, wind, fog and o ther such weather conditions. !hen using this to "enefit the *cion, rain thins out, fog fades away, or
other weather conditions dissipate at just the right times. !hile against the *cion#s foes, the weather intensifies at just the right moments, fog thickens and other weather hinderances impede the *cion#s enemies. *uccesses with this aspect of the oon may "e used to decrease ;isi"ility penalties for the *cion and her allies when those visi"ility issues are caused "y weather such as fog, rain, snow or sleet. Alternatively, successes may also "e used to increase ;isi"ility penalties for the *cion#s enemies. Penalties may rise a"ove F in this instance. This power has no effect on ;isi"ility penalties caused "y "lindness, darkness or other scenarios. This oon 6)8 affects ;isi"ility penalties caused "y effects of the weather. !ater/ !ater spirits "rought forth in this manner are the spirits of lakes, streams, rivers even oceans. !hen a *cion summons these spirits it "ecomes easier to move through water that may otherwise hinder her and her allies. 6r it makes the water even more of a hinderance to the *cion#s enemies. !hen dealing with movement through !ater, Muck or $oo, the *cion may use these successes to decrease the penalties to herself or her allies. 6r the successes may "e used to increase the penalties her enemies suffer. 5nemies may suffer more penalties than the usual 0B cap in this manner. This power only functions on natural water and su"stances. Processed oil, tar, grease, etc do not apply. &n order the actually summon the spirit in this manner, the *cion must also possess at least one oon of the Purview most closely associated with that spirit. *pirits of fire re(uire the -ire Purview. !hile plant and tree spirits re(uire the -ertility Purview. This oon costs = )egend per action to "e maintained. !hen the *cion stops spending the )egend, the effect ends and all penalties and "onuses revert to normal.
-oul ,al" (uwipi OOOO) Dice Pool/ harisma 6ccult ost/ = )egend per 'ealth )evel Aggravated damage occurs whenever the spirit or soul of the wounded person is "urnt or rent in some fashion. 2sing this oon, the *cions of the Manitou may work to mend the spirit and repair the Aggravated damage. The *cion must touch the target and spend two *peed B Miscellaneous actions in total concentration as she invokes the powerful healing magics of the spirits. !hen the two actions have passed, the *cion may then make an harisma 6ccult roll. 5ach success on the part of the *cion allows him to spend one )egend per aggravated 'ealth )evel to convert it to )ethal damage instead. This power may heal the spirit "ut not the flesh and the physical damage must still "e healed normally.
-Natural Or!er (uwipi OOOOO) Dice Pool/ harisma ommand ost/ = !illpower G )egend !hile 8uwipi never enforces the rigid social structure and dictates of proper eti(uette that Tsukumo0$ami does, there is a natural order and system which it acknowledges needs to "e followed. )esser spirits acknowledge the superiority of greater spirits and those greater spirits acknowledge the even greater ones. Thus is natural "alance and harmony maintained as the spirits stick to their natural pecking order. y using this oon, the *cion places himself within that pecking order and ensures that spirits acknowledge his superiority, allowing him to make re(uests and give commands of the spirits that go "eyond simply watching for information. -or the duration of the scene during which this oon is active, spirits will take physical action with their physical vessels at the "ehest of the *cion. Rocks will fly at opponent#s heads, tree "ranches will swing to strike offenders, wind will "low to close doors in front of pursuing enemies, fire will spread to "urn those the *cion wishes. The *cion is never without allies and any reasona"le command which the *cion issues is
automatically followed. The *cion cannot command suicidal action from the spirits, however, and they will only take actions that do not cause them any immediate harm. &f there is any sort of roll to "e made, the *cion rolls harisma ommand on "ehalf of the spirits to determine its effectiveness. 'owever, this does not count as the *cion#s action as all the *cion has to do is give commands. This does, however, interfere with actions which re(uire speech o"viously and they can#t "e performed simultaneously with this action as the *cion is "usy commanding the spirits. Rolls are made simultaneously with the *cion#s own actions. &f damage is done "y spirits using these powers, use the *cion#s )egend as the "ase damage pool, plus threshold successes and other appropriate modifiers at the *toryteller#s discretion. Damage is of the appropriate type 3tree lim"s and rocks do "ashing damage, fire does lethal damage, etc4 )ike ;oices on the !ind, this power affects the spirits of naturally occuring items and phenomena and has no effect on spirits of manufactured goods or items.
-ntouche! .an! (uwipi OOOOO O) Dice Pool/ one ost/ =H )egend y focusing for two *peed B, Miscellaneous actions without distraction, the Manitou *cion may cause the spirits of the land to reject those which have "een tainted "y the touch of the Titans. The *cion must remain &nactive and focused on the effect of the power for it to remain in effect. !hen this power is activated, all "eings within a num"er of miles e(ual to the *cion#s )egend which Dark ;irtues much succeed on a !illpower &ntegrity )egend roll, difficulty of the num"er of Dark ;irtues the "eing possesses. -ailure means the creature must flee the area until it is "eyond the range of this power. *uccess allows the affected creature to remain, "ut it faces a dice pool penalty to all non0refle+ive actions taken within the area "y a num"er e(ual to his total Dark ;irtues. eings in possession of Dark ;irtues must make the same roll when entering the area for the first time and failure indicates they cannot proceed forward. *uccess still imposes the same dice penalty. This power remains in effect for as long as the *cion may maintain his focus and remain &nactive. The *cion may not move or engage in other physical activity. 'e may speak, "ut only to engage in normal conversation. Anything comple+ such as trying to de"ate with someone, lie to them or anything else that re(uires concious thought 3ie/ if you have to roll for it4 means the character is no longer focusing on 2ntouched )and and it will have to "e reactivated. 6"viously, 5pic *tamina may "e helpful when using 2ntouched )and as it allows the character to go for longer periods of time without food, water or sleep. 6therwise, such effects come into play as normal.
-+etish $har" (uwipi OOOOO OO) Dice Pool/ &ntelligence 6ccult, De+terity raft ost/ = !P =B )egend This oon allows a *cion to create a rudimentary form of relic " y "inding a willing spirit into a fetish. This fetish then allows the spirit to serve as a $uide to the *cion in (uestion and allows the *cion to channel oons of the appropriate Purview. &n order to use this oon, the *cion must first follow the normal process for a $od to create a Relic capa"le of channeling a Purview. 'owever, instead of using &ntelligence raft to design the relic, the *cion uses &ntelligence 6ccult and achieves GB successes in an e+tended roll. The *cion then rolls De+terity raft in
an e+tended roll to actually craft the relic and must achieve BH successes. This prepares the physical "ody of the fetish. 6nly after the physical vessel of the fetish is prepared may the *cion actually deal with the spirit in (uestion. 2sing ;oices on the !ind, the *cion may communicate with the spirit and "argain for the spirit to take up residence within the fetish. 6nly a willing spirit may "e used for a fetish and this is mainly a role playing device. Though, certain 1nacks may come into play in convincing the spirit to go through with it. o amount of direct coercion will ever accomplish this task. 6nce the spirit is willing, the *cion spends a !illpower and =B points of )egend. &n doing this, the *cion is effectively using the spirit as the divine raw material to craft the relic. 'owever, the relic is limited in what Purviews it may access. *imilar to all -orth the *pirit, fetishes may only generate Purviews of the appropriate type of spirit from an inantimate, natural source. This means that the Purviews of 5arth, -ertility, -ire, -rost, *ky and !ater are generally the only options. The true power of the fetish comes from the fact that not only does it provide access to a Purview, "ut the spirit within the fetish also serves as a G0dot $uide for the *cion who created the fetish. The spirit is knowledga"le a"out certain things, "ut, as with ;oices on the !ind, tends to percieve things through the lense of the appropriate element#s perceptions. Additionally, fetishes may "e later crafted into relics which channel other Purviews. *ince the creation process has already "een gone through, these other Purviews may simply "e added to the fetish "y providing the proper divine components as per *cion/ $od, pg. E<. 'owever, only $ods may add these additional powers as normal. These fetishes may "e passed down to other *cions "ut only "y using the irthright ond Magic *pell to transfer the connection from the *cion that created the fetish to the new *cion. &n this way, 'eroes may start with fetishes and $uides, "ut they must purchase them as normal. &n order to speak with the $uide within the fetish, the *cion must possess either the 8uwipi oon, ;oices on the !ind, or the Tsukumo0$ami oon, The !akeful *pirit. 6therwise, the fetish may still provide access to the Purview, "ut the $uide is inaccessi"le.
-Tote" Gi%t (uwipi OOOOO OOO) Dice Pool/ harisma raft ost/ = !illpower =B )egend !ith this oon, the $od may choose to serve personally as the $uide of another character. The $od must spend a period of time carving an item from clay, wood or some other similar su"stance, molding the item into an image representing himself. This may "e a kachina doll, a carving of a totem animal such as deer for Tsul #1alu or a "uffalo for !hope, or it may simply "e a small totem pole carving of the god in (uestion. Tastes for visual representations of the gods vary from culture to culture "ut any may "e used for this oon. All the while, the $od must concentrate on the other character which he wishes to serve as a $uide for. The $od#s player rolls harisma raft while making the item, re(uiring a num"er of successes e(ual to 3his own I)egend the target#s )egendJ + F4. This may "e an e+tended roll, "ut each roll re(uires one hour of time in "etween as the image is carved and the energies are connected around it. !hen enough successes have "een achieved, the $od then spends the re(uisite )egend and !illpower costs, "inding the item to the person and connecting himself to the item as well. -rom then on, so long as the target possesses the granted item, she may use it as if it were a Relic that granted a irthright onnection to communicate with her $uide. The character spends a point of )egend and speaks to the item. The $od then responds mentally, while the item
physically speaks and relays the conversation. The $od does not need to reply, and can choose to decline the conversation for the moment. The conversation lasts a long as the $od wishes. The $od who created the item counts as a five0dot $uide for the recipient of the item. &t should "e noted that the item can "e taken from the recipient and stolen as a normal relic. The thief may use the relic to contact the $od. 'owever, the $od is under no compulsion to aid the thief and using the item is a good way for the thief to find himself in trou"le. &f, for some reason, the activation roll of the oon should "otch, the intended link is esta"lished "ut in reverse. The $od may spend the )egend and contact the recipient through the item, and the recipient recieves the mental communication. The $od watches the item speak to him and must possess the item. The recipient can choose how long the conversation lasts and may choose to decline the mental link. A $od can gain a lesser0dot guide from a "otched application of this oon 3one suited to the recipient#s power and e+perience4, "ut only if the recipient has useful information or advice that the $od himself does not have.
-$leansing Touch (uwipi OOOOO OOOO) Dice Pool/ one ost/ = !illpower FH )egend y touching the target and spending the appropriate !illpower and )egend, the god causes the target#s "ody to flare up in pain, proportional to the amount of Titan corruption the target has endured. 2se of this power causes one aggravated level of damage per total num"er of Dark ;irtues the target possesses. A "eing with Am"ition B, Malice K, Rapacity G and @ealotry G will take =B aggravated damage. This damage is soaka"le, however the target may 6T use Divine Damage onversion or other similar powers to convert the damage to lethal or "ashing. The target M2*T deal with it as aggravated damage. -inally, this damage ignores all forms of armor, whether it "e the hide of emean "easts or riot gear. Additionally, for each damage unsoaked, the target loses one point from a Dark ;irtue of the god#s choice. &f the target e+ample a"ove may soak =H levels of aggravated damage, he still takes B. The god may then choose to lower the target#s Am"ition to G and his Malice to = while leaving his Rapacity G and @ealotry G alone. 6"viously, this makes further uses of the power on the same target a moot point as whatever was soaked will "e soaked again so there will "e no further 7unsoaked7 damage. 'owever, this process may also aid in the conversion process to "ring titanspawn and Titans to the side of the gods, as detailed in *cion/ Ragnarok, pg. BG. These Dark ;irtues are lost permanently and even if it doesn#t help with the conversion, it will weaken the target#s a"ility to channel those ;irtues in the future and at the very least, strip him of part of the power which the Titans# corruption might provide. o ;irtue may "e reduced "elow = in this manner, unless the ;irtue in (uestion is only temporary, such as the case of -afnir and his ring Andvarinaut which "estows temporary Dark ;irtues upon the user, or the use of !endigo "lood to make a user stronger 3see "elow4. Temporary Dark ;irtues may "e "urnt away entirely with this po wer, "ut permanent Dark ;irtues take a little more than simply a touch and some pain.
-,lessings o% the +outh #orl! (uwipi OOOOO OOOOO) Dice Pool/ Manipulation 6ccult ost/ = !illpower GH )egend The $od must first "e in his intangi"le state rather than manifested as even flesh made of pure
ichor will prevent his power from functioning. The $od then spends a full, *peed B Miscellaneous action without distraction in concentration and rolls Manipulation 6ccult. The *cion may choose to merge himself with a spirit in the area and thus take that spirit#s potential power into herself. &f the spirit is unwilling, the spirit may roll !illpower &ntegrity )egend to resist. Prior use of ;oices on the ! ind to negotiate with the spirit may mean the spirit chooses not to resist. Activating the atural 6rder oon may also make the spirit willing to simply do as the $od wishes. This merger with the spirit lasts for the rest of the scene after which time the spirit leaves the $od, no worse for wear, and is free to go a"out its "usiness. The $od must remain demateriali%ed while this power is active, though he may still spend a )egend point to appear to the world so that he can speak and "e visually present, even if he can#t physically interact with the !orld. During the time in which the $od and spirit are merged, the $od may use any oon of the appropriate Purview for the spirit up to the $od#s )egend rating, as if he were working without a needed relic. That is, his )egend is treated as "eing one lower when using all oons and for purposes of determining what is availa"le. o $od may 7"orrow7 the Avatar of a Purview. The $od makes the appropriate rolls for each "oon, however, any )egend or !illpower e+penditures to use those "oons are dou"led. -or e+ample, a $od may merge with a spirit of the wind and gain access to all oons of the *ky Purview. 'owever, should he choose to use )evin -ury, the $od must pay C )egend per lightning "olt attack, rather than G. Additionally, since the $od must remain intangi"le, he may not use any oons that re(uire direct contact with the target of the oon. As with all -orth the *pirit and -etish raft, spirits of 5arth, -ertility, -ire, -rost, *ky and !ater are the only ones that are applica"le to the use of this oon and those are the Purviews which the $od may gain access to. At the end of the scene, when this power fades, all lasting effects of using the "orrowed oons fade with the power. *ince this oon re(uires "eing intangi"le, it#s rarely used where it might risk "eing a"sor"ed "y a $reater Titan or re(uire a more direct hand in dealing with matters. *hould the $od actually "e a"sor"ed in this manner, the spirit is also lost with the $od.
--,irthrights-- &n addition to the a"ility to grant Relics and $uides such as those from fetishes and totems, as detailed in the description for 8uwipi, the Manitou also employ a num"er of other irthrights. aturally, $hosts in the form of Ancestor *pirits may still serve as $uides and normal, mundane -ollowers are more than availa"le. ative American mythology is also rife with prophets, seers and other mystics who can serve as $uides using the rules for assandras and *y"ils. Many native tri"es have their own legends a"out helpful spirits of nature who may "e created using the stats for the 'idden -olk in Ragnarok. And of course, any num"er of famous weapons, items and such may "e found in myths and legends. This list is "y no means e+haustive and players and *torytellers are encouraged to do their own research and e+pand on the ideas here.
Creatures: -Thun!er/ir! ($reature OOOOO) 3&nformation on Thunder"irds can "e found in the *cion ompanion, pg. C=4
-Tupila0 ($reature OOO1 Relic OO - 2 Purview 34eath51 2 ,irthright $onnection) The tupila( is not a creature that many of the $ods or *cions are eager to speak a"out. The
creature#s creation is often ta"oo and the uses for the creature are meant to "e kept secret. The tupila( is an avenging creature of &nuit legend that is created from using various o"jects such as "ody parts 3"one, hair, etc...4 and sometimes "ody parts taken from the corpses of children. The resultant creature is an a"omination to "ehold. o two ever look the same, "ut all of them are monstrous, with "ulging flesh, emaciated lim"s, open, weeping sores and other disfiguring traits. The true horror of the tupila( however, is that despite the fact that it is a skilled hunter and ne ver gives up its prey once it has it, if it is sent to hunt down a creature of )egend, the target may redirect the tupila( "ack at its master. This "ecomes easier as the tupila( continues to kill unless its owner takes steps to ensure that its wickedness does not grow. The wickedness of the tupila( is linked to the actions of the user. 5ach time the tupila( is sent to kill a target, it gains a Rapacity rating. The higher it#s Rapacity, the more likely it is to turn on its master. ut it#s Rapacity may "e kept in check "y having the owner make pu"lic confessions regarding the actions of the tupila( to others. &f the act of summoning and dispatching the tupila( is made a pu"lic spectacle, the creature does not gain the Rapacity. Regardless, the tupila( always has at least a Rapacity of =. &t can never "e cleansed fully. This Rapacity replaces the creature#s )oyalty in its ;irtue rating. The tupila( hunts for the sake of indulging in its twisted pleasures, not out of any real loyalty for its master. And that#s what causes it to turn on its master as the desire to slake its hunger o n its master overwhelms its desire to hunt others. !hile these creature originate among the &nuit people, and thus the 2nipkaa(s pantheon, the $ods of the &nuit people look disfavora"ly upon the creation of these monstrosities. They are untrustworthy, unrelia"le and ultimately dangerous. *till, it#s not unheard of for a *cion of *edna to have such a creature in her possession, especially in this time of war when no advantage can "e left unconsidered. They are often given a small figurine of the tupila( carved from whale "one or the tusks of narwhals or walruses. &n addition to summoning to tupila( from the nearest "ody of cold water 3even a cup of ice water will do as the creature claws and scrapes its way from the glass and e+pands to its full si%e in a grotes(ue display of displaced flesh4, the figurine also gives access to the Death Purview. The disfavor shown to such a "east often causes *cions who have them to hide the creature#s actions from others to avoid the stigma associated with it. !hich often leads to just the reason that the tupila(s aren#t trusted in the first place... ;irtues/ 5ndurance K, 'armony =, Rapacity = 3at first4, ;alor F *trength E, De+terity K, *tamina B harisma H, Manipulation H, Appearance H Perception C, &ntelligence F, !its K Athletics G, Awareness B, rawl K, -ortitude G, &nvestigation K, Presence K 3&ntimidation only4, *tealth G, *urvival K *upernatural Powers/ 5pic Attri"utes 0 5pic *trength F 3rushing $rip, 'oly Rampage4, 5pic De+erity = 3Monkey lim"er4, 5pic *tamina F 3'oly -ortitude, Damage onversion4, 5pic Perception F 3Predatory -ocus, *upernal 'unter, Telescopic *enses4 &nvisi"ility 0 The tupila( must often go places where it must go unseen. y spending two )egend, the tupila( may make itself completely invisi"le for the scene. eings with supernatural perceptions may roll Perception Awareness against the tupila(#s !its *tealth to notice it#s arrival.
Rapacious Turncoat 0 &f a "eing of )egend notices the tupila( coming for him, he can make a )egend roll 3difficulty of the owner#s )egend minus the tupila(#s Rapacity rating, minimum difficulty of =4. &f the target succeeds, the tupila( hesitates in its attack agains tthe target and then retreats, changings its focus to hunting its master instead. &f the owner makes a pu"lic confession of the tupila(#s actions to someone who didn#t already know a"out them, then the tupila( will hold off in its attack and revert to the owner#s control again. This also causes it to lose a point of Rapacity as long as this doesn#t reduce it "elow =. laws and Teeth 0 The tupila( typically has sharp claws and teeth which add F) to unarmed attacks and allow it to perform a ite attack. :oin attle/ < Attacks/ linch 0 Accuracy L, Damage L, Parry D; 00, *peed C, P 2narmed, 'eavy 0 Accuracy E, Damage =G), Parry D; K, *peed B 2narmed, )ight 0 Accuracy <, Damage =H), Parry D; C, *peed K ite 0 Accuracy L, Damage =H), Parry D; 00, *peed K *oak/ FAE)E 'ealth )evels/ 0H0H0H0H0H0H0H0H0H0H0F0F&ncap Dodge D;/ C !illpower/ C )egend/ G, )egend Points/ < otes/ Due to "eing composed of multiple "ody parts, the tupila( treats damage as if he were undead. 'e takes "ashing damage from firearms attacks and may soak lethal damage with his full *tamina. ote, however, the tupila( is not truly undead, merely takes damage like it.
ollowers: -.esser Kachinas (+ollowers OOO to OOOOO1 Relic O - 2 Purview 3*aries5 OR 2 ,irthright $onnection) !hile the greater mem"ers of the 1achina pantheon make up the leaders and mystics of the group, most of the mem"ers of the 1achinas are in fact lesser spirits who serve many of the same roles that the 'idden -olk from Ragnarok do. They handle day to day pro"lems and serve as protectors and guardians of the natural elements. And in the fight with the Titans, they may also "e called upon to serve as soldiers and warriors for the *cions of the Manitou. Though they are more willing to "e -ollowers of *cions of the 1achinas themselves, they have no pro"lem aiding *cions of other pantheons in the Manitou. To create the stats for one of the )esser 1achinas, start with the stats for an e+perienced soldier 3*cion/ 'ero, pg. FLG4. Add to that a )egend rating of G, and the ;irtues of 5ndurance G, 'armony G, )oyalty F and ;alor G. e+t, they also have 5pic *trength F 3'oly Rampage, 'oly ound4 5pic De+terity F 3Trick *hooter, 2ntoucha"le 6pponent4 and 5pic *tamina F 3Damage onversion, *elf0'ealing4. 1achinas have the first two levels of a oon appropriate to them. 1achinas of fire may have the first two oons of the -ire Purview. Those who are true warriors and spirits of conflict have the first two oons of the !ar Purview. The Purview that the 1achinas are associated with should "e determined when they are first taken as -ollowers and all 1achinas of the same group have the same Purview. 1achinas are armed with a num"er of weapons that they#ve taken up for the fight with the Titans.
5ach carries with them a tomahawk 3use stats for a kama "ut without the P tag4, a hunting spear 3use the stats for a hasta4 and a hunting "ow 3use the stats for a hankyu4. )esser 1achinas may choose to use any of those three weapons. -ive )esser 1achinas are three point followers. 5ach point higher than that adds five to the group. &f the *cion possesses a "irthright to summon the 1achinas it takes the form of an intricately carved 1achina doll representing a spirit of the appropriate type. This doll is tossed to the ground as the )egend is spent to summon them, transforming into the warriors. !hen in doll form, this item provides access to the Purview of the appropriate type.
uides: -$anotila (Gui!e OOOO) These "eings go "y many names, depending on the region. &n the *outheast, they are called unne#hi, the same as their divine cousins. &n the !est, they#re called anotila, or 7those who dwell in trees.7 Regardless of the name, these spiritual "eings serve the same purpose. They are the nymphs and spirits of nature for the Manitou and their people. The anotila serve as the guardians of the natural world and protect it from outsiders who would destroy it. To generate their stats, start with the stats of a nymph 3*cion/ 'ero, pg. F
-un!wi Tsuns!i' (Gui!e OOO) ;arious legends among the native people also speak of the )ittle People. Among the herokee they were called the 8undwi Tsunsdi# and they were an overall helpful "unch. Many people confuse them with Dwarves or -ir olg when they first lay eyes upon them. 'owever, while they stature is a"out right, the 8undwi Tsunsdi# are not Dwarves or -ir olg. 2nlike those races, they are not titanspawn. They are actually closer in relation to the anotila or the various house spirits of the 'idden -olk than they are to the craftsmen and guardians of the Dwarves and -ir olg. 'owever, the comparison may not "e entirely off. 8undwi Tsunsdi# are known to "e remarka"le workers, though they#re known more for their efficiency and speed rather than for their skill or ingenuity. !hen a 8undwi Tsunsdi# sets her mind to a task at hand, the project is always done twice as fast as a mortal could accomplish it. And when multiple )ittle People join together to accomplish a task, the results can "e truly astounding. The 8undwi Tsunsdi# also hold a strange connection to the haos Purview. 2sing it to navigate "usy houses and cornfields without interference or to always find the "est and easiest way to clean up a mess. A 8undwi Tsunsdi# would make a three0dot $uide if taken as such, providing a num"er of useful traits that would just generally make a *cion#s life easier, in addition to the helpful advice they may also impart. The )ittle People stand at their full height somewhere "etween a person#s knee to their waist. 'owever, unlike a Dwarf or a -ir olg, the 8undwi Tsunsdi# are perfectly formed and seem to "e properly proportioned for their si%e. 6therwise, they appear perfectly human. ;irtues/ 5ndurance G, 'armony K, )oyalty G, ;alor = *trength G, De+terity G, *tamina G harisma K, Manipulation G, Appearance G Perception G, &ntelligence K, !its G
Art G, Athletics G, Awareness F, rawl =, ontrol F, raft K, 5mpathy G, -ortitude F, &ntegrity F, Medicine G, 6ccult F, Politics F, Presence G, *cience =, *tealth K, *urvival F *upernatural Powers/ 5pic Attri"utes 0 5pic *trength = 32plifting Might4, 5pic *tamina F 3'oly -ortitude, Divine -ortitude IsleepJ, Tireless !orker4, 5pic harisma = 3harmer4, 5pic &ntelligence = 3Math $enius4, 5pic !its F 3:ack of All Trades, Don#t Read the Manual4 5fficiency 0 !hen a 8undwi Tsunsdi# sets himself to a task involving some sort of repetative work, the time it takes to accomplish that task 3ie/ the roll interval of the e+tended action4 is cut in half. -or each 8undwi Tsunsdi# working in the same same task, this time is dou"led again. *o if two 8undwi Tsunsdi# were working on the same task, it would only re(uire one fourth the time. Three 8undwi Tsunsdi# could work eight times as fast. -our could "e done in one si+teenth the time. :oin attle/ B Attacks/ linch 0 Accuracy K, Damage K, Parry D; 00, *peed C, P 2narmed, 'eavy 0 Accuracy G, Damage E, Parry D; =, *peed B 2narmed, )ight 0 Accuracy B, Damage K, Parry D; G, *peed K 38undwi Tsunsdi# would rather run from a threat than they would fight. 'owever, if forced to, they will defend themselves. That doesn#t mean they#re very good at it, though.4 *oak/ FAK)B 'ealth )evels/ 0H0=0=0F0F0K&ncap Dodge D;/ B !illpower/ C )egend/ G, )egend Points/ <
Relics: -Hollow Ree! (Relic OOOO - 6 Purviews 34eath1 7arth1 Psychopo"p1 ky5) Many native cultures include stories of the people of the world today coming from a previous world which is now the 2ndeworld. These stories are not uni(ue to one tri"e and are similarly not uni(ue to one pantheon of the Manitou either. Many also remem"er how it was that the humans made it from the 2nderworld to this current world today. The stories change from person to person and the god who held the item is different for each tri"e. ot even the Manitou can really keep the truth straight from fiction anymore. ut one thing that is remem"ered is that the humans came to this new world "y travelling through a hollow reed that was grown and used "y the gods to chart the way. This hollow reed that once grew from the 2nderworld, through the solid ground and up into the vast skies a"ove, provided egress for the people of the !orld to travel it easily to their current home. 6"viously, this original hollow reed has "een lost. The Manitou can#t even really remem"er who it was who first used it, let alone where it is now. *ome suspect that Raven may know. ut he pleads ignorance. 6thers suspect that one of the $ods in the 2nderworld, *edna or Masauwu may know where the original reed is. The worst of the rumors suggest that perhaps oyote spirited it away and has done something with it. The original 'ollow Reed would "e (uite powerful indeed. Perhaps one of the most potent relics in all the 6verworld. ut in the meantime, *cions can make due with replicas of the original. rafted of a special plant from the 6verworld that resem"les very thin "am"oo 3the same plant the original reed was fashioned from, some say4, these hollow reeds are rarely more than a foot
in length. They make ineffective weapons and may "e prone to "reak if used so anyway. The true power of the reeds comes from the assortment of powers that they wield. A *cion who possesses a hollow reed gains access to the Death, 5arth, Psychopomp and *ky oons so long as the thin rod is in their possession.
-Mai8e Pow!er (Relic OO - 9 Purviews 3Guar!ian1 Magic5) Mai%e or corn has always "een the staple crop of many of the tri"es of orth America. &t is easy to grow, feeds a num"er of people and is native to the land which the Manitou come from. Many of the gods of fertility among the Manitou are linked to the production of corn and its a"undance. !hat some may not know, however, is that among some shamans and medicine men, powdered corn may "e used as a repellent against evil and a source of power. Many stories talk a"out the use of powdered mai%e to drive away evil spirits and to perform protective rituals. As such, many *cions now carry a special pouch with which to carry powdered corn dust. The pouch itself is the "irthright, providing access to $uardian and Magic. 'owever, the pouch must "e kept full of powdered corn dust, which must also "e taken out and sprinkled or spread over the a rea where the $uardian oons or Magic *pells are "eing used.
-pear o% Nanook (Relic OOOOO - 9 Purviews 3+rost1 #ar51 : Ite" 7nhance"ents) anook, great "ear hunter of the &nuit people, often prefers to fight with his "are hands rather than any weapon. 'owever, he does still possess a mighty spear which he is known to use on more than one occassion. &t#s still not his preferred weapon though, and it#s not unheard of for a *cion of anook to "e lent the use of the spear for a time. The spear takes the shape of a long haft, at least si+ feet in length, with a the spearhead formed form the mandi"le of a great "east. The sharp and jagged teeth still line one edge of the jaw"one which is sharpened at the end, allowing for "oth slashing and sta""ing. The weapon uses the stats for a tepo%topilli with an additional G to Damage. &t also allows access to the -rost and !ar Purviews.
-4rea"catcher (Relic OOOO - 9 Purviews 3Mystery1 Prophecy51 2-4ot ni0ue Power1 2-4ot ni0ue Power) Many cultures across the orth American continent made a practice of creating dreamcatchers to ensure a restful night#s sleep and keep "ad spirits from invading a person#s dreams and causing nightmares. &t should come as no surprise then, that the Manitou also make a practice of this, and have, in fact, perfected it. A dreamcatcher is made from a hoop of wood, "one, or sometimes even metal in the modern days, woven together with rawhide strips. These same rawhide strips are then woven into intricate net0like patterns across the inside of the hoop, typically strung with "eads, feathers or other items designed to make the we" harder for spirits to navigate. Relic dreamcatchers typically grant access to the Mystery and Prophecy Purviews. Additionally, if a point of )egend is spent "efore falling asleep, the dreamcatcher will ensure that the user will have a restful night#s sleep, free of nightmares and other distur"ances. &t cannot protect against supernaturally caused "ad dreams, however, only the normal ones. The true power of the dreamcatcher however, comes from the fact that if it#s activated in this way "efore going to sleep, it allows the user to use their Mystery or Prophecy Purviews while sleeping, having the visions come to them as dreams instead. This prolonged dream vision gives the user more time to process the information, as well as allowing the user to use his su"conscious to deal with the visions. This allows the user to add his )egend rating to the rolls for Mystery or Prophecy, "ut only while using them during the dream trance induced "y the dreamcatcher. 6"viously not an option if time is a factor and you can#t afford to take a nap.
--$os"ology-- )ong ago, many of the pantheons within the Manitou had their own, uni(ue 2nderworlds and 6verworlds. 'owever, the Titan !ar left many of them "roken and scattered. The loss of gods
during that war left the pantheons una"le to pick up the pieces of all those realms. Many of them faded into o"scurity, left a"andoned and drifting off into the 6verworld to never "e seen again. 6thers continue to e+ist today as su"realms of the current 2nderworld or 6verworld. They are home to the gods in (uestion "ut are considered to "e "ranches, foyers and siderealms of the primary 6verworld and 2nderworld. Most of the realms however, merged with other realms which merged with other realms, creating what e+ists today. The 2nderworld and 6verworld of the Manitou are not entirely a single realm. Rather, they are com"inations of realms which have merged together into a seamless unity... almost.
&nderworld - Shipap: A1A/ Adlivun, The Third !orld Many ative American legends tell of how the current 2nderworld used to "e the !orld which humans lived in. And when the time came, Masauwu 3or other gods in other stories4 led the people out along the hollow reed and to the -ourth !orld, the world that we live in now. !hat was left "ehind was a land where people were taken to remem"er the failures of the past. &t was a place to make people reali%e how great they have it in the new, -ourth !orld. Masauwu makes li"eral use of the Deny Death oon to allow those who are a"out to die and have lived a greedy or disrespecta"le life, "ut may yet still "e salvaga"le, to see death for just a moment and see what the 2nderworld has to offer them. 'ow shows them what humanity has already left "ehind once and what is in store for them if they do not change their ways and lead a virtuous life. Many times this works. The 2nderworld of the Manitou is not meant for all people. &t is a stop over ground for most. A place where they pass through "efore going on to what else awaits them. 6nly those who have led a truly wicked life "y Manitou standards take up permanent residence in the 2nderworld. !hen a person does truly die 3and isn#t simply on one of the visiting trips that Masauwu arranges4 their soul appears first in a dark, dreary forest, standing on a path with trees to either side of them. &t is dark, "ut no so dark as to "e fearsome. &t is as if the land around them has "een cast into perpetual twilight. The forests around them are too dark to see more than the shapes of trees, "ut the paths are neatly arrayed and the way is easy. This is the outer land of *hipap, the 2nderworld. The newly arrived dead "egin to wander the 2nderworld, following the path. *ome might choose to step out into the forest, "ut that is impossi"le. &t#s not that it#s dangerous or ill advised, it simply is impossi"le. The dead walk the paths. 5ven a living guest will find himself una"le to step off the path and into the dark woods. There is no physical "arrier, simply a feeling like it isn#t right that will prompt them and nudge them until they decide to stay on the path. o mind has yet "een a"le to overcome the feeling and actually enter the woods. After a"out an hour of wandering the paths in either direction, the traveller will find that it seems to "e simply a straight line going in either direction. There#s curves and twists, "ut no forks, no "ranches. 6nly a single path that seems without end. And just as the traveller reali%es that 3it always takes an hour, no more, no less4 they stum"le upon their first fork in the road. And here, "etween the two paths stands a single, skeletal figure with a horrifying mask. Masauwu, the *keleton Man, waits for all the dead to judge them and determine their final destination. &f the soul "efore him has lived a truly good and virtuous life, adhering to the ways of the Manitou and the proper code of conduct for their people, then Masauwu reaches up and removes his mask, a "eautiful shining face hidden "ehind the monstrous image. 'andsome and "right as the sun itself, the *keleton Man motions to his right and indicates the path for them to follow. Those who do travel onto the path find themselves in an area where the sun is "eginning to shine. The twilight is that of dawn as the sun rises in the 5ast and they are "athed in its warm glow. *oon,
the travelers emerge into a great clearing and see spread out "efore them a land of plenty and a"undance. They#ve arrived in the Manitou 6verworld to live out the rest of their lives among the $ods in their paradise. -or those who have merely lived average lives 3as most of the modern ative people have4 Masauwu leaves his mask in place and motions to the right. Those who follow this path find themselves left in perpetual twilight still. The path winds ever onward through the dark forest. 2ntil finally, a sprawling settlement is reached. &t stretches as far as the eye can see and ghosts of other sorts roam in and out of the homes and huts that make up its construction. This village reminds many of homes and towns they#ve seen in their living days. &t seems like typical ative American on the surface. )onghouses stand "eside ado"e huts which stand "eside temporary tents and other similar constructs. ut within them is an ever0growing num"er of modern conveniences which have "ecome part of the ative American way of life now. *ome might call this settlement a reservation for the dead. Those who do (uickly find themselves at the other end of Masauwu#s ire. 'ere, the dead want for nothing, "ut also have nothing to do. &t is a long, "oring e+istance, where the dead come to resent this dark and dreary place and long for their lives they#ve left "ehind. The dead stay here for e+actly one year. o more, no less. And when this year is up, and the dead are longing for their human lives again, Masauwu comes to them once more, the same grim mask on his face. And with a "rush of his hand, the soul is whisked away, "ack to the world of the living to "e "orn again as a "a"y and live life anew. This settlement is typically very small, though with the growing num"er of ative people who have given up their ancient ways and the ;irtues of their $ods, the num"er of people who still "elieve in them, "ut do not follow them grows, and so grows the num"er of people who fill this settlement at a time. &t#s overcrowded here. And Masauwu is considering shortening the stay from a year to some other period of time so try and solve the overpopulation pro"lem. -or the dead who truly have given themselves to wickedness, Masauwu has only one response for them. The 2nderworld is not meant to "e a place where people#s souls remain. ut sometimes, some people cannot learn and do indeed take their fortune in the -ourth !orld for granted and return to the Third !orld to stay. -or them, Masauwu removes his mask, and shows them the horrifying, "loody face of a monster "ehind it. 'e steps to the side, his arm sweeping out and revealing a third path which had "een hidden "ehind him the whole time. The other two paths vanish from sight and the dead have no choice "ut to walk forward and "egin the trek down the new, treacherous path. The path slopes down, and twilight "ecomes the near0dark of dusk, the darkness closing in around them as night falls. *lowly the trees "egin to grow shorter. The air grows colder. &n what seems like no time, the dead can see their "reath in front of them as their thin clothes provide little protection against the weather. The path "ecomes rocky and slick with frost and the traveler can "egin to hear water sloshing in the distance and the crackling of "reaking ice. *uddenly the path ahead of them stops and the wanderer finds himself standing at the edge of a jagged, rocky cliff, overlooking a vast, fro%en ocean that stretches out seemingly infinitately. The ocean is only "roken "y a single shape on the hori%on. &t looks like a glacier, "ut it#s large enough to "e a mountain. arved into that glacier is a great throne for the towering woman who sits upon it. 'er countenance is even colder than the ice which she sits upon. And she watches over the dead who thrash and fight on the surface of the water with a stare which makes the icy water itself feel like a summer#s swim. *edna is the true ruler of the 2nderworld and the fro%en lake of Adlivun is where she does her chosen duty of watching the dead suffer in her icy domain for all eternity. &t#s here the traveler might try to turn "ack. ut it#s too late. Accompanied "y the deep, rever"erating howls of wolves, two great "easts leap from the "ushes of the forest "ehind them, hitting the ghost and sending him over the cliffs to crash into the water "elow and join the other
dead in their struggle to stay at the top of the roiling, icy sea. ;isitors to these lands who are not ghosts 3*cions for instance4 at least have some choice in their destination. !hen they reach the crossroads in *hipap, Masauwu will recogni%e them as living and ask them to state their "usiness rather than already knowing it. &f they are of sufficient )egend and wish to go on to the 6verworld, he will direct them to the left. &f they are looking for a specific spirit who he knows is still in the settlement, then he will direct them to the right. *hould the *cions actualy have "usiness with *edna, he will ask that they "e sure they know what they are doing. &f they continue to ask to see *edna, Masauwu will reluctantly step to the side and allow them access to the descending path. *cions who reach the lake of Adlivun had "est "e prepared. The wolves who serve *edna "y ensuring the dead find their way to the waters "elow do not distinguish "etween the living and the dead. These wolves are called the Amarok and cannot "e reasoned with. *hould a *cion choose to actually fight them, use the stats for a young fenrir. They are not too physically imposing, "ut they can "e dangerous if a *cion is caught unaware. 5ither way, seeking an audience with *edna will re(uire making it to her glacier. *hould a *cion try to fly, she will find that the glacier will always seem to pull away and the *cion will make no progress. *edna doesn#t a"ide cheaters. Those seeking an audience with her will have to join the dead in the fro%en waters "elow and swim their way across. The cold is num"ing not only to the "ody, "ut to the mind as well. &t causes the swimmer to "ecome sluggish. *low. &t attempts to drag them down to the darkness "elow. Regardless, all *cions will eventually make it across. ut only at the last minute when they are a"out to give up all hope. *edna is vindictive, "ut not so cruel that she would kill the children of her fellow $ods so casually. There, shivering, free%ing and soaked, the *cions may plead whatever case they wish with the fro%en ?ueen of Adlivun. *hould negotiations go well and *edna "e feeling kind when they are done, she#ll even summon a great walrus from the fro%en waters to provide transport "ack to the other side for the *cions to get out. &f not... well then it#s "ack to swimming. A path does e+ist which leads "ack up the sheer cliff face to the path a"ove. The dead don#t use it. They can#t. The rocks slice their fingers and send them "ack into the water "elow where the ice can sting their new wounds. The living will find they can grasp the rock however. And those who actually make it up needn#t worry a"out the Amarok again. Those who can actually clim" up are allowed to leave. &t#s just the wolves# jo" to knock them down in the first place.
-Passages to hipap& Tombs and uner. Architecture - Many of the ancient "urial grounds of the ative American people still e+ist. &n Te+as and 6klahoma, the "urial mounds of the addo tri"es are preserved as national monuments and historical sites. &n the orth, those sites where great chieftans are "uried may "e found with "iers and rocks stacked upon them to keep away predators. The type of "urial varied from tri"e to tri"e, "ut many of the ancient sites might still "e found. The way of using the passage varies from place to place, "ut typically it involves entering the or digging your way into the "urial site and spending a )egend. *oon, the *cion will find themselves dropping through the ground to land on the paths of *hipap. #atural eatures - Many of the natural features that involve travel to the 2nderworld are places which lead down. &t is said that travel through a sipapu, or a whole which leads to the 2nderworld, will "ring the person "ack to the world that was left "ehind. There are many such natural places in the world, "ut the most famous and largest sipapu is in fact the $rand anyon. Travel into one of the caves at the "ottom of the canyon while spending a )egend will see the traveller emerging on the paths of *hipap with no cave "ehind them. Additionally, there is one
other way to access the 2nderworld. &n the fro%en orth, among the &nuit people, someone who can survive the fro%en waters of the ocean may simply dive in and swim "eneath the ice. The swimmer must dive down and down, into ever deeper and ever colder waters, until all light has disappeared and she is in the darkest of waters. 'ere, the *cion spends a )egend and "egins to surface. !hen she reaches the surface, she will "e in the fro%en lake of Adlivun "efore *edna#s throne. -ew use this passage, however, as not everyone can survive the e+treme temperatures necessary to get there. Rituals - The num"er of rituals that are availa"le for a *cion to use to access the 2nderworld are as varied as the tri"es of people that practice them. Among the &nuit people, the corpse is wrapped in carri"ou skins and "uried with his feet pointing in a certain direction depending on how he lived. Among other tri"es, the "ody is cremated. *till others cast their dead out to the water to wash away. A *cion may take advantage of any of these rites, spending a )egend during the ceremony and transferring himself physically to the paths of *hipap. 'owever, the rites mean nothing if they#re not performed "y an actual shaman of the appropriate tri"e. *omething that is "ecoming harder and harder to find in the modern day. Times - :ust as there are any num"er of rites, there are also any num"er of days which may allow access. 'owever, the *cion must "e at a location that still cele"rates these festivals for the dead and the death gods. At a festival for Masauwu among the 'opi people, the *cion may participate in the festival and spend a point of )egend to enter the paths of *hipap, "ut only if he is among people cele"rating with him. 'e cannot do it on his own just "ecause it happens to "e that day. !ithout the ceremony, the day doesn#t mean anything.
+verworld - The i/th orld: A1A/ The 'appy 'unting $round, ?uidlivun, Dinetah, Tsunegun#yi 6fficially, the $ods of the Manitou have no name for their 6verworld. &t is the place creation, where the souls of the virtuous dead come to live in splendor and a"undance for the rest of eternity. There are a few names which have appeared among the human population, "ut none which the $ods have officially adopted. &f the $ods were to choose one name to call the realm, however, they would much prefer to call it 7The -ifth !orld7 rather than use the American 7&ndianism7 of 7The 'appy 'unting $round.7 &t#s not that the American name is wrong. &t comes from an ancient ative language that simply got a very literal translation from the white speakers. ut just "ecause it#s technically correct, doesn#t mean the Manitou appreciate the derision it#s recieved from modern pop culture. The -ifth !orld is most easily reached "y the dead "y going through the 2nderworld first. As descri"ed a"ove, they travel up the sunlit path and emerge in a great clearing overlooking the vast land of plenty "elow them. -or those who aren#t dead, they may still make use of this 2nderworld path if they can make it to the 2nderworld. 6r, they can use the A+is Mundi and transport themselves there freely.
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the -ifth !orld.
-.an!s o% the +uture )egend says that one day, humans will leave "ehind the -ourth !orld as they did the Third once. The !orld today shall "ecome the new 2nderworld and humans shall move en masse to the -ifth !orld to live. And the new *i+th !orld shall "ecome the new home of the $ods. *ome $ods "elieve that time may "e approaching (uickly with the release of the Titans and are searching for the 'ollow Reed to ensure that the survival of humanity will "e possi"le. &n the meantime, however, the home of the $ods of the Manitou is still the -ifth !orld and they are proud to claim it. -rom the vantage point of the new arrival, there are four distinct areas to the -ifth !orld which can "e seen, either from the position atop the hill where the clearing from the 2nderworld opens up, or from the vantage point of the village which the traveller through the A+is Mundi appears at. The 0illa!e o/ Pure Souls: &n the ortheast corner of the domain lies the great village where travellers first appear when they make their way through an A+is Mundi. &t is referred to as the ;illage of Pure *ouls and this is where the dead who have earned their way to the -ifth !orld make their home. &t is also where $looscap holds is seat as chief and provides leadership to his fellow Manitou. The village needs no outer wall, as the -ifth !orld is a land of peace and prosperity. There are no enemies to attack here. o threats to fear. &nside the village, one might initially note similarities to the settlement of the dead in *hipap. The village is composed of numerous different types of houses and "uildings. Ado"e pue"los, thatch huts, great loghouses and deerskin tents all side "y side. ut on a scale far grander and more splendid than was seen in the 2nderworld. 'ere, the longhouses are truly works of wonder. The tents are crafted of the finest of deerskin and painted in vi"rant pictographs to show splendor and a"undance here. Ado"e "uildings stretch out high and tall, more grand and impressive than any in the !orld. )ife is perfect and poverty, hunger and pain are all things of the past. The ancestors who live here remem"er little of their living days. They grow to forget the pains of their living days and find the ease of life here to make it all worth leaving "ehind. 2nlike in the 2nderworld, the modern conveniences are almost nowhere to "e seen. Most of the Manitou still prefer the simpler life of the days gone "y. And as the souls of the dead come to accept their new place, they find that they agree with the $ods and live as their ancestors once did. Most of the $ods call the ;illage their home as well and can "e found here among the mortals, or among deeper, more hidden places where they can "e themselves. !hile there are places and landmarks where many of the gods may "e found, no goddess is more remarka"le in the ;illage than 1otyangwuti, the *pider !oman. *he has no particular place in the ;illage she calls her own. Rather, she considers the entirety of the ;illage of Pure *ouls to "e her domain, save for those places specifically claimed "y other gods. *he is often found sitting with the villagers, talking a"out life and the world as she knits, sews, does needle point or various other thread0"ased crafts. Grand Longhouse of Glooscap: At the far end of the village, away from the hustle and "ustle of the humans going a"out their daily routines, can "e found the long, sprawling longhouse of the chief of the Manitou. &nside is the long cham"er which serves as the meeting hall and ceremonial cham"ers of the Manitou themselves. Paintings and drawings along the inside walls depict the great achievments and accomplishments of the pantheon. )ong "enches line the walls and serve as places for the $ods to sit and discuss their matters with each other. At the "ack of the cham"er sits a raised pedestal
with a single chair crafted of deer antlers and animal hides. 'ere is where $looscap sits when he is serving as chief. -rom this chair he gives out directions to his people. And from this chair he oversees the meetings and dealings of the Manitou. Through a door "eside the chair can "e found his private cham"ers. They#re only moderately appointed. *ome splendor from "eing chief, "ut $looscap does not allow himself to wallow in e+cess as some leaders might. 'e has only what he needs, though it may "e of a finer (uality than necessary at times. Stage of Kokopelli: ear to the longhouse, "ut close enough that $looscap isn#t re(uired to pay it any attention, is a large open area where no houses are "uilt and no crops are grown. 'ere, the ground shows the signs of a num"er of footprints from dancing and cele"rating. 'ere, the great flautist 1okopelli gathers his followers and others among the ancestors who wish to participate, playing his tunes and leading revels long into the night and sometimes for days at a time. The dancers twist and writhe to the music, inevita"ly leading to the ancestors moving against each other in erotic displays of se+uality. &t is 1okopelli playing afterall. $ods are also welcome to join into the festivities and more than a few of the more promiscuous deities have spent their fair share of time at 1okopelli#s parties. 'e#s even "een known to invite a visiting dignitary or two from time to time. Dionysus, for one, has attended on a num"er of occasions and always results in the parties "ecoming wilder than ever as the wine of the $reek $od mingles with the infectuous music of the flautist. The Great Farmland: 6ne of the greatest resources to keep the a"undance of the land going is found on the south side of the village. 'ere, a vast stretch of farmland can "e seen spreading out as far as the eye can see. And here, great rows of corn, wheat and numerous other crops can "e found growing in more num"ers than the mortals here can count. 'ere, &yatiku ensures that the crops grow year round, and the people can always harvest their stores when they need food. There is no need to plan for the winter and no need to stockpile food as the orn Mother ensures that there will always "e plenty. Center of the Great Web: &t is wrong to assume that modern technology is completely gone from the -ifth !orld, however. To the !est side of the village, if one looks hard enough, can "e found a small, decrepit and otherwise forgotten a"out hut which rests in the shadow of other, larger "uildings. -rom the outside, this single "uilding looks like the one eyesore of an otherwise splendid place. ut should one actually walk inside, the hut is revealed to "e vastly larger than it appears from the outside. &nside, it#s still dark. And the flicker of digital screens can "e seen flashing over the walls and reflecting from all angles. The hut is devoid of furniture, "ut in the great openness of the "uilding is a network of ca"les, wires, cords and other electronics suspended from the walls of the "uilding and all woven into a great we" shape that works its way to the center of the room. There, at the center of the we" and suspended from the ground, sits the *pider, &ktomi. 'e is surrounded "y all times "y flickering computer screens and monitors on all sides. 1ey"oards, mouse pads, printers and fa+ machines litter the we"s in a seemingly disorgani%ed mess. &ktomi moves constantly, watching the monitors with his eight eyes as his eight arms move over key"oards and other e(uipment, staying in constant contact with the world at large. &f the &nternet is really the !e" of &ktomi, then this is the *pider#s parlor. Southern orests o/ Tsune!un$.i: *outh of the village, in the *outheastern (uadrant from the center of the realm, lies a vast, incorrupta"le stretch of forest. These woods are vi"rant, full of life and have never "een spoiled "y the touch of men who did not respect their power. Trees may "e harvested here to "uild the village, "ut always there are more as it#s impossi"le to take too many. $reat lakes full of fish, otters, "eavers and alligators may all "e found in a"undance, the waters glistening under the "right sun. Deer and other wildlife roam freely through the forest and may always "e hunted without fear of hunting them to e+tinction. There are other predators here, "ut the men and
women of the ;illage of Pure *ouls need not fear their presence as the animals are no threat to man. They hunt only the same prey that the men do. This is the great forest of Tsunegun#yi, home of Tsul #1alu and his protectorate. The great hunter will never let anything "efall his home and those who seek to defile this vast wilderness will face his wrath. estern Plains o/ 1inetah: To the !est of the village and forest "oth, lies a vast stretch of plains, mesas, grasslands, scru"lands and desert. 'erds of great "uffalo can still "e heard thundering across the plains here. &t#s drier. 'otter. ut it never "ecomes uncomforta"le here. &t never "ecomes un"eara"le. 'ere, the great plains e+pand for all the eyes to see and there is more than enough room to share and to hunt together. :ust as Tsul #1alu claims domain over the forest of Tsunegun#yi, this great plain is under the protection of 'aokah, great hunter of the "uffalo. 'ere, the plain is called Dinetah and the it proves the mettle of the toughest warriors among the Manitou. At least, that#s what 'aokah says. Oasis of the White uffalo: The plains of Dinetah are not all empty grassland, however. &f a $od wanders far enough, a mirage "egins to shimmer in the distance. As a $od approaches the mirage, it "egins to take shape into a lush oasis of strange plants, with a crystal clear pool of water "u""ling up from the ground. There is a faint mist which covers the entire oasis, making it difficult to see, "ut not impossi"le. &t#s here, in this place, where the plants used to make the hollow reeds grow, under the protection of !hope, the !hite uffalo alf !oman. Those who seek her counsel or wish a respite from the open plains outside often come here. They had "est come in peace, however. Those who come to the oasis of the !hite uffalo with thoughts of lust or violence in mind often find that the mist is more than it seems. The last man who tried to take the !hope against her will was found stripped down to nothing "ut a skeleton once the mist cleared. #orthern 'celand o/ 2uidlivun: The smallest region lies to the north of the ;illage of Pure *ouls and Dinetah. 'ere the ground "ecomes hard and fro%en. *now seems to "e falling constantly and the land is white far in the distance. And yet, even here life flourishes in a"undance. arri"ou walk among the fro%en lands, digging up grass that peeks from "eneath the snow. *now hares and white fo+es dart in an eternal dance of hunter and hunted. And of course, the ultimate predators of the north stalk like white shadows in the snow. These polar "ears are the pri%e of anook, their keeper. 6nly those who prove their "ravery and sincerity to anook may hunt the polar "ears of ?uidlivun. The cold is unforgiving and anook even more so. 'ere, the fro%en tundra is his to command. The Tree at the Center o/ the orld: There is one last feature which many travellers take note of. :ust outside of the ;illage of Pure *ouls, "ut not actually within it, rises a great, towering redwood tree with "ranches that reach up toward the skies. This tree stands outside the village, "ut not part of the forest, plains or tundra either. &t stands outside of all of the realms and yet towers a"ove them and looks down upon them all. Many "irds make their nest in this tree, "ut none nests higher than the great "ird himself. This tree at the center of the world has "een claimed "y Raven himself, who can "e found perching at the highest of "ranches where he can look down and watch the other gods and the $odrealm. ,,,And Co.ote: 6f course, it should come as no surprise that of all the Manitou, oyote has no real home in the -ifth !orld. And that#s just the way he likes it. oyote comes and goes as he pleases, without asking the permission of anyone or anything else. 'e wanders through the forests to mock Tsul #1alu that the great hunter cannot catch him. 'e stalks the ice lands to nip the food away from anook#s sacred polar "ears. 'e wanders the streets of the village, crashing 1okopelli#s parties, sneaking into &ktomi#s hut to cut the lines of his ca"les, stealing the fish from the ground that should nurture the orn Mother#s crops, and ultimately making a nuisance of himself in
$looscap#s hall. Most often, the place he can "e found when he does grace the 6verworld with his presence, is wandering his native plains of Dinetah. 'e is at home there and not even 'aokah can catch him when he is at his cleverest. There is only one place that oyote respects and that is the 6asis of the !hite uffalo. oyote will never test the patience of !hope and seems to have an odd respect for her. onsidering her "eauty and oyote#s penchant for lecherous "ehavior, most of the other $ods of the Manitou are "affled "y oyote#s actions in regards to !hope. ut most just e+plain it as oyote "eing his usual capricious self. 0000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000 00*ince the *iege/ -enced &n00 *ince the escape of the Titans from Tartarus, the Manitou have found their f reedom in the -ifth !orld to "e shrinking. 6nce vast stretches of forest no longer seem as vast. $reat stretches of plain no longer seem as great. And the fro%en north is no longer so impenetra"le. &t#s not a physical shrinking, "ut rather the feeling that the $ods are now sharing their 6verworld with so many others that do not "elong. The feeling that others have taken their land. This of course comes from the fact that so many of their Titans enemies have focused their attention on the -ifth !orld at one time or another, and so many of the $reater Titans have touched it at once since that time. Though there are no direct paths to the $reater Titans, their presences can "e felt in the growing feelings of paranoia and claustropho"ia among the $ods and ancestors that reside there. The way people have responded hasn#t helped either. The men of the ;illage of Pure *ouls have "egun to feel worried of running out. They have started harvesting &yatiku#s crops too soon, cutting too deep into Tsul #1alu#s forest and partying too hard at 1okopelli#s revels. They hunt the deer, "uffalo and cari""ou more fiercely than "efore. They even hunt anook#s polar "ears without his permission. *ome $ods are whispering that may"e Masauwu "rought these souls to the -ifth !orld too soon and some need to "e sent "ack to *hipap and "e re"orn again. The $ods are feeling it too. As the land seems to shrink, 'aokah has struck into Tsul #1alu#s forests to hunt his deer, while anook has "egun stalking the great "uffalo under 'aokah#s protection. &ktomi rarely leaves his we"s to come out of his hut as he tries to stalk lead after lead on the &nternet, shutting himself away from those that may invade his privacy. 1okopelli#s parties are growing less and less fre(uent, and when they do happen, they push at the "oundaries of his open ground and threaten to consume the entire village. All are looking at $looscap for answers, "ut he seems to "e taking the feelings of claustropho"ia the worst and is often "rooding and preparing his war parties to unleash his hatred upon those who might "ecome the targets of his growing paranoia. And oyote... well he#s nowhere to "e found and hasn#t "een seen in the -ifth !orld since the Titans escaped. *ome of the $ods like Raven, &yatiku and !hope have kept their heads cool. ut how long they can keep the pantheon together is anyone#s guess. To make matters worse, the Titan Avatars doing the actual encroaching make strikes against the -ifth !orld almost every day and must "e repelled. 2ktena has yet to organi%e a mass force from the Titans, "ut every day it manages to get one of the Avatars to set aside other duties long enough to make a strike against the Manitou. And if none of the other Avatars can "e found, then 2ktena makes the strikes itself. !hich only serves to make the walls close in faster and add to the rising tension. 0000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000
--;ntagonists-- -;-senee-ki-wakw 2nlike other giants, this race was not created as titanspawn. Rather, the a0senee0ki0wakw, or simply 7stone giants7, were made "y $looscap as his first attempt at creating people to populate the !orld. 'owever, the stone men were too crude to operate in the world without harming those around them. And too uncaring of the harm they did in their clumsiness to "e allowed to remain. *tories go that $looscap destroyed them all, ashamed of his first creations. The stories aren#t e+actly correct. Most of them were destroyed, true. ut $looscap#s "rother, Malsumis, an Avatar of Terra, saw great potential in the first creatures. 'e gathered a small group of them together and carried them "ack with him to Terra. There, he perfected the creation, refining them. 'e corrected some of the mistakes his "rother had made to take away at least some of the clumsiness. Then, he "red them as giants and allowed them to prosper among the other creatures in the vastness of Terra. !ith the release of the Titans, more and more of these stone giants have "een seen in the !orld. To the mundane, they appear to "e large, al"eit dirty men. People remark a"out their chiselled features, "ut they inevita"ly overlook them. To "eings with )egend, however, the stone giants are literally that/ giant men made purely of solid stone. They are like roughly hewn statues in the shape of men come to life. *tone giants possess the typical characteristics of the elder giant template 3*cion/ Demigod, pg. FCL4 e+cept as follows. -irst, all stone giants have e+tra "onuses to their lethal and "ashing soak e(ual to their )egend and an e+tra aggravated soak e(ual to half that total, round up 3this can "e further augmented through 5pic *tamina and the use of 1nacks such as ody Armor and &mpenetra"le4. *tone giants are considered to "e ulletproof and negate the Piercing (uality on all weapons, even without the &mpenetra"le 1nack. Additionally, stone giants have an additional dot of 5pic *trength and 5pic *tamina in addition to the normal template, making their total e(ual to their )egend rather than their 3)egend 0 =4. *ince stone giants are not true titanspawn they do not have eitr flowing in their veins and cannot create thralls. &t should "e noted, however, that stone giants still aren#t known for their intellect and still face the restriction on giant intellect common to normal giants despite the fact they are considered elder giants. Also, since stone giants are not true giants, they do not possess an inherent trophy. *ome may "e found weilding weapons more p owerful than the usual sort, however, which the *cion may claim as his own. These would use the normal stats for a giant0si%ed weapon and face the normal limitations for human0si%ed weilders as well. *ome may also serve as Relics at the *toryteller#s discretion.
-#en!igo ot (uite as powerful as the stone giants, the giants of the wendigo have gained a much more fearsome reputation than their stony cohorts. !endigo do not stand too much taller than normal humans. 6nly a foot or so, at "est. -urthermore, unlike other giants, the wendigo do not appear at first sight to "e all that intimidating. A wendigo appears as a tall, lanky person with almost rail0 thin lim"s and sunken cheeks and eyes. There#s a starved look and many of the wendigo who can "e found among human society pass themselves off as homeless or other people on the streets who haven#t had a good meal in a while. The truth that#s revealed to "eings with a )egend rating is far more sinister, however. To the supernatural eye, the wendigo appear as skeletal and emaciated corpses standing a"ove most men. ut still not so tall as to "e outstanding. They are technically giants, not undead, "ut the distinction is not one that many *cions care to make. The look of starvation is taken to an e+treme as they "ear an almost animal countenance. Matted hair is often falling out from their scalps in clumps from malnutrition. Their skin is dessicated and pulled "ack tighty to reveal all
their "ones clearly. The skin of a wendigo is the ash gray of death, suffering from signs of frost"ite, and their eyes are sunk "ack deep into their heads. The lips of a wendigo are more often than not tattered and "loody from chewing on its own lips to stave off its hunger while its skin is covered with suppurating, unclean sores. The teeth revealed "ehind the ragged lips are sharpened to a ra%ored edge to tear through flesh. At the ends of its "ony and "roken fingers are jagged points where "ones protrude from flesh, giving it wicked claws. And yet despite all that the wendigo looks like it should have died of starvation and "een "uried ages ago, the "east is very much alive. They are giants created "y the Titan Avatar of *oku0o0 1umi, 1igatilik, to roam the fro%en north and spread his corruption. 5very wendigo that e+ists today used to "e human. )ike the $reek cyclops, wendigo are transformed via a process involving the drinking of eitr from another wendigo. 'owever, the human need only drink the "lood of a wendigo master once. This develops in the normal Dark ;irtues that a giant#s thrall recieves, however, each su"se(uent drink also increases the thrall#s Rapacity ;irtue. !hen confronted with a chance to consume human flesh, the thrall of the wendigo must fail a Rapacity roll or succum"s to his desires for 7long pork.7 !hen the wendigo thrall consumes the heart of his victim, he then "ecomes a wendigo himself, his "ody twisting and changing under the transformation as the true hunger of 1igatilik#s children sets in. A wendigo has the typical stats for a generic giant 3*cion/ 'ero, pg. G=K4 with the following e+ceptions/ A wendigo has the normal Dark ;irtues of a giant, however a wendigo#s Rapacity is automatically increased to B. This Rapacity represents a hunger for human flesh which the wendigo can never (uench. 5ven after the wendigo has eaten his fill, he will continue to hunger. *ome say the hunger even increases all the more after eating, driving them to more wholesale slaughter. A wendigo has access to all oons of the -rost Purview e(ual to its 3)egend 0 =4. !endigo operate using speed more so than their strength. As such, a wendigo#s *trength rating is 0= from the generic template, "ut his De+terity is increased "yG and he gains )egend 0= 5pic De+terity in addition to the *trength and *tamina typical of normal giants. -inally, wendigo have natural claws and teeth which make all unarmed attacks do lethal rather than "ashing damage and allow them the use of a ite attack which is Accuracy H, Damage H), Parry D; 00, *peed K. A wendigo does not heal naturally. Their "ruised and "attered flesh won#t allow it. The only way for a wendigo to heal is to consume human flesh. 5ach time a wendigo manages to take a "ite out of a victim, he may roll his unmodified )egend rating. 5ach success restores one 'ealth )evel to the wounded wendigo. Dou"le this amount if the wendigo manages to consume the victim#s heart. &t also "ecomes harder for a wendigo to resist losing himself to his hunger the more wounded he is. The wendigo is considered to have a "onus to his Rapacity rating e(ual to his current wound penalty 3even if 5pic *tamina allows him to ignore it4 when rolling to resist giving in to his Rapacity ;irtue and consuming flesh. eedless to say, many wendigo simply stop resisting their hunger. The trophy for a wendigo, like all giants, is its heart. !endigo "lood provides the same "onus that all giant#s "lood does, however, it does not decrease the intelligence of the drinker. Rather, the "lood of a wendigo spreads the curse through the canni"alistic act involved in gaining its power. A *cion who consumes the "lood of a wendigo replaces his lowest ;irtue with Rapacity until the end of the scene. !hen presented with the opportunity to consume the flesh of his enemies, the *cion must make a ;irtue roll for Rapacity to resist or spend a !illpower. *cions do not "ecome wendigo should they consume the flesh. 'owever, they do have a lot of e+plaining to do. 5specially should they fall into the Reckless 'unger ;irtue 5+tremity. Theoretically, it#s possi"le for a wendigo to grow powerful enough to "ecome an elder giant. -ew ever manage to survive that long, however, and none have "een sighted "y the gods in some time, making them a moot point. *ome few wendigo who do prove themselves to their father, 1igatilik, do get granted the Miasmic Template, however. This makes them all the more fearsome to encounter as well as allowing them to "ecome immaterial when confronted with danger. This
has led to some stories which refer to the wendigo as evil spirits who could not "e fought physically. )uckily, only a handful of such elite wendigo e+ist today.
-4eer #o"an The Deer !oman is an ancient creature. 'er origins date "ack to the first Titan !ar when the devious !i0a0$o was looking for a way to take Tsul #1alu out of the fight. *he knew that no normal woman could "ear to "e with the great hunter in his true form. And she also knew of his connection to the deer that roamed his kingdom in the wild. And so she outsourced to a different monster/ the corrupted *cion of Ares, &+ion. Deer !oman was a special order chimera made at the "ehest of !i0a0$o with one single, all0 consuming purpose/ To seduce and kill the great hunter, Tsul #1alu. *he almost succeeded in this when she first attempted it. A mate made of "oth deer and woman was appealing to the great hunter. &t was almost what he#d always "een looking for. ut only almost. They had "een together for one night and when his eyes were closed, the chimera tried to kill him. ut Tsul #1alu was too strong and fought her off easily. The Deer !oman failed in her attempt to kill Tsul #1alu, and the titans forgot a"out her as they "ecame more concerned with other plots and schemes against the $ods. Deer !oman survived her encounter with the great hunter, "ut her purpose for e+isting has not changed. *he was designed to seduce and to kill. 5ven today, that#s e+actly what she does. &t#s not that she gets any pleasure from it. &t#s not that she fullfills some great plan in doing it. &t#s simply that killing is what she was designed to do. Though "eautiful, she has only an animal#s cunning, not true intellect. And her instincts tell her to seduce and to kill. *cions will find that they cannot reason with the Deer !oman. *he#s also remarka"ly dura"le, despite her slight frame and appearance. And her kicks have trampled more than her fair share of men. *cions are not a"ove her seduction, and if anything, are more likely to "ecome the targets of her instincts as she#s drawn to the ichor. *cions of Tsul #1alu seem to "e the favorite targets of the Deer !oman. Much like a satyr, Deer !oman appears to "e perfectly human from the waist up. More than that, she#s a "eautiful and seductive woman from the waist up. *he is all "ut flawless with dark, lu+urious hair that hangs down over her shoulders. -rom the waist down, however, she is made up of the hind (uarters of a white0tailed doe. ormally, she wears loose clothing, using skirts around her legs to hide her "ody. ;irtues/ Am"ition =, Malice K, Rapacity G, @ealotry = *trength B, De+terity E, *tamina E harisma C, Manipulation C, Appearance E Perception B, &ntelligence F, !its C Animal 1en G, Athletics B, Awareness K, rawl K, 5mpathy G, -ortitude K, &ntegrity F, 6ccult =, Presence B, *tealth F, *urvival G *upternatural Powers/ 5pic Attri"utes/ 5pic *trength G 3rushing $rip, Divine !rath, 'oly ound4, 5pic De+terity B 3)ightning *printer, Perfect Partner, at#s $race, Divine alance, And the rowd $oes !ild4, 5pic *tamina C 3Damage onversion, Divine Damage onversion, 'oly -ortitude, Divine -ortitude Ifood, water and sleepJ, Tireless !orker, 5ternal 8outh4, 5pic harisma G 3harmer, 5ngender )ove, enefit of the Dou"t4, 5pic Appearance C 3ome 'ither, Meet Me ackstage, $ame -ace, *erpent#s $a%e, )asting &mpression, &nescapa"le ;ision4, 5pic Perception F 3Predatory -ocus, *cent the Divine4, 5pic !its K 35nvironmental Awareness, Ra""it Refle+es, 6pening $am"it,
Monkey in the Middle4 oons/ Animal Aspect 3Deer4, Animal -eature 3Deer4, Animal -orm 3Deer4, atural amouflage Ra%ored 'ooves/ The ra%or0edged hooves on the ends of her deer legs add F lethal damage to unarmed attacks made with her feet. :oin attle/ =H Attacks/ linch 0 Accuracy ==, Damage C), Parry D; 00, *peed C, P 2narmed, 'eavy 0 Accuracy =H, Damage ==), Parry D; =C, *peed B 2narmed, )ight 0 Accuracy =F, Damage L), Parry D; =E, *peed K *oak/ BAFH)FG 'ealth )evels/ 0H+FF&ncap Dodge D;/ FC !illpower/ E )egend/ E, )egend Points/ K< otes/ Deer !oman uses her Animal -eature oon to get rid of her deer0like features and appear human rather than taking on animalistic characteristics. 'owever, she always changes "ack after seducing her targets as despite her animalistic urges, she still takes some sick glee in seeing the shock on her target#s faces "efore she kills them.
-kin-#alkers The skin0walkers, are a uni(ue "rand of titanspawn which serve as the minions of a num"er of titans. ot just among the titans who threaten the Manitou, "ut some have "een identified in service to titans like 'uracan, 'uehueteotl and oma+tli ocotl. *ome suspect that the other titans copied the idea from the 2ktena, 1alona or one of the many other titans which threaten the ative American gods. The skin0walkers may at first seem to "reak the mold of the minion race. They appear to "e cultists in service to the titans which have "een granted the power to turn into animals. The truth, however, is that the skin0walkers are not human at all. or are they the cultists they used to "e. The skin0walkers are animals who have "een granted the power to "ecome human. *ome say that !i0a0$o learned the secret of corrupting sacred animals from watching ethlenn in action. 6thers speculate that it was un#8unu#!i who watched Ravana and his rakshasas for the answer. 6nly the titans themselves know the true origins and each of them claims the idea as their own. 5ach skin0walker comes from a special "reed of animal that is tainted and twisted on the ichor of titans. !olves, coyotes, ravens, crows and owls are the most common, "ut others e+ist. These animals are no longer true animals, as they have "een more than simply corrupted. They have "een selectively "red from corrupted stock. The current skin0walkers are the descendents of the originals, crafted "y the titans long ago. And with the titan#s release, the skin0walkers have "egun once more flocking to their "anners and taking leadership roles in their cults. *kin0walkers have the uni(ue a"ility to change out of their animalistic form and take on a human form. This process is accomplished "y literally peeling away their animal form and unveiling a human shape "eneath. The animal skin left "ehind must "e kept with the skin0walker at all times afterwards for its loss traps the skin0walker in human form. 2sually the skin takes the shape of some garment which the skin0walker then wears. -or many skin0walkers this is all they wear.
This process is accomplished even for animals that are smaller than humans such as ravens and owls as the human "ody literally claws its larger shape out of the "ird#s form. *kin0walkers are created using the normal stats for their "ase animal. A wolf or coyote skin0 walker would use the stats for a wolf or coyote. !hile an owl skin0walker would use the stats for an owl. Many skin0walkers 3or nahaul4 associated with the A%tec pantheon assume shapes of donkeys, goats and dogs. Though some more martial ones make take the forms of jaguars. These tend to recieve special hatred from the "alamo", however, who hunt them down relentlessly. 2nlike the rakshasas, this form does not change. The animal will always "e a skin0 walker of that animal type. *kin0walkers then gain the following a"ilities on top of their animal stats. Attri"utes/ *trength =, De+terity F, *tamina =, harisma B, Manipulation B, Appearance =, &ntelligence G, !its = A"ilities/ Animal 1en F, Athletics G, rawl =, -ortitude =, Melee =, *tealth G, Thrown = ;irtues/ Am"ition G, Malice K, Rapacity F, @ealotry G *upernatural Powers/ 5pic Attri"utes 0 5pic *trength = 3'oly ound4, 5pic De+terity F 3at#s $race, 2ntoucha"le 6pponent4, 5pic *tamina = 3*elf0'ealing4, 5pic Manipulation G 36vert 6rder, $od#s 'onest, Takes 6ne to 1now 6ne4, 5pic Appearance F 3)asting &mpression, *erpent#s $a%e4, 5pic &ntelligence F 3)anguage Mastery, Multitasking4 oons 0 Magic G, 5ye of the *torm, 'ornet#s est, Paraly%ing onfusion, *u"tle 1nife, *tolen -ace, -ool#s $old *pells 0 2nlidded 5ye, Ariadne#s Thread, Measured -oe, 5vil 5ye, Deus 5+ Machina *hapeshifting 0 A skin0walker can choose as a *peed C action that costs F )egend to change into its natural animal form and "ack to its original human form. 'owever, the change to its human form re(uires literally peeling off its natural skin and wearing that skin as a garment. &f the garment is ever lost, the skin0walker loses the a"ility to change "ack into its animal form. :oin attle/ ;aries "y creature Attacks/ ;aries "y creature, "ut most have some ways of doing lethal damage. *oak/ ;aries "y creature 'ealth )evels/ 0H0H0H0H0=0=0=0=0F0F0F0F0K0K0K0K&ncap Dodge D;/ ;aries "y creature !illpower/ E )egend/ K, )egend Points/ =C Trophy/ The trophy of a skin0walker is, naturally, the skin of the animal in (uestion. y wearing the skin0garment of a skin0walker and spending F )egend, a *cion may change into a no rmal and natural animal of the appropriate type, as per the oon, Animal -orm. This is a *peed C action to transform.
-Raven Mockers Many who know of the Raven Mockers suspect that it was 1alona who created the process of the
skin0walkers. !hile this theory cannot "e proven, it is certainly true that the skin0walkers created "y 1alona are among the most uni(ue and powerful of the creatures. Raven Mockers are a special "reed of skin0walkers, "red to what 1alona feels to "e perfection. They far outshine the lesser skin0walkers in "oth ruthlessness and power. Raven Mockers start out like all other skin0walkers "ut then gain even more a"ilities, on top of the normal ones "estowed to skin0walkers. -or one, an e+tra = *trength, F De+terity and = *tamina is added on top of the normal "enefits granted to the skin0walkers. Raven Mockers also gain access to the -ire Purview e(ual to their )egend 0=. Additionally, Raven Mockers gain an a"ility similar to a -enrir. They can consume the hearts of *cions and grow even more powerful in )egend and magic. -or every *cion heart eaten, the Raven Mocker gains an 5pic Attri"ute or oon. -or every five, the Raven Mocker gains a point of )egend. 'owever, unlike -enrir, this comes at a cost. Though their magical prowess increases, each time a Raven Mocker consumes a heart, it e+tends his life span, "ut also ages his "ody to reflect the years that are stolen and added to the Raven Mocker. 5very five hearts, in addition to granting more )egend also strips away a Physical Attri"ute. 5pic Attri"utes are still restricted "y the normal cap and if an Attri"ute drops too low, then the 5pics are lost as well. Many powerful Raven Mockers look like ancient old shamans and spiritualists. They seem as if they should crum"le at a moment#s notice. ut their true power comes from their magics and sharp minds. ut eventually, a Raven Mocker either consumes too many hearts and "ecomes too fee"le to stand up physically to *cions, or he stops consuming hearts and old age eventually catches up with him. Raven Mockers are still mortal and will eventually die naturally. *till, Raven Mockers don#t typically survive using their physical powers. They tend to survive using guile and cunning. An e+perienced Raven Mocker who has consumed fifteen *cion hearts, may look something like this/ ;irtues/ Am"ition G, Malice K, Rapacity F, @ealotry G *trength F, De+terity B, *tamina F harisma B, Manipulation B, Appearance K Perception F, &ntelligence B, !its K Animal 1en F, Athletics C, Awareness G, rawl F, -ortitude K, &ntegrity F, &nvestigation F, Melee =, Presence =, *tealth C, *urvival K, Thrown = *upernatural Powers/ 5pic Attri"utes 0 5pic *trength = 3'oly ound4, 5pic De+terity G 3at#s $race, Divine alance 2ntoucha"le 6pponent4, 5pic *tamina = 3*elf0'ealing4, 5pic Manipulation B 36vert 6rder, $od#s 'onest, Takes 6ne to 1now 6ne, &nstant 'ypnosis, Mass 'ypnosis4, 5pic Appearance F 3)asting &mpression, *erpent#s $a%e4, 5pic Perception G 3Perfect Pitch, 2nfailing Recognition, -ool Me 6nce...4, 5pic &ntelligence B 3)anguage Mastery, &nstant Translator, Multitasking, Telepathy, -ight !ith 8our 'ead4 oons 0 Magic C, 5ye of the *torm, 'ornet#s est, Paraly%ing onfusion, *u"tle 1nife, *tolen -ace, -ool#s $old, Dreamcraft, -ire &mmunity, olster, -ire#s 5ye, la%ing !eapon, -lame Travel, &nferno *pells 0 2nlidded 5ye, Ariadne#s Thread, Measured -oe, 5vil 5ye, ona -ortuna, Deus 5+ Machina, -ateful onnection, -ate Prison, Meddlesome -ates *hapeshifting 0 A Raven Mocker can choose as a *peed C action that costs F )egend to change into its natural raven form and "ack to its human form. 'owever, the change to its human form re(uires literally peeling off its natural skin and wearing that skin as a garment. &f the garment is
ever lost, the skin0walker loses the a"ility to change "ack into its animal form. :oin attle/ E Attacks/ Peck 0 Accuracy E, Damage F), Parry D; 00, *peed C *oak/ =AF)G 'ealth )evels/ 0H0H0H0H0=0=0=0=0F0F0F0F0K0K0K0K&ncap Dodge D;/ =G !illpower/ E )egend/ E, )egend Points/ K< Trophy/ The trophy for a Raven Mocker, like all skin0walkers, is the raven garment that#s left "ehind upon their death. 2sing it, a *cion may spend F )egend as a *peed C action, to assume a normal raven form as per the oon, Animal -orm. Additionally, the raven skins of a Raven Mocker serve as a irthright relic for the -ire Purview. -inally, Raven Mockers are often trusted with more powerful items and a *cion may find more impressive relics in the possession of a Raven Mocker at the *toryteller#s discretion.
-;pota"kin -rom the forest of the American *outheast, the apotamkin can "e found stalking children and stealing them away to feast on their flesh. These undead creatures, "rought "ack to life after their deaths in service to the titans, take the form of hairy men with a large maw full of teeth. They seem mostly human, "ut live in the wilderness, often forsaking all thoughts of civili%ation. An apotamkin uses the normal stats for an undead 3*cion/ Demigod, pg. FBC4, with the following additions. -irst, the fangs of the apotamkin make the creature#s "ite far more dangerous, adding F) damage on top of the undead#s normal "ite damage. e+t, an apotamkin gains a F "onus to 5pic De+terity 3with the 1nacks, And the rowd $oes !ild and Anti0$ravity lim"er4 and a = "onus to 5pic Appearance 3with the Perfect Actor 1nack, used to instill fear in their victims4. Apotamkin 5pic Appearance is always negative. -inally, apotamkin gain a G "onus to *tealth rolls when in a natural, environment such as forests and marshes. Apotamkin regain )egend "y feeding on the flesh of children. )ike the ad%e, they gain no sustenance from anyone over the age of nine, e+cept *cions. 'owever, unlike ad%e who simply drink their "lood, apotamkin must consume the flesh of their victims. They regain one )egend point per child slain in this manner, and feasting on the flesh of a slain *cion restores one )egend point per permanent )egend of the *cion.
-Gaasyen!ietha (Gui!e OOOO) )ike the dragons of other cultures 3*cion/ Demigod, pg. FGF4, $aasyendietha is neither titanspawn, nor truly a god. 'e is an intellectual creature who does not choose sides in the war "etween the Titans and the gods. Rather, $aasyendietha is content to merely "e left alone and allowed to live out his life in the lakes and rivers of *outhern anada and the orthern 2nited *tates so that he does not set the world around him aflame. $aasyendietha has a fire in his "elly so hot, that it threatens the world if he does not keep it constantly (uenched "y living in the water. $aasyendietha is a long, serpentine dragon. 'is head is purely reptilian, like that of a snake#s. 'e has no legs and no arms, purely the long "ody of a serpent. Mo"ility is accomplished using the long fins which stretch along its "ody like an eel#s and its head is surrounded "y a num"er of other fins which aid in keeping him streamlined. *cions who wish to seek out $aasyendietha
once travelled to )ake 6ntario. 'owever, the rising population around the lake and the fact that he was "ecoming too well known caused $aasyendietha to relocate. 2nfortunately, his popularity didn#t wane, only increased, as a num"er of tourists sighted him at his new home in 6kanagan )ake and gave him the name 76gopogo.7 *cions who wish to seek out $aasyendietha for advice or perhaps help had "etter come prepared with "oth a convicing story to get the old dragon to "other interfering in a war he has no interest in, and a way to deal with the intense heat comes from the "east when he#s a"ove water. *cions who distur" $aasyendietha for no reason (uickly find themelves on the recieving end of his wrath. ;irtues/ 5ndurance G, 'armony G, )oyalty =, ;alor F *trength =F, De+terity B, *tamina =F harisma K, Manipulation K, Appearance K Perception K, &ntelligence K, !its K Academics K, Animal 1en K, Athletics G 3B when moving through water4, Awareness K, rawl G, ommand F, 5mpathy G, -ortitude B, &ntegrity K, &nvestigation F, 6ccult G, Politics F, Presence K, *tealth F, *urvival G *upernatural Powers/ oons 0 -ire &mmunity, !ater reathing, !ater ontrol 5pic Attri"utes 0 5pic *trength K 3all 1nacks in *cion/ 'ero4, 5pic De+terity = 3And the rowd $oes !ild Idoes not apply to -ire reathJ4, 5pic *tamina K 3all 1nacks in *cion/ 'ero4, 5pic harisma F 3harmer, &nspirational -igure4, 5pic Appearance 3Dreadful Mien, *erpent#s $a%e4, 5pic Perception F 3Perfect Pitch, Predatory -ocus4, 5pic &ntelligence G 31now0&t0All, Perfect Memory, Teaching Prodigy4 -ire reath 0 $aasyendietha can unleash a gout of fire from its mouth at a target. The attack roll is 3Perception Athletics4, adding a num"er of automatic successes e(ual to the dragon#s )egend. The impact point e+plodes in a "all of flame =H yards across, so multiple targets can "e struck "y the attack if they are "unched together. The fiery "rath inflicts 3)egend =H4 dice of lethal damage. 6nce $aasyendietha has deployed its fire "reath, it must recharge for =B ticks "efore it can "e used again. The range of the attack is 3)egend + FB4 yards. -ire !ithin 0 $aasyendietha "urns with an un(uencha"le fire inside of him. !hen fully su"merged, the water around him a"sor"s the heat and keeps him from setting his surroundings on fire. !hen he is out of the water, however, he deals a dice pool e(ual to his )egend of lethal damage to anyone who comes within 3)egend + F4 yards of an e+posed "ody part while also out of the water. This heat can set flamma"le o"jects on fire and has caused more than one mysterious "oat fire. &t also keeps various wooden weapons from "eing much of a threat to him unless attacked from under water. -light 0 Technically, $aasyendietha can also fly. Technically. &f forced to do so, he may move at speeds up to FHH miles an hour. 'e moves at B times his normal movement rate during com"at. 'owever, when flying and completely out of the water, his -ire !ithin a"ility triples in intensity, doing )egend + G dice of lethal damage to everything within )egend + C yards of the dragon. This threatens to "urn down forests and catch too many innocent "ystanders in the way. $aasyendietha wishes to "e left in peace so he can avoid things like this and for this reason will rarely fly unless his life depends on it. Tough 'ide 0 All dragons are incredi"ly tough and resilient, dou"ling the "ashing and lethal soak values o"tained from *tamina "efore 5pic *tamina is applied.
:oin attle/ L Attacks/ ite 0 Accuracy <, Damage =L), Parry D; 00, *peed B linch 0 Accuracy L, Damage =G), Parry D; 00, *peed C, P -ire reath 0 Accuracy E, Damage =E), Range =EB, *peed B *oak/ KA=<)G= 'ealth )evels/ 0H+=L&ncap Dodge D;/ < 3=H when su"merged4 !illpower/ C )egend/ E, )egend Points/ K< otes/ &t would take a )6T of convicing, "ut if a *cion could convince $aasyendietha to share his knowledge and serve as one for a *cion, he would "e a four0dot $uide if this were accomplished. 6nly a *cion of the Manitou stands a chance of convincing $aasyendietha to do so, however, and even they are hard pressed to get him to care and risk unleashing his flames.
-Kushtaka The kushtaka are a special "reed of therianthrope 3*cion/ Demigod, pg. FLL4 native to the wilds of Alaska and parts of anada. The kushtaka are a "reed of were0otter that are very similar in function to the eltic selkie. )ike the selkies, the kushtaka are loyal to their titan masters, almost without e+ception. *ome stories depict the kushtaka as helpful and these are attri"uted to a small "and which may have served the 2nipkaa(s for a time. ut if they did, then they have long "een e+terminated "y their titan0loyal compatriots. 1ushtaka roam the waters and shores of Alaskan rivers and oceans, luring their targets to the water and then tearing them apart. 2nlike selkies, the were0otters actually do possess claws and teeth powerful enough to tear into flesh, though not so dangerous as the teeth of other therianthropes. !hat the kushtaka rely on is their speed and agility, as well as their a"ility to work as a unit. 5ven more distur"ing, the kushtaka possess a uni(ue power that allows them to craft illusions, similar to the jotuns, "ut not nearly so powerful. -avorite illusions include the sound of a "a"y crying to lure in caring individuals, or forcing lonely fishermen to see images of their loved ones in danger. *uch loved ones always appear to "e vaguely otter0like in appearance, however as the illusion is imperfect. Though not physically imposing, they are adept manipulators and their pack mentality ensures that they are rarely outnum"ered. 1ushtaka in the first stage of infection find themselves transforming when in the presence of other kushtaka. &t is rare that kushtaka are allowed to escape their new people and this transformative nature of their presence ensures the community mindset which develops within them. lack0Tail, 1ushtaka hieftan 6nce, lack0Tail might have had a human name. &f so, he doesn#t remem"er it. 6r even care. ow he is lack0Tail, a leader of his family of fellow kushtaka. 'is unit operates on the southern coasts of Alaska, hitting up fishing "oats to lure the workers on them to their demise. They#ve also encountered at least two *cions during his tenure as chief, and their coordinated efforts and craftily woven illusions allowed them to eliminate them (uite efficiently. 6f course, "oth of them were young *cions, "arely into their 'ero years. lack0Tail worries that eventually, stronger and more formida"le adversaries will come and cause trou"le for his family. !hen they do, he plans to "e ready. 'e also preys that their titan masters will provide aid to protect them.
;irtues/ Am"ition F, Malice G, Rapacity =, @ealotry G *trength K, De+terity K, *tamina G harisma G, Manipulation G, Appearance F Perception G, &ntelligence G, !its G Animal 1en F, Athletics K, Awareness F, rawl K, -ortitude F, &ntegrity G, Melee F, 6ccult =, *tealth G, *urvival K *upernatural Powers/ 1usthaka -orm 0 &n his otter0man form, lack0Tail is amphi"ious "ut strongly prefers "eing underwater. 1ushtaka are still su"ject to the dangers of pressure, however, and tend to stay near the surface 3though lack0Tail#s 2nder Pressure 1nack compensates, not all kushtaka have that a"ility4. -inally, he possesses claws and teeth which add H) to his 2narmed attacks and allow him to make a ite attack at Accuracy H, Damage H), Parry D; 00, *peed K 5pic Attri"utes 0 5pic De+terity F 3)ightning *wimmer, 2ntoucha"le 6pponent4, 5pic *tamina F32nder Pressure, &nner -urnace4, 5pic !its F 3Ra""it Refle+es, 6pening $am"it4 &llusion 0 !ith the e+penditure of a single )egend point, lack0Tail can create a rudimentary illusion capa"le of fooling a single one of an o"server#s senses. Roll lack0Tail#s Manipulation 6ccult, adding a num"er of automatic successes e(ual to his )egend. These successes are resisted "y a Perception Awareness )egend roll mad on "ehalf of any o"servers. Those who fail a"solutely "elieve in the truth of the illusion, despite any evidence to the contrary. :oin attle/ B Attacks/ ite 0 Accuracy L, Damage B), Parry D; 00, *peed K linch 0 Accuracy L, Damage B, Parry D; 00, *peed C, P 2narmed, 'eavy 0 Accuracy E, Damage L), Parry D; G, *peed B 2narmed, )ight 0 Accuracy <, Damage B), Parry D; B, *peed K *oak/ FAK)B 'ealth )evels/ 0H0=0=0F0F0K&ncap Dodge D;/ C !illpower/ C )egend/ G, )egend Points/ <
--Titans-- The Manitou face perhaps the largest collection of assem"led titans that any pantheon has to stand against. :ust as the variety and diversity of the Manitou "reeds power, so does it "reed enemies. As many titans threaten the pantheon as there are su"0pantheons within them. The advantage the Manitou have, however, is that they do not face a true $reater Titan. The most active titans against them is 2ktena. And that is mainly "ecause attacking the Manitou does not feature into the plans of many of the other dominant Avatars. 1alona assaults the Manitou when he is a"le, "ut when *urtr calls for his aid against the Aesir, he answers. &ya may detest his "rother &ktomi, "ut he willingly serves as 'uracan#s general against the At%lanti. 6nly 2ktena acts constantly against the Manitou, and that seems to come from an uneasy agreement "etween Mami !ata and the 'orned *erpent.
-ktena (;vatar o% the 4rowne! Roa!) Perhaps the single most determined threat that faces the Manitou is the Avatar of the Drowned Road known as 2ktena. 1nown generically as 7The 'orned *erpent,7 it has many other names from the various tri"es, "ut 2ktena is the most well known of them. )ike Raven and oyote, 2ktena never limited itself to a single area of orth America and was known "y a large num"er of people. 2ktena, with its golden scales and its sparkling eyes, represents the haunting allure of the deep and the treasures which lurk "eneath. &t also represents the dangers inherent in hunting for those treasures and giving into that greed. 5very e+plorer never to return from the "ottom of the ocean to salvage treasure, every adventurer who dove too deep in search of knowledge and got lost and every sailor who took to the rivers and seas for profit alone was following the call of 2ktena. As an Avatar, 2ktena could pro"a"ly compete with the individual might of Mami !ata or Ran. ut it has no desire to try and deal with their com"ined force. 2ktena does not wish to "e dominant Avatar. or does it wish to "ring the full might of the Drowned Road down on its enemies. 2ktena is more content hiding in the shadows of the deep rivers and letting its enemies show them their desires so that 2ktena can "ring them to life and lead them to their doom. 2ktena has a secret agenda. 6nly 2ktena itself knows what this plan may "e, and the great hoarder of lost lore and master of secrets is unlikely to share its plans with anyone. -or now, Mami !ata and Ran allows 2ktena leeway to act on its own in the hopes that this plan "enefits all. And 2ktena graciously accepts their freedom, coordinating actions with the other Titans to keep the Manitou on the defensive and wear them away little "y little. 2ktena favors Mental Attri"utes and has a dice pool of FF for all actions. ;irtues/ Am"ition K, Malice G, Rapacity F, @ealotry F *upernatural Powers/ Avatars 0 The A"yss, The -lood, The Trickster oons 0 5very one0 to eight0dot oon from every Purview e+cept 5arth and -ire which are denied it. 2ktena has all oons from the Darkness, &llusion and !ater Purviews. 5pic Attri"utes 0 5pic Mental Attri"utes at the =H0dot level 3with all appropriate 1nacks4. All others 5pic Attri"utes at the eight0dot level 3with all appropriate 1nacks4. :oin attle/ FF Attacks/ linch 0 Accuracy FF, Damage =F), Parry D; 00, *peed C, P ite 0 Accuracy FE, Damage FF), Pary D; 00, *peed K *oak/ LAGB)KH 'ealth )evels/ 0H+G<&ncap Dodge D;/ KC !illpower/ E )egend/ ==, )egend Points/ =F= 0000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000
00!hat &* The 'orned *erpent#s Plan900 Put simply, no"ody knows. And the possi"ilities are intentionally left vague as 2ktena can "e planning any num"er of things. There are a few theories, however. 6ne of them has sparked the Manitou#s interest more than anything and given them reason to struggle against the Titans. The leading theory "ehind 2tkena#s plans is simple/ &t searches for the 'ollow Reed which leads "etween worlds. As stated a"ove in the Relic section, the 'ollow Reed was used to "ring humanity up from the Third !orld, to the -ourth !orld they inha"it now. And when the -ourth !orld ends, the Reed will "e needed again to transport humanity to the -ifth !orld and allow the gods access to what 3they hope4 will "e their future 6verworld the *i+th !orld. 'owever, while *cions may wield replicas of the original, the TR25 'ollow Reed has "een lost and none of the gods know where to find it. 5pically &ntelligent gods suspect that 2ktena#s plans involve the 'ollow Reed in some way. &f it can keep the Manitou on the defensive and push their paranoia to the limits, then when the 'ollow Reed does resurface, whether "y design, fate or simply luck, it will have them at a disadvantage and may claim the Reed for itself. &f it could do so, then it could "ar humanity from leaving the -ourth !orld, trapping them there for their destruction. &t could also claim the 6verworld of the *i+th !orld for itself, providing it with an unknown advantage and perhaps even going so far as to slay the $reat *pirit3s4. -or if he3they4 e+ist, he3they4 has most certainly withdrawn to the *i+th !orld to await the arrival of the other gods. The Manitou who suspect this know they must keep the pantheon united at all costs to prevent such insta"ility, however as the mounting paranoia grows, this task grows harder and harder. Additionally, *cions and gods alike watch for the appearance of the 'ollow Reed, in the hopes that when it does resurface, the Manitou 3or at least one of the other pantheons4 will "e the first to claim the pri%e "efore the 'orned *erpent does. 0000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000000
-Kalona (;vatar o% Muspelhei") 6nce, 1alona was an Avatar of Akhetaten. As a great anthropomorphic "ird, scorched and "lackened in a mockery of the great Raven#s greatest accomplishment in returning the sun to the sky, 1alona represented the "urning heat of the sun#s rays. Raven may have escaped with just "lackened feathers. ut if 1alona had his way he would have ended up a scorched and "lackened creature as he is. 'owever, 1alona was long a danger to the Manitou, specifically Raven. And so long ago, Raven tricked 1alona into attacking and attempting to rape a young earth goddess. The earth goddess was more powerful than 1alona reali%ed, however, and he was ensared "y the earth and pulled "eneath the ground, where his heat was trapped for all eternity. There, "eneath the earth, his hatred simmered and "oiled and his heat transformed, "ecoming not the "urning heat of the sun, "ut rather the "urning heat trapped "eneath the ground. After centuries spent digging and "urrowing, 1alona finally managed to open a hole so he could peer out once more. And found himself looking out into Muspelheim. &n this way, 1alona escaped the purge which Aten later commited against the other Avatars of Akhetaten. 1alona was no longer & Akhetaten. or was he an Avatar of it any longer. *urtr may represent the raw, destructive force of the fire trapped within the earth, "ut 1alona represents its slow, simmering "oil and the potential that *urtr taps into. &n this way, 1alona also
serves as a threat to 1agutsuchi who currently "elieves he holds dominion over the great volcanoes of Muspelheim, the Magma )ords. &t would "e impossi"le for 1agutsuchi to keep him out, afterall. And so they#ve "een forced into an alliance for now. Though neither really care for the arrangement. Technically, 1alona is no longer trapped as he once was. ot only is he out of Tartarus, "ut he is free once more to move around in the confines of Muspelheim. -rom this position he has returned to creating his pri%ed servants, the Raven Mockers. 'e#s shared a few of them with his would0"e ally, 1agutsuchi. And he#s taught a few tricks of making the skin0walkers to ama+tli ocotl who shares his love of death and destruction. 1alona has a dice pool of FH for all actions and prefers *ocial Attri"utes a"ove all others, preferring to manipulate from deep within the "o wels of Muspelheim and do his dirty work from a distance. ;irtues/ Am"ition F, Malice B, Rapacity G, @ealotry G *upernatural Powers/ Avatars 0 The Devourer, The $lory, The Reaper oons 0 5very one0 to eight0dot oon from every Purview e+cept 'ealth and !ater which are denied him. 'e possesses all oons up to the =H0dot level in the Death, -ire and *un Purviews. 5pic Attri"utes 0 1alona possesses all 5pic *ocial Attri"utes at the =H0dot level 3with all appropriate 1nacks4. All other 5pic Attri"utes at the eight0dot level 3with all appropriate 1nacks4. &nfernal ature 0 1alona, much like *urtr, possesses the &nfernal template on top of his normal stats. 'e "urns with an inner fire that keeps his scorched and "lackened skin ever cracked and "leeding. And this heat radiates out from him against his foes. :oin attle/ FH Attacks/ linch 0 Accuracy FH, Damage F=), Parry D; 00, *peed C, P Peck 0 Accuracy FH, Damage FC), Parry D; 00, *peed K, P 2narmed, 'eavy 0 Accuracy =<, Damage FE), Parry D; GL, *peed B 2narmed, )ight 0 Accuracy F=, Damage FK), Parry D; KH, *peed K *oak/ LAGK)G< 'ealth )evels/ 0H+G<&ncap Dodge D;/ KK !illpower/ L )egend/ =H, )egend Points/ =HH otes/ The claws on the end of 1alona#s jagged and twisted hands add G) to all of 1alona#s 2narmed attacks. 'e also possesses a Peck attack with his charred "eak which does Accuracy H, Damage B), Defense 00, *peed K, P.
-Malsu"is (;vatar o% Terra) The other son of Ta"aldek and "rother to $looscap, Malsumis is everything that $looscap is not. $looscap was made to serve as a force of good in the world and to create a fair and just world for man. Malsumis on the other hand was not. *ome among humans say that Malsumis was made
to create an evil world. ut that#s not (uite the case. Malsumis represents a good and just world for the world itself. 'e is the protector of the natural order and the agent of retri"ution against humanity that would su"jugate the world. 'e is responsi"le for the thorns on plants to protect themselves from predators. And he put the stings on insects to ensure they could survive against larger predators. )ike his "rother, however, Malsumis has "egun to lose himself to his rage. 'is outrage at humanity grows "y the da y, especially now that he is out of Tartarus and can see how much devastation humanity has wrought. ow Malsumis e+ists for one purpose only/ To destroy humanity and purify the world that#s left "ehind. 'e wishes to return nature itself to dominance and make a pure and just world for everything e!cept humanity. Malsumis typically appears much like his "rother, $looscap. 'e is a strong, no"le ative American man, dark of skin and with a no"le, regal "earing. 'e is as much a mediator as his "rother is and as much a force of d ivine leadership as any. 'owever, Malsumis wears nothing of the modern world. 'e can often "e found wearing natural trees and vegetation that coil a"out him as living things if he is found wearing anything. 'is eyes carry an o"vious hatred within them, and humans 3or those who come from humans such as *cions4 will always recieve the "runt of that hatred. Malsumis has a dice pool of FH for all actions and favors *ocial Attri"utes over others. As much a leader as his "rother, Malsumis prefers to engage his foes with guile and deception, and then lead his servants in to finish off his confused foes. ;irtues/ Am"ition G, Malice B, Rapacity K, @ealotry K *upernatural Powers/ Avatars 0 The Ar"iter, The $reen, The *aviorThe *courge oons 0 5very one0 to eight0dot oon from every Purview e+cept Death and *ky which are denied him. 'e possesses all oons up to the =H0dot level in the -ertility, 'ealth and :ustice Purviews. 5pic Attri"utes 0 Malsumis possesses all 5pic *ocial Attri"utes at the =H0dot level 3with all appropriate 1nacks4. All other 5pic Attri"utes at the eight0dot level 3with all appropriate 1nacks4. :oin attle/ FH Attacks/ linch 0 Accuracy FH, Damage ==), Parry D; 00, *peed C, P 2narmed, 'eavy 0 Accuracy =<, Damage =K), Parry D; GL, *peed B 2narmed, )ight 0 Accuracy F=, Damage ==), Parry D; KH, *peed K *oak/ LAGK)G< 'ealth )evels/ 0H+G<&ncap Dodge D;/ KK !illpower/ L )egend/ =H, )egend Points/ =HH
-Kigatilik (;vatar o% oku-No-Ku"i) )ike his children the wendigo, 1igatilik looks like he should have died of e+posure centuries ago. 'is "ody is thin, frail and covered with "leeding sores and nests of maggots. 'is eyes are sunk "ack into his head and his teeth are gnarled, twisted imitations of "one. )ips have "een
practically chewed off, leaving only a skeletal snarl. 'is hands are "ony, deprived of flesh entirely and his finger"ones are twisted into jagged claws. 'e is the pure em"odiment of what his wendigo children represent. And yet, despite all that, 1igatilik is not consumed "y the hunger like his children are. 1igatilik &* the hunger. 'e represents the all0consuming power of the darkness. A"sor"ing light. 'iding lost items. *eparating people from their friends and companions. 'e is the cold, unforgiving emptiness of darkness that consumes all that is forgotten a"out. 'is children, the wendigo are consumed "y his touch. They are consumed "y the desire to possess, to take, to have. They are consumed "y the desire to consume. That desire is their father. 'is favorite targets among humanity have always "een the shamans of the people. 'e is the slayer of the spirit and the destroyer of leadership. !ithout guidance, humanity "ecomes lost in their desires. And without spirituality, there is nothing to keep his hunger from spreading. The gods themselves are the worst a"out this. They guide all of humanity. And as such, 1igatilik, more than any of the other titans which threaten the Manitou, would see the gods of the ative pantheons destroyed and lost within the emptiness of the ;oid. *till, he knows that in time, he will have his chance against the Manitou. -or now he follows Mika"oshi#s lead and directs his forces against the Amatsukami. 'is hunger would consume Takamagahara at a moment#s notice. ut eventually, the darkness will consume all the world, including his hated foes, among the Manitou. 2ktena has the easiest time luring 1igatilik away from Mika"oshi#s plans, however, and the Manitou have suffered a num"er of strikes from the hungry darkness. 1igatilik has a dice pool of FF for all actions and favors Physical Attri"utes a"ove anything. 'e prefers to claw and tear into his opponents, ripping them apart and "athing in their "lood as he consumes their flesh. ;irtues/ Am"ition =, Malice G, Rapacity B, @ealotry = *upernatural Powers/ Avatars 0 The A"yss, The old, The Reaper oons 0 5very one0 to eight0dot oon from every Purview e+cept -ire and *un which are for"idden 1igatilik. 'e also possesses all oons from the Darkness, Death and -rost Purviews. onsumption 0 &f 1igatilik manages to kill a victim with his ite attack, he may roll h is Manipulation 6ccult 3or rather, his FF dice with F< automatic successes4 resisted "y the target#s !illpower &ntegrity )egend. The target gets to resist even though technically dead as a last ditch effort. &f 1igatilik succeeds, he gains one piece of information, at the *toryteller#s discretion, that the target knew. The more successes, the more information he can gather from consuming his victims. &f he manages to achieve more unresisted successes e(ual to the victim#s )egend 3minimum of = if he eats a mortal4 then he may learn everything the target knew 3ie/ the *toryteller can consider anything and everything plot related or otherwise important to "e fair game4. 5pic Attri"utes 0 5pic Physical Attri"utes at the =H0dot level 3with all appropriate 1nacks4. All other 5pic Attri"utes at the eight0dot level 3with all appropriate 1nacks4. :oin attle/ FF Attacks/ linch 0 Accuracy FF, Damage =F), Parry D; 00, *peed C, P ite 0 Accuracy FF, Damage FFA, Parry D; 00, *peed C
2narmed, 'eavy 0 Accuracy F=, Damage =B), Parry D; BC, *peed B 2narmed, )ight 0 Accuracy FG, Damage =F), Parry D; BL, *peed K *oak/ =HAB=)BE 'ealth )evels/ 0H+BF&ncap Dodge D;/ CG !illpower/ L )egend/ ==, )egend Points/ =F= ote/ 1igatilik#s ite attack adds =H damage and makes he damage aggravated. 'is fangs and mouth are perhaps one of the most dangerous weapons that *oku0o01umi 3if not the Titans as a whole4 have at their disposal.
-Iya (;vatar o% 7hekatoyaatl) &f 'uracan is the raging fury of the hurricane and *hu is the calmness of still air, then &ya is somewhere "etween the two. &ya is the eye of the storm, the calm heart at the center of the whirling vorte+. &t is "etter to control his power and direct his storms against his foes from there, afterall. This does not make him kind, however. ot in the slightest. &ya revels in the destructive power that surrounds him at all times. 5ven more so, &ya also represents the plague wind. 'e is the air"orne virus, the "acteria spread through a cough and the stench of decay that#s carried on the winds. 'e destroys from "oth without and within at the same time. 'e is "rother to &ktomi the spider, "ut he appears nothing like him. 'e shows himself to "e a "eing composed purely of raging stormclouds and whirling winds. 'e is a humanoid storm with no face and no features. 'is weapons are lightning and his voice is thunder. Around his waist he wears a "elt of human heads, the faces rotting and decaying. 'e collects the heads as trophies 3or has his minions collect them for him4 and keeps the collection constantly rotating. *ome say that 'uracan is the rival to &ya. ut this is a tale that#s e+aggerated to throw off their enemies. 6ften, &ya and 'uracan can "e found working side "y side. Though he#s not (uite as powerful as the )ord of Typhoons, the )ord of the orth, &ya, is more than capa"le of serving as a chief general to 'uracan#s armies when he has need of him. 6therwise, he may "e found in a fa"ulously crafted tent which rides the storm winds of the deepests hurricanes of 5hekatoyaatl. &ya has a dice pool of FF for all actions and favors Physical Attri"utes a"ove all others. 'e prefers to crush his enemies and "last them apart with "olts of lightning and hail. ;irtues/ Am"ition F, Malice K, Rapacity K, @ealotry G *upernatural Powers/ Aerial ature 0 Due to his "eing composed purely of raging storm clouds, &ya gains the "enefits of the Aerial Template. Avatars 0 The *aviorThe *courge, The *torm, The ;oid oons 0 5very one0 to eight0dot oon from every Purview e+cept Darkness and 5arth, which are denied to him. 'e also has all oons from the haos, 'ealth and *ky Purviews. 5pic Attri"utes 0 5pic Physical Attri"utes at the =H0dot level 3with all appropriate 1nacks4. All other 5pic Attri"utes at the eight0dot level 3with all appropraite 1nacks4. )ightning Rage 0 Any deity of the storms can attack someone with a lightning "olt. ut when &ya
strikes with lightning he is capa"le of sending a shower of lightning with ease. This is similar to the )evin -ury oon e+cept that &ya has the capa"ility to coordinate his lightning strikes so that they gain an additional "onus. y spending G )egend per lightning strike, &ya rolls his !its Marksmanship 3FF dice with F< automatic successes4 to strike his opponent. 2nlike )evin -ury, this attack may only "e directed against a single opponent at a time and the opponent may still dodge with his normal D;. 'owever, unlike a normal )evin -ury, each additional "olt of lightning "oth creates a oordinated Attack penalty for the target. &f &ya spends L= )egned points to attack a )egend < $od with FE lightning strikes at once, then the $od will face a penalty of FE from his Dodge D; 3unless the target has the Monkey in the Middle 1nack4. These lightning "olts also still count for a lingering 6nslaught Penalty until the target#s ne+t action. )ike )evin -ury, these lightning "olts still do a "ase of =B lethal damage each, in addition to threshold successes on each attack. &f the target possesses )evin -ury himself, he may still use his Parry D; and spend )egend himself to redirect the lightning "olts, though the oordinated Attack penalty still affects his a"ility to do so. Plague !inds 0 Additionally &ya also has the capa"ility to use his !ind $rapple and reate Air oons to affect targets at a distance using 'ealth "oons that may normally re(uire touch such as ontrol Aging or Restore!ither. The winds carry the disease or decrepitude through the air to touch the target from a distance. This re(uires paying the costs for "oth the *ky and 'ealth oon at the same time, "ut &ya may use the two together without penalty. :oin attle/ FF Attacks/ linch 0 Accuracy FF, Damage =F), Parry D; 00, *peed C, P 2narmed, 'eavy 0 Accuracy F=, Damage =B), Parry D; BC, *peed B 2narmed, )ight 0 Accuracy FG, Damage =F), Parry D; BL, *peed K *oak/ =HABF)BL 'ealth )evels/ 0H+BF&ncap Dodge D;/ CK !illpower/ L )egend/ ==, )egend Points/ =F=
-#i-Na-Go (;vatar o% $ro" $ruach) !i0a0$o is dead. )ong ago, she was a $od who turned against and "attled the Manitou. *he lost, falling under their attacks and dying. 'owever, she had also mastered the 8uwipi Purview. As the $ods struck her down, as a desparate attempt and her dying act, she activated lessings of the -ourth !orld and tried to merge with a near"y spirit of the earth. And as her "ody died and was set to "ecome the Reaper... the power of 8uwipi worked. The immaterial nature of the Avatar was sufficient to suck the spirit into it and served as a catalyst to create a situation that has never since "een replicated 3or even attempted for that matter4. !i0 a0$o is now trapped in a perpetual state of undying immateriality. *he cannot touch the world. *he cannot interact physically with her surroundings. The "est she can do is manifest enough to "e seen and heard, "ut nothing more. &t was still sufficient, however, for her to reach out to her dying ichor and transform it into a swarm of mos(uitos which spread out to ravage the land around her death site for decades "efore the $ods put it down. Though she was immaterial, the spirit she was merged to also allowed her to avoid "eing a"sor"ed into the titans when she ventured in immaterial form into the " ody of rom ruach. The power of the Avatar of Death granted her immortality in a way. And now that she serves as a very uni(ue and independent Titan, she plans to keep it that way. Theoretically, she could "e
destroyed if the spirit within her could somehow "e separated from her. ut now that she has "ecome an Avatar of rom ruach, the $ods are hesitant to do so and wonder what effect her total destruction may have on the !orld. !hen she does use the )egend to appear to the eyes and ears, she appears as a withered old hag in "eaded dresses. 'er hair is a tangled mess and her craggy face is the em"odiment of the horrors of old age and decrepitude. 'er toothless grin is distur"ing to say the least. 6ddest of all, though she seems mostly human from a distance, those unlucky enough to get close to her, often note a grainy appearance to her skin. As if she were made of the dirt itself. !i0a0$o favors Mental Attri"utes and has a dice pool of FH for all actions. *he works from a distance, projecting herself outward and acting through her servants and other spirits. ;irtues/ Am"ition K, Malice G, Rapacity F, @ealotry G *upernatural Powers/ Avatars 0 The east, The Reaper oons 0 5very one0 to eight0dot oon from all Purviews e+cept *un a nd 'ealth which are denied her. *he also possesses every oon from the Animal 3mos(uito4, Death and 8uwipi Purviews up to the =H0dot level. Though, she is una"le to use the lessings of the -ourth !orld power again, due to her uni(ue nature the fact that its perpetual activation thanks to The Reaper is the only thing keeping her alive. &mmaterial 5+istance 0 !hen !i0a0$o was defeated long ago and used her power over the 8uwipi Purview to merge herself with a spirit just as her Reaper Avatar was activating, it created a uni(ue and unprecadented situation/ !i0a0$o has no physical form. The spirit of earth which !i0a0$o com"ined herself with has "ecome permanently lodged within her "y the Avatar of Death that was threatening to take her over. This gives her access to the level < 5arth "oon, Property &nfusion, though the cost is dou"led as usual. More importantly, however, this has left her in a perpetual state of undying demateriali%ation. Treat !i0a0$o as "eing a demateriali%ed $od for purposes of interacting with others. The "est she can manage is to appear in an intangi"le form at the cost of a )egend, just as $ods can do. Attacks/ one 3she#s immaterial4 :oin attle/ FH *oak/ LAGK)G< 'ealth )evels/ 0H+G<&ncap Dodge D;/ KK !illpower/ E )egend/ =H, )egend Points/ =HH
-Nun'unu'#i (;vatar o% *ritra) un#8unu#!i takes the form of an eccentric medicine man, wandering from town to town and village to village, a grin on his dry, cracked lips and a spring in his step as he twirls his cane at his side. And then, when he sees someone that catches his attention, or is particularly -ated for some great task, he points his magic cane at them, setting them aflame and chuckling to himself as he walks on while the unfortunate victim is consumed "y the flames. !hat few reali%e a"out un#8unu#!i is that he is an Avatar of the Titan ;ritra.
