The Old Faith

Creation

Delving into the creation story of the Flan is crucial to understanding the origins and philosophy of the druids. The story holds that Beory (Oerth) had two husbands - the brothers Pelor - The Radiant Force (Sol, Light/Day) and Nerull - The Reaper (Dark/Night). Although she desired to take Pelor as her husband, Beory could not wed him without inciting the jealousy of his brother Nerull. Thus, she married both, hoping to achieve a peaceful balance between the brothers. Her only stipulation was that she would not bear children for Nerull. The brothers agreed and thus Beory began her eternal wedding dance, dividing her time equally between Pelor and Nerull. To the Flannae this represents the eternal cycle of night and day.
After a time, Beory and Pelor begat Rao, Berei, Allitur, Zodal, Obad-hai - The Shalm (the five* “wandering stars”), and all living plants and animals of Oerth, including the Flannae. Using trickery, Nerull sired two daughters by Beory, Luna (Mistress, The Great Moon) and Celene (The Handmaiden, the smaller, bluish moon).
* In his seminal work, Astrology, Divinity, and Mankind, Yestro Bilnigd hypothesizes the existence of a sixth wandering star, ‘Nerull’, invisible to the naked eye due to its dark hue.

The Old Faith

Druidic faith or The Old Faith is the most ancient form of worship in the Flanaess. It is the precursor to all other forms of formal religion among the Flannae. Simply put, the druidical faith is the belief that nature is an entity in and of itself. Not a god per se, but a creation of the gods, one that exists independently and regulates itself.
The latter self-regulating mechanism, known simply as “The Balance,” is central to the philosophy of the Old Faith. This philosophy of balance permeates the religion on many levels: at the lowest level it considers the existence of individual plants and animals, at the highest level it considers the very fate of the cosmos.
The Old Faith recognises Oerth, Sol, the night, the moons, and the “wandering stars” as gods. Druids also believe that all plants and animals, including the Flannae, are children of Beory and Pelor. The ash and oak are held as sacred, and mistletoe is their greatest symbol of faith. Astronomical events, especially those tied to the seasons, indicate times of religious importance. Indeed, druidic stone circles, standing stones, and earthworks are designed to more accurately predict and to focus the effects of these occurrences.

Druidical Power

(Adapted from the 1978 Player’s Handbook by Gary Gygax.)

Druidical power comes from the energies and forces of nature. Druids’ devotion to and study of this force of nature allows them to tap into its spell power. This is similar to the manner in which priests and clerics gain their 1st and 2nd level spells, i.e., purely as a result of their knowledge and faith. Thus, even those druids choosing to serve in the clergy of a particular deity gain their spells from the force of nature and not the deity.

Symbol Used	Spell Range	Spell Duration	Area of Effect
Greater Mistletoe	100%	100%	100%
Lesser Mistletoe	100%	75%*	100%
Borrowed Mistletoe	75%	50%**	100%
Holly Leaves	75%*	50%**	75%*
Oak Leaves	50%**	50%**	50%**

* or +1 on saving throws, if any, if category is not applicable
** or +2 on on saving throws, if any, if category is not applicable

Central to the druid’s ability to tap into the spell power of nature are various components and sacred items. The greatest of these is mistletoe, followed by holly and oak leaves. The potency of each varies accordingly and mistletoe varies further depending on the method by which it is gathered. This in turn affects the power of a druid’s spells as follows:

Greater Mistletoe

This potency of mistletoe is only possible if harvested during Midsummer’s Night (4th of Richfest), when both moons are full. The mistletoe must be cut with a golden or silver sickle and caught in a bowl before it falls to the ground. It is potent only for the druid who harvests it. All others who use it must treat it as borrowed mistletoe.

Lesser Mistletoe

This potency of mistletoe is possible for any mistletoe not harvested in the prescribed manner above, or on a night other than Midsummer’s Night (4th of Richfest). It is potent only for the druid who harvests it. All others who use it must treat it as borrowed mistletoe.

Borrowed Mistletoe

This potency of mistletoe includes that which has been harvested in either previous manner by a druid other than the one employing it.

Holly or Oak Leaves

These least potent of druidic symbols must at least be harvested by the druid intending to employ them. Borrowed oak leaves and holly will have no effect. There is no prescribed method for harvesting these.
Note that regardless of the method of gathering, potency lasts only one year and then fresh mistletoe, holly, or oak leaves must be obtained. Also note that these items are subject to damage and loss and must be replaced either from a cache or from one of the above methods.

Alignment and Political Views

Nature has a way of maintaining itself; this is known as the natural balance or “The Balance”. As mentioned, this philosophy of balance is central to the teachings of the Old Faith and maintaining this balance is the responsibility of every druid. The scope of responsibility, however, has many different levels. These levels are conceived as ever expanding concentric circles. Each circle is given it’s own scope and the next circle an even greater one.
The primary circle of responsibility is, of course, self. The druid must act within the accords of balance, seeking only that which is part of the natural balance, taking from nature what is necessary to survive but never exploiting it or damaging it without need.
The second circle of responsibility is within a community. Like other creatures of nature, druidic folk see themselves as a pack, herd, flock, etc. The individual druid’s primary duty within this circle is the protection and guidance of their flock. Thus, while neutral in alignment, the druid will strive to make his or her community survive and flourish. While many of the druid’s actions seem to weigh heavily toward law and goodness, in truth they are no more lawful and good than a wolf defending and ensuring the survival of it’s pack.
The next circle of responsibility is local. The druid’s duty within this circle is guardianship of a small ecosystem such as a forest or marsh. The druid acts as custodian of the locality, responsible for the natural balance, serving to protect and guide those of the druidical faith, while seeking to influence those who are not. Typically only minor orders are responsible for a locality. Minor orders are subsets of a major order and are led by a Druid (D12). The Druids of the Gnarley Wood or the Oaken Concatenation are prime examples of minor orders responsible for particular localities.
Above the local circle of responsibility is the territorial circle. A territory is defined by a collection of woodlands, watersheds, and natural areas. Typically a major order is responsible for a territory. Major orders are directed by an Archdruid (D13).
At a higher level is the regional circle. This circle is made up of three territories overseen by a Great Druid (D14).
Still above the regional circle is the planetary circle. While the plausibility of a planetary organisational level for druids seems impossible, bear in mind the druidic power of travel and communication. If such magic is considered, this organizational level is entirely possible. It is the Grand Druid (D15) that oversees all druidical activity on Oerth.
Finally there is the planar circle of responsibility. Only the three orders of Hierophants (D16-23) deal with balance at this level.

Relations with Other Religions

Druids recognise many gods and may worship or even serve in the clergy of those gods, that is, if the ideals of alignment and nature worship are compatible. Indeed, many druids serve in the priesthoods of Beory and Obad-hai. There are even instances when druids of different philosophical and ethical tendencies are known to serve Fharlanghn, Ehlonna, and Xerbo. Here are examples of how druids are influenced by their patron deities:
Druids of Beory tend to look at the larger picture, concerned mainly with major disturbances of nature’s cycles. Small fires and other disasters of nature are part of the balancing cycle of nature, each having effects beyond the comprehension of most beings. Such events are accepted by druids dedicated to Beory. Balance-of-nature disturbing events of otherplanar origin and magical meddling are actively countered by these druids. Because of their perspective, many druids dedicated to Beory find themselves in the upper echelons of the druidical hierarchy.
Druids of Obad-hai are more attuned to wildlands and wild animals. As with most druidical philosophy, hunting is perceived as a natural balancing force. Thus, while druids dedicated to Obad-hai protect wildlands and wild animals, they also support and guide those who hunt them. Excessive and wasteful hunting is strongly countered by these druids. Similarly, these druids protect wildlands, allowing for usage of an area’s resources but strongly countering excess and abuse. Many of Obad-hai’s druids are political, and, in their efforts to control access to their region’s resources, seek positions of power and influence in the druidical hierarchy.
Druids of Ehlonna share their deity’s fondness of forests, meadowlands, wildflowers, and sylvan areas. They likewise share Ehlonna’s alliance with sylvan creatures, hatred of evil humanoids, and protective role regarding forests, flowers, and meadowlands. Although neutral in alignment, with only tendencies toward good, these druids may be multi-classed druid/rangers. Since they have good tendencies and share many of the ranger’s ideals, they are allowed this special dispensation by Ehlonna. However, druids of Ehlonna tend to be more militant than other orders.
Druids of Fharlanghn find that nature is best appreciated as a whole, not some microcosm like a single forest or grove. These druids travel across the lands of the Flanaess to gain an understanding of nature. To them their presence in one area is wasted if there is another area in need further afoot. Thus druids following the philosophies of Fharlanghn are always travelling from one area to another. It is perhaps this behaviour of travelling from place to place and giving aid unto areas in need that gives these druids an overall tendency towards good. Elder druids dedicated to Fharlanghn eventually settle in one of the druidic regions they aided in the past.
Druids of Geshtai are primarily focused on landbound bodies of waters including: oases, wells, watering holes, rivers, ponds, lakes, etc. They are staunch defenders of the purity of these waters, as well as the aquatic life dwelling therein and the folk who rely on such resources to survive. The druids differ from their priestly counterparts in that they also act as stewards for the animals, plants, and peoples of the surrounding marshes, wetlands, swamps, and shorelines.
Druids of Phyton are few in number. Typically found in goodaligned farming or rural, forested areas, these druids share their deity’s appreciation of beauty and nature. Protecting woodlands is foremost in their minds but agriculture is not antithetical to them. Instead, the druid-worshippers of Phyton actively support such activity. Other druids are not fond of the chaotic good bent of this religion and find it an impure practice of the Old Faith, more so than even the worship of Ehlonna. Elves, however, are typically quite fond of such druids and their clerical brethren.
Druids of Xerbo are the rarest of sorts. Called Sea Druids by some, these druids act as wardens for the oceanic waters, coastlines, and the attendant animals and plant life. In particular these druids serve to guide those who eke out a living in these areas, i.e., fishermen, sailors, merchants, etc. Much like their priestly associates, they maintain that the struggle of the sea is part of nature’s way. Disturbing this balance is sure to bring the attention of a sea druid.
Druids of non-human deities are also becoming more prevalent in the druidical hierarchy. Originally solely a human institution, the Old Faith has since grown to include many half-elves and halflings in its ranks. That being the case, druids with non-human deities as their patrons have become more commonplace.

Organisation

The druids of the Flanaess are organised into nine territorial orders, each led by an Archdruid (D13). These territorial orders are grouped into three regions, Western Flanaess, Central Flanaess, and Eastern Flanaess, each overseen by a Great Druid (D14). In turn, these three Great Druids, are under the auspices of The Grand Druid (D15).
Little is known of the Old Faith’s world order beyond the Flanaess. As mentioned, however, there is a known Grand Druid (D15) who oversees all druidical activity on Oerth. This suggests the possibility of druidical faith in Western Oerik, Hepmonaland, Fireland, Telchuria, and The Unknown Continent. However, the faith is mainly centered in and around the Flanaess, as it originated with the aboriginal peoples of this area.
There are other more mysterious orders that go beyond the ones already mentioned. Known as the Hierophant orders, they are made up of powerful druids (D16-23) that have advanced beyond the rank of Great Druid. The goals and intent of these groups are more esoteric than their lower level counterparts. Indeed, the scope of their philosophy moves to a planar level of perception. Thus the activity of the Hierophant orders is often beyond the ken of even the most powerful of beings.
The leaders of these orders (D23) are mysterious beings, having unknowable duties that can only include the fate of the cosmos. The orders, circles, and ranks of the druidic hierarchy are given below, showing level, title, and, parenthetically, total number of such druids. Instances without a total number indicate no limits to the number of such druids.

Druidic Hierarchy of the Flanaess

1st Aspirant
2nd Ovate
3rd Initiate of the 1st Circle
4th Initiate of the 2nd Circle
5th Initiate of the 3rd Circle
6th Initiate of the 4th Circle
7th Initiate of the 5th Circle
8th Initiate of the 6th Circle
9th Initiate of the 7th Circle
10th Initiate of the 8th Circle
11th Initiate of the 9th Circle
12th Druid
13th Archdruid (9)
14th Great Druid (3)
Overseer of All Druidical Activity on Oerth
15th The Grand Druid of Oerth (1)
Hierophants
16th Hierophant Druid
17th Hierophant Initiate
18th Hierophant Adept
19th Hierophant Master
20th Numinous Hierophant
21st Mystic Hierophant
22nd Arcane Hierophant
23rd Hierophant (12)

The Nine Territorial Druidic Orders of the Flanaess

These are the orders of the Old Faith in charge of each of the nine territories of the Flanaess. Each section gives the name of the order, name and description of the order’s Archdruid or Archdruidess, number, level, and title of the Archdruid’s or Archdruidess’ assistants, location and description of the Archdruid’s or Archdruidess’ grove, the region of the Flanaess in which the order’s territory is located (West, East, Central), and the nations, woodlands, and wildlands overseen by the order. The parenthetical note following named NPC’s assumes the individual is a human male, unless otherwise stated. If the name of a deity is included that indicates the patron deity of the individual. Unnamed NPC’s are only given a class and level and are not necessarily human males.
Finally, a symbol representative of the order accompanies each entry. These symbols hold no power to turn undead or to receive or cast spells. They are used for the purpose of identification and are worn prominently as a badge, jewellery, cloak pin, or brooch. The symbols are fashioned from a variety of materials such as silver, gold, brass, copper, maiere, enamel, semi-precious, and precious stone. These badges are proudly and, when need be, defiantly worn.
Order of the Amber Sphere
Order of the Golden Sickle
Order of the Holly Cruciform
Order of the Emerald Sphere
Order of the Ivy Cruciform
Order of the Ebon Altar
Order of the Silvery Sickle
Order of the Thorny Cruciform
Order of the Ruddy Gloaming
The Druidic Leadership Hierarchy

Sunset… The Old Faith is a rich and unique element of the Greyhawk setting. It is hoped that this article gives a sense of presence to the druidical hierarchy and philosophy, making it a living, vital part of campaigns, one of the wheels-within-wheels that are trademarks of the setting. So too, it will give players a richer backdrop for the political forces that directly interact with their characters, especially those playing druids or bards.

[The Nature of Druids in the Flanaess: The Old Faith by Paul J. Stormberg; Oerth Journal #15]