Halflings: Should any player wish to be one, he will be limited to the Fighting-Men class as a halfling. Halflings cannot progress beyond the 4th level (Hero), but they will have magic-resistance equal to dwarves (add four levels for saving throws), and they will have deadly accuracy with missiles as detailed in CHAINMAIL.
Point in fact, while the principle text has the 1974 copyright, the presence of "halfling" here demonstrates that this was likely printed after 1975, when TSR received a cease-and-desist from the Tolkein estate. Thereafter, "hobbit" was scrubbed from the text and replaced with halfling. I never saw this as an issue. I rather appreciate that the emotional/cliched tropes attached to the races haven't been included here. We're not told that dwarves and elves don't get along, or that dwarves are dour, elves are effete and halflings are plucky. That leaves a lot of room to breathe, to let these races become whatever a given DM wants, rather than an expectation that they'll serve a cookie-cutter motif. I can't speak for players who perhaps live and die on the principle that some perfect semblance of the races exist, because I've never had one of these play in my campaign. Generally, my experience has been that players either don't care, or they'd rather be allowed to interpret the races in their own way. This way, no two elves need think alike, act alike, dislike dwarves alike and so on. While halflings can fit into the game world without having to own under-the-hill habitats or have round doors or generally act like hayseed countryfied Englanders.
Everything after has worked to model every class, every race, every fictional land and city in some way or another, and it has never worked to produce anything more that a random spattering of tired tropes, as though picked from a large bin. The weakness of a completely fictional being or place isn't the lack of adjectives, but that it isn't real. "Greyhawk," for all the depth it pretends to have, isn't as complicated as a single territory anywhere on the earth, simply because the time needed to graph it down to the complexity of, say, Devonshire, would be a wasted effort — because, as the case is, that complexity would have to be stolen from some region of the earth, that being the only model to draw upon. Likewise, dwarves, elves and halflings, for all the romance they add, are really just reskinned humans. We have no idea what a dwarf would actually think like, so we make it think like a human with what we see as "dwarvish" characteristics. But it's all really a sham. That's why the numbers and abilities are what counts, not the modelling we've used that infringes upon actual game play. The game is not literature. It works best when it functions as a procedure.
Other Character Types: There is no reason that players cannot be allowed to play as virtually anything, provided they begin relatively weak and work up to the top, i.e., a player wishing to be a Dragon would have to begin as, let us say, a "young" one and progress upwards in the usual manner, steps being predetermined by the campaign referee.
I believe this was a rather naive assumption, but it's easy to see why it was made — for, as we've said, the game described here is a wargame, not the character-driven role-playing game of later. When the principle purpose of a character is to define their scope in battle, sure, a dragon is completely fine as an option. But even by 1979 the idea of a single player participating in a campaign as a dragon would be filled with intra-party hazards, a game world based on human history and not made for dragons, its size, its appetite, it's mythic gravity and presence among "ordinary" NPCs... such a creature played as a character would thereafter just become "the dragon show," with the same tropes played over and over. A human-centric setting can't contain such a thing without distorting it's internal logic.
But the creators at this time, with this set, hadn't conceived of that setting structure as yet. “Let them play anything” reads like an argument from fair play, not campaign narrative. What it actually exposes is the limit of wargame thinking: it confuses inclusion with interchangeability. Once the game began to take its own world seriously, the dragon could no longer be just another token on the board. The moment you ask what the dragon does when it isn’t fighting — how it exists as a visible thing in a world that rationally sees it as extremely dangerous and needing to be killed — the concept falls apart.
Not that present day game structures that pretend to have gotten around this issue really care...
I'm going to try with all my might to be as positive as I can be. While actually saying something.Character Alignment, Including Various Monsters and Creatures: Before the game begins it is not only necessary to select a role, but it is also necessary to determine what stance the character will take — Law, Neutrality, or Chaos.
Character types are limited as follows by this alignment: (see image)
Give me a moment.
Let's start with what alignment does by virtue of the rules. It tells the DM what monsters can be "lured into service" by virtue of their alignment being matched by the party. If a character is reincarnated as per the spell, the character's alignment limits what creatures it will be reincarnated as.
Alignment can influence the effectiveness of how a Quest spell affects you. Depending on your alignment, it may affect the random actions of some monsters you might meet. Most important of all, it affects your relationship with a magic sword.
And there we have it. This table, and the description above it, and the three books, never really explain the premise for why this is necessary or desirable. That's not a judgment, that's just a lack I can't help noticing. I assume the designers liked it for some reason. I don't know what that reason was. It wasn't included in the books.
The chainmail rules do not use the word "alignment," but looking up "chaos" and "law," the rules on page 39 say,It is impossible to draw a distanct (sic) line between "good" and "evil" fantastic figures. Three categories are listed below as a general guide for the wargamer designing orders of battle involving fantastic creatures. Underlined Neutral figures have a slight pre-disposition for LAW. Neutral figures can be diced for to determine on which side they will fight, with ties meaning they remain neutral.
I don't find elucidation from this.
Without judgment, this is the most baffling, weirdest part of D&D for me. I think "why" is self-explanatory. This is the start of a 40+ year belief system that, for a long, long time, held a great deal of importance for many writers, designers and game participants. It is a hill that a great many loud voices were ready to die on. Probably tens of thousands of hours went into writing around, for and in defense of alignment, trying to define it, trying to give the concept weight, offering it up as the central characteristic of a character's motivation for literally decades. Why someone would go back to the White Box set, find this and embrace it... well, you got me. People believe in angels. I guess there's room for all of us. I asked ChatGPT and it connected the phenomenon to Canticle for Leibowitz. I can buy that.Changing Character Class: While changing class (for other than elves) is not recommended, the following rule should be applied: In order for men to change class they must have a score of 16 or better in the prime requisite (see below) of the class they wish to change to, and this score must be unmodified. A Cleric with a "strength" of 15, for example, could not become a Fighting-Man. In any event Magic-Users cannot become Clerics and vice-versa.
The changing roles this has also always confused me. Yes, players will want to cross the boundaries between classes, because they'll become attached to their character and grow weary of playing a given class. This is only encouraged when using the level maximums that are established here. So, in light of that, the attempt has been made to establish a threshold as a hedge against players doing it all the time. Why they didn't just write a rule here, "You cannot change classes..." well, that's just bad game design. Sorry. Don't mean to be so negative.
You write a rule in a game that says all the time, you cannot; you must; if "a", then "b"; if you pass GO, collect $200. If you go to jail from the Go to Jail square, you may not count that as passing GO. Rooks cannot move diagonally. Pawns cannot retreat. What's the problem here? They were able to draw the cleric/mage line. Why not all the lines?
The passage reveals the issues that have already cropped up between players and DMs of the only-in-house game that only the makers have ever played. And because the makers were never able to effectively resolve these issues, even for an "official" game they were publishing with their own money, they chose to award all these issues to all of us, generously. So the half-measure here, it isn't recommended, but if you have to, I mean, if the players really carp and whine, if you just can't control them, if you feel your shoes getting too full of clay, you can try the threshold and see if that works. At the end the only thing I would add are the words "Good luck." That would have been perfect.
Tackling a project like this, "Let's go through the White Box set and discuss," it has to be understood that there's more to it than to sing the praises of everything. Let's be clear. Within just four years it was clear to the creators of the game themselves that this set wasn't going to cut the mustard. They didn't just put out the Monster Manual in '77 and the new Players Handbook in '78 because it was a cash grab... they could tell, from the feedback they were getting, that there were monstrous-sized problems with three simple books where outsiders were concerned. And since those new books weren't moderate projects, they were probably started two, maybe three years before publication. That would suggest that within 12 to 15 months of the White Box set being published, TSR was ready to turn their backs on them, believing they could do better. In my opinion, they did. Of course they did, they'd had practice in game-making, they'd received feedback from sources they couldn't imagine tapping in 1973 and their eyes were opened.
To argue that the White Box Set possessed a deserved immortality is to ignore that time line. I started playing here in Canada in 1979. All three of the AD&D books had been published but they weren't available yet in this country. They didn't come available until the Autumn of 1979... literally weeks after my first game on September 6th. By Christmas, our DM's men and magic copy was tossed aside for the DMG, while I had my own set of three books given to me that year by my parents, at a cost of $45 to them. That's $190-200 in today's money. By Spring, no one anywhere was using the three books being discussed here. I'm not even sure they were still for sale at the D&D game store, that little place on Crowchild Trail (then) called the Sentry Box. We saw the better system and just moved on.
I didn't hear the words "White Box Set" until I came on the internet around 1998. I didn't know what that meant for at least another five years, when blogging became a thing. When I learned it was Men and Magic et al, I could not believe anyone cared about it. We never called it a box set because the DM I played with had thrown away the box. Or so I suppose. It was always three books he tossed on the table when we started. Though I could be confused about that, because we only played with them for about eight to ten weeks of my experience.
Going through this, now, I don't know how Shane did it. That's my first DM, though I've called him Shawn I think on this blog, and probably some other name too. It was a long time ago. He'd be about 63 now. I wonder what he'd think.
That's enough.

The division into Law and Chaos comes from Poul Anderson's "Three Hearts and Three Lions", where Holger takes part in a final, epic battle between the two factions. Its inclusion in Chainmail was to provide 'army lists' for players to choose from.
ReplyDeleteOne should keep in mind as well that this was a game written by wargamers for wargamers to slot into an existing wargames campaign to let players be Conan, rising from humble beginnings to become conquerors and kings.
Obviously it was never going to hold up when a whole different demographic, that had never played wargames and weren't used to plugging holes in rulesets, got hold of it. Which is why Dr. Holmes approached TSR to write a primer, and why Gygax decided an Advanced Edition was needed, to bring everything into line for tournament play (and with the added attempt to deprive Arneson of royalties.)
It is not a perfect system because it was never meant to be.
Well, I said some of this. And it's there on the tin that it was for choosing factions, I quoted that. "Law" and "chaos" weren't invented by Anderson, who cribbed it from ancient Babylonia. Holmes gives motivations for the various alignments, but still fails to explain why they exist as part of the game.
DeleteI mean that in the sense of, "We've invented this rule because we feel it will enhance or improve game thusly." That isn't there. Usually, when you include something that isn't self-evident, it's explained... and this isn't. Which means, if you were to tell me now, it's still not the rules, it would just be your opinion. That's not usually how game rules function.
Exactly why would someone invent a game rule that was not meant to be "perfect"? I assume your use of the word is to place the high bar, to send the message, "nothing is perfect because it cannot be," but in fact, game rules can be "perfect." Pawns cannot retreat. Perfection. Because game rules are absolutist in structure, perfection is actually an extremely low bar. So I ask again.
What is the purpose of adding a rule for which we don't give a reason for it's existence, and what is the purpose of a rule that is intentionally flawed in its design? From Moldvay:
"If the Dungeon Master feels that a character
has begun to behave in a manner inconsistent with his
declared alignment he may rule that he or she has
changed alignment and penalize the character with a
loss of experience points. An example of such behavior
would be a "good" character who kills or tortures a
prisoner."
That's lovely and clear. Because the example is kindergarten morality. Query. If a father with good alignment discovers that his son has committed a crime against the religion to which he belongs, for example, a religion that executes gay people, and the son is gay, and the father knows it, is the father "good" if he turns his son in knowing the son will be executed, or is the father breaking his alignment by doing so? Please tell me. And try to keep your personal opinion out of it, because this is a D&D game, not the Ole's opinion about homosexuality game. in other words, I want arguments, I want precedents, I want demonstrative human ethical constructions. Start any time.
Sorry to put you on the spot Ole. This is not to say which side of this conundrum you come down on. But to make a "moral" argument to make a rule defensible and then assume it's thus defensible for every moral situation at every game table isn't just irresponsible, it's incompetence on a literally cosmic level.
I don't mind being put on the spot.
DeleteThe point I was clumsily trying to make was that alignment in Chainmail and D&D was merely what team you belonged to and had nothing whatsoever with your ethical outlook. That was added in later by Holmes, and then Gygax ran with it like Forrest Gump.
I completely agree that alignment makes no sense the way it is presented as the world and people simply don't work that way. People do people shit. No one thinks they're the evil bad guy.
Your query is a trick question because the DM decides what's good or evil based on their own opinions. I'm sure JD Vance or Stephen Miller would have a completely different take on it than I would.
There is no objective good or evil, only what we as a society have negotiated to be taboos or acceptable.
Which is exactly why that power should not be awarded to the DM.
DeleteAgreed.
DeleteHayseed countryfied Englander? Hey! Quite right.
ReplyDeleteForgive my ignorance, but isn't alignment more a direct lift from Moorcock (who admittedly stole / was inspired by Anderson)? The idea of it being a team, and either side can be relatively reprehensible and therefore it doesn't really matter other than, as you put it, cheering for laundry (nicking that, by the way).
Thanks for the excellent 6 part killing of a sacred cow. I have thoroughly enjoyed this retrospective.
We have to return to the original mythology from pre-historic Sumeria, which eventually was codified into the Enūma Eliš — the Babylonian creation epic — dated to around the late second millennium BCE, most likely circa 1100–1200. It's the ur-text that establishes the binary or dualistic approach to myth and metaphysics: Marduk carves order out of chaos, which acts as a differentiation between states of existence: sky from water, boundaries from undifferentiated potential. That same structural myth is everywhere afterward. Zoroaster’s codification didn’t invent moral dualism, but he moralised it — he made it ethical rather than cosmological. From then on, "law" and "chaos" weren’t just forces; they were moral positions, attached to responsibility and rebellion, truth and deceit, asha and druj.
ReplyDeleteWhen Poul Anderson or Michael Moorcock re-engage that polarity, they’re not inventing anything new but recycling the same pattern in modern idiom — the cosmic pendulum between stability and entropy, civilisation and wildness. D&D simply mechanises it, turns it into a table entry. The specific "lift" source is irrelevant... writers and artists have been cribbing the same structure since before we actually have a written source for it.
See, this is why I love your blog. A relatively innocuous question, well answered, that is going to send me down a rabbit hole for the morning.
ReplyDeleteDo you see any connection between the cult of Amun-Ra that developed into the cult of Aten toward the end of the 18th Dynasty and the cult of Marduk? Israelite adoption of monotheism comes out of the same time frame (although it doesn't have the same dualist theology that developed into Zoroasterianism, you can see the connection if you squint a bit). I wonder how much one cult of personality (Akhenaten) led to a reevaluation of divine understanding in one part of the world that would then influence such a large area.
There are similarities but nothing by which I could draw a straight line. Let's follow the Jews here. They start in Sumeria, where surely the Marduk origin tale is known to them, so they copy it heavily and make Genesis out of it. Abraham leaves around 2300 to 2100, we'll never know for sure, and his people settle in the Levant.
ReplyDeleteAmun comes into existence around the 21st century BC and gets attention after the Hyksos are kicked out and Ahmose I founds the 18th dynasty and gets interested in monotheism, fusing Amun with Ra. Around this time, no real concept of certainty here, there are Jews in Egypt, perhaps acquired during Thutmose III's campaigns in the Levant. Did the Jews adopt monotheism from the Egyptians, did they already have it and it was affected by the Amun-Ra cult...? We'll never know.
Then the Jews go back, history history history, the culture is enslaved and taken to Babylonia, where they acquire the presence of the devil from Zoroastrianism. It's all very sordid.
Meanwhile, some sources tell us that Ra was originally a woman, and then later a man subject to the Goddess mother (the whole young man/Goddess mother dynamic is everywhere in ancient mythology). E.A. Wallis Budge in "Egyptian Mythology" says that the Goddess Mother laid an unbreakable spell upon Ra through her knowledge of his secret soul name, so that he would grow old and senile as the day wore on, until he was limping with a cane toward his death at sunset. There is an incident in which Anu, the Goddess, forced Ra to stand still at the summit of heaven while she resurrected her son Horus from the dead... and it was supposedly from this myth that the Jews modelled their myth of Joshua's stopping the sun at Jericho.
So, there's plenty of rabbit holes for you.
Outstanding.
ReplyDeleteNow, any thoughts on the origins of the Dionysian mysteries and how they influenced early Christian cults?
I find it fascinating that we might be able to trace all Abrahamic faiths to one or two cults that started in Egypt (and wherever the Dionysian cult originated, which I think is still a mystery, but a good guess is somewhere between the Tigris and Euphrates).
Must have been something in the water.
There was something in having 3,000 years to think with nothing to do but make bricks. Food was abundant. This is not a joke, this is probably why so much theology emerged from this period.
ReplyDeleteHave a look at this post, from this blog, 2009:
https://tao-dnd.blogspot.com/2009/07/mysticism.html
I'll write another comment, addressing your question.
I can answer this kind of question all day, though I have to pull books to get the details right.
ReplyDeleteBack in 1992, I was wandering through the basement archives of the U of Calgary library, as I was want to do with my free time, not using a book catalog but literally just walking along shelves and pulling down whatever I found. I would pull down the book, read a page or two, and if appealed to me, I'd sit and read for half an hour or an hour. Then I might put the book back or keep reading; I might tag it in my head for reading another day. I would do this between my classes, for three or four hours at a time, sometimes longer. My daughter in '92 was four, and spending her days with her mother at the day care my wife worked at, so that I could live at the university. I had plenty of time.
It was then that I came across "Sexual Personae" by Camille Paglia. The title sort of jumps out. The first two pages are a blast... the woman was universally hated then, but I'd already read a couple of her books and knew she wasn't full of air. I remember my first time watching her in an interview. It thought to myself, "Wow, fuck, she's so pissed, what the hell is wrong with her?" and then, moments later, "Still, I agree with everything she's said so far." Thus began a long period in which what she had to say was educational for me, until she got old and weird and stopped making sense.
The Mysticism post explains more or less what Sexual Personae opened up for me. I dove HARD into pre-Christian mythology for a time, mostly Sumerian-Egyptian and anything in the mid-East, and then into early Christian pre-Augustine theology, which does not read well for Christianity, I have to say. My conclusions over that period is that it's all connected. The names change, the myths stay the same. Dionysius is not a singular entity in a singular mythos, he's about fifty entities with different names and different connections in about 200 mythos.
To put it simply, if everything in modern politics comes back to Hitler, than everything in paganism comes back to Jesus's mother Mary.
For example, Dionysius was born of a virgin.
Now the reason for this is that society is very simplistic. There's work, there's raising food and eating, there's sex, there's death, there's music, there's play, there's growing from childhood to adult and... well, it gets pretty thin on the ground after that.
My daughter likes to joke about how if there's anything you don't do as a little girl, it's pick flowers. It never ends well. If it's not someone dragging you off to Hades, it's a very pretty bull appearing and, yes, you guessed it.
So this total interconnectedness of all things means that if you want to ask a random question, how did Dionysius affect early Christian cults, it's EASY to find multiple theories as to how it did and didn't do so. Which isn't to say that these are all trash, but only that it's just as easy to draw connections between ANYTHING of the period and early Christian cults.
(cont.)
Instead of thinking of "Dionysius" (or Baccush, Zagreus, Sabazius, Adonis, Zalmoxis, Pentheus, Pan or Liber Pater, just a few of the alternate names in various cultures) as a "person," think of it as shorthand for "getting wasted." There weren't a lot of ways to do that in the Before, but there was a lot of time for doing it and it always produced an experience that was very much like a vision or a sense of stepping outside yourself. Even moreso because the wine was stronger, the food was duller, there was no coffee, tea or sugar for much of the world and the number of things one could goof on in one's head made a way, way, way shorter list. So once someone, somewhere, for whatever reason, coined the concept, "virgin birth," it became a meme, a viral one, that flooded its way through the consciousness of every culture, eventually. So that, when a writer sits down and thinks, "How we gonna give this guy a little chutzpah, how do I make this account zing!" The answer comes in the form of a virgin birth just as easily as modern ad rep thinks, presently, how can I wedge the initials "A.I." into this product.
ReplyDeleteWhich makes Jesus's virgin birth and Dionysius' virgin birth, and that of a hundred other deities, not exactly suspect, just evidence of a key that was working in the imagination of the simple folk as they went about their business. Remember that the little communities in the Levant being told about this dude in sandles with the V.B. tattoo seemed "new" to them. No one there would have been steeped in alternate mythology; education just wasn't a thing and it only took one creative with a half-memory to invoke the idea. So we don't know if it the Christians lifted it, or if they stole it. Especially since "stole" is pretty ridiculous when there were so many cultures around using the same moniker.
Of course, after 2,000 years of Jesus cults gleefully slaughtering non-Jesus cults, the origin of the myth is lost to people... who right now think Jesus was a guy born just a couple of days after the Civil War ended, or maybe in the 1920s or whatever. History isn't like a big thing for a lot of Christians. So this one really feels like its theirs. Like no one else, in the enormous history of the world, ever asked a girl, "whose the father" and had her answer, "Um, it was a really pretty bull that showed up while I was picking flowers."
To which the father thought, "Hm. Better call it a virgin birth. I don't want to look like an idiot."
So, did the gnostics drink? Oh yeah. Not all of them, there were groups who took rigorously ascetic approaches to worship, but for a lot of groups, religion was a party, accompanied by ravishment and all the fun things the Romans associate with Bacchus and the Greeks Dionysius. A drinking party (and who 'partied' without drinking?) was by definition "dionysian," while the gnostics were all about the sex, the tantrism, the girls and the wine.
ReplyDeleteBy the time the church fathers were consolidating authority, the libertine flavor of Gnosticism made an easy target. The fathers could preach "family values" that confirmed the need for a clensing, just as we still use these excuses today to remove books from libraries. Augustus inherited a world of Bacchian excess as the Roman empire fell into collapse; there was little else to make life tolerable, and there was plenty of wine. North Africa was literally steeped in vines. Augustus, actually, used to contrast himself with Bacchus by self-styling himself as a kind of Apollo, bringing radiance, restraint and divinity to a corrupt world.
But, no, there's no REAL connection between Dionysius the character entity and the Gnostic belief in having a good time. Maybe they talked about him. We talk about fictional beings all the time, to give us the argument we need today. King Arthur, we say, did not forgive Genevieve, because it makes a good shorthand. But we're not really saying that WE are King Arthur when we catch our wife cheating.
I was wondering if there is an early Babylonian account of a deity like Dionysus. He certainly seems to come into the lives of the Greeks as an extant faith that encroached upon their belief system (at least that was my interpretation of Ovid, when he talks about the influence of Bacchus in Thebes and what befell Pentheus).
ReplyDeleteYou can certainly see the connective tissue (if you'll pardon the pun) with the last supper and the Dionysian rituals as "interpreted" by Euripides. He got it from somewhere (Thebes, I'm guessing). They got it from somewhere outside the Ancient Greek sphere, but there my trail grows cold. Possibly something to do with the Hyksos who conquered and ruled Egypt?
Whichever way we go, it's an entertaining dive into the impossible gulfs that the various histories of the world provide. Thank you very much for that.
Beer was invented round about 8000 BC, during the Neolithic age, so by the time we got around to actually writing anything down, humans had been getting drunk for about 4500 years. Without anyone to write missives about how it was wrong.
ReplyDeleteIt was often brewed in large posts or vessels that were buried in the ground, which helped to maintain a stable, cool temperature, which is important for the brewing process. These pots were typically made from clay, which aided in the humidity that was needed also.
Wine came along 2,000 years later, in the Mesolithic period. Dionysius' cult designates him the inventor of wine. Religion at that time was largely meditative and animistic, so a "god" really hadn't been invented yet, nor "cult" as an organised social body... but inevitably, as soon as they are, the "drinking cult" would have been front and centre in such developments. There always have been such groups associated with drunkedness, ecstasy and the intoxicating effects of wine, beer and other fermented substances. You're chasing a shadow. The deity is irrelevant. The drink is all the really matters.
Fermentation. Our earliest australopithecus ancestors got hold of some rotting fruit, got a buzz, and that eventually leads to the temperance movements.
ReplyDelete