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Cosmic Ranks and Cosmic Entities Defined

Gustave Moreau (1826-1898) Title : Jupiter und Semele

Gustave Moreau (1826-1898) Title : Jupiter und Semele


Grimoire of Cosmic Entities Volume One By Eli Atkinson, William Church and Serge W. Desir, Jr.
Original Concept by Serge W. Desir, Jr.

Full netbook can be found on the following website

Dicefreaks d20 Community


This section highlights the abilities and characteristics accessible to beings with cosmic ranks (CsR).

Cosmic entities and beings with cosmic ranks determine their skills, feats, and the like in a manner identical to gods or epic mortals. Although a cosmic entity does not have access to salient divine abilities, it may possess comparable powers. It behooves one to review specific cosmic entity templates to determine what such powers may be.

A cosmic entity may have some or all of the following qualities, depending on its cosmic rank.

Quasi Divine Rank

A cosmic entity possesses a divine rank of 0 as detailed in Deities and Demigods. As a result, it gains certain elements associated with this rank. The characteristics discussed below for the powers based upon cosmic rank are those that supercede any benefits accorded to the divine rank 0.

Cosmic Rank Acquisition

A cosmic entity with cosmic ranks determines its status in the same manner identical to that of gods: the cosmic rank is assigned. Many cosmic entities receive bonuses to their cosmic ranks under special circumstances. For example, Dispater, like most of the Lords of the Nine, receives an additional +3 to his cosmic rank in Dis, allowing him to function as a cosmic rank 18 entity in the Second Perdition. Cosmic rank allows the cosmic entity to parallel the power of a god when it comes to affecting its own realm/layer, imposing its will against other beings, and resisting the cosmic or divine assaults of other similarly endowed entities. A cosmic entity typically does not use cosmic rank as a modifier for armor class, attack bonuses, spell casting level, and similar elements; opposed rank checks and ability checks are an exception to this rule.

Armor Class

A cosmic entity determines its armor class as a mortal being. Many of the more powerful cosmic entities (like the Demon Princes or the Seven Virtues), may have their armor class determined in a manner similar to gods in the event of mortal ascension.


A cosmic entity with a cosmic rank of 1 or higher does not treat a roll of “1” as an automatic failure. It does not use cosmic rank to modify attacks or damage.

Saving Throws

A cosmic entity with a cosmic rank of 1 or higher does not treat a roll of “1” as an automatic failure. It does not use cosmic rank to modify saving throws.


A cosmic entity may possess an array of immunities, although most are associated with the specific type of template rather than upon cosmic rank. A cosmic entity does not possess the sweeping immunities of gods; however, such immunities, not conditional on divine rank, are not overcome by opposed rank checks. See cosmic entity groupings (templates) to determine immunities. Regardless of cosmic rank, a cosmic entity can usually expect to be susceptible to effects that imprison or banish it. Such effects include banishment, binding, dimensional anchor, dismissal, imprisonment, repulsion, soul bind, Temporal Stasis, and trap the soul. Bear in mind that the common names for a cosmic entity may not be its True Name. Thus spells like imprisonment are of limited value against a Herald of Holiness as the name to which it is referred is not its True Name.

A cosmic entity is resistant to the attempts to rebuke or turn it. Interestingly, although it is utterly immune to turning/rebuking attempts by gods and other cosmic entities, the cosmic entity is not immune to such attempts by powerful mortals. In such cases, the cosmic entity receives turn resistance equal to half of itsSpell Resistance, as described in the Epic Level Handbook under the Planar Turning feat.

Spurn the Divine

A cosmic entity is resistant to the powers of the gods. When determining if a cosmic entity can be affected by divine power, it is entitled to an opposed rank check to see if it is immune or resistant to divine assaults; the cosmic entity is entitled to a bonus to its rank check as if it were a deity with the same divine rank as it has cosmic ranks (this also holds true where cosmic entities face off, and opposed rank checks come into play). For example, if Ares, a divine rank 14 god, were to attack Mephistopheles, a cosmic rank 16 cosmic entity, Ares would find that the Lord of the Eighth immune to his Annihilating Strike, unless he succeeded on an opposed rank check. Ares, an intermediate deity, would have a total bonus of +14 on the opposed rank check (+14 for his divine ranks), while Mephistopheles would be treated as a DvR 16 greater god, with a total bonus of +24 on the opposed rank check (+16 for his cosmic ranks, +4 for each strata above his opponent).

A cosmic entity may be able to temporarily ignore Area Divine Shields, Divine Blasts, Divine Shields, and Mass Divine Blasts. The attacking deity must succeed on an opposed rank check to affect a cosmic entity with Divine Blasts or Mass Divine Blasts. Against Area Divine Shields and Divine Shields, the cosmic entity can make an opposed rank check to breach the effect; the cosmic entity can breach the shield for one round’s worth of actions. Thus, if Ares were to attack Mephistopheles with a Divine Blast, Ares would need to succeed on an opposed rank check. Likewise, if the Lord of Loss was to attack Ares with his Hell’s Fire, he would need to succeed on an opposed rank check. Note that in the second example, if Mephistopheles was unable to breach the Divine Shield with an opposed rank check, he would still deal damage as per normal to the Divine Shield with his Hell’s Fire.

A cosmic entity warps the powers of the gods drastically. If a god attempts to attack a cosmic entity, it may not count on distance in a conflict. If the cosmic entity has at least half as many cosmic ranks as the god’s divine ranks, the god must confront the cosmic entity personally. Rather than distance for Divine Blasts, sensory powers, and similar divine attributes being determined by miles, these powers when used against a cosmic entity are changed to 100 feet. Thus, if Ares were to attack Mephistopheles with a Divine Blast, Ares would have to be within 1400 feet of the Arch Duke of Cania in order to have a chance to strike him.

Note that if an attack from a deity is not directly aimed at a cosmic entity, but nonetheless includes said entity within its area of effect, the above limitations still apply.

A cosmic entity is also difficult for gods to track. If a cosmic entity is involved in any activity or action related to a god’s portfolio sense, there is no guarantee that that god in question will be aware of it. When dealing with a cosmic entity that possesses fewer than half the cosmic ranks as the god’s divine rank, the god’s portfolio awareness and sensory powers function at half power, decreasing not only range and duration by half, but also the effective divine rank by half, so that even a Greater deity will not be able to sense the cosmic entity’s actions ahead of time. When dealing with a cosmic entity that possesses more than half but still fewer cosmic ranks as the god’s divine rank, the god’s portfolio awareness and sensory powers function at quarter power. When dealing with a cosmic entity that possesses equal to or greater cosmic ranks as the god’s divine ranks, the god’s portfolio awareness and sensory powers do not function at all. This power can essentially blind gods to the machinations of a cosmic entity. It also benefits the personal servants of cosmic entities. Thus, if Mephistopheles’ mortal servant were personally instructed by the Arch Duke of Cania to cause the collapse of a major temple dedicated to Ares would only become aware of the plot if one of his servants or he himself heard of it first hand. Only if a god’s name is spoken can a god peer into the location within 100 feet per divine rank for one round per divine rank as described in Deities and Demigods to learn about events related to the plots of a cosmic entity. Certain Cosmic entities have parallel limitations when dealing with divine beings.

Damage Reduction

A cosmic entity typically gains damage reduction in a manner unique to its type. However, without such a provision, the cosmic entity determines its damage reduction in a manner identical to that of a god as described by Dicefreaks.


A cosmic entity possesses quasi-divine status as described in Deities and Demigods. It is also not subject to death from massive damage. A cosmic entity possesses a form of rejuvenation that makes them extremely difficult to kill. When a cosmic entity is “killed” beyond its Plane of origin or the Plane upon which it draws its power, it does not die. Within 10d10 days, the cosmic entity reforms in its home plane and, for the more powerful ones, in a specific area or layer. Upon reforming, the cosmic entity is typically trapped within its Plane/layer/ realm for 5d20 years during which it can only be called or summoned into another Plane by mortals, and then for a limited time (usually 1d10 days).

Automatic Actions

A cosmic entity, like a deity, is able to take a certain amount of automatic actions per round. The number of such free actions that can be taken is as per the guidelines for deities (as found in Deities and Demigods), save that the cosmic entity is treated uses its cosmic rank to determine the number of free actions available per round. The types of actions available to the cosmic entity are always related to its portfolio, and are specified in the individual cosmic entity’s description.


A cosmic entity with cosmic ranks can understand, speak, and read any language, including nonverbal languages.


The power of a cosmic entity to manipulate its own realm is identical to that of a true god except the cosmic entity uses its cosmic rank to determine the extent that it can affect said realm. Many cosmic entities receive bonuses within their own abode.

Fiendish Oblivion

Fiends, like most outsiders, are extremely difficult to permanently destroy. As they are the immortal manifestation of an Ideal, they effectively live forever unless destroyed through special circumstances. This does not mean that all fiends are immortal in the same sense that quasi-gods or abominations are immortal. While all fiends live forever and are not required to eat, breath, or sleep, common fiends do not receive any special status when dealing with threats from cosmic or divine beings and do not benefit from the Immortal description.

Simultaneously, fiends are not mortal in the same sense that humanoids, magical beasts, and other creatures are. They do not have biological functions (unless they want to) and do not have traditional organs, fluids, or the like. When a witch claims to need a barbazu’s heart, what one acquires is a “heart” that comes into being at the moment it is culled from the fiend’s body. A fiend’s body is in different stages of protoplasmic development over its existence depending on its status. Lowest “ranked” fiends, like lemures and manes, are the most carnal in nature; as a fiend progresses in power, it loses more and more of its physical nature. It is no accident that pit fiends are usually translucent or that balors are composed of flames, shadow, and hate rather than possessing bodies in the mortal sense.

It is for this reason (among others) that the Blood War has persisted for so long. Devils cannot permanently destroy their demonic adversaries in the vast majority of cases. (There are rumors among demons that devouring the protoplasmic remains of a fiend renders
it completely destroyed; if such is the case, devils have not adopted the practice as of yet). What happens to a fiend’s life when its physical form is destroyed depends upon where it “died,” how it relates to the area in which it died (called or summoned), and its station. If a fiend is summoned and then slain, it is instantly returned from whence it came. Most fiends encountered in the mortal coil were summoned and are never in fear of being permanently destroyed and rarely risk a loss of face and/or station if defeated. The only time a fiend has to be concerned with the latter is if they were summoned by an immediate superior.

Fiends that have been called, whether by a planar alliance, planar binding, gate, or similar magicks are at a greater risk of being destroyed or punished. Indeed, they suffer the exact same risk as those fiends encountered in the Realms Beyond. Being destroyed in the Depth Below often risks permanent destruction. What occurs depends upon a fiend’s status:

Least Fiend

Permanent destruction when slain, regardless of location.

Lesser Fiend

Reduced to least status for a century per hit die and unable to travel beyond the confines of the appropriate Depth Below. The fiend may be permanently slain anywhere in the appropriate Depth Below.

Greater Fiend

Reduced to the appropriate highest-ranking lesser fiend status for a decade per hit die and unable to travel beyond the confines of the appropriate Depth Below during that time. The fiend may be permanently slain anywhere in the appropriate Depth Below. It may also suffer other penalties, as determined by a possible superior.

Minor Cosmic Fiend

Duke of Hell, unique demon. Such creatures are unable to manifest in a corporeal fashion for five years per hit die and confined to the appropriate Depth Below for the time frame. Thereafter, the fiend may enter the mortal coil only by being called first. A fiend of this station risks permanent destruction if slain on the appropriate layer of the appropriate plane (eg. Martinet may only be slain on Nessus, Ninth of the Nine Hells of Perdition). The fiend may possibly suffer other penalties, as determined by a possible superior.

Greater Cosmic Fiend

Arch-Devil, Demon Lord. As minor cosmic fiend, except confined to the appropriate Depth Below for one year per hit die. These beings are typically not tied to a superior.

True Cosmic Fiend

Demon Prince, Lord of the Nine. Confined to the appropriate Depth Below for one year per hit die; otherwise as a minor cosmic fiend. Permanent destruction takes place only if the creature is slain on the appropriate layer of the appropriate plane (eg. Mephistopheles may be destroyed only in Cania, Eighth of the Nine Hells of Perdition), and only if the attacker succeeds in a rank check against the fiend. Although such a creature is unlikely to suffer a loss of status from a superior (assuming it has one), the loss of face for being confined to a fiend’s layer is enough to guarantee severe retaliation once the fiend regains its ability to travel.


A god is as difficult (and probably more difficult) to permanently destroy as a cosmic entity. A divine being risks permanent destruction only if slain on its home plane and only if the attacker succeeds on a rank check. Otherwise the deity or patron reforms within its divine realm after one year per Hit Die.

While the destruction of a cosmic fiend may adversely affect the cult activities of its servants and “worshippers,” the destruction, even temporary, of a god may have vast consequences not only for its church, but for its future in a mortal world.

A single-spheric deity slain on the world upon which it is venerated loses jurisdiction on that world and seems to die (as if destroyed on the planes). Such a deity may reform after one year per Hit Die if sufficient worship is available or a suitable ritual is performed (in some cases, an overpower must allow the god’s return).

If a multi-spheric deity is slain on one of the worlds upon which it is venerated, the god is not destroyed nor its activities restricted on the planes or on other worlds; however, it is banished from that world/pantheon and loses jurisdiction in said world. The god may attempt to exert influence on that sphere again after one year per Hit Die if sufficient worship is available or a suitable ritual is performed (again, some cases will warrant the approval of an overpower).

William Blake's mythology

From Wikipedia, the free encyclopedia

The prophetic books of the English poet and artist William Blake contain a rich invented mythology (mythopoeia), in which Blake worked to encode his revolutionary spiritual and political ideas into a prophecy for a new age. This desire to recreate the cosmos is the heart of his work and his psychology. His myths often described the struggle between enlightenment and free love on the one hand, and restrictive education and morals on the other.


Among Blake's inspirations were John Milton's Paradise Lost and Paradise Regained, the visions of Emanuel Swedenborg, and the near-cabalistic writings of Jacob Boehme. Blake's vision went further, in that he not only expanded on the world of Biblical revelation, but sought to transcend it by fusion with his own interpretations of druidism and paganism.

The Fall of Albion

a depiction of the four zoas from William Blake's mythology1804-1811

a depiction of the four zoas from William Blake's mythology1804-1811

The longest elaboration of this private myth-cycle was also his longest poem—The Four Zoas: The Death and Judgment of Albion The Ancient Man—left in manuscript form at the time of his death. In this work, Blake traces the fall of Albion, who "was originally fourfold but was self divided."

The parts into which Albion is divided are the four Zoas:

* Tharmas: representing instinct and strength
* Urizen: tradition; a cruel god resembling the Gnostic Demiurge.
* Luvah: love, passion and emotive faculties; a Christ-like figure, also known as Orc in his most amorous and rebellious form.
* Urthona, also known as Los: inspiration and the imagination

The Blake Pantheon also includes feminine emanations that have separated from an integrated male being, as Eve separated from Adam:

* The maternal Enion is an emanation from Tharmas.
* The celestial Ahania is an emanation from Urizen.
* The seductive Vala is an emanation from Luvah.
* The musical Enitharmon is an emanation from Los.

The fall of Albion and his division into the Zoas and their emanations are also the central themes of Jerusalem: The Emanation of The Giant Albion.

Rintrah first appears in The Marriage of Heaven and Hell, personifying revolutionary wrath. He is later grouped together with other spirits of rebellion in The Vision of the Daughters of Albion:

* The loud and lustful Bromion
* The "mild and piteous" Palamabron, son of Enitharmon and Los (also appears in Milton)
* The tortured mercenary Theotormon

The mythology and the prophetic books

Scholarship on Blake has not recovered a 'perfected' version of Blake's myth. The characters in it have to be treated more like a repertory company, capable of dramatising his ideas (which changed, over two decades). On the other hand the psychological roots of his work have been revealed, and are now much more accessible (with study) than they were a century ago.

America, a Prophecy is also one of the "prophetic works". Here, the "soft soul" of America appears as Oothoon.

Other works concerning this pantheon:

* America a Prophecy
* The Book of Urizen
* The Book of Los
* Visions of the Daughters of Albion


Blake's image of Albion, accompanying the words, "Albion rose from where he labourd at the Mill with Slaves / Giving himself for the Nations he danc'd the dance of Eternal Death"

Blake's image of Albion, accompanying the words, "Albion rose from where he labourd at the Mill with Slaves / Giving himself for the Nations he danc'd the dance of Eternal Death"

From Wikipedia, the free encyclopedia

In the complex mythology of William Blake, Albion is the primeval man whose fall and division results in the Four Zoas: Urizen, Tharmas, Luvah/Orc, and Urthona/Los. The name derives from the ancient and mythological name of the British Isles (see Albion).


In the mythical story of the founding of Britain, Albion was a Giant son of Poseidon, the Greek god of the sea. He was a contemporary of Heracles, who killed him. Albion founded a country on the island and ruled there. Britain, then called Albion after its founder, was inhabited by his Giant descendants until about 1100 years before Julius Cæsar's invasion of Britain, when Brutus of Troy came and defeated the small number of Giants that remained (as a group of the Giants had killed all the others).

According to another myth, Noah's son, Japhet had a son named Histion, who had four sons. Their names were Francus, Romanus, Brittos, and Alemannus and the French, Roman, British, and German people are descended from them. Brittos divided Britain into three kingdoms and gave each to one of his sons. They were Loegria (a Latinization of the Welsh, Lloegr "England"), Scotland, and Cambria.

The division of the primordial man is found in many mythic and mystic systems throughout the world, including Adam Kadmon in cabalism and Prajapati in the Rig-Veda.


The long, unfinished poem properly called Vala, or The Four Zoas, expands the significance of the Zoas, but they are integral to all of Blake's prophetic books.

Blake's painting of a naked figure raising his arms, loosely based on Vitruvian Man, is now identified as a portrayal of Albion, following the discovery of a printed version with an inscription identifying the figure. It was formerly known as "Glad Day", since it was assumed by Alexander Gilchrist to illustrate a quotation from Shakespeare.

Blake also uses the name Albion in its traditional meaning, as an ancient synonym for Britain, in his poem "A Little Boy Lost" in Songs of Experience. The poem tells about a young boy who, using reason, realizes that humans are selfish, and that "naught loves another as itself." He asks the priest, "father, how can I love you/ or any of my brothers more?/ I love you like the bird that picks up crumbs around the door." The priest accuses the boy of blasphemy, and burns him "in a holy place/ where many had been burned before." Blake concludes the poem by asking, "Are such things done on Albion's shore?"


The Sons of Albion feature in the poem Jerusalem. They are 12, and are named as Hand, Hyle, Coban, Guantok, Peachey, Brereton, Slayd, Hutton, Scofield, Kox, Kotope, Bowen. These names are mostly drawn from figures from Blake's 1803 sedition trial.

The Daughters of Albion feature in Visions of the Daughters of Albion, and other prophetic books. They are named, not consistently though, in The Four Zoas and in Jerusalem; they are mostly drawn from Geoffrey of Monmouth.


From Wikipedia, the free encyclopedia

Urizen destroying Ahania; pencil study by Blake for Vala, or The Four Zoas.

Urizen destroying Ahania; pencil study by Blake for Vala, or The Four Zoas.

Ahania is the Emanation, or female counterpart, of Urizen, Zoas of reason, in William Blake's mythology. She is the representation of pleasure and the desire for intelligence. Although Urizen casts her out as being the manifestation of sin, she is actually an essential component in Blake's system to achieving Divine Wisdom. She is a figure of the goddess of wisdom. It is through her that the sons and daughters of Urizen are born. In the original myth, her son Fuzon rebels against his father and is responsible for separating Urizen and Ahania. In his later version, Ahania is separated from Urizen after he believes that she is sinful.


Ahania represents pleasure and is connected to the Zoas Urizen, who represents reason. They are divided because Urizen is unable to understand the necessity of pleasure for the mind. In Blake's early myth, Ahania and Urizen are united until their son Fuzon separates the two by cutting his father's loins apart. She is labeled as Sin by Urizen and hidden away with her only capable of lamenting her fate. Ahania is the representation of a Wisdom goddess, as she is an emanation of Urizen, who is connected to the head.

In Blake's later myth, she provides Urizen with twelve sons and three daughters, which represent the Zodiac and the three parts of the body. However, Urizen believes that Ahania has too much influence and denies her the ability to come to the marriage of Los and Enitharmon. In return, she becomes cold and distant. Eventually, Los and Enitharmon bring Ahania to hear Enion's wailing.[3] After Enion reveals the fallen world to Ahania, she represents intellectual desire and has a sexual element. Although she is cast off as being sinful, she is necessary for Divine Wisdom and is essential for any act of creation. Urizen tells her that he is afraid that Orc, the one that would overthrow him, would be born, and Ahania describes her vision of dark future. Urizen, upset, separates from her because she is not obedient enough for him. In despair, she enters the Caverns of the Grave. She returns on the Last Judgment when Urizen stops trying to control everything. This action allows Urizen to regain his previous form. In the feast after the Final Judgment, she is reunited with Urizen.


Ahania is described in The Book of Ahania (1795), which gives her origins. She was originally part of Urizen until her son, Fuzon, rebelled against Urizen and cut apart his loins. This established her as a separate entity, and Urizen named her Sin. The work ends with Fuzon's death by the hands of Urizen. Eventually, this version was overwritten in Vala, or The Four Zoas. The later version describes her more as his shadow counterpart and of their many children. Urizen is a jealous lover, which causes her to despair. Eventually, she is separated from Urizen when she hears Enion's lament. Ahania appears in Milton a Poem, and she is described as lamenting after she is cast out. In Jerusalem The Emanation of the Giant Albion, Ahania is described as a shade when Los is able to see the four Emanations.


From Wikipedia, the free encyclopedia

In the mythological writings of William Blake, Enion is an Emanation/mate of Tharmas, one of the four Zoas, who were created when Albion, the primordial man, was divided fourfold. She represents sexuality and sexual urges while Tharmas represents sensation. In her fallen aspect, she is a wailing woman that is filled with jealousy. After the Final Judgment, she is reunited with Tharmas and able to experience an idealised sexual union.


Enion is an Emanation, a female essence that is part of one of the divine Four Zoas. She is connected to Tharmas, who is the western and water based Zoas. He is connected to the senses and to the body, and her aspect is sexual desire. It is possible that her name comes from letters used in Enitharmon's name, with Tharmas being the middle portion of the name and hers representing the rest. Tharmas represents a unity within the spirit, and, when Enion is separated from him, she becomes the image of the earth mother. Enion has the power to generate the world. She and Tharmas were able to get along until innocence was taken from their relationship. She wanted to join with Tharmas but could not because of the idea of sin. Along with creating nature, she creates the "Circle of Destiny", which removes Tharmas's aspect of speech by shutting the Gate of the tongue.

After her separation from Tharmas, she becomes jealous and attacks other Emanations from his being even though they are her own children. Enion then separates the free aspects, called Jerusalem, from Tharmas's soul and hides from him in what becomes the material world, known as Ulro. She is able to use her power to separate from Tharmas his Spectre, which is a selfish, sexual form of Tharmas. From the union of the two comes Los and Enitharmon, which represents Imagination and Poetry. However, Los and Enitharmon flee. Enion is outraged and believes that the world is cruel. Tharmas allows Enitharmon to hide with him for protection, but Enion soon finds and kills her.

Enion is reduced to wailing and singing. Her song has the power to either create madness or to bring about an apocalypse. The actual song describes lost innocence and the nature of pleasure. Enion can do nothing but wander and be disconnected from Tharmas, even though Tharmas keeps trying to return to her. Albion, the original essence, resigns from power as he was dying because of her wailing, and Urizen, who replaces him, is terrified when he witnesses her. The wailing is used by both Los and Enitharmon to divide Urizen from his Emanation, Ahania. In a human form, Tharmas continues to seek her but he can only hate her. Eventually, they reconcile enough for Tharmas to ask her to come back, but Enion had dissolved into just a wailing voice. During the Final Judgment, Tharmas and Enion are reunited, and the two become like children that are able to enjoy each other sexually. They form an idealistic sexual unity. Eventually, Enion is restored to her form and she joins the rest at Albion's feast.


Enion is introduced in Vala, or The Four Zoas as her division from Tharmas begins the work. The work describes their sexual and moral struggles. She is a jealous lover and eventually hides from him. She is depicted as a wailing voice and is the essence of sexuality, jealous, and physical passions. In Milton a Poem, she is described as a wandering, wailing voice. In Jerusalem The Emanation of the Giant Albion, Enion is questioned as being dominant, and the birth of Los and Enitharmon changes. In the new version, Los protests about the action, but he cannot prevent it.


From Wikipedia, the free encyclopedia

Enitharmon is a major female character in William Blake's mythology, playing a main part in some of his prophetic books. She is, but not directly, an aspect of the male Urthona, one of the Four Zoas. She is in fact the Emanation of Los, also male. There is a complex verbal nexus attached. The Zoa Tharmas has emanation Enion, and Eni-tharm(as)-on is one derivation of her name. That should perhaps be read in the inverse direction though, as a construction of the Tharmas/Enion pair's names. Within Blake's myth, she represents female domination and sexual restraints that limit the artistic imagination. She, with Los, gives birth to various children, including Orc.


It is possible that the character Enitharmon was based on Blake's wife, Catherine Blake. In a letter from Blake to his friend Thomas Butts Jr on 22 November 1802, he claimed that his place at Surrey had "Enitharmon's bower". S. Foster Damon explained the name Enitharmon as a derivation or an elision of (z)enit(h)-harmon(y). This is to be read in the light of the mirrored name Los (Sol = Sun in Latin). He also suggested that the Greek anarithmon or 'numberless' as another possible starting point for the name. Urthona is 'earth-owner'. Enitharmon is not therefore a simplistic Earth Goddess, but is also not disconnected from that role. Her name can also be broken down to form the names of her two material parents, Enion and Tharmas.


Enitharmon represents spiritual beauty and poetic inspiration. She is symbolised by the moon and she is characterised by Pity. With Los, she is connected to the North in that they were from Urthona, who dominates there. As poetic instinct, Enitharmon is represented as being born of the sexual problems that happen during puberty. She rules as the Queen of Heaven in Blake's works. In Enitharmon's connection to Urthona, who is represented by the loins, she is a goddess that represents what cannot be found within nature. In a natural cycle within Blake's myth, there is a repeating image of an Old Woman, who is represented by Rahab, Enitharmon, or Vala based on which part of the cycles are being discussed. Enitharmon represents what Los is trying to create, and he cannot have Enitharmon until he is able to complete his duty. In her connection to space, she represents the psychological aspects of unbound space upon the mind.

Unlike the other Emanations, she is not a shade of a divine form, but serves as a material wife of Los as well as his Emanation. Blake's early myth describes how she was born after Los gave a material form to Urizen, and she was born as the first female. In his later myth, the sight of Enitharmon's birth caused Urthona to fall and be born from Enion. In that version, both Los and Enitharmon spring from Enion. After her birth, Enitharmon declares that women will rule the world, with Man being given Love and Women being given Pride. This would create within men a fear of female dominance that would in turn bring them under control of the females. In her sexual system, there are four parts: Manathu-Varcyon (desire), Antamon (sperm), Theotormon (frustration), and finally Sotha (war). These are represented by sexual desire being contained to Ethinthus (body), which leads to Leutha (guilt), followed by Oothoon (frustration) and ends with Thiralatha (erotic dreams). In the last stage, war is the ultimate result of sexual repression. This war is connected to general war and to energy as a whole. Sex is supposed to lead to imagination and love. Love is supposed to leave one to a higher state, and the perversion of sexuality, in Blake's view, leads to destruction.

The Female Will is born from an object of affection refusing to give up its independence, and the concept represents what prohibits an individual from being able to have true vision. Under Eitharmon's rule, representing the rule of the Female Will, leads to Los and Enitharmon entering into a constant state of strife with each other. However, the conflict also leads to Los pursuing her and the two procreating. Urizen is able to take advantage of the struggling between the two by tempting them with the ability to judge Luvah and Vala. This causes both of them to lose the last bit of their innocence. Their union was thereafter filled with both envy and jealousy. Their union also causes Enion to lament over the fallen state that began from this. She is married to Los, and through their marriage Orc, the representation of revolution, is born. This symbolises the relationship between art and revolution. Los, however, grows jealous of Orc and chains him to a mountain. Enitharmon tries to intervene but Los is unable to release Orc. Following Orc, Enitharmon gives birth to many children. Of these, Satan, John Milton, and Mary are described as her children.


Enitharmon appears in Europe a Prophecy, which compares her rule in regards to the fall of Christian culture. Through her, oracles and the Olympian gods are brought back. The bulk of the work is devoted to Enitharmon's domination of the material world and puts forth various sexual rules through religion. Blake describes how these rules are errors found in orthodox Christianity. The Book of Urizen describes how Los's pity, Enitharmon, separated from him and became the first female after Los created a form for Urizen. In Vala, or The Four Zoas, she is similar to eve and she is the tempter of Los/Adam. The work also describes the connection of poetic instinct and sexuality, along with pointing out how she and her daughters are able to create various things, such as a body for various Spectres to be created. Milton a Poem describes how Enitharmon gave birth to many children, which included Milton himself. In the work, she is described as being connected to Space while Los is connected to Time. In Jerusalem The Emanation of the Giant Albion, she is connected to poetry, and she realizes that she must eventually vanish in the end. Enitharmon is described as having a Looking Glass, which reflects the Eternal world in the Material world. This image appears in the 99th illustration of Blake's to the works of Dante. The design shows the Queen of Heaven, who represents feminine rule and the glass is of materialism.


Originally Posted by

Sepulchrave II of the En World forums.

On this Thread

Enitharmon, Marshal of the Celestial Host.

Size/Type Huge outsider (Augmented, Celestial, Extraplanar, Good)
Initiative +32
Hit Dice 50d8+1350 (1750 hp)
Speed 100 ft.; fly 300 ft. (perfect)
Armor Class 116 (-2 size, +32 deflection, +24 Dexterity, +26 insight, +26 natural; flat-footed 92, touch 90)
Base Attack/Grapple +50/+91
Attack +118 melee (4d6+59/17-20, Shard of Thought)
Full Attack +118/+118/+113/+108/+103 melee (4d6+59 plus 3d6 divine/17-20, Shard of Thought)
Space/Reach 15 ft./15 ft.
Special Attacks Smite evil, spell-like abilities, spells, turn undead
Special Qualities Attunement, change shape, darkvison 60 ft., divine elemental empowerment, DR 20/adamantine and epic and evil, fast healing 20, greater teleport, immortal, immunities (acid, cold, disease, electricity, fire, petrification, poison, sleep), Low-Light Vision, planar travel, protective aura, regeneration 20, Spell Resistance 75, tongues
Saves Fort +106 Ref +103 Will +105
Abilities Strength 77 Dexterity 59 Constitution 65 Intelligence 62 Wisdom 63 Charisma 75
Skills Appraise +79, Balance +83, Concentration +80, Diplomacy +197, Gather Information +85, Handle Animal +85, Heal +79, Jump +92, Knowledge (Arcana) +79, Knowledge (Geography) +79, Knowledge (hstory) +79, Knowledge (nature) +85, Knowledge (nobility) +79, Knowledge (religion) +79, Knowledge (the planes) +79, Listen +79, Perform (oratory) +85, Perform (sing) +85, Search +79, Sense Motive +179, Spellcraft +85, Spot +79, Survival +79 (+85 on other planes), Tumble +83
Feats Cleave, Combat Reflexes, Devastating Critical, Dire Charge, Dodge, Epic Spellcasting, Great Cleave, Great Smiting, Improved critical (greatsword), Improved Initiative, Improved Sunder, Leap Attack, Mobility,
Overwhelming Critical
, Power Attack, Power Critical, Spring Attack, Superior Initiative, Weapon Focus (greatsword)
Environment Heaven (Any Sphere)
Challenge Rating 65


Attunement (Sp): Enitharmon may commune at will as a swift action.

Change Shape (Su): Enitharmon can assume the form of any small or medium humanoid.

Devastating Critical: Creatures who suffer a critical hit from Enitharmon's greatsword must make a Fortitude saving throw (DC 68) or die.

Divine Elemental Power (Ex): When Enitharmon uses a spell or spell-like abilitiy with an energy descriptor, all damage from such spells or abilities is considered divine in nature for the purpose of bypassing resistances and immunities; target creatures who possess a special vulnerabiliy to a particular energy type still retain it.

Greater teleport (Sp): Enitharmon can use this ability at will (Caster Level 50th).

Immortal: Enitharmon is immortal, and does not need to eat, sleep or breathe.

Planar Travel (Sp): Enitharmon can move at will between any two planes. Treat this as a plane shift, but Enitharmon may only transport himself and any equipment he carries, and he never arrives off-destination. Caster Level 50th.

Protective Aura (Su): This acts as a double-strength magic circle against evil and a lesser globe of invulnerability with a 20-ft. radius. The aura can be dispelled, but Enitharmon can create it again as a free action on his turn. Caster Level 50th.

Regeneration (Ex): Enitharmon takes normal damage from epic evil-aligned weapons and from spells with the evil descriptor.

Smite Evil (Su): Against evil creatures, Enitharmon gains a +32 bonus to all attack rolls and deals an extra 100 points of damage with each successful hit.

Spell-Like Abilities: At will – aid, animate objects, continual flame, dimensional anchor, greater dispel magic, holy smite (DC 46), imprisonment (DC 51), invisibility (self only), Lesser restoration, remove curse, remove disease, remove fear, Resist Energy, summon monster VII, speak with dead, waves of fatigue;

3/day – blade barrier (DC 48), Earthquake (DC 50), heal, mass charm monster (DC 50), permanency, resurrection, waves of exhaustion;

1/day – greater restoration, power word blind, power word kill, power word stun, prismatic spray (DC 49), wish.

Caster level 50th. The Save DCs are Charisma-based.

The following abilities are always active on Enitharmon's person as the spells (caster level 50th): detect evil, detect snares and pits, discern lies (DC 46), see invisibility, true seeing. They can be dispelled, but Enitharmon can reactivate them as a free action.

Spells: Enitharmon spontaneously casts spells as a 50th-level Cleric (6/10/10/10/10/9/8/8/8/7; DC 36+ spell level). He may cast any spell on the Cleric spell list, and any spell from the Glory, Strength, War and Wrath domains. He also has access to any [sanctified] spell. He foregoes the need for any foci or material components. For purposes of spells which have an XP requirement, assume Enitharmon has an XP cushion of 20,000XP per week.

tongues (Su): Enitharmon can speak with any creature that has a language, as though using a tongues spell (caster level 50th).

Turn undead (Su): Enitharmon can turn or destroy undead at will as a 50th-level Cleric. He gains a +6 synergy bonus to his turning checks.


Shard of Thought (Paradigmatic Artifact): Enitharmon's weapon is a +10 ghost touch holy speed fiery blast greatsword: the flames generated by the sword are divine in nature, and not subject to resistances or immunities. Shard of Thought automatically bypasses all damage reduction. When brandished (a standard action), the weapon causes evil creatures within line of sight to become panicked for 4d6 rounds unless they succeed at a Will saving throw (DC 67); those who succeed are still shaken. Enitharmon's Charisma and Hit Dice determine the Save DC. Caster Level 50th.

Seal of Truth and Agency (Paradigmatic Artifact): On his brow, Enitharmon bears a complex and shifting motif wrought from raw Empyrean Fire; a living symbol of his legitimate authority, bestowed by Oronthon. Any celestial, fiend or worshipper of Oronthon immediately recognizes the symbol and its significance. The Seal of Truth and Agency grants a +20 enhancement bonus to all ability scores, a +20 resistance bonus to all saving throws, and a +100 competence bonus to all Diplomacy and Sense Motive checks. Enitharmon's stat block reflects this.


From Wikipedia, the free encyclopedia

In the mythological writings of William Blake, Luvah is one of the four Zoas, who were created when Albion, the primordial man, was divided fourfold. He represents love, passion, and rebellious energy. His Emanation (female counterpart) is Vala; his fallen form is Orc. Throughout Blake's mythological system, he is opposed to Urizen, the representation of reason. He is also connected to Jesus, who takes upon his form as the being of love after Luvah falls and turns to a being of hate.


Luvah represents a generative aspect that is connected to experience. In Blake's system, Luvah, the third Zoas, represents emotion as the Prince of Love, and his name may be connected to the word "lover". Love is the supreme emotion, and it is connected to all others, including hate. Luvah is connected to the heart. He is connected to Jesus, and the Incarnation is the result of Luvah transforming into hate; Jesus replaced Luvah's physical form after Luvah descended from his position. As such, Jesus is the physical aspect of Love and he suffers what Luvah would suffer. When Urizen witnesses Jesus in that form, he becomes upset and afraid of the new Luvah.

Luvah's emanation, Vala, originated as two innocent individuals that were separated by Vala being impregnated by Albion. From that union, Urizen was created. When the Fallen Man looked upon Vala, she was separated from Luvah, and she hid from him. Urizen joins with Luvah in order to control mankind, with Urizen seeking to dominate the imagination and would allow Luvah to dominate reason. However, Luvah does not accept but does steal Urizen's horses, which sparks a war between the two. During this time, Urthona falls and divides. Urizen soon withdraws from the war, and Tharmas strikes down both Luvah and Vala, which causes them to both fall. As this happens, Albion is brought low, and Urizen becomes the ruler. Urizen punishes Luvah by placing him within the Furnaces of Affliction, with Vala feeding the furnaces. The furnaces causes Luvah to melt, and Urizen uses the metallic remains of Luvah to create the universe, which represents reason's solidification of emotions. This leads to Luvah, in the form of a cloud, constantly tormenting Albion, which represents suppressed desires. Albion opposes Luvah, and he falls. Soon, he is born from Enitharmon in the form of Orc. Thus, he transitions from Love into Hate. From him comes wars, including the Napoleonic Wars, and he stars wrecking the body of Albion.

After Orc is born, the jealous Los uses the Chains of Jealousy to bind Orc upon a mountain. While bound, his imagination is able to exist in a cave located in Urizen's kingdom, which wakes up Urizen. When Urizen seeks out Orc, Orc is freed as he changes into a serpent. The form is corrupted and he is turned into a satanic image. Orc spends his time rebelling against Orc, and it is only when Urizen stops fighting Orc that Orc is able to become Luvah.

After the Final Judgment, Albion makes Luvah the servant of Urizen, which represents reason controlling love and ensuring that there is only creation. Albion tells Urizen to let Luvah rage enough to allow for the hate to burn out. Luvah's role in the harvest, he is a singer and is able to unite with Vala before joining Albion only to be cast away until the Zoas can all join with Albion.


The first appearance of Luvah is in The Book of Thel, but he is not mentioned again until Vala, or The Four Zoas. The history of Luvah's origins, war on Albion, and his involvement as Orc are described in Vala along with descriptions of his return to his Luvah state after the Final Judgment. Blake's Milton a Poem describes various aspects of Luvah's story, including his tomb at Golgonooza where the dead Luvah resided. In Jerusalem The Emanation of the Giant Albion, Luvah is connected with the various warring individuals through Los's dividing of the world of life and death. The work also explains how Jesus allowed for Luvah to fight against Albion, as Luvah's hate must be expressed before it can be purged.


Orc emerges from creative fires to challenge the forces of imperialism in plate 12 of America a Prophecy

Orc emerges from creative fires to challenge the forces of imperialism in plate 12 of America a Prophecy

From Wikipedia, the free encyclopedia

Orc (a proper name) is one of the characters in the complex mythology of William Blake. Unlike the medieval sea beast, or Tolkien's humanoid monster, his Orc is a positive figure, the embodiment of creative passion and energy, and stands opposed to Urizen, the embodiment of tradition.

Orc is described by Blake as 'Lover of Wild Rebellion, and transgressor of God's Law'. He symbolizes the spirit of rebellion and freedom, which provoked the French Revolution.


The name Orc is possibly an anagram of the word cor (heart) in that he was stated in Blake's myth to be born of Enitharmon's heart or orca (whale) because he sometimes takes the form of a whale. Orcus is also the Latin word for Hell, and Orc is presented as a rebellious, Luciferian character. He was created to serve as Blake's analysis of the revolutions in America and France.


In Blake's myth, Orc is seen as the first child of Los with Enitharmon and sometimes either replaced in that position by another or not mentioned as a child at all. In the Four Zoas, the children of Los represent a just form of wrath, pity, frustrated desire and logic, which serve as an analysis of Orc's being. Orc's creation was based on the split between Los and Enitharmon, and he transformed from a worm into the form of a serpent. Based on Orc's relationship with Enitharmon, there is a split between him and Los. Los uses the Chains of Jealousy to bind Orc upon a mountain, and Orc becomes part of the rock. While bound, his imagination is able to exist in a cave located in Urizen's kingdom, which wakes up Urizen. When Urizen seeks out Orc, Orc is freed as he changes into a serpent. The form is corrupted and he is turned into a satanic image. Orc spends his time rebelling against Orc, and it is only when Urizen stops fighting Orc that Orc is able to become Luvah.

Orc is a force of revolution, revival, and of passion who is the polar opposite to Urizen, the cruel and tyrannous god. Orc is the force of new life in the cycle and Urizen represents the older version of Orc that dies at the end of the cycle. As such, Orc and Urizen appear in their evolution from one to the other in the "Seven Eyes of God", or the seven historical cycles of Blake's myth. Each cycle is divided into three phases, which begins with Orc's birth and then describes Orc's binding, which is connected to the time in a human's life where they are at their imaginative greatness. This is followed by the creation of abstract religion and a view of the universe as mechanical. This is then followed by rationalism, which led to Aristotle, Bacon, Locke, and other empirical based scientists. The second phase is where Urizen takes over the fallen world, which is represented by the Enlightenment in the seventh cycle. This leads to materialism, the death of the soul, and warfare. This phase ends with prophets declaring that Orc will appear. The third phase describes a Orc's crucifixion and a return of human life to nature.

The character Orc is connected to the Biblical serpent, the image of being hanged on a dead tree, and to the sun. Of the latter, Orc's hair is like the sun and connects Orc to other stories, including that of Samson or of the death of the god Balder. Likewise, the tree image is similar to Odin's being speared and hanged upon a gallows-tree as a sacrifice. Since Odin is the a hanged god and a tyrannt, the image further connects the image of Orc with that of Urizen. Another image connected to Orc is that of the spear, a phallic symbol connected to the imagination. Orc uses the spear to attack Urizen, and the image also connects Orc to both Jesus and Odin as sacrifices to themselves. Like Jesus, Orc is also born around the winter solstice, a time when the sun is unable to warm the cold earth.

Orc is also connected to the inner workings of the human self. After Blake renounced the Orc men, the revolutionary leaders who he thought were like Orc, he distrusted all hero worship. Likewise, Blake believed that the imagination, represented by Orc, was purely mental and could not have the same for as a physical thing. Instead, it was part of the divine energy in man. As such, Orc is an internal life cycle that ends with a rebirth of the self. In general, Orc represented the freedom of the self in a Promethean manner, which connects Orc to Milton's version of Satan. In Blake's version, the true Satan was God, who created the physical reality, and the Satan/Orc figure represents the human desire which is transformed into accepting of law and reason. As such, Blake dismisses Milton's epic as lacking a hero and keeps Orc from being seen as a heroic figure.


In America a Prophecy (1793), Orc is described as a threat to the British colonies in America and to society. The angel of Albion sees Orc as an antichrist figure, and Orc views the prince of Albion as a dragon. During the work, Orc has an apocalyptic vision where the empire is destroyed and the oppressors of the world are stopped. Following the vision, Orc is able to get the Americans to rise up in revolution and they begin to attack their oppressors through a mental revolution. In Europe a Prophecy (1794), Orc is connected to the revolution in France but it is Los who calls the people to revolution. In The Song of Los, Orc provokes thought within the second half, "Asia", which unsettles the kings of earth, and Orc is described as raging across Europe. In these continental works, Los and Orc are seen as describing an apocalypse that would result in freedom.

In The Book of Urizen, the African civilization ends along with the third cycle, describing Adam and Eve, ending. Orc, symbolized as the serpent in the Garden of Eden, is cursed. This is followed in The Book of Ahania of a new cycle beginning in Asia, which parallels Exodus. Within the Israeli civilization, an Orc and an Urizen figure battles against each other with Orc representing a pillar of fire that guides the Israelites during the night while Urizen is a pillar of cloud that seeks to mislead them. Urizen is able to win over the Israelites by giving them the ten commandments and moral laws. These commandments are attacked by Orc in America a Prophecy.

Later in Vala, Orc describes the divided aspects of the soul, which, in Blake's mythological system, God has a twofold essence that is capable of good and evil. This idea parallels Blake's personal belief that there was a division within himself. In this later work, Orc is born during the winter solstice and Urizen begins to search for him. Urizen, during this time, becomes witness to the life cycles that Orc is part. When Urizen finally reaches Orc, the view of the Orc cycle is described in a deistic manner, which is opposite to how Blake believed is true. Urizen believes that Orc is connected to chaos and seeks only predictability in life. He sought to do so by creating laws, and mankind would be enslaved under the laws as uniformed individuals. Urizen crucifies Orc, in the form of a serpent, and war spreads over the land.

In The Four Zoas this is over-ridden: there the parents produce the four sons Rintrah, Palambron, Bromion and Theotormon. This is a double-dialectical analysis, rather than an inconsistency as such.

On the other hand Orc is connected to Luvah in The Four Zoas VIII.


From Wikipedia, the free encyclopedia

In the mythological writings of William Blake, Tharmas is one of the four Zoas, who were created when Albion, the primordial man, was divided fourfold. He represents sensation, and his female counterpart is Enion, sexuali urges. He is connected to the God the Father aspect of the Christian Trinity and is the begetter of Los. Tharmas is mostly peaceful, and flees during most of his fights with Urizen. He is depicted in various ways ranging from a youth with wings to an old bearded man.


Tharmas is both the last Zoas described but also the first in the number. His aspect as a Zoas is Sensation. As connected to the Trinity, Tharmas is seen as God the Father. As a body part, he is the loins with his Emanation/mate Enion representing sexual urges. He is also represented as a shepherd. Tharmas is connected to the direction point West and his fallen state is to mark the Circumference of the world. His elemental connection is to water and, in turn, to time. His artistic aspect is Painting and his particular sense is Tongue, which represents taste and speech. He represents both free speech but also false speech. In his divine state, Tharmas is peaceful and idyllic. However, during war the among the Zoas, he fights until he is defeated and falls. His name is possibly a back formation from their daughter's name, Enitharmon. Tharmas is the unifier of the Four Zoas. When Tharmas vanishes, he is replaced by chaotic nature.

As connected to the body and sensation, his fallen state's separation from Enion/sex causes him to turn into the spectre Eternal Death. Through Enion, he creates poetic instinct along with the children forms of Urthona/Los and Enitharmon. When separated from Enion, she creates the "Circle of Destiny", and, with it, the Gate of the tongue, which Tharmas is connected to, was closed. He is at conflict with himself, and through the conflict he becomes human. This caused him to hate, and he feels thwarted by being unable to have sex. He seeks out Urthona/Los and Enitharmon to redeem the universe, but Los refuses and Tharmas separates Urthona/Los and Enitharmon, which causes Urthona to become the spectre Los. However, he soon reunites them. Tharmas battles against Urizen, but normally ends up fleeing. During the Last Judgment, Tharmas and Enion are seen as two children and are able to experience and idealistic sexual relationship. They are also able to assume their divine forms and Tharmas awakens both Los the Eternal Prophet and Albion the Eternal Man. They join in with the harvest after the Final Judgment.


As part of Blake's later myth, Tharmas appears Milton with a description of Tharmas relationship with Los and the building of Golgonooza. Tharmas creates the foundation but leaves as Los sets about rebuilding the universe. The Four Zoas describes Tharmas's desputes with Urizen and Tharmas constant fleeing from various fights. The work also reveals his origins along with his role within the Last Judgment. Jerusalem defines other aspects of Tharmas, including his connection to the tongue and speech. Tharmas also assumes many forms in Blake's various designs and illustrations. He is depicted in the designs as a young, winged man that lays near the Sea of Time and Space. He is in despair. The designs depicting him in Jerusalem show a bearded man that is shaping the circumference of a sphere while Enion is chasing after the young Los and Enitharmon. In the "Circle of Life" design, he is young and without a beard, and, in Blake's illustrations of Genesis, he has the head of a ox.


Urizen is depicted in Blake's watercoloured etching "The Ancient of Days".

Urizen is depicted in Blake's watercoloured etching "The Ancient of Days".

From Wikipedia, the free encyclopedia

In the complex mythology of William Blake, Urizen is the embodiment of conventional reason and law. He is usually depicted as a bearded old man; he sometimes bears architect's tools, to create and constrain the universe; or nets, with which he ensnares people in webs of law and conventional culture. Originally, Urizen represented one half of a two-part system, with him representing reason and Los, his opposition, representing imagination. In Blake's reworking of his mythical system, Urizen is one of the four Zoas that result from the division of the primordial man, Albion, and he continues to represent reason. He has an Emanation, or paired female equivalent, Ahania, who stands for Pleasure. In Blake's myth, Urizen is joined by many daughters with three representing aspects of the body. He is also joined by many sons, with four representing the four elements. These sons join in rebellion against their father but are later united in the Last Judgment. In many of Blake's books, Urizen is seen with four books that represent the various laws that he places upon humanity.


In Blake's original myth, Urizen, the representation of abstractions and is an abstraction of the human self, is the first entity. He believes himself holy and he sets about establishing various sins in a book of brass that serves as a combination of various laws as discovered by Newton, given to Moses, and the general concept of deism, which force uniformity upon mankind. The rest of the Eternals in turn become indignant at Urizen turning against eternity, and they instill these essences of sin within Urizen's creation. This torments Urizen, and Los soon after appears. Los's duty within the work is to watch over Urizen and serve as his opposition.

In terms of Blake's Orc cycle, Urizen serves as a Satanic force similar to Milton's Satan. After Urizen defeats the serpent/Orc figure in the Garden of Eden story, the Orc figure, in the form of Urizen's son Fuzon, battles against him in a story based on Exodus. Urizen, as a pillar of cloud that hinders the Israelites in their journey home, battles against Fuzon, as a pillar of fire that guides them by night. Eventually, Urizen is able to destroy his rebellious son and impose laws upon the Israelites in the form of the Ten Commandments. This also leads to a death of the Israeli culture, and the Israelites under Urizen are imprisoned in a similar manner to how they were under the Egyptians. Symbollically, the Orc cycle describes how Urizen and Orc are part of one unified whole with Urizen representing the destructive and older essence while Orc is the young and creative essence.

In Blake's later myth, Urizen is one of the four Zoas, the fourfold division of God. The other three represent aspects of the trinity and he represents the fallen, Satanic figure although he is also the creator figure. Among the Zoas, he represents the south and the concept of reason. He is described as what binds and controls the universe through creating laws. He is connected to his Emanation known as Ahania, the representation of pleasure, and he is opposed to the Zoas named Urthona, the representation of Imagination. His name can mean many things, from "Your Reason" or a Greek word meaning "to limit". Urizen originates in the beginning of Blake's version of Genesis. He was the entity created when a voice said that light should be born, and he was the fourth child of the characters Albion and Vala. He is said to represent the Heavenly host, but he experiences a Satanic fall in that he desired to rule. He is motivated by his pride and becomes a hypocrite. When Albion asks for him, Urizen refuses and hides, which causes him to experience his fall. After his fall, Urizen set about creating the material world and his jealousy of mankind brought forth both Wrath and Justice.

In the material world, he had Steeds and a Chariot of Day that were stolen from him by Luvah. This occurred because he, reason, sought to take over the Northern lands of Luvah, Imagination. After setting to take over Imagination, Luvah's stealing of the horses, which represented instruction, showed how emotion could dominate over reason. After Luvah falls and becomes Orc, Urizen tries to regain his horses but can only witness them bound. Eventually, the horses are returned to him after the Final Judgment.

Within the early works, Urizen represents the chains of reason that are imposed on the mind. Urizen, like mankind, is bound by these chains. Additionally, these works describe how Newtonian reason and the enlightenment view of the universe traps the imagination. The poems emphasis an evolutionary development within the universe, and this early version of a "Survival of the fittest" universe is connected to a fallen world of tyranny and murder.

Urizen's daughters started as the children of light and are possible images of either the planets or of the stars. After his fall, they gain human form. Three of his daughters are Eleth, Uveth and Ona, which represent the three parts of the human body. Together, they also organize the waters of Generation, they are the creators of the Bread of Sorrow, and read from the Book of Iron. At the Last Judgment, they watch over Ahania. His sons are differently organised, in different poems: as Thiriel, Utha, Grodna, Fuzon, aligned with the four classical elements; or as twelve, aligned with the signs of the Zodiac, and builders of the Mundane Shell and seek to keep mankind from falling. In Blake's early myths, they dwell in various cities and do not abide by Urizen's laws; Fuzon directly rebels against Urizen, is able to cut Urizen's loins, and is crucified for his actions. In later versions of the children, they are wise and dwell with Urizen. They, with Urizen, fall after Luvah takes over Urizen's realm. After their fall, they are tortured in hell, and Urizen's creation of science is seen as his domination over them. However, the four sons are placed in charge of Urthona's armies and rebel against Urizen's rule. During the Last Judgment, the sons get rid of their weapons and celebrate Urizen's return to the plow, and they join together for the harvest.

Urizen is described as having multiple books: Gold, Silver, Iron, and Brass. They represent science, love, war, and sociology, which are four aspects of life. The books are filled with laws that seek to overcome the seven deadly sins. He constantly adds to the works, even when he faces his opposition in Orc, but the books are destroyed in the Last Judgment. The Book of Brass sets forth Urizen's social beliefs that seek to remove all pain and instill peace under one rule. The attempt to force love through law encouraged the Eternals to put forth the Seven Deadly Sins that Urizen hoped to prevent. The Book of Iron was lost in the Tree of Mystery, and represents how Urizen can create wars but cannot control them.


The character Urizen is first directly mentioned in Blake's "A Song of Liberty" (1793) where he is first described in his dispute with Orc. He is described as a "starry king". In To Nobodaddy, he is given the title "Father of Jealousy" and he is an enslaver. In America a Prophecy, he is the evil God who rules during the Enlightenment. The work also describes how Urizen created the world. This was followed by the Songs of Experience (1794) where he appears as the creator of the Tyger and in many of the poems: "Earth's Answer", "The Tyger", "The Human Abstract" and "A Divine Image".He is mentioned later that year in Europe a Prophecy and it is in the work that Urizen is freed from his bounds and he opens the Book of Brass in response to the American revolution.

In the Book of Urizen, Urizen is an eternal self focused being that creates itself out of eternity, and, it is only Urizen, the representation of abstractions and is an abstraction of the human self that exists in the beginning. Eventually, he creates the rest of creation but is tormented from the rest of the Eternal essence. Urizen is seen as the essence of the eternal priest and is opposed by Los, the eternal prophet. Parts of the story were later revised in The Book of Los and The Book of Ahania: The Book of Ahania describes Urizen's relationship with his son Fuzon, and the Book of Los (1795) describes Urizen's creations from Los's viewpoint. The Song of Los (1795) describes how Urizen's laws are given to humanity and their destructive effects. The work ends with Orc's appearance and Urizen weeping.

Urizen appears within Blake's illustrations of Job as an image of Apollo. He and his realm are described in Blake's Milton a Poem, and he is said to have a throne of silver/love. His realm included his children and was surrounded by justice and eternal science. The work also describes Urizen's Satanic fall. The Urizen of Milton is in the form of reason, and it is he that Milton follows. He appears again in the image "Milton's Dream" as illustrated for Il Penseroso. In the image, Urizen is with images of despair and is interfering with the image of the true God.

In Vala, or The Four Zoas, Urizen was said to have been born as the son of Albion and Vala, and is the fourth son. He was made the leader of Heaven's host and commanded the material sun. The work also describes his fall. Urizen appears in Jerusalem The Emanation of the Giant Albion in a form similar to the previous works. Urizen is the organiser of the universe while Los is the forger. He creates Natural Religion, and, in his returned form after Albion awakes, he is a farmer.


Urizen has clear similarities with the creature called the Demiurge by Gnostic sects, who is likewise largely derived of the Old Testament god (more specifically, like Blake's Urizen, the demiurge is a radical remodelling of that figure achieved by expanding that figure's original contextual setting, or by removing him to one that is almost completely new). Speculative Freemasonry is another possible source of Blake's imagery for Urizen; Blake was attracted to the Masonic and Druidic speculations of William Stukeley. The compass and other drafting symbols that Blake associates with Urizen borrow from Masonic symbolism for God as the "Great Architect of the Universe".


From Wikipedia, the free encyclopedia

In the mythological writings of William Blake, Urthona is one of the four Zoas, who were created when Albion, the primordial man, was divided fourfold. Specifically, he is the Zoa of inspiration and creativity, and he is a blacksmith god. His female counterpart is Enitharmon. Urthona usually appears in his 'fallen' form, that of Los.


Urthona, meaning "earth owner", is one of the Four Zoas and represents both the north and imagination within the individual. He is aligned with the Christian Trinity in the aspect of the Holy Ghost and is opposed to Urizen, the Zoas of reason. He is the last to be created, and his corresponding element is Earth. He is the forge god and is the creator of forms and war. In terms of senses, he is represented by the ear, in terms of art he is represented by poetry, and in his fallen form his art is religion. He, along with Luvah, are the guardians of the gates of heaven. Unlike the others, he does not have a direct Emanation counterpart. Instead, Enitharmon is an emanation from his fallen state, Los. In his original state, Urthona represents the loins of the body. As a blacksmith, Urthona is connected to the animal the Mole, which is symbolic of mining aspects.

Urthona's place within the fall is as a blacksmith who prepares the items for divine farming, and he is able to realize the problems of the Eternals struggling against each other. When Luvah and Urizen went to war over the state of mankind, Urthona was split from Los, a Spectre of his form, and he became a serpent. The Urthona form joined with the unconscious mind called Nadir. He has four aspects in the fallen world, with Los being Urthona's aspect of humanity, Enitharmon as the Emanation connected to Los, a Spectre form, and a Shadow form. When Los dies and destroys both the sun and the moon, Urthona is reborn but then disappears. At the time of the Last Judgment and the feast in heaven, Urthona is already present when the others arrive. He is after connected to the god Vulcan, and he is the miller during the harvest before he becomes the baker of the "Bread of Ages". In the end, he is united with all of his aspects.


Urthona appears on his own in many works. An early mention of Urthona comes in "A Song of Liberty" that describes how Urizen is buried underneath Urthona's realm. In America a Prophecy, the figure of the Shadowy Female is described as one of his daughters and Orc, as a serpent, is wrapped around Urthona's pillars. In Europe a Prophecy, Los describes that Urthona is resting while Urizen is free from his chains. During most of the poem, Los is not present while Enitharmon dominates the world.

Urthona's background and origins are described in Vala, or The Four Zoas. The work describes the relationship between Los and Urthona and how the Emanations of Urthona and Los operate. It also describes his regeneration at the Final Judgment. Blake's poem Milton a Poem describes aspects of Urthona, such as his connection to the North and to Poetry. The work also describes Urthona as dark. In Jerusalem The Emanation of the Giant Albion, Blake explains how Urthona is divided within the world and elaborates on other aspects of his history.

The Nameless Adversary

Job's Sons and Daughters Overwhelmed by Satan, by William Blake.

Job's Sons and Daughters Overwhelmed by Satan, by William Blake.


Originally Posted by

Sepulchrave II of the En World forums.

On this Thread

The ongoing evolution of Enitharmon, the Nameless Adversary and the Perfect celestial template are all interlinked: I've fiddled with and tweaked them on and off for more than a few years now, as much to push the limits of the system as anything else, and see what it leads to. In terms of sheer power, a Perfected DvR9 Enitharmon necessarily has to be capable of smacking down the (admittedly, weakened) Adversary. I wanted the Adversary to be a top end Intermediate power (DvR15 equivalent), which meant that the Perfect dignity had to be insanely powerful: I've guesstimated it at +20CR. I won't say that these are the final versions. There are other iterations.

Confronted with Enitharmon's holiness, any Arch-Devil or Demon Prince better hope to win initiative and flee immediately; otherwise, he needs epic spells or powerful artifacts to resist the celestial for long enough to make an escape. Realistically, no fiend – except the Adversary – can stand toe-to-toe with the marshal of the celestial host for even a single round of combat. This is even before Perfection/Magnification.

What or who is the Adversary? Ideas involving the heterodox 'esoteric' celestial orders have also been informed by the relationship between Enitharmon and the Nameless Fiend. Many of these orders are comprised of 'cosmic' celestials which possess innate divine rank, and there is the distinct possibility that the Adversary is, in fact, a rogue Sovereignty or similar entity: one of many conflicting assertions regarding his nature. The power gulf between the Adversary and every other fiend (and every Orthodox celestial, for that matter, barring magnification) is so vast that this seems a more reasonable theory than many.

The Nameless Adversary is never at risk of usurpation by his devilish subordinates (or by demonic magnates); they offer no conceivable threat to his supremacy. The Thirteen Great Antagonists – fallen seraphs who are otherwise unconcerned with Hell's politics – are among the few that can provide the Adversary with any meaningful counsel: the Nameless Fiend sees further and deeper than any save Oronthon himself. He pursues his own secret goals, using the vast resources of Hell to further them. His manipulation of the Arch-Devils is so subtle that it goes entirely unrecognized; still, they know in their hearts they are nothing more than pawns in his intricate schemes, and that Hell moves with a single purpose.

The Adversary is infinitely patient, but broods perpetually upon the End of Days: conventional Oronthonian eschatology suggests that he will be slain in that time by his antiparallel, Enitharmon. Now, with the passing of Orthodoxy and the ascendancy of Saizhan, the Nameless Adversary finds himself pondering whether the eschaton will come at all, and if it does, what form it will take.

Implicit Assumptions

1. At the Moment of the Fall, at the climax of the revolt, the Adversary was weakened and denuded in power. Because of the Adversary's Rejuvenation SDA, Enitharmon must boast at least 15 divine ranks to 'kill' him permanently: presumably, Oronthon didn't want him dead.

2. The Adversary has changed since the Fall. It is assumed that the bulk of the Adversary's epic spells were contrived after the Fall – rather than developed prior to or during the revolt in heaven – when Hell had been thoroughly subjugated to his will. The Arising in Fire Suite is in anticipation of the Oronthonian eschaton, and represents the maximum to which the Adversary can realistically extend his enormous magical resources. Likewise, many of the Nameless One's SDAs are reflective of his Infernality – a result of his post-Fall status. Whether the Nameless One's overall stature has grown, diminished or remained the same since the before Fall is a matter of intense theological debate.

3. No Epic Ritual Magic. As with most fiends, I've assumed that ritual epic spells are not available: as fundamentally selfish and evil, fiends are not predisposed towards ritual magic. The same rationale does not apply to celestials, but the host doesn't engage in routine grand epic rituals either. Celestials are not Willful (in the magickal sense) creatures: They are simply bestowed with certain gifts in various measure, and ritual epic magic has not been decreed. Perhaps in the End of Days this will change, and Oronthon will reveal the songs to the choirs which will allow them to descend into the Hells and lay waste to them.

4. Blanket Inherent Bonuses are Ubiquitous. These can be understood as bestowed by Oronthon (in the case of Enitharmon) or independently realized (in the case of the Adversary).

5. Epic Wealth Calculation. PC wealth is assumed to be level^4*5gp.

The Adversary
The Adversary's abilities are based upon a divine array exalted elder titan, inherent bonuses, bonuses for 60 class levels and divine bonuses.

His 'gear' value has been modestly estimated at 500 million gp: around equivalent of a 100th-level PC. Stat-boost accretions give profane bonuses: epic spells of tremendous power use enhancement bonuses to further boost abilities. If the Adversary invokes his sovereign mind and chooses to employ backlash and XP burn as mitigating factors, his spells can touch the 900 mark. In the case of the Adversary's Hellfire Blast (=Divine Blast), I handwaved it as an at-will ability. At forty-something times per day otherwise, it may as well be.

The Alter Reality SDA allows for absolute spellcasting flexibility, and the Adversary's Stygian Reservoir permits extensive use of the ability if necessary. All of this is irrelevant, as the Adversary's main weapon – persuasion – is not apt to fail. Beguiler spells may be freely metamagicked to 32nd level, but realistically no creatures within his paradigm who are vulnerable to mind-affecting effects are capable of resisting him. I've made the Divine glibness SDA considerably more robust: as written, it's kind of a damp squib. I had in mind the various stirring speeches that the Nameless One made in heaven prior to the Fall

The Nameless Fiend is fully cognizant of his own, paradoxical nature: defying the Will of Oronthon in one instance, yet acting as the ordained agent of cosmic retribution in another. If his reality truly unfolds in perfect accordance with Oronthon's plan, then the inevitable reprobation of those unfit for Oronthon's heaven is simply his predestined lot.

The Nameless Adversary

The Great Antagonist

Intermediate Power


The Meteor

Home Plane



The Self


The Self


Any and none



Favored Weapon


Beguiler 60

Medium outsider (Evil)



Hit Dice

70d8+1680 (outsider) plus 60d6+1440 (Beguiler) (4060 hp)




60 ft.; swift translocation

Armor Class

120 (+19 Dexterity, +48 deflection, +15 divine, +28 natural), touch 92, flat-footed 101

Base Attack/Grapple



Manifested weapon +146 melee (1d8+31/17-20 plus destruction)

Full Attack

Manifested weapon +146/+146/+141/+136/+131 melee (1d8+31/17-20 plus destruction)


5 ft./5 ft.

Special Attacks

Spell-like abilities, salient divine abilities, spells, turn undead

Special Qualities

Divine aura (1500 ft., Save DC 138), divine immunities, DR 25/ epic and good and silver, immortal, remote communication, immunity to fire, salient divine abilities, SR 155, understand, speak and read all languages, speak directly to all beings within 15 miles, swift translocation.


Fort +133, Ref +136, Will +166


Strength 53, Dexterity 49, Constitution 59, Intelligence 91, Wisdom 87, Charisma 106


Appraise +188 (related crafts +202), Balance +181, Bluff +340, Climb +169, Concentration +172, Craft (Infernal Contrivances) +188, Decipher Script +188, Diplomacy +382, Disable Device +167, Disguise +196 (+210 acting), Escape Artist +167, Forgery +188, Gather Information +202, Handle Animal +196, Heal +186, Hide +167, Intimidate +216, Jump +195, Knowledge (Arcana) +288, Knowledge (architecture & engineering) +188, Knowledge (Geography) +188, Knowledge (history) +188, Knowledge (nature) +202, Knowledge (nobility) +188, Knowledge (the planes) +188, Knowledge (religion) +201, Listen +186, Move Silently +167, Perform (Oratory) +300, Profession (Contract Lawyer) +188, Ride (Dexterity) +181, Search +188, Sense Motive +288, Sleight of Hand +181, Spellcraft +315, Spot +186, Survival +186 (+200 on other planes), Swim +169, Tumble +181, Use Magic Device +196 (scrolls +210)


Combat Expertise, Combat Reflexes, Craft Magic Arms and Armor, Craft Rod, Craft Staff, Craft Wand, Craft Wondrous Item, Eschew Materials, Enlarge Spell, Extend spell, Force of Personality, Forge Ring, Greater Spell Focus (Enchantment), Heighten Spell, Improved Feint, Improved Initiative, Iron Will, Negotiator, Persuasive, Quicken Spell, Persistent spell, Rapid Metamagic, Scribe Scroll, Silent Spell, Skill Focus (Bluff), Skill Focus (Diplomacy), Skill Focus (Knowledge, Religion), Skill Focus (Spellcraft), Spell Focus (Enchantment), Still Spell, Twin Spell, Widen Spell

Epic Feats

Automatic Quicken Spell (All), Automatic Silent Spell (All), Automatic Still Spell (All), Dire Charge, Epic Reputation, Epic Skill Focus (Bluff), Epic Skill Focus (Diplomacy), Epic Skill Focus (Knowledge, Religion), Epic Skill Focus (Spellcraft),
Epic Spell Focus
(Enchantment), Epic Spellcasting, Epic Will, Ignore Material Components, Improved Combat Casting, Improved Heighten Spell, Multispell (x4), Spell Opportunity, Superior Initiative
Divine Immunities Ability damage, ability drain, acid, banishment, cold, death-effects, disease, disintegration, electricity, energy drain, imprisonment, mind-affecting effects, Paralysis, poison, sleep, stunning, transmutation, turning and rebuking.

Salient Divine Abilities

Alter Reality, Cosmic Dispossession, Craft Artifact, Diabolic Qualities, Divine Fast Healing, Divine glibness, Divine Skill Focus (Bluff), Divine Skill Focus (Diplomacy), Divine Spellcasting, Divine Spell Focus (Enchantment), Know Secrets, Lay Curse, Mass Hellfire Blast, Possess Mortal, Rejuvenation, Stygian Reservoir, Summon Devil, True Shapechange
Swift Translocation (Su): The Nameless Adversary can move between any two points on any planes as a swift action, regardless of their separation.

Other Divine Powers

As an intermediate power, the Adversary treats a 1 on an attack roll or a saving throw normally and not as an automatic failure. He is immortal.

Senses: The Adversary can see, hear, touch and smell at a distance of 15 miles. As a standard action he can perceive anything within 15 miles of unholy sites, objects or locations where the name of any devil was spoken in the last hour. He can extend his senses to up to ten locations at once. He can block the sensing power of deities of 15 or fewer ranks at up to ten remote locations at once for 15 hours.
Portfolio Sense: The Adversary instantly detects any event which involves his portfolio, and can sense events up to fifteen weeks in the past.
Automatic Actions: The Adversary can use any skill related to his portfolio – even those he has no ranks in – as a free action, provided that the DC is 25 or less. He can perform up to ten such free actions in a round.
Divine Aura: As a free action on his turn, the Adversary may choose to emanate or suppress an aura of daze, fright or resolve with a radius of 1500ft.

Salient Divine Abilities

Alter Reality: The Nameless Fiend may replicate any spell of 9th-level or lower, or any spell with metamagic enhancements with an adjusted level of 9th-level or lower. This ability is similar to the wish spell. The Adversary merely thinks of something and then makes it so. Doing this requires at least a standard action. The duplicated spell has no material component, and the DC of its saving throw (if one is allowed) is 83.

The Adversary can render a magical or supernatural effect permanent. The rest requirement varies with the effect: 10 minutes per level of the effect times the number of subjects affected, 10 minutes per total Hit Dice of creatures affected, or 10 minutes per 10-foot cube affected. Use the highest applicable value. He can create temporary, nonmagical objects. This works like the Create Object ability (including the required rest period), except that the items last for 15 days.

The Adversary can also create permanent nonmagical objects as if using the Create Object ability except that all rest requirements are doubled and there is no reduction in rest time for being on an Outer Plane or his own realm.

The Nameless One can create temporary magic items or creatures. This works like the Divine Creation ability (including the required rest period), except that the items or creatures created last 15 hours. This ability cannot create permanent magic items or creatures. The Adversary can reshape a landscape, creating any type of terrain he can imagine. Each 10-foot cube of material to be reshaped requires 1 round of effort, and he must rest for one day per 10-foot cube shaped after the work is completed.

Use of the Alter Reality SDA incurs a cost of 5000XP, drawn against the Adversary's reservoir.

Cosmic Dispossession (Unique SDA)(Ex): The Nameless Adversary cannot be invoked, called, summoned or supplicated; abilities or spells which require the name of a target have no affect upon the Adversary; divinations posed regarding his whereabouts, actions or intentions always fail. He does not grant spells and has no priesthood; he has no associated domains, domain powers or domain spell-like abilities. Usual domain prerequisites for salient divine abilities are waived in the case of the Adversary, but he must meet other prerequisites as normal.

Diabolic Traits (Unique SDA)(Ex): The Nameless One shares certain qualities with less august devils. He gains the following benefits:
• The Adversary is immune to fire
• He can see perfectly in darkness of any kind
• He gains silver and good as additional qualities required to bypass his damage reduction

Divine Fast Healing (Ex): The Adversary has fast healing 35. Lost limbs or body parts reattach instantly when pressed against the wound on his body.

Divine glibness (Ex): As a full-round action, the Adversary can speak and convince others to take some course of action. This works like a Mass suggestion spell cast except that it affects up to any number of creatures within a 150ft. radius circle, centered of the Adversary. A Will saving throw (DC138) negates the effect. As an SDA, Divine glibness is not considered a mind-affecting effect. If the Adversary is demonstrating Arrant Hubris the Save DC increases to 238.

Hellfire Blast (Ex): As a standard action which requires a ranged touch attack, the Adversary can deliver a blast of infernal fire which deals 63d12 points of damage to as many as 75 targets within his sensory range, as a 1500ft. cone, or as a spherical burst or spread with a radius of 750ft. The Hellfire Blast is considered a Divine Blast for the purposes of determining the effectiveness of resistances, immunities and protections against it; it destroys and penetrates a Wall of Force, overwhelms a prismatic effect etc. If the Adversary is demonstrating Arrant Hubris the damage of his Hellfire Blast increases to 163d12 (av. 1059).

Stygian Reservoir (Unique SDA)(Ex): The Adversary can offset enormous expenditures of energy against Hell's collective psychic resources. For the purposes of item creation, spells, spell-like abilities or salient divine abilities which normally entail a loss of experience points, the Nameless Adversary has a weekly cushion of 100,000XP.

Summon Devil (Unique SDA): As a standard action, the Adversary can summon any devil – including unique devils – by speaking its name. Summoned devils remain for one hour.


The Adversary casts spells as a Beguiler (6/14/14/14/14/13/13/13/13 /12/7/7/7/6/6/6/6/5/5/5/5/4/4/4/4/3/3/3/3/2/2/2/2 spells per day; Caster Level 75th, Save DC 73+ spell level or 84+ spell level for Enchantments). He may also cast thirteen epic spells per day.

• He may cast any nonepic spell he knows as a quickened, stilled and/or Silent Spell without adjusting the spell's level; he can freely apply any other metamagic feats which he knows to any spell he casts, provided that he has a spell slot of the adjusted spell level available (maximum 32nd).
• The Adversary may cast up to five quickened spells in a round.
• When he demonstrates Arrant Hubris (an Impulse, see below), Save DCs of all spells increase by +100

Spells Known:

0 – Dancing lights, daze, detect magic, ghost sound, message, open/close, read magic;

1st – Charm person, color spray, comprehend languages, detect secret doors, disguise self, expeditious retreat, hypnotism, mage armor, obscuring mist, rouse, silent image, sleep, undetectable alignment, whelm;

2nd – Blinding color surge, blur, daze monster, detect thoughts, distract assailant, fog cloud, glitterdust, hypnotic pattern, invisibility, knock, mirror image, minor image, Misdirection, see invisibility, silence, Spider Climb, stay the hand, touch of idiocy, vertigo, whelming burst;

3rd – Arcane sight, clairaudience/clairvoyance, cone of dimness, crown of veils, deep slumber, dispel magic, displacement, glibness, halt, haste, hesitate, Hold Person, inevitable defeat, Invisibility Sphere, legion of sentinels, major image, nondetection, slow, suggestion, vertigo field, zone of silence;

4th – Charm monster, confusion, crushing despair, freedom of movement, greater invisibility, greater mirror image, locate creature, mass whelm, phantom battle, rainbow pattern, solid fog;

5th – break enchantment, dominate person, dream, false vision, feeblemind, friend to foe, Hold monster, illusory feast, incite riot, mind fog, mirage arcana, nightmare, Telepathic Bond, seeming, sending, swift etherealness;

6th – geas/quest, greater dispel magic, Mass suggestion, mislead, overwhelm, permanent image, programmed image, repulsion, shadow walk, symbol of persuasion, true seeing, veil;

7th – Ethereal jaunt, final rebuke, hiss of sleep, greater arcane sight, mass hold person, mass invisibility, Phase door, power word blind, project image, solipsism, spell turning, symbol of stunning, transfix;

8th – Antipathy, binding, demand, discern location, irresistible dance, maddening whispers, mass charm monster, mind blank, moment of prescience, power word stun, scintillating pattern, screen, shifting paths, superior invisibility, symbol of insanity, sympathy, Wrathful Castigation;

9th – dominate monster, etherealness, Foresight, mass hold monster, power word kill, programmed amnesia, shades, time stop, weird

Accretions (Epic Items / Artifacts)

The nameless fiend does not possess items per se, but benefits from a number of Accretions: these duplicate permanent slotless items with a further x2 modifier to 'cost.' Total 'gear' value is around 500M gp. Accretions are considered supernatural abilities; if dispelled or disjoined, the Adversary can reactivate any number as a free action on his turn.

Left Hand of the Numinous [136M]
The Adversary gains a +20 profane bonus to all mental stats (Intelligence, Wisdom and Charisma) and a +100 competence bonus to Sense Motive checks.

Arch-Deceiver [120M]
The Adversary receives a +100 competence bonus to Bluff, Diplomacy and Perform (Oratory) checks

Arcane Fatum [80M]
The Adversary benefits from a +100 competence bonus to Spellcraft and Knowledge (Arcana) checks.

Master of His Own Luck [72M]
The Adversary benefits from a +30 Luck bonus to his Saving Throws

Manifested Weapon [100M]
The Adversary may manifest a weapon equivalent to a +10 adamantine hellforged keen speed unholy power longsword as a free action. All creatures struck by the weapon are subject to destruction (heightened to 30th-level, Fort DC 103). The Adversary's Charisma bonus determines the Save DC; he receives a bonus equal to his divine rank.

Impulses (Epic Spells)

An impulse is an abstraction of an epic spell: a quickened, silent, Still Spell, simply willed into effect. It otherwise uses the same rules. These are for example, and by no means exhaustive: assume the Adversary has access to any number of permutations of factors.

Sovereign Mind
Spellcraft DC 325 [Fortify (+17); Impulse (+32), +199 additional Intelligence (+398); 12,400XP (-124)]

As a swift action, the Adversary invokes the sovereign mind. His Intelligence increases to 291. Add +100 to all Intelligence checks and Intelligence-based skill checks.

Annihilate Entity
Spellcraft DC 425 [Destroy (+29); Impulse (+32), +280d6 (+560); increase damage die (+40), affect immortals up to DvR5 (ad hoc +100); 136d6 backlash (-136), 20000XP (-200)]

Requires Sovereign Mind; if Arrant Hubris in effect, Fort DC 183.
Transmutation. A single target within 12,000ft sustains 300d20 points of damage (av. 3150); if slain, it is disintegrated. The target is entitled to a Fort save (DC 83) for half damage. Entities with 6 or more Divine Ranks are immune to this power, but demigods are subject to it as normal unless they possess some other resistance to transmutations .

Arrant Hubris
Spellcraft DC 325 [Fortify (+17); Impulse (+32), +199 additional Charisma (+398); 12,400XP (-124)]

As a swift action, the Adversary demonstrates Arrant Hubris. His Charisma increases to 306. Add +100 to all Charisma checks and Charisma-based skill checks. Arrant Hubris also affects the Adversary's deflection bonus to AC, the Save DCs of all Beguiler spells, and the Save DC to resist his divine aura, Lay Curse and and Divine glibness SDAs. Increase the damage of his Hellfire Blast by 100d12.

Irrefutable Argument
Spellcraft DC 425 [Fortify (+23); Impulse (+32), +79 additional Charisma [Untyped bonus] (+474); 10,400XP (-104)]

Requires the sovereign mind and arrant hubris be in effect.
Increase the Adversary's Charisma by an additional 80 points: this stacks with any other bonuses. Modify the following statistics by +40: the Adversary's deflection bonus to AC, the Save DCs of all Beguiler spells, all Charisma checks and Charisma-based skill checks, the Save DC to resist his divine aura and Divine glibness SDA, and the Save DC of his Lay Curse SDA. Increase the damage of his Hellfire Blast by another 20d12.

Impulse When Arising in Fire

Spellcraft DC 425 [Energy (+19), Energy (+19), Weather (+25), Weather (+25); Impulse (+32), +50d6 (+100), increase damage die (+40), untyped (+10), increase area by 4900% (+196); +18d6 (+36), untyped (+10), increase damage die (+40). 12,200XP (-122)

Evocation. Requires Sovereign Mind; with Arrant Hubris in effect. Fort DC 183.

As an impulse, the Adversary radiates a tempest of flame which deals 60d20 points of damage (av. 630) to creatures and objects within a 100-mile radius burst (Fort DC 83 half). For 20 hours thereafter, the Adversary continues to emanate the flames in a 2-mile radius; each round that a creature remains within this area, it must make a successful save or sustain 20d20 points of damage.
The flames are of an infernal variety not subject to resistances or immunities; devils and infernal creatures are unaffected by When Arising in Fire.

Dramatic Damnation
Spellcraft DC 325 [Summon (+14); Impulse (+32), +30 additional CR (+60), +8 additional creatures (+240); 2100XP (-21)]

Conjuration (Summoning). As a swift action, the Nameless One summons the nine Akesoli, or pain bringers (average CR 32). They appear and act instantly, attempting to drag a single target of the Adversary's choosing to Hell.

Summon Steed
Spellcraft DC 292 [Compel (+19), Reveal (+19), Summon (+14); Impulse (+32), +53 additional CR (+106), extend duration (+112)].

Conjuration (Summoning). This spell summons The Great Red Dragon, a fully advanced paragon monster of legend hellfire wyrm (CR55). Qematiel serves as the Adversary's steed for one hour.

Infernal Aegis
Spellcraft DC425. [Armor (+14), Fortify (+17); Impulse (+32), +99SR (+198), +96 additional armor bonus (+192); 2800XP (-28)]

Transmutation. Increase the Adversary's Spell Resistance by +100 points; he gains a +100 armor bonus to his Armor Class.

Arising In Fire

Satan Calling Up his Legions by William Blake 1808-1810

Satan Calling Up his Legions by William Blake 1808-1810

Heralding the apocalypse. The Following Impulses are active: Sovereign Mind, Arrant Hubris, Ground of Being, Indestructible Body, Irrefutable Argument, Infernal Aegis. Adjust the Adversary's stat block as follows:

Hit Dice 70d8+8680 (outsider) plus 60d6+7440 (Beguiler) (17,040 hp)
Armor Class360 (+100 armor, +19 Dexterity, +188 deflection, +15 divine, +28 natural), touch 332, flat-footed 341
Special QualitiesDivine aura (1500 ft., Save DC 278), SR 255
SavesFort +233, Will +266
AbilitiesConstitution 259, Intelligence 291, Wisdom 287, Charisma 386
Skills Appraise +288 (related Crafts +302), Bluff +480, Craft (Infernal Contrivances) +288, Decipher Script +288, Diplomacy +522, Disguise +336 (+350 acting), Gather Information +342, Handle Animal +336, Heal +286, Intimidate +356, Knowledge (Arcana) +388,Knowledge (architecture & engineering) +288, Knowledge (Geography) +288, Knowledge (history) +288, Knowledge (nature) +302, Knowledge (nobility) +288, Knowledge (the planes) +288, Knowledge (religion) +301, Listen +286, Perform (Oratory) +400, Profession (Contract Lawyer) +288, Search +288, Sense Motive +388, Spellcraft +415, Spot +286, Survival +286 (+300 on other planes), Use Magic Device +336 (scrolls +350)
SDAsAlter Reality DC 223, Divine glibness DC 278, Hellfire Blast 203d12, Spell DCs 213 + spell level or 224 + spell level for enchantments. Manifested weapon destruction ability DC 243

The Great Red Dragon

The Great Red Dragon and the Woman Clothed in Sun

The Great Red Dragon and the Woman Clothed in Sun


Originally Posted by

Sepulchrave II of the En World forums.

On this Thread

The Great Red Dragon

(CR55-60). Hellfire Wyrm (Advanced, Elite, Monster of Legend, Paragon,

Gargantuan Dragon (Augmented, Extraplanar, Fire)

Hit Dice

50d12+1400+1000 (3000hp)




360ft.; burrow 180ft; fly 1500ft. (perfect)



Armor Class

108 (-4 size, +29 deflection, +12 Dexterity, +12 insight, +12 luck, +37 natural); flat-footed 96, touch 71

Base Attack/Grapple



Bite +100 melee (4d8+48/19-20)

Full Attack

Bite +100 melee (4d8+48/19-20) and 2 claws +99 melee (4d6+24)

Special Attacks

Breath weapon, crush 4d6+67, frightful presence (DC 67), spell-like abilities

Special Qualities

Darkvision 120ft,. DR 15/epic and good, celerity, enhanced attributes, fast healing 20, fire subtype, immunities (abiity damage, ability drain, acid, cold, fire, mind-affecting effects, Paralysis, sleep, transmutation), infernal aura, SR80


Fort +68 Ref +56 Will +61


Strength 67 Dexterity 34 Constitution 66 Intelligence 47 Wisdom 45 Charisma 68


Appraise +81, Balance +81, Bluff +92, Climb +91, Concentration +91, Diplomacy +104, Disguise +92 (+98 acting), Escape Artist +75, Gather Information +92, Hide +63, Intimidate +98, Jump +223, Knowledge (Arcana) +81, Knowledge (the planes) +81, Knowledge (religion) +81, Listen +80, Move Silently +75, Search +81, Sense Motive +80, Sleight of Hand +81, Spellcraft +87, Spot +80, Survival +80, Tumble +86, Use Magic Device +81 (+87 scrolls)


Cleave, Dodge, Great Cleave, Hover, Improved Sunder, Improved Initiative, Improved Multiattack, Mobility, Multiattack, Quicken Spell-Like Ability (blasphemy), Power Attack, Quick Reconnoitre, Weapon Focus (bite)
Epic Feats Devastating Critical, Dire Charge, Epic Reflexes, Epic Will,
Overwhelming Critical
, Superior Initiative

A Hellfire Wyrm the depredations of whom have at times required the personal intervention of the Nameless Fiend to arrest, The Great Red Dragon abides with certain permissions upon Avernus within the realm of King Amaimon. Qematiel is reckoned greatest of her kind; as such, the Adversary will ride her to battle in the End of Days. She will be slain by Enitharmon, the only celestial capable of enduring her breath and blasphemy.

All of The Great Red Dragon's attacks are considered epic and evil-aligned for the purposes of overcoming damage reduction. If dispelled, she can resume any of her supernatural abilities as a free action on her turn.

Ancient Hellfire (Su): The Great Red Dragon's breath weapon is a 300ft. long line or a 75ft-cone of corrupted infernal fire. Creatures within the area automatically sustain 28d10 points of damage; those who fail their saving shrow (Fort DC 67) are also subject to destruction. The Save DC is Constitution-based. Resistance or immunity to fire is ineffective against The Great Red Dragon's breath weapon.

Devastating Critical (Ex): Creatures who suffer a critical hit from Qematiel's bite attack must make a Fortitude saving throw (DC 67) or die. The Save DC is Constitution-based.

Fiendish Form (Su): As shapechange (CL50), but only devilish forms are allowed.

Infernal Aura (Su): Creatures within 20ft. of Qematiel sustain 10d6 points of fire damage every round they remain there. This damage ignores resistances or immunties to fire.

Celerity (Su): Qematiel gains an extra standard action every round.

Spell-Like Abilities (CL50, DC 43+ spell level.): At-will - blasphemy, charm monster, demand, desecrate, dictum, fire storm, dispel magic, greater, greater teleport, Hold monster, greater invisibility, sending, suggestion, true seeing, unholy aura, unhallow, wall of fire.

The Silver Book

Crime and Punishment
Author Keith Baker
Series Campaign Style
Publisher Atlas Games
Publish date 2003
Pages 160
ISBN {$isbn}
OGL Section 15 cap
Content Puller {$content}

Netbook can be found on the following website

The Grand OGL Wiki

The material below is designated as Open Game Content.

Alignment: Lawful Neutral
Domains: Knowledge, Justice, and Law
Typical Worshippers: Justices, politicians


“In the first days of the world the gods fought one another, and the battles in the heavens were mirrored on the earth. There was no justice, no order; all was chaos and confusion. Finally the creators of the world gathered the lesser gods before them. The lords of creation brought forth a silver book, and on its pages they inscribed the laws that would govern both gods and men.” This is the doctrine of the priests of the Silver Book. According to legend, the Book outlasted the gods who created it; it has existed through many ages of creation. With every age, new gods have added to the book; it contains all the laws that have ever been and ever will be. The priests of the Book believe that laws are the cornerstone of civilization, regardless of what those laws are. These priests spend most of their time traveling, studying the laws of different nations and helping young kingdoms develop new laws. They are widely respected as impartial mediators, and in some kingdoms priests of the Book are authorized to act as itinerant justices.

The priests of the Silver Book worship the Book itself; while inanimate, the Book is a sentient force and the embodiment of the law. The Silver Book has no overt agenda; it is a resource, a source of order and inspiration that will guide the world for many ages to come. The symbol of the deity is the Silver Book itself. Its favored weapon is a quarterstaff with a silver band on each end.

Witches Patron's

The Goddess

Witches see all Goddesses as an aspect of the divine, one Goddess is not more powerful than another. To the witch the Goddess is the same whether she called Artemis, Hecate, Kali or Inanna. The name or method of worshipping the Goddess is not as important as the role the witch fills for the Goddess. Because of this belief the witch may be of any alignment, she can even differ in alignment from her Goddess. So it is not unbelievable that a Chaotic Good witch could worship Kali, a Chaotic Evil Goddess. This witch might be worshipping the creative power of Kali, or her aspects as an earth mother, or even the vengeful slayer of demons. A witch will not see this as a contradiction. The Goddess is also seen as the overriding female principle, a divine child, mother and crone.

The God

The Horned God or the Black Man is the Goddess’ male counterpart. He, however, is not worshipped directly but His name is used in the rituals and He is equally as important. The Horned God is not a devil or a demon, but something much older. He corresponds to Cernunnos, the Leader of the Wild Hunt for druids. He is also known as Osiris, Apollo, Shiva or Damuz.

He is the lord of life, death and the underworld. Being the God of the Sun to the Goddess of the Moon as he alternates with her in ruling over life and death. With her he cooperates in continuing the cycle of life, death and rebirth, or reincarnation. His own life is said to be circular. The Horned God is born at the winter solstice, marries with the Goddess at Beltane (May 1), and dies at Samhain. His death represents a sacrifice to life.

Name of the Goddess

The Goddess is known by many names, but each is but an aspect of the true goddess. What follows is a listing of Goddesses from Earth’s mythologies. In each case a possible or likely alignment is included as well as areas of domains for clerics and witch coven spells. Descriptions of that Goddess’ coven might also be included.




























Author unknown, Copied from the Codex Borgia 15th century.

Author unknown, Copied from the Codex Borgia 15th century.

Aztec witches who worship Tlazolteol, the Goddess of vice, are often tantric or malefic witches. They spend a great amount of time on their appearance and try to look as desirable as possible. Once they have someone alone they will attempt to corrupt or kill them. Most prefer to corrupt others. Bards speak of a particularly successful witch of Tlazolteol who had been in the bedrooms of many of a particular country’s politicians. Single handedly she had nearly toppled the government through jealousy and deceit.

Tlazoteol is also seen as a necessary evil. She takes in filth and sin so it may be disposed of. It is this aspect that she is most often worshipped and served by her witches. Confessing ones sins to her or to her witches, one would be purified of those sins. Mothers in childbirth often called on her aid. Her witches, learned in all manners sexual, are also skilled midwives and nursemaids, after all birth is a natural consequence of sex. Her witches are believed to be adulterous and women born under her sign (The Ocelot) were believed to become her witches.

She is seen as lustful maiden, mother or priestess and crone, devourer of youth, depending on her mood. She is always depicted nude in all of her aspects, as the Mother she is seen having just given birth. She wears a gold and turquoise necklace and her temples are andorned with gold bells. Of note she is also sometimes depicted as wearing a conical “witch’s” hat.

Alignment: CE or CN

Areas of Influence: Chaos, Feritilty, Trickery, Vice

Name of the God

It is no secret that much of witchcraft is Goddess focused, there is though a God as well. Though he might get a secondary placement in some Traditions and ignored altogether in others, He is to most witches equally important.

Listed here are various Gods. Included in each listing are a description of that God, likely alignments and Domains as well as the Goddess they are consort to.






Other Patrons

Witches are not limited in the patrons they may seek. While most witches will have some form of the Goddess and God (or just Goddess) as their patron, others can choose other paths. Powerful spirits, local gods or even demonic patrons are not unknown.


Voodoo witches work with the Loa, or spirits. Animistic witces or shamans may invoke the spirits of nature, animals or plants. Family witches often call upon the spirits of departed family members and ancestors to aid them in times of great need.

Spirits may come in a variety of shapes sizes and power. Some, like the voodoo Loa can be as powerful as gods in their own right. Family and ancestral spirits might be comparatively week, except under certain circumstances. Nature spirits have power proportional to the aspect of nature they represent. As with the Goddesses and Gods, GM are encouraged to use whatever spirits make sense for their world.

Demons, Devils, and Fiends

"St. Catherine of Siena Besieged by Demons", tempera on wood, about 1500, National Museum in Warsaw Date about 1500

"St. Catherine of Siena Besieged by Demons", tempera on wood, about 1500, National Museum in Warsaw Date about 1500

While not gods, the foul things that reside in the infernal planes are powerful and immortal, and they wish to control this realm as well as their own. To this end, demons, devils and other fiends try to attract the young and entice them to become their followers. The fiends look for consorts and worshipers among the humans. Some humans seek out the beings from the Lower Planes for power over their brethren.

Devils are most likely to have worshippers among the short-lived mortal races; the belief being their lives are short and they have to gain power quickly. Demons tend to attract non-human or even some humanoid types. Not due to any perceptions of power, demons tend to be more alien in terms that the humanoid races can understand.

While there are those that do worship and serve these creatures that are witches, most are just common people who wish to rise up from their lot in life and see the power of evil as a shortcut. To make matters more confusing, warlocks actively seek demonic patrons for their powers and some diabolic and demonic cultists call themselves “witches” even when they have nothing to do with witchcraft. To add to the witch’s misery when a new religion moves into an area they often demonize the indigenous and pagan beliefs. So a Goddess worshiped by witches for thousands of years might suddenly become a demon or devil in the eyes of the new religion, as was the case with the Goddess Astartë and the devil Astaroth.


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