Dragon Magazine #54 (Oct. '81), "Down-to-Earth Divinity", by Ed Greenwood. He describes how he made up his pantheon based on deities from Deities & Demigods. (Incidentally, he also appeals to Elminster the Sage, and mentions using a "Godswar" in which some gods are killed, others stripped of their power, new ones ascending, etc., in order to explain differences in moving from the D&D rules to the AD&D rules.) Some examples:
He explicitly says Azuth is a renamed Aarth (from the Nehwon - i.e., Fritz Leiber's - mythos. Bane is the equivalent of Druaga (from the Babylonian mythos). Loviatar and Mielikki are directly from the Finnish mythos (including the names). There are plenty of others that follow this pattern. Mystra seems to be his own creation (although he describes her as "a manifestation of the Cosmic Balance"), as do a few others.
Hmm, I wasn't aware of that. Touche.
Celebrim said:
It's a bottom up pantheon composed of deities chosen out of the Deities and Demigods manual.
[...]
Although, once again, you keep substituting 'developed' (your point) for 'concieved' (my point).
This is where we seem to be having a fundamental disconnect. You seem to be of the opinion that how something is initially created sets how multi-dimensional it appears. I'm of the opinion that the circumstances of something's creation is far less important than what it does after that.
Maybe the FR deities were initially reflavored from the 1E Deities and Demigods - over several editions and numerous novels and sourcebooks, they've had enough written about them that they've quite clearly broken away from that and become their own characters.
The fact that the GR deities were more original in initial creation is, to me, meaningless, since they've gotten no further coverage since then save to restate the same few sparse paragraphs over and over. When you go thirty years without learning something new about a character beyond that, without them doing anything during that time, then that character is one-dimensional.
This is to say nothing of the fact that calling certain FR deities nothing more than place-holders for patrons of certain classes is equally true or the Greyhawk gods.
Celebrim said:
But, back to the topic of family, it's that you can write sentences about the Greyhawk deities like:
"Berna is the third child of the serpent god Meyanok, transformed by the power of Xanag from a spirit of hate to one of passion. Her older siblings are Vara and Damaran. Her grandmother is Breeka and her great-grandmother is the sun goddess Nola, who was awakened by the creator god Uvot."
The topic of divine family is fundamentally irrelevant to what we're discussing. You've given, in your example, a single sentence about Berna, which tells us exactly one fact about who she is; the rest of it is just who she's related to, which doesn't expand her character. If you consider that multi-dimensional characterization, then there's not enough commonality in our respective definitions of that term to continue this discussion.
Celebrim said:
Here I must confess that if the multitude FR novels make the FR deities seem interesting, that I would have completely missed out on that.
Well, yeah, if you never actually read anything about a character, I suppose they can seem like not much of a character at all. Isn't that the crux of the "uninformed opinion"?
Celebrim said:
Sadly (or not), this situation is likely to persist and my opinion remain unchanged, because the few FR novels that were thrust upon me by eager friends proved to be almost wholly disappointing and in some cases rank with the worst fantasy fiction I've ever read. If it is your opinion that the FR novels make the FR deities and pantheon seem truly deep and interesting, then I can only take your word for it.
No one's saying that all of the FR novels are good - certainly not me. I can't stand Ed Greenwood's writing (I'm getting ready to write a review of
Elminster Must Die that will make it clear how much I disliked the book), nor Elaine Cunningham's, and after over a dozen books of him, I'm finally sick of R. A. Salvatore's Drizzt books too.
There are other authors, however, who're quite good at what they write, and in many cases that deals with the various deities. But even beyond that, the fact that the deities as character grow and change over the course of novels and game supplements is, by definition, characterization - now, you can say that it's good or bad characterization, and you may not find the latter interesting, but it's a hard charge to make that even bad characterization is worse than none at all.
And "none at all" is exactly how much characterization the Greyhawk gods have gotten...how interesting is it to have virtual non-entities for gods?
Celebrim said:
The incarnation of a very troubling philosophical question that remains throughly relevant to modern life, namely, "If nature is cruel and indifferent to man, is man's domination over nature a good thing, or is it merely destruction given a pretty face?"
That's not
him though, that's a metaphor that you think he represents. The deity Phyton hasn't actually done anything except exist as a symbol for a question - making him interchangeable with any other relevant symbol. FR's Chauntea, herself a formerly wild goddess of nature who now represents controlled agriculture, stands in for the same metaphor easily enough.
D&D deities aren't supposed to be "philosophical questions that remain thoroughly reelvant to modern life." They're supposed to be interesting parts of a game - and in that regard, the forgotten footnotes of a pantheon are neither interesting nor fun.
Celebrim said:
Earlier you claimed the problem was I wasn't very familiar with the FR deities. Here I return the accusation to you.
Compared with someone who freely admits he hasn't read the material? I may have been unaware of a
Dragon article about their origin, but I'm far and away more familiar than you are with what's been done with them since, and that's the more relevant aspect of what we're discussing.