Gods and Demons of Novaria

by Brian Kunde

The setting of L. Sprague de Camp’s Novarian novels is, like that of The Lord of the Rings, a fully-realized fantasy world with its own well-developed history, geography and cosmology. Unlike the archetypal Tolkien work, however, its background is presented almost wholly on the fly, without the buttressing provided by lengthy appendices. While de Camp’s approach serves the author’s purpose of adding verisimilitude to his invented world, an inattentive reader might never realize its depths; it’s a case of “blink and you miss it.” In this series of essays on Novaria, I attempt to concentrate and explore some of the material de Camp broadcasts. This article will focus on the cosmology.

The Prime Plane, as the world of the stories is known to its denizens, is host to whole pantheons of deities worshipped, sworn by and complained of by various nationalities, as well as several native supernatural races and a myriad of demons imported from other planes. The Prime Plane is itself but one of many planes of existence in a coherent multiverse, between which contact or travel is mediated by magic. Indeed, we learn that the religion of the Empire of Mulvan, a country neighboring Novaria, enumerates as many as forty-nine heavens above containing hundreds of gods, corresponding to forty-nine hells of demons below. How the Mulvanian system relates to the Novarian is not entirely clear, but Novarians know of more than a dozen different planes or realms. These are the subject of the current survey. We begin with the highest.

I. The Higher Realms.

The Divine Realm. Little information is presented on the godly plane, or indeed even whether it is one plane or many “heavens,” as in the Mulvanian concept. We are not even told what the Novarians call it. Likely, on analogy with the Mulvanian system, they call it Heaven. However named, this is where the gods of the Prime Planers gods reside.

As in the classical conception of gods on Earth, the Prime Plane’s deities are associated with various human qualities and phenomena cosmological, meteorological and earthly, all of which they are held to control. They seek and thrive on worship by mortals, on whom they confer blessings and misfortunes; more specifically, they have power to bless, sanctify marriages, damn or curse. They do not, however, generally affect mortal affairs in matters of consequence. As Dr. Karadur noted to Jorian on one occasion, “Well you know that, for all your prayers to your various gods, the winner is determined by strength, or skill at arms, or luck—none having aught to do with justice.” (The Goblin Tower, chapter 7) They usually commune with their followers through dream, though their aid can be solicited and their wrath propitiated in various ways. The gods’ dream contact is preferentially made with their priests, though when occasion arises they can evidently invade the dreams of any mortal. They can also visit worshipers by focusing on mortal-made images of themselves, which serve as points of intersection between the worlds. They may manifest themselves physically on the mortal plane with motivations ranging from ethical instruction to fornication (the historical existence of demigods has been recorded). Such, however, occurs rarely, at least in modern times. Physical transition from the human to the godly realm may not be possible for mortals, who are only said to visit there in dream.

The gods are apportioned into groups or pantheons specific to different Prime Plane ethnicities or regions, and their authority waxes and wanes according to the fortunes of their mortal following. Human missionary activity or ethnic conquest has extended the worship of some gods to areas outside their home regions; notably, that of Mulvanian and Kuromonian deities has been spread to Salimor, and that of Fediruni deities to Penembei and Novaria. Other areas have proven resistant to importation of alien deities; Murugong has maintained his status as supreme god of Komilahk regardless of the activities of worshipers of other deities, even in the absence of worshipers of his own. Some gods appear to be multiethnic, worshipped by different peoples under different names. Others may be facets or aspects of higher order deities — which are in turn, perhaps, agglomerations of lesser ones. Existence on the spiritual plane or planes is evidently an amorphous one.

Here are the pantheons and their gods, as far as is known:

1. The Novarian Pantheon. We are informed of fourteen deities, though more undoubtedly exist. They seem, by and large, cognates of our familiar humanistic Greco-Roman gods, or in a few instances the animalistic Egyptian gods. Most are known to have their own cults, priesthoods and temples in each of the twelve city-states. Most are considered major gods and honored in common by most Novarians. In addition to these there are said to be various small, eccentric cults, some of them particular patron gods of one or another city state and some of them foreign deities whose worship has been introduced by missionaries. Deities said to be among the great or major ones include Zevatas, Franda, Psaan, and Heryx; their numbers also likely include Astis, Vaisus, Thio and such others not indicated to be minor. Instances of patron deities include Gorgolor, Imbal, and Immur; foreign deities honored (not covered in this section) include the Fediruni deities Shumal and Kawais.

Astis, goddess of love and beauty, “afflicts the steadiest of mortals with a passion that overrides the weightiest resolves and the most cogent reasonings.” She is described as having ivory teats or breasts. She has a temple and priesthood in Kortoli, and likely most of the other Novarian city-states. Her priests preach an all-embracing, indiscriminate love, by which they evidently mean altruism rather than promiscuity. Unlike some deities, she is said to have scruples about mating with a mortal. In myth she was impregnated by the war god Heryx, though we are told nothing of their offspring. A multinational goddess, she is known as Laxari in Mulvan.

Elidora, goddess of fortune, has but few mentions in the corpus under that name, though Fortune, capitalized, is frequently referred to, and these references may also be taken to be to her. She is said to be with or smile upon those experiencing good luck, and to have it in for those experiencing bad. She may also force unsought adventures on mortals under her regard.

Franda, mentioned only thrice (twice in conjunction with Zevatas), is said to be a major god with golden locks. Although this deity’s gender and relationship with Zevatas is not stated, it seems likely from the pairing with Zevatas that Franda is the chief god’s spouse. Franda is also possessed of a priesthood.

Gorgolor, the frog god, is a minor deity in much of Novaria but patron god of Tarxia, the theocracy of which considers him the supreme god of the universe. The other gods are there considered mere attendants on, or even aspects of Gorgolor. His temple in Tarxia is the largest, costliest, and gaudiest in all Novaria, outshining even that of Zevatas in Solymbria. It hosts an enormous smaragdine statue of the god carved from a single emerald, representing him as a frog the size of a lion or bear. When Gorgolor manifests himself on the Prime Plane he is said to take possession of the statue, to which the prayers of the theocrat and the rest of the hierarchy are therefore directed.

Heryx is one of the great gods, specifically the Novarian war god. He has the power to blast mortals or smite them with emerods (hemorrhoids). He has his own priesthood and a feast day sacred to him. Heryx is described as having an iron yard, and in myth was the impregnator of the goddess Astis.

Imbal, the lion god, is the patron god of Xylar. He is a foundational figure said to have established the polis many centuries ago, as well as its peculiar method of choosing its kings, known as the Lot of Imbal. Evidently his divine nature involves procreative attributes, as he is described variously as possessing an iron pizzle or yard and brazen balls, in addition to a brazen arse. His priesthood in Xylar enforces standards of decency, and its citizens confess their sins to him in prayer. It is not certain Imbal is honored anywhere but Xylar, though one would presume he is worshipped throughout Novaria as are most other gods in the pantheon.

Immur. The patron god of Solymbria, its “own special godlet,” known as Immur the Compassionate. His worship was likely established, or at least modified, by the “great reformer,” Psoanes the Just, who taught that Immur created all Solymbrians equal; who made the other peoples of the world, and how, is not covered in the revelation. He is honored together with Zevatas every year in a grand festival, the climax of which is a drawing of lots by the high priest of Immur, determining what citizens will occupy the high offices of the state the next year.

Narzes. A multinational deity of whom little is known, possibly associated with learning. A feast of Narzes is celebrated in Kortoli. A Temple of Narzes in Janareth, the seaport of Mulvan, boasts a library. He is known by the same name in both countries.

Psaan, one of the great gods, is the Novarian sea god. He can inflict or relieve seasickness and visit or avert various perils on seafarers, including storms, calms, sea monsters and pirates. In physical aspect he is pictured as driving his chariot on the waves of the sea. He has his own priesthood. A temple of Psaan, in a state of ruin and partially consumed by the ocean, exists in the polis of Ir.

Selinde is a deity mentioned but twice, of whom little is known. While Selinde’s gender is not stated, it seems likely to be female. Historically Doubri the Faultless, a priest of Selinde, once took over the polis of Aussar; he promoted austerely puritanical doctrines, which likely reflect the character of the deity. An opposition between Selinde and Astis can be inferred, as the latter exemplifies a contrary principle. A feast of Selinde is celebrated in Kortoli.

Therius is a deity mentioned but twice, of whom little is known. Couples are wed in his temple, and he also has capacity for harm, including the ability to stiffen the joints of mortals and soften their pricks. Perhaps, therefore, associated with wedlock as well as diseases and their cures.

Thio is the Novarian forest god, and is described as having horns. He may have been adopted into the pantheon, as he is also the deity of the Silvans or Forest Folk, the aboriginal inhabitants of Novaria. The Silvans’ most binding oath invokes Thio’s soul.

Vaisus, mentioned but thrice, is the divine smith. He is said to have made a mechanical servant for the other gods; troubles ensued when the clock-work man wanted to be ranked as a god, too. He can smite mortals with emerods.

Zevatas is one of the great gods, in fact the chief god of the pantheon, the deity most frequently referred to in oaths. He sends rain and is ascribed ownership of the world. He is described as great and old, with a brazen beard or golden whiskers, and possesses as steed a divine horse. He has his own priesthood, and a “splendid fane” in the polis of Solymbria, where he is honored in a grand festival together with Immur, Solymbria’s “own special godlet.”

2. The Tiraonian/Mulvanian pantheon. Mulvan’s gods are said to be multifarious, and most are ancient, dating back at least to the era of Tirao, Mulvan’s predecessor state, which fell about a thousand years past. Their followers call them the true gods of Mulvan and worship them in temples whose main structures might be shaped like a dome, a cylinder, a cone, a cube, a pyramid, or a tapering spire, each deity having a preferred architectural style. Mention has already been made of the Mulvanian system of forty-nine heavens and forty-nine hells. However, of the hundreds of gods worshipped we are given the names of but three major and two minor deities, along with a few outlying figures. The Mulvanian gods equate to those of our India.

Ashaka the Destroyer is the third of the three main gods of the Tiraonian era, and like the others is argued by modern Mulvanian theologians to be merely a single aspect or avatar of one supreme godhead. Also worshipped in the Salimor archipelago, to which his worship has been transmitted by Mulvanian missionaries.

Kradha the Preserver is the second of the three main gods of the Tiraonian era, and like the others is argued by modern Mulvanian theologians to be merely a single aspect or avatar of one supreme godhead. Natheless, Mulvanis still call upon him. Also worshipped in the Salimor archipelago, to which his worship has been transmitted by Mulvanian missionaries.

Laxara or Laxari, a minor deity, is the goddess of love and hate, equated with the Novarian goddess Astis. Her temples in Mulvan are covered with erotic statuary.

Narzes is a multinational deity of whom little is known, worshipped also in Novaria under the same name. The Temple of Narzes in Janareth boasts a library.

Pteroun is a Mulvanian demigod who lived and died in former times. A grave said to be his was “newly discovered” in Janareth at the time of Jorian’s visit there.

The Serpent Gods have a ruined temple in Janareth, but nothing more is said of them. They may have been an ancient import from Beraoti, whose serpent folk presumably worshipped deities in their own image. Alternatively, their worship, whatever its origin, may have preceded that of the Tiraonian pantheon.

Tvasha is a very minor god of the old Tiraonian pantheon whose worship in modern times is all but extinct. One small image of him remains which he can utilize as a focus to commune in dreams with a single adherent. It depicts him as a small, rotund, bald, grinning god, seated cross-legged on a plinth. Tvasha’s good will is secured by offerings of flowers.

Vurnu the Creator is the first of the three main gods of the Tiraonian era, and like the others is argued by modern Mulvanian theologians to be merely a single aspect or avatar of one supreme godhead. Also worshipped in the Salimor archipelago, to which his worship has been transmitted by Mulvanian missionaries.

Yish was a “new” god in the waning days of Tirao, when his cult was preached. He expounded a religion of love instead of blood and terror, and became the chief deity of the Tiraonian exiles in Komilakh until trounced by the disturbing native deity Murugong. His worship is likely extinct.

3. Gods of other countries. In Contrast to the Novarian and Mulvanian pantheons, information on the theistic population of other nations is sparse. The following deities are known.

Bautong is an obscure god, a nature spirit of one of the lesser isles of Salimor, in appearance a fanged and fiery presence. The wizard Pwana brought his cult to the capital and magnified him into a major god to enrich himself, establishing his worship in a temple, and then various subsidiary temples. By Pwana’s account, Bautong failed to appreciate these efforts on his behalf, as the wizard’s methods gave him a bad name among his fellow deities.

Luar is a “heathenish little god” of Salimor, likely native to the island of Ambok.

Rostroi is the god of the Zaperazh, the cave people of the Ellorna Mountains.

Greipnek is a god of Shven, stated to be bearded.

Shumal is a deity of Fedirun, the Fediruni god of righteousness, paired with Kawais; their worship has been introduced to Kortoli City by the prophet Ikbar.

Kawais is a deity of Fedirun, the Fediruni goddess of purity, paired with Shumal; their worship has been introduced to Kortoli City by the prophet Ikbar.

Ughroluk is the supreme god of Penembei, and likely Fedirun, since Fediruni is the tongue of his cult. He is the god of the sun, storms and war, and spouse to Nubalyaga; their wedding is celebrated by the temple of Nubalyaga in Iraz on the night of the full moon. No Penembeian deities are known aside from this divine pair.

Nubalyaga is a goddess of Penembei. She is the goddess of the moon, love and fertility, and spouse to Ughroluk; their wedding is celebrated by the temple of Nubalyaga in Iraz on the night of the full moon. She has communed with her chief preistess and favored mortals in oracular or prophetic dreams. No Penembeian deities are known aside from this divine pair.

Murugong is the chief and probably only god of Komilakh. He has a disturbing form, likened to that of a man, an ape, a tiger, or a crab, and is worshipped in regular rites of human sacrifice. A territorially based god, he brooks no rivals in Komilakh; mortals attempting to introduce the worship of other gods in his domain tend to come to sticky ends, with their deities roundly trounced. His power is such that it has survived prolonged periods in which Komilakh was depopulated, during which he had few or no adherents. Three successive ethnicities are known to have inhabited Komilakh and worshipped Murugong; the first is speculated to have been the serpent race that later lived in Beraoti, the second exiles from Tirao, and the third the native beastmen. The first two were wiped out for turning to other gods; the third kept faith and hence survives. No Komilakhian gods are known other than Murugong; in light of his antisocial tendencies and the turnover of populations in the region, it is likely that none exist.

The Divine Bureaucrats. The Kuromonian pantheon, of which we are informed there are fifty-seven major deities, and (presumably) even more minor ones. Jinterasa is doubtless one of the major ones. Also called the Heavenly Bureaucrats.

Jinterasa is a goddess of Kuromon, called the Queen of Heaven. In the Kuromonian creation myth, Jinterasa made the first human pair from the Five Elements, earth, wood, metal, fire, and water. Presumably numbered among the fifty-seven major deities of the Divine Bureaucracy. Kuromonian missionaries have striven to introduce her worship to the Salimor archipelago, with little success.

Amarasupi is a goddess of Kuromon of whom nothing is known but her name. She may or may not be numbered among the fifty-seven major deities of the Divine Bureaucracy.

Leaving the Divine Realm, we come to:

The Astral Realm. A plane or dimension through which a wizard’s second sight can operate. Presumably a “higher” realm, though likely not as high as the divine.

The Afterworld. Another higher realm, and at least in this instance literally; Prime Planers visiting it need to physically climb to a higher level before making the transition. By implication it is therefore a slightly larger world than that of the Novarians, with on average a higher surface. A more remarkable feature of this realm is that it is our own world, the plane on which we live. It is neither a heaven nor a hell, but a mechanistic, unmagical place to which the Novarians believe the souls of Prime Planers are reincarnated after death. Their souls do not always make the transition successfully; those that have for some reason become delayed or stuck in passage may linger on the Prime Plane as ghosts. As noted above, the Afterworld can also be accessed by the living, physically, given the application of the appropriate magic. Mulvanians have a more nuanced view of the Afterworld than the Novarians; while concurring in its status as the usual destination of the deceased, they hold that human souls can also be reborn on the Prime Plane itself, or on other planes. In fact, “multifarious Mulvanian afterworlds” are mentioned. It should also be noted that while Prime Planers usually refer to the Afterworld as a plane like the others they know, it may not be so in actuality; the demons of the Twelfth Plane refer to it rather as another dimension associated with the Prime Plane. Perhaps confirmatory to this view is the information that the Afterworld is held to have its own deities, distinct from those of the Prime Plane (though the mechanistic nature of the Afterworld renders these to a great extent powerless). Hence the Afterworld may possess or be associated with a Divine Realm of its own that is not identical to that associated with the Prime Plane.

The Fairy Realm. Fairies are known to the Prime Planers in at least one of their traditional roles; the blessing of royal babies soon after birth. It is not clear whether they inhabit a realm of their own or share the Prime Plane with humanity; assuming they follow tradition in this sense as well, the former would seem indicated.

II. The Mortal Realm.

The Prime Plane. The world of which Novaria is a part is in many ways like our own; both are habitations of humanity with similar assortments of nations and continents and seas and flora and fauna. Our world’s racial types and cultures have recognizable analogs there. Differences too abound; science as we know it is rudimentary there at best, resulting in a culture arrested at what we would consider a medieval level. Magic, on the other hand, is a broad and well-investigated class of knowledge, with which Prime Plane adepts can achieve effects difficult or impossible for us. Such adepts are variously described as witches and wizards, sorcerers and sorceresses, magicians, and shamans; at least some of these designations appear synonymous.

Non-human races and creatures known to us only in myth or as fossils are on the Prime Plane physically present, as are beings we would consider supernatural, many of which the Prime Planers might regard not as supernatural but rather “otherly” natural — different from humanity without necessarily being magical. The following are confirmed to exist.

Ape-Men. Fur-covered primitives with near-human intelligence, native to the region of Komilakh. Those resident in Novaria tend to be servants, slaves, experimental subjects, or side-show attractions.

Fairies. See above; likely inhabitants of another realm, but possibly native to the Prime Plane.

Dragons. Huge, reptilian creatures of an uncanny and magical nature, habitually solitary and carnivorous in bent as in our own legends. Even in death their remains retain a life force that can be evoked and reembodied under the right circumstances; specifically, their teeth can serve as seeds from which unstoppable supernatural warriors can be grown, bound to a single task in the sower’s service.

Ghosts. The spirits of dead humans and possibly other deceased beings that have for some reason been delayed or prevented in making the transition to the afterlife. They may be bound to and haunt the physical location of their decease.

Serpent People. Inhabitants of the far southern region of Beraoti, they appear identical to the human Beraotians but are much longer-lived and slower-breeding, and able to shapeshift into the forms of giant snakes.

Silvans. Small, hairy humanoids with pointed ears and tails who eschew clothing and shoot poisoned arrows through blowguns. The aboriginal inhabitants of Novaria, they currently inhabit the forest belt along the northern side of the Logram Mountains, having been displaced from the remainder of their former range by the human Novarians. There may be other relict populations as well.

Swamp devils. Malevolent spirits who haunt the Marsh of Moru in southern Xylar.

Trolls. Massive, brutish and slow-witted creatures, possessed of great strength, tough skins, with immunity to magic. Native to the Ellorna Mountains north of Novaria, and likely other mountainous regions. Evidently an offshoot of humanity, as some are reputed to have successfully interbred with humans.

In addition to these, and the gods and demons native to other planes, Prime Plane folklore abounds in various other creatures, some or all of which are likely actual creatures. Those noted include ghouls, skeletons, elves, werewolves, and vampires, along with unspecified supernatural beings from Mulvanian legendry.

III. The Demonic Realms.

The Demonic Planes. Most other planes of which the Prime Planers bear knowledge are host, not to gods or human beings, but races they and we would view as demonic. They designate these demonic planes by number, enumerating at least eleven descending from their own “prime” plane. They were likely numbered in order of discovery, which would seem to correspond to degrees of difficulty in reaching them. That the numbers reflect some consistent relationship between the planes is indicated in the observation by an inhabitant of the Twelfth Plane that from his own perspective his plane is prime and the Prime Plane the twelfth. It is not revealed how our plane and other non-demonic planes escaped the numerical scheme, much less how or if they may figure into it.

The demon inhabitants of these planes differ from the standard human template in various ways. Some have natural or supernatural powers beyond any possessed by human beings, but otherwise they have a reassuring normality about them. Far from being damned supernatural beings, most are simply and plainly alien races. Moreover, their native planes are by and large neither hellish or infernal; indeed, at least one has and honors its own set of deities. Given their preternatural powers, most inhabitants of the demonic planes have not developed their mental abilities to the degree that the Prime Planers have. Hence Prime Planers generally regard them unintelligent and suitable subjects for enslavement. This generalization is simplistic and features notable exceptions, as instanced below. Prime Plane sorcerers have developed procedures to summon demons to the Prime Plane and in most instances render them material there, as well as to bind them to service. Those summoned are trapped within pentacles until the binding is effectuated.

As previously stated, it is not clear how the Mulvanian system of forty-nine demonic hells relates to the dozen demonic planes known to Novarians, or indeed even if they relate. It appears, however, that the inhabitants of each may be evoked in similar fashion. We hear on one occasion of a wizard proposing to demonstrate the evocation of a fiend from the thirty-third Mulvanian hell, an experiment indicated to be dangerous. The demons of these hells are described as bloodthirsty; otherwise no information is provided on them.

An account of the enumerated planes known to Novarians follows:

The Prime Plane. The world encompassing Novaria, Mulvan, and their neighboring countries. See above.

The Second Plane. A realm of unintelligent but obedient demons often employed by Prime Plane wizards as familiars or servants. While easy to evoke and readily picking up human speech, they are unable to achieve substantial materialization on the Prime Plane, and hence are (mostly) harmless. Two types are known; human-sized wraiths whose immaterial forms can be employed as dunning specters to haunt debtors, and tiny, winged and human-shaped sprites resembling the pixies of popular imagination. These, while chatty and lighthearted, can also become petulant. They are able to inflict painful stings which however are not actually injurious, due to their inability to completely manifest on the Prime Plane. When evoked in spiritual rather than physical form, Second Planers can be invested within physical objects. The bespelled ropes that Jorian and Kerin utilize during their adventures for climbing are animated by Second Plane demons.

The Third Plane. A world of demons of whom little is revealed, though that little suggests they are wily, possibly malevolent bargainers more than able to hold their own against humans. For their own purposes they may grant Prime Planers who apply to them certain powers at stiff prices, such as a shape-changing spell in return for the applicant’s soul serving a thousand years’ bondage on the Third Plane after some set term, or perhaps decease. This example suggests that Third Planers are capable of interfering with the normal process of Prime Plane reincarnation, and that they could well be the models for the devils of popular imagination.

The Fourth Plane. A world of “minor” demons; sentient nonmaterial organisms not exactly spirits and not very intelligent unable to manifest themselves on the Prime Plane. They can, however, be employed to possess animals and serve as magicians’ familiars. The wizard Klung has also discovered how to make them transport creatures instantly from one Prime Plane location to another via their home plane. Despite their nonmateriality they do seem to have a visible appearance, and that appearance is evidently known; on one occasion an apprentice wizard is shown dressing as one for a masquerade ball. Details regarding the costume are unfortunately lacking.

The Fifth Plane. Habitation of powerful demons whose evoked spirits can possess and animate clay images as golems. Other demons from this plane, or perhaps the same ones, can also be manifested physically and bound to service; these make formidable servants. They are of roughly human size and shape, though bulkier, with hairless, silky scarlet skin, no external organs of sex, huge batlike wings and taloned extremities like the feet of birds of prey, and a musky odor unpleasant to humans. Their flesh is too tough to be even scratched by most human weaponry, even swords, except under exceptional force and pressure; when wounded, they bleed ichor which appears black in murky light. They can fly and are physically powerful, able to carry great weights in flight, though their reactions are slower than those of an alert human being. They can hypnotize the inattentive by swaying their heads from side to side. They can also become invisible to human eyes or spin to materialize or dematerialize at will to get past solid obstacles. They are allergic to the sunlight of the Prime Plane, which sickens them. Hence they cannot manifest on the Prime Plane in daylight. Once dismissed, they are exempt from being summoned again for years thereafter. While reasonable beings, they may become petulant or angry when thwarted and utter maladictions; one attested is “The curse of the green slime be upon you!” The language of the demons of this plane is the subject of study.

The Sixth Plane. A realm of bat-winged, aerial lizard-men, scaly, fanged and taloned. They are summoned in hosts with rites requiring human sacrifice. The applications of such airborne armies being obvious, Prime Plane militarists have developed various effective strategies against them, and both of the two attested mass evocations were defeated. Sixth Planers are physically vulnerable to insect stings.

The Seventh Plane. A world bidding fair to be a true model for Hell, being home to fiery beings of burning touch and flaming breath. Even so, some Seventh Planers have been known to grow romantically attached to Prime Planers; passion doomed to tragic consummation if ever there was one.

The Eighth Plane. Demons from this plane can be made to take on the likeness of Prime Planers, thus becoming doublegoers. Their natural form appears to be manlike with a smooth, brownish surface; their natural voices are thin and reedy. Their familial organization and kinship nomenclature have been the subject of Prime Plane study.

The Ninth Plane. The home of bouncing, huge-headed demons vulgarly called goblins, who like the sixth planers are summoned en masse, in hosts.

The Tenth Plane. A habitation to demons of low intelligence, possibly trainable to obey simple commands.

The Eleventh Plane. Neither the plane nor its inhabitants are referenced by name in the source texts; their existence is inferred from the fact there is a twelfth. Perhaps the native habitation of certain wind demons said to be able to be sent to sink ships, whose plane of origin is not attested.

The Twelfth Plane. A world of cold-blooded and reptilian demons with fangs and claws, much more powerfully built than Prime Planers. They are able to change the hue of their skins, normally slate grey, an ability ordinarily used to blend in with their surroundings for purposes of concealment. They also possess sensory tendrils on the upper lip resembling the barbels of a catfish, which can detect and identify the moods or emotions of others or the presence or use of magic. Politically they appear like the prime plane to be organized into various sovereign entities, each evidently with its own pantheon. One of these, Ning, is mentioned by name; the names of its deities have not been revealed, but are known collectively as the Gods of Ning. In contrast to the Prime Plane’s inhabitants, Twelfth Planers are logical and peaceable, with war unknown and crime rare. They are considered rather unintelligent by Prime Planers, but are in fact merely literal-minded, and possess a rational and highly developed philosophy. Some among them are powerful wizards and practice magic. The government of Ning contracts with the Forces of Progress (Novaria’s professional society of wizards) to indenture its citizens to servitude on the Prime Plane in exchange for iron, of which the Twelfth Plane possesses little. Similar agreements are likely in effect between other Twelfth Plane governments and Prime Plane organizations. Twelfth planers are often employed as guards; they have been seen serving in that capacity at the Wizard Conclave in Metouro and the Salimorese Navigators’ Guild in Kwatna.

No planes beyond the Twelfth have been revealed; perhaps the Prime Planers have not discovered any. So concludes the elucidation of the supernatural in the Novarian multiverse.

–BPK, 1/21/2015.

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Sources.

Fully consulted:
De Camp, L. Sprague. The Goblin Tower. — New York : Pyramid, 1968.
–. The Clocks of Iraz. — New York : Pyramid, 1971.
–. The Fallible Fiend. — New York : Signet, 1973.
–. “The Emperor’s Fan,” in The Best of L. Sprague de Camp. — Garden City, NY : Doubleday, 1978.
–. The Unbeheaded King. — New York : Del Rey, 1983.
–. The Honorable Barbarian. — New York : Del Rey, 1989.

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(5/15-17,24, 7/25, 8/12-13, 19, 21/2013, rev. 9/30/13,
1/22, 28, 2/3, 3/5-7, 28/14,
1/18, 21-22, 26/15, 5/6, 8/12/21)