1. By the year 1491 DR (approximately the current game year in the Forgotten Realms), one may find in certain temples of Kelemvor that the deity is being depicted not strictly as male, but also female. Such places include the Vault of Restful Dead (in Cormyr), and in various lesser temples as may be found throughout the Heartlands as far west as the Sword Coast.
2. Some worshipers living near these temples have purchased special coins of oversized make (about as large as a human palm) that depict Kelemvor in profile on one side and a woman on the other. Just what boon these coins are meant to grant remains a topic of debate throughout the Heartlands.
3. A rare few of the coins—those possessed by priests of the aforementioned temples—show a panther on one side and a raven on the other.
4. These changes have not gone unnoticed; scholarly debate among sages versed in divine lore rides the merchant roads in the form of letters, broadsheets and competing books of sagely lore and thought on the topic of Kelemvor’s “changing face.”
5. Those same roads carry itinerant priests of the Lord of the Dead accompanied by armed and armored Doomguides, the former carrying messages in their minds that are meant only for the most holy ears of the high priests of certain Kelemvorite temples, where debate over the behavior of the priests of lesser temples has risen to the level of concern, but not quite alarm.
6. The contents of these messages vary; some decry the changed face of Kelemvor and call for any priest espousing such ideas to be rooted out and banished.
9. Others council patience, and claim that if these change be a true one then Kelemvor will reveal the truth in due time.
10. If it not be a true change, then the deity will reveal this as well, and then work can begin to cleanse the faith of the influence of whatever interloper power is at work.
11. At least two sages—one in Priapurl, the other in Baldur’s Gate—claim knowledge of a deity of death with a reach that spans many worlds, but whose influence is not yet great in Faerûn, and both sages refer to this deity in their writings as the Raven Queen.
12. This last fact is the only point of agreement between the two sages: the first is Haphstil of Priapurl, who catalogs and publishes (often without consent) the most sacred of divine rights, chants, prayers and other activities of the worshipers of several deities; the second is called Alcalebra and she is as much seer as sage, and she may be found in the disrespectfully named (in Alcelabra’s opinion) community known as Little Calimshan, within the city of Baldur’s Gate.
13. Haphstil claims that Kelemvor is simply growing as a deity, and becoming more accessible by doing much the same as other, older deities have always done in the Realms by manifesting as man or woman as the situation requires–the resemblance to the Raven Queen being only superficial in nature.
14. Alcelabra claims that Kelemvor is still young by divine standards, that he yearns for companionship, and that he has found it in the Raven Queen, herself a diety Alcelabra is certain is already taking advantage of the situation, and who will someday subsume Kelemvor entirely.