TEXT: 1
  Codes and Cyphers
  
  2
  Knowledge Check
  Knowledge Check
  Author: Richard D. Bennett 
  Artist: Rick Hershey
  Design and Layout: Rick Hershey
  Fat Goblin Games Team Members: 
  Chris Bayes, Eric Hindley, Jeff Swank, 
  John Bennett, Justice Mora, Kalyna Conrad,
   Kiel Howell, Lucus Palosaari, Nick Esposito, Rick Hershey, 
  Richard Bennett, Troy Daniels, Tyler Beck 
  Line Developer: Lucus Palosaari
  Publisher: Rick Hershey
  Knowledge Check: 9 Funerary Rites © 2015 Fat Goblin Games 
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  9 Funerary 
  Rites
  
  3
  Codes and Cyphers
  Codes and Cyphers
  Contents
  Fire and Hammer  
  4
  The Last Meal 
  5
  One with the Wood  
  6
  Last Rites, First Pickings 
  7
  A Fond Farewell  
  8
  From Whence We Came  
  9
  One Last Joke  
  10
  For the People 
  11
  To the Deep 
  12
  
  4
  Knowledge Check
  Fire and Hammer 
  A DwArven  FunerAl
  The two great industries of the dwarven peoples 
  are also the forces that tie them to their mountain 
  homes: mining and smithing. As a result, the im-
  plements of the mine and the forge figure promi-
  nently in their most widely-used funerary rite. In 
  most dwarven settlements, a hall is set aside for 
  the ritual, with a great stone bier, a stone and 
  brick repository that resembles an oversized forge 
  furnace, and a flat stone table.
  The ritemaster oversees the preparation of the 
  honoree’s body for the ritual. The body is placed 
  on a metal plate and covered by a linen cloth, 
  which is doused in lamp oil. The plate is lifted 
  by the honoree’s friends and family and placed 
  into the furnace, which is lit the day prior and 
  tended so that it grows progressively hotter. The 
  fire burns the cloth and the body, leaving behind 
  only the bones. Once the body has been reduced 
  to bones, those who bore the body into the fur-
  nace return the plate and bones to the bier. Using 
  sets of ceremonial tongs, family members sort the 
  bones of the honoree, passing them one to anoth-
  er into three piles. This act has made it something 
  of a cultural taboo to pass objects from one dwarf 
  to another via tongs (usually, the first dwarf will 
  have to set the object down, and the second dwarf 
  will then pick it up). 
  The bones are separated into one pile that is 
  the bones of the dwarf’s hands, one that is only 
  the skull, and one that is all the rest. The hand 
  bones are taken by specialized craftsmen) and 
  are worked into tools that are presented to family 
  or friends as gifts. In this way, a dwarf’s hands 
  contribute to dwarven art and craft down through 
  the centuries.
  The skull is placed in a small metal box and a 
  space is carved in the wall of the family dwell-
  ing to store the box. The family will usually 
  have a specific wall for the keeping of ancestral 
  skulls, and ancient holds may have dozens, if not 
  hundreds, of skulls in the carved rooms of old 
  families. In this way, a dwarven family is always 
  watched over by its ancestors.
  The remaining bones are placed on the stone 
  table, where a group of dwarves with long han-
  dled sledgehammers will take over. They pulver-
  ize the bones, working to a toilsome chant of the 
  ritemaster or chosen assistant, until the bones are 
  rendered into dust. The dust is then gathered and 
  passed to blacksmiths, who will use the carbon-
  rich dust in case hardening and other metal treat-
  ments. At least one item made from the bone dust 
  is normally given to the family of the honoree. In 
  this way, the dwarf gives back to his or her com-
  munity in passing.
  
  5
  Codes and Cyphers
  The Last Meal
  An Ogre FunerAl
  For Ogres, the devouring of both friend and foe 
  is principally about consuming strength. Ogres 
  value strength above all else in life, and will al-
  ways, when it is their choice, eat only the strong. 
  To allow a fellow ogre to die of old age or infir-
  mity is to waste the last of their strength, allowing 
  it to seep away into dust. In keeping with these 
  beliefs, the funeral rites for an old or sick ogre 
  begin before the honoree is actually dead.
  The ritemaster selects a team, referred to as a 
  “fist.” Nominally, this should be four other ogres, 
  but ogre arithmetic skills being what they are, the 
  group can vary from two to nearly a dozen. The 
  fist normally arms themselves only with clubs or 
  other bludgeoning weapons, as carving the meal 
  before it is conquered is considered gauche. The 
  fist gathers outside the dwelling of the honoree 
  and the ritemaster issues the traditional chal-
  lenge.
  “Your time has come and now you must sur-
  render your might to the tribe. Come forth that 
  we may claim it.”
  Rarely, a cowardly ogre will not respond to the 
  challenge, and members of the fist must be sent in 
  to drag the honoree out for the rite. Most of the 
  time, however, even old and infirm ogres have 
  no interest in leaving life behind without one last 
  fight, and so they come forth to meet their execu-
  tioners. Ogres who are familiar with the rite may 
  even give the traditional response (which often 
  undermines the determination of at least a few 
  fist members).
  “No one claims my might but by blood. Come if 
  you will, but know that I have lived this long for 
  a reason.”
  No healing magic of any kind is allowed until 
  the rite is finished, and old ogres often take one 
  or two of their would-be killers with them in the 
  battle. The honoree’s death is usually confirmed 
  by smashing the feet until they are practically 
  unrecognizable – the head is protected after the 
  battle, as it is considered a delicacy.
  The ritemaster oversees the preparation of the 
  honoree, along with any fist members he took 
  with him, in a feast for the tribe. Normally the 
  ritemaster or the tribal chief (oftentimes the same 
  person) will get the greatest portion, to include the 
  heart of the honoree. In any event, a full meal is 
  generally enjoyed by all.
  
  6
  Knowledge Check
  One with the Wood 
  An elven FunerAl
  Elven funeral rites are long and involved af-
  fairs, as may be expected for a race that regularly 
  lives over half a millennium. While the individual-
  ist nature of the elves often leads to personally 
  designed rites of remembrance, the most common 
  rite for those who did not express such a desire is 
  called “The Living Wood.” It shelters the honoree’s 
  remains, but retains them as a part of the com-
  munity.
  First, the ritemaster must prepare the body of 
  the honoree for the ritual. The body is laid in a 
  nest of branches and leaves from living plants, 
  using plant shape and warp wood to nestle the 
  body snugly. The nest is then placed among the 
  roots of a tree that has not been used for this rite 
  before, although some forests with larger trees, 
  such as redwoods, may have “family trees,” which 
  serve as the resting place for entire lineages of 
  elves. 
  The ritemaster and the honoree’s friends and 
  family will take turns in tending to the body until 
  the changing of the seasons (either a solstice or 
  an equinox). They will cast gentle repose, clean 
  the nest, and refresh herbal poultices that keep 
  natural predators away. The living nest will, as 
  time progresses, penetrate and begin to mingle 
  with the honoree’s body. Each week of that sea-
  son, friends and family will gather at the body for 
  a celebration of some portion of the honoree’s life. 
  These celebrations are tailored to the individual: 
  warriors have famous victories remembered, 
  artists will have their works from different time 
  periods displayed, and so on. At the end of each of 
  these celebrations, a druid casts plant growth to 
  bring the forest carpet a little more over the body. 
  If the funeral takes place in autumn or winter, 
  those gathered for the celebration will shift small 
  amounts of leaves or snow over the body.
  At the end of the season, there is a three-day 
  ritual that is the final remembrance. The hon-
  oree’s favorite dishes are served and their favor-
  ite songs are sung. Halfway through the ritual, a 
  druid casts move earth to shift the nest and body 
  below the earth and into the root network of the 
  tree. The celebration then continues in order to 
  draw the honoree’s spirit through the tree and 
  encourage it to dwell amongst friends and family 
  one last time. 
  The groves of trees used for these purposes are, 
  quite obviously, intensely sacred to the elves, and 
  are never used for craft or residences.
  
  7
  Codes and Cyphers
  Last Rites, First Pickings
  A ThieF’s FunerAl
  A thieves’ guild might seem like an odd place to 
  hold a funeral – thieves are primarily concerned 
  with the living, because, with only a few excep-
  tions, the living have the things worth stealing. 
  Nevertheless, even organized criminals will take 
  time to pay their respects to one of their own. If 
  they were friends with the departed thief, they 
  want to say their final farewells. If they were not, 
  they want first crack at the deceased’s posses-
  sions.
  The ritemaster has dual responsibilities in 
  arranging the funeral of a thief. First, the hon-
  oree is laid in state in a chamber of the guild’s 
  headquarters – rarely the same room twice, but 
  always one with levels of security on the door. 
  Guards are posted at or near the door, as well as 
  in the chamber itself. If a spellcaster is available, 
  an alarm spell will ward the chamber. Finally, 
  the honoree’s most prized possessions are laid 
  out around the bier on which her body lies. This 
  can include everything from the thief’s tools and 
  magical gear to prize loot that the honoree had 
  not yet fenced. 
  The honoree and her effects remain in the 
  chamber for at least three but not more than 
  seven days. In that time, anyone who can make off 
  with any of the honoree’s worldly goods without 
  being caught by those assigned to keep watch 
  may keep whatever they have managed to burgle. 
  Anyone caught must not only return what they 
  attempted to steal, but are enlisted in keeping 
  watch over the honoree. Since they are thieves, a 
  common practice is for a clever thief to bribe the 
  guards with a share of the loot. Some consider 
  this unsporting, but the rest acknowledge that 
  lives of larceny do not lead to close consideration 
  of fair play.
  At the end of the mourning period, any effects 
  still around the body are claimed by the guild 
  and disposed of however the guildmaster thinks 
  best. As a result, particularly successful thieves 
  often get far better guards, usually having been 
  “persuaded” by the guildmaster. The guards still 
  usually get a cut, which is the only way the guild-
  master can prevent bribery by others.
  
  8
  Knowledge Check
  A Fond Farewell 
  A seculAr FunerAl
  For most residents of a fantasy world, the pres-
  ence of the gods (or a power that claims to be the 
  gods) is undeniable – it is present in the power of 
  the magic wielded by their clergy. Even so, there 
  is always a contingent of people who, for vari-
  ous reasons, do not make religion a part of their 
  lives. Because the organized religions play such 
  a significant role in the rituals surrounding life 
  and death, those who choose not to worship have 
  developed their own rituals, acknowledging that 
  such things are more for the living than they are 
  for the dead, or even for the gods.
  The ritemaster of a secular memorial service 
  is often called a “celebrant,” and is the princi-
  pal organizer and master of ceremonies. Upon 
  welcoming those who have come to remember the 
  honoree, the eulogy often consists of a recitation 
  of the honoree’s life and achievements, making 
  special note of their connections to friends and 
  family in attendance. A sonnet by a dystheist poet 
  has become a popular part of these programs.
  We’ve kept eyes focused on the road before
  But now we pause to take a glance behind
  No longer do you wonder what’s in store
  Because you now are only in my mind
  We walked, we ran, we stumbled, sputtered, 
  stopped
  Caked in the dust a life can gather on
  Our clothes and wills, it sometimes made us drop
  To our knees, when we were put hard upon
  You’ve earned your rest, now go have a lie down
  And trouble not your mind a jot for me
  From barn to field, from village on to town
  I must go on a bit as I, not we
  I shake the dust from my well-traveled boots
  A tree cannot touch the sky without roots 
  As religious institutions control most grave-
  yards, the honoree is most often cremated, with 
  their ashes scattered in a place significant to 
  them, sometimes in a pattern or symbol with 
  meaning to their friends and family.
  
  9
  Codes and Cyphers
  From Whence We Came 
  A DruiDic FunerAl
  Druids, as an institution, understand the social 
  motivations to bury or cremate the dead, but put-
  ting away the remains of a formerly living being 
  where they might nourish nothing is as much of 
  a sin in their religious doctrine as anything might 
  be. Druids, like most mortal beings, want to take 
  time to remember friends and colleagues that are 
  no longer with them; however, the body they leave 
  behind is as much a part of the world as any 
  other, and the druids of Mountain Home Circle 
  take care to ensure that it is returned to a place 
  in the great cycle.
  When one of their circle dies, the druids take 
  a day to clean and dress the body in white linen. 
  During this time, the druids, as well as the friends 
  and family of the deceased, are encouraged to 
  say their goodbyes. At dawn on the second day, 
  the ritemaster and his assistants will carry the 
  body up past the tree line of a mountain – which 
  mountain is determined by the season, as the 
  circle is semi-nomadic. Up amongst the rocks, the 
  ritemaster removes the linen and lays the body on 
  a trail where animal tracks can be clearly seen. 
  The bearers then depart, leaving the body exposed 
  for one lunar cycle. In that time, the body feeds 
  the animals of the mountain, with only a skeleton 
  left behind.
  At the end of the lunar cycle, the ritemaster 
  and assistants return to gather whatever bones 
  may remain. At this point, the ritemaster begins 
  a chant that is picked up by his assistants, and 
  maintained until the bones are deposited in an os-
  suary pit somewhere on the mountain.
  Dust and blood
  We shall rise
  Blood and Bone
  We shall walk
  Bone and dust
  We shall rest
  When the ritemaster returns, the circle holds 
  a small ceremony, in which the cycle of life is 
  remembered.
  
  10
  Knowledge Check
  One Last Joke 
  A gnOmish FunerAl
  Gnomes, like their fey cousins, took some time 
  getting used to the concept of death. Most fey 
  are immortal, and even those that acknowledge 
  concepts of death usually tied them to cycles of 
  renewal, in line with the seasons of the year. The 
  gnomes, now quite mortal, if long-lived, have been 
  getting used to mortality for some time, and their 
  funeral rites remember those who have passed on 
  with deep affection, but also, perhaps inevitably, 
  with a sense of fun.
  A gnome funeral begins about four hours before 
  sunset, and, like most any gnome get-together, 
  with music and food. Indeed, someone happening 
  upon a gnome funeral is unlikely to be aware that 
  it is a funeral unless they explicitly ask. After the 
  first hour, new guests start to show up – children, 
  all the same age and of the same appearance. 
  They never appear together, and they never en-
  gage the same person in conversation at the same 
  time. An hour after that, the children wander off 
  and some adolescents show up – the ages vary 
  a bit more, but they definitely all look the same. 
  They carouse, make a little trouble, and even flirt 
  inappropriately with anyone who’ll tolerate them. 
  An hour later, the adults arrive. They’re simply the 
  best party guests one could ask for – engaging, 
  witty, and usually inclined to let their conversa-
  tion partners tell the stories. 
  As the sun dips below the horizon, the look-
  alikes all gather in one place and slowly merge 
  one with another, eventually reaching the age 
  and appearance of the honoree, whose likeness 
  has been used for the seeming and programmed 
  illusion spells that have been at the heart of the 
  party – the spells are cast as straight-up illusions 
  or using volunteers from amongst the community 
  (the children are challenged to see who can avoid 
  being discovered the longest). The ritemaster also 
  lights lanterns and candles around the celebratory 
  area. 
  If the honoree had time to prepare, this last im-
  age usually delivers a benediction on the group, 
  thanking them for one last good time on this 
  world before moving on to the next. If not, the im-
  age is likely to lead the group in a song that had 
  personal significance to the honoree. As the stars 
  and moon come out, the last image fades away 
  and the gnomes, one by one, blow out the lanterns 
  and candles, their world a little darker in the mo-
  ment for a friend lost.
  
  11
  Codes and Cyphers
  For the People
  The hObgOblin AnnuAl FunerAl
  In traditional hobgoblin societies, every adult is 
  at least a reserve member of the military. Rather 
  than mourn the war dead year-round, most com-
  munities hold an annual funeral service. Any-
  one attending the annual funeral is expected to 
  appear in uniform (and the dark gods help the 
  hobgoblin who doesn’t maintain a uniform in 
  fine order). Speakers are determined two months 
  beforehand, and primarily consist of military and 
  civilian (the two rarely diverge much) leaders. The 
  audience gathers into formations – if the com-
  munity is organized into military companies, they 
  will gather that way, if not, companies are usu-
  ally formed based on social hierarchy. They then 
  march, parade-style, into place on the field. All 
  stand for the duration of the ceremony.
   
  The speeches begin with community leaders, 
  who extoll the virtues of their community first, 
  hobgoblin society second, whatever gods they 
  worship third, and the generally uselessness of 
  other races in conclusion. The leaders of local 
  religions go second, proclaiming how the gods 
  have ordained the inevitable conquest of weaker 
  races by the mighty hobgoblin machine, and that 
  eternal hobgoblin hegemony is, as always, just a 
  matter of months away. Finally, the most recently 
  successful military commanders will speak of the 
  battles that were fought in the last year, and how 
  those who died gave their lives in service to the 
  cause. These commanders are often new to public 
  speaking, so they depend on timeworn and tested 
  aphorisms when they don’t simply plagiarize older 
  speeches whole cloth. One of the most popular 
  is the address of Commander Azh-Karukh, who 
  sacked eleven cities in his first year as raiding 
  commander:
  “Some of the races will tell you that the spill-
  ing of blood is the last resort, that there are 
  other, finer, cleaner ways to expand empire and 
  to gather power. We, of course, know this to be a 
  hateful lie. But then, we know why they lie – for 
  we know that the soiled and mud-like blood of 
  the weak was put into their soft and yielding 
  veins to be spilled by hobgoblin valor! As I re-
  member my brothers and sisters at this glorious 
  event, it is my only regret that their blood was 
  drawn by the greedy soil into mingling with that 
  of the lesser races. I take comfort that such 
  blood undoubtedly proved superior, expunging 
  the lesser blood and purifying the earth where 
  our boots trod and our swords shone.”
  Upon completion of the speeches, songs of mar-
  tial valor are sung and the audience is dismissed, 
  each to attend parties of whichever leader is their 
  primary patron. The political infighting for pres-
  tigious invitations can be as deadly as any battle-
  field.
  
  12
  Knowledge Check
  To the Deep
  buriAl AT seA
  A sailor’s relationship with the sea is best 
  described as “complicated.” On the one hand, 
  the oceans represent practically everything that 
  supports a sailor: the road on which she travels, 
  the fields from which she harvests much of her 
  food, and even the maze that shelters her from 
  predators – finding a little boat in a big ocean is 
  harder than you think. On the other hand, the sea 
  is covetous and far more dangerous than a road 
  or field on land. A roaring storm might send a 
  land-bound man racing for cover, while the sailor 
  must make do with that same little boat, which is 
  sometimes made to seem all the smaller by waves 
  that tower over the sides. When a sailor dies at 
  sea, there is precious little space to keep a body. 
  Moreover, many sailors request that their remains 
  be given over to the sea that has nurtured them 
  for so long in their passing. For these reasons, the 
  burial at sea has become one of the most cosmo-
  politan funerary rites, cutting across classes and 
  races with a shared love of the wide open waters.
  Whether planned for or the result of accident, 
  the ritual is conducted using what would normally 
  be available on board the ship. The ship must be 
  brought to as close to a full stop as possible. The 
  honoree’s body is wrapped in sailcloth, that is 
  then stitched closed and weighted with stones. 
  A group of sailors will act as pallbearers for the 
  body, while the ship’s bell chimes eight times, the 
  traditional ringing for the end of a watch. At the 
  side of the ship, the ritemaster, often a chaplain or 
  ship’s officer, will deliver a benediction. If the dei-
  ties of the sea are considered benevolent, it may 
  be directed to them, if not, a simple invocation to 
  the waters directly may be delivered.
  “We are gathered here to commit our com-
  rade’s body to the deep. We give thanks for our 
  fellow sailor’s service, and our friend’s stout 
  companionship. May the waters that bear us 
  up and carry us on now watch over this sailor, 
  whose watch has come to an end.”
  At that, the body is sent over the side and into 
  the water. Once the body is confirmed as out of 
  sight, a cup of grog is given to each participant. 
  If the ship is at sea, she will get underway again 
  once the grog has been drunk. If the ship has 
  been commissioned specifically for the purpose of 
  a funeral, it may remain at station for some time.
  
  13
  Codes and Cyphers
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  License to copy, modify and distribute any Open Game Content originally 
  distributed under any version of this License.
  10. Copy of this License: You MUST include a copy of this License with 
  every copy of the Open Game Content You distribute.
  11. Use of Contributor Credits: You may not market or advertise the Open 
  Game Content using the name of any Contributor unless You have written 
  permission from the Contributor to do so.
  12. Inability to Comply: If it is impossible for You to comply with any of 
  the terms of this License with respect to some or all of the Open Game 
  Content due to statute, judicial order, or governmental regulation then You 
  may not Use any Open Game Material so affected.
  13. Termination: This License will terminate automatically if You fail to 
  comply with all terms herein and fail to cure such breach within 30 days of 
  becoming aware of the breach. All sublicenses shall survive the termination 
  of this License.
  14. Reformation: If any provision of this License is held to be unenforce-
  able, such provision shall be reformed only to the extent necessary to make 
  it enforceable.
  15. COPYRIGHT NOTICE
  Open Game License v 1.0a Copyright 2000, Wizards of the Coast, Inc.
  System Reference Document. Copyright 2000, Wizards of the Coast, Inc.; 
  Authors: Jonathan Tweet, Monte Cook, Skip Williams, based on material 
  by E. Gary Gygax and Dave Arneson.
  Pathfinder Roleplaying Game Reference Document. © 2011, Paizo 
  Publishing, LLC; Author: Paizo Publishing, LLC.
  Pathfinder Roleplaying Game Core Rulebook. © 2009, Paizo Publish-
  ing, LLC; Author: Jason Bulmahn, based on material by Jonathan Tweet, 
  Monte Cook, and Skip Williams.
  Pathfinder Roleplaying Game Advanced Race Guide © 2012, Paizo 
  Publishing, LLC; Authors: Dennis Baker, Jesse Benner, Benjamin Bruck, 
  Jason Bulmahn, Adam Daigle, Jim Groves, Tim Hitchcock, Hal MacLean, 
  Jason Nelson, Stephen Radney-MacFarland, Owen K.C. Stephens, Todd 
  Stewart, and Russ Taylor.
  Knowledge Check: 9 Funerary Rites. © 2015, Fat Goblin Games; Au-
  thors: Richard D. Bennett
  
  14
  Knowledge Check
  
SOURCE: textdata/thevault/Pathfinder/1st Edition/3rd Party/Fat Goblin Games/Knowledge Check - 9 Funerary Rites.pdf