TEXT: Issue #12
  Hermes’ Portal
  
  Hermes’ Portal
  Issue n° 12
  June 2004
  � � �
  Who’s who . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3
  Publisher’s corner . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3
  Magic Beneath the Skin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .4
  by David Woods
  Failed Apprentices in Mythic Europe  . . . . . . . . . . . . . . . . . . . . . .18
  by Mark Hall
  Legal Status of Covenants in Mythic Europe  . . . . . . . . . . . . . . . .22
  by Jeff Berry
  Omnibus Grimoire: Imaginem . . . . . . . . . . . . . . . . . . . . . . . . . . . .24
  by Andrew Gronosky
  Politics and Conflict: Strategy and Tactics . . . . . . . . . . . . . . . . . . .27
  by Alexander White
  Dear Abelard  . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .39
  Heretic’s Corner: Aura pro nobis  . . . . . . . . . . . . . . . . . . . . . . . . . .43
  by Michaël de Verteuil
  The Lesson . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .46
  by Matt Ryan
  Hermes’ portal
  Publisher: Hermes’ Portal
  Contributors: Abelard, Jeff Berry, Andrew Gronosky, Mark Hall, Matt Ryan, Michaël de Verteuil, Alexander White, David Woods
  Editorial and proofreading help: Sheila Thomas
  Illustrations: Angela Taylor (cover, border & p. 5, 7, 10, 12, 13, 26, 40, 43), Alexander White (p. 29, 32, 38), David Woods (p. 15, 16, 17),
  Radja Sauperamaniane (back, page numbering & p. 42)
  Layout: Eric Kouris
  Thanks: All the people who submitted ideas, texts, illustrations or helped in the production of this issue.
  Hermes’ Portal is an independent publication dedicated to Ars Magica players. Hermes’ Portal is available through email only.
  Hermes’ Portal is not affiliated with Atlas Games or White Wolf Gaming Studio. References to trademarks of those companies are not
  intended to infringe upon the rights of those parties. Ars Magica was created by Jonathan Tweet and Mark Rhein Hagen.
  Hermes’ Portal # 12, Copyright ©2004, Hermes’ Portal. All rights reserved. Reproduction of this work is allowed for personal use only.
  Contacting Hermes’ Portal
  Email: Hermes.Portal@wanadoo.fr
  Web site: www.hermesportal.fr.st
  
  Who’s who
  Jeff Berry
  Jeff Berry has been gaming since the late 70’s and
  playing Ars since the second edition. He has the
  dubious honour of having written the first module
  for Vampire:The Masquerade from his playtest cam-
  paign. He works for NASA and runs a small theatre
  company, the Deptford Players (www.deptfordplay-
  ers.org), in New York City. He is active in the Society
  for Creative Anachronism.
  Mark Hall
  Mark Hall got his degree in History in 2001, par-
  tially inspired by his love of Ars Magica. He now
  teaches World History to 10th grade students in
  Houston, Texas. He credits his writing to his wife,
  Kris.
  Publisher’s corner
  At last issue #12 has been released! I am “only”
  one month late. In my defence I can say I had an
  exam in algebra at the beginning of June (I’m already
  a teacher and I’m at the top in the French scholarly
  system, but nonetheless I try to continue studying
  mathematics). I could also add I’ve been waiting for
  a few articles longer than expected. Ooops! You
  aren’t cleared to learn about this.
  In issue #12 (the one you have before your eyes
  right now), you’ll find a scenario to play with Land of
  Fire and Ice designed by one of the authors of this
  supplement, plus articles on failed apprentices, on
  the place of covenants in Mythic Europe, and on
  ways to include the politics of the Order in your
  saga. And you’ll also find the regular columns:
  Abelard (sad news from Moratamis), the Omnibus
  Grimoire and the Heretic’s Corner. So everything is
  here and fine — “only” one month late!
  Now I’m (almost) on vacation for two months. I
  still have to work on the translation into French of a
  book on linear algebra, but there is not much to do,
  I’m almost done with it. I will have time to work on
  the special issue. I have a rather clear idea of what I
  want to put in it and which sources to use. It will take
  some time to work it out but it will be released before
  the end of the year. Before this, issue #13 will be
  released at the end of September, without delay this
  time.
  I hope you will enjoy this issue of Hermes’ Por-
  tal as much as I enjoyed working on it!
  3
  
  Magic Beneath
  the Skin
  by David Woods
  Introduction
  T
  he following story is written primarily for the
  Toframanna Saga from Land of Fire and Ice.
  However, it can be adapted for other loca-
  tions. This story draws from two sources, the
  Draugdróttin article by Mark Shirley in Mythic Perspec-
  tives 9 and Angurgapithe — Witch-Hunts in Iceland (out
  of period but great material). This story delves into
  the dark side of magic and highlights a particular vile
  spell supposedly practiced in Iceland.
  The story is quite a simple investigation, but the
  drama should develop from how the player charac-
  ters choose to handle the situation. Details of many
  locations and supporting characters have not been
  elaborated on and it is left to the storyguide to fill in
  the blanks. Depending on how much detail you nor-
  mally like, this story may require more or less work.
  Synopsis
  The story begins with two schooled galdramen
  (natural magicians) Kollbeinn and Andrés, from the
  cathedral school of Holar. Five years previously one
  accidentally killed the other. Not only did Kollbeinn
  keep this murder secret, he mutilated his friend’s
  body in order to cast a spell that would grant him
  riches.
  Kollbeinn returned home claiming a troll had
  killed Andrés. The body was never found and five
  years later Andrés returned to the district as a draug
  (corporeal undead monster). He immediately em-
  barked on a murder spree, mutilating the bodies as he
  was mutilated. He was hunted down by a trollsdottir
  called Vígdís, but she found the battle too much. As
  she retreated Andrés cursed her.
  Vígdís then found herself stuck in the form of a
  polar bear. Caught and sold abroad, she winds up
  fighting dogs in the player characters’ hometown.
  From this point on the player characters may become
  involved and it will be up to them how events devel-
  op, however, a likely ending could involve a fatal con-
  frontation between Kollbeinn and Andrés.
  Although written for an Icelandic setting, it can
  be adapted for anywhere in Europe. Essentially there
  is little difference between schooled galdramen and
  natural magicians. Other details can be similarly tai-
  lored to suit another location.
  History
  Ten years ago two young men joined the Ice-
  landic cathedral school of Holar. Kollbeinn was the
  younger son of a godi and Andrés was the son of a
  tenant. Both were Gifted and received schooling in
  magic alongside their other studies. Sharing the same
  magical natures, the two grew close.
  Just before they were due to take full ordination,
  Kollbeinn’s father and elder son were killed in a feud.
  Kollbeinn claimed his father’s godord and led a very
  successful legal case against the killers. He took up
  his father’s position and arranged to have Andrés
  appointed as the priest of his farmstead’s church.
  Without any guidance or oversight by the masters
  of Holar, they pursued knowledge recklessly. When
  Kollbeinn decided to contact the local svart lord
  (spirit of death, see LoFaI p. 47), Andrés voiced con-
  cern but deferred to his friend’s judgment.
  Since the Christianization of Iceland, no galdra-
  man has developed more than a polite relationship
  with svart-spirits. Normally galdramen make every
  effort to generate a good reputation. This acts to
  counterbalance the effect of their Gift and general
  Icelandic prejudice against magical practice, particu-
  larly by males. Any service by svart-spirits would be
  abhorrent to a Christian and its discovery would cer-
  tainly lead to outlawry; the Galdramen Hreppar (see
  LoFaI p. 27) would not defend such an individual.
  Finally, galdramen make a living from their magic and
  svart-galdor is simply not commercial.
  However, this did not deter Kollbeinn, who
  wished to use necromancy to research ancient pagan
  magic.
  To the south of his farmstead lay the Dranga-
  jökull (rock-pillar glacier). Within the labyrinth of
  tunnels beneath the glacier lay the ancient burial
  chambers of Iceland’s giant community. Now these
  chambers are the necropolis of the svart-lord Blæin-
  gr. In ages past, many giants and Norse magicians
  had fallen under his power and come to serve his
  court. Amongst them were those who held knowl-
  edge of runecraft, which Kollbeinn wished to
  research. The pair found their way into Blæingr’s
  court and pledged their allegiance. Blæingr rose
  slightly from his long slumber and rewarded them
  with the spirit of an ancient giant runecaster to be
  their teacher.
  With this help, Kollbeinn and Andrés studies pro-
  gressed rapidly. The combination of their philosoph-
  iae and alchemy enabled them to recreate the dead
  sorcerer’s spells in a form they could cast. With the
  spirit’s guidance they inscribed these spells into a red
  book. Meanwhile, Kollbeinn’s holdings were doing
  badly under the burden of supporting his researches.
  Kollbeinn desperately needed his work to produce
  practical spells before lack of finances forced them
  to stop.
  The tenor of some of the spells disturbed Andrés
  greatly, but whenever he began to question the wis-
  dom of this new magic Kollbeinn would interrupt
  with a barrage of justifications. One day, while jour-
  neying back from the Drangajökull, Andrés insisted
  that Kollbeinn listen to him. Enraged Kollbeinn
  knocked Andrés from his horse and the rocky land-
  ing broke his friend’s skull. Although initially dis-
  traught, an opportunity to solve his financial crisis
  came to Kollbeinn’s mind. At first, Kollbeinn had
  dismissed the spell as too gruesome to contemplate,
  4
  
  but the means now lay before him. After a night of
  conflicting emotions he resolved to cast the ‘corpse
  trousers spell’ (see insert).
  On his return, Kollbeinn claimed a troll had tak-
  en Andrés when they wandered off the path search-
  ing for sulphur. Kollbeinn had wished to bury
  Andrés and thought to blame the mutilation on the
  troll, but the search party found nothing.
  The spell was successful and Kollbeinn found he
  had silver to buy whatever he needed. The red book
  slowly filled with spells.
  Andrés Returns
  Andrés’s body was found by a powerful svart-
  spirit and re-animated as a draug (see insert). Con-
  fused and in maddening pain, Andrés wandered
  across the Drangajökull until he fell into a glacial cre-
  vasse. Five years later he emerged and wandered to
  the south. He is now unrecognizable, horribly bloat-
  ed, partially flayed and wearing a ragged priest’s
  tunic. He wanders the paths of the Western Fjords
  looking for his ‘trousers’; the return of which he
  believes will end his pain. He has no recollection of
  who his is, how he died or who might have his
  ‘trousers’. Andrés attacks any small group of trav-
  ellers who happen across him. He slays them and
  tries on their trousers to see if they fit. He avoids
  larger groups by sinking into the ground.
  So far the death toll is just two peddlers and two
  poor fishermen. However, the mutilation of the bod-
  ies has shocked and frightened people more than
  four simple killings would ever have done. The local
  galdramen have negotiated for stronger spirits to
  guard the paths where the killings took place, but
  Andrés has simply moved to other paths. Currently,
  if people need to move in the Western Fjords they
  travel in larger groups.
  Kollbeinn guessed immediately who was behind
  the attacks, but is currently sitting tight. He is hoping
  that someone will slay the draug of Andrés without
  discovering the details of its genesis. Some of his
  thingmen are urging him to lead a hunting party for
  the beast, but the last thing Kollbeinn wishes to do is
  confront Andrés. Instead he secretly sent a letter to a
  local galdraman called Grim and asked him to find a
  trollson to hunt down the beast.
  As it happened, Grim’s daughter Vígdís is a trolls-
  dottir and it was she who first read the letter. Eager
  for the adventure, she decided to hunt the beast her-
  self. Vígdís tracked down Andrés’s draug. She shape
  shifted into her favoured fighting form and did bat-
  tle. However, the draug was too powerful for her and
  she fled. As she did so Andrés cursed her; dooming
  her to fight battles she cannot escape from. She soon
  found that she was stuck in bear form. Worse was to
  come, as while making her way back home she was
  netted by farmers and sold to a merchant. Her curse
  will break if she is rescued from a fight she cannot
  win.
  Player’s Introduction
  It is spring and the characters in De Panne hear
  that a white bear will be baited later that week. There
  Nábrókarstafur
  This spell-stave revives the male generative
  capacity of a corpse and manipulates it to generate
  wealth for the magician. The spell-stave should be
  tied to the magician’s own scrotum along with a
  coin, a pawn of vis or other small valuable com-
  modity. The spell-stave requires that the magician
  wear the intact skin of a human body next to his
  own. When worn, this skin will become undistin-
  guishable from the magician’s own skin. The coin
  or vis will then constantly be multiplied in the scro-
  tum; the excess must be periodically cut out (this is
  painful).
  Mechanics
  CrTe/CrVi Lv40: Grants the wearer the
  Wealthy or the Personal Vis Source virtue.
  See the Red Book section for further details of
  spell-staves.
  5
  Draugar
  Draugar (singular draug) are a form of undead
  found in Norse lands. Unless buried with proper
  ceremonies a corpse may rise as a draug, particular-
  ly if the dead were powerful, wicked or both in life.
  Draugar are animated by svart-landvaettir. Howev-
  er, the study of Svart-Galdor was never very wide-
  spread amongst galdramen. Trafficking in such spir-
  its was normally the province of draugdróttin. A
  complete description of draugar and the draugdrót-
  tin hedge tradition can be found in Mythic Perspectives
  9. However, all the information needed to run this
  story is given in the individual description.
  Their powers were sought after to protect buri-
  als from robbery via the creation of guardian
  undead and cursing spirits. There was never much
  call for such services in Iceland. Ironically svart-
  spirits are widespread and very powerful in Iceland,
  but Icelanders are mostly concerned with stopping
  their dead from rising. In the close-knit Icelandic
  nation, draugdróttin were never welcomed. Now
  only troll sorcerers, a few giants and trollsynir know
  this art.
  
  is a lot of local interest in the event and even the
  Baron is planning to attend. The bear was imported
  from Iceland via Trondheim. Its current owner is
  taking it on tour, as its skill in combat is quite uncan-
  ny. He issues a challenge to a town to find dogs fierce
  enough to kill his bear.
  The bear is in fact a young trollsdottir call Vígdís
  The Bear Fight
  Presumably at least some of the companions or
  grogs will attend the match. The bear is in a sorry
  condition, but manages to defeat all five dog packs
  sent before her. The way the bear fights and reacts to
  the crowd is indeed uncanny. At each victory the bear
  throws the bodies of the dead dogs from the pit in
  the direction of their former owners, she then bel-
  lows her contempt. An animal ken roll of 3+ will
  confirm that its behaviour is not that of an animal. If
  a character with Second Sight asks, they are allowed
  a Per + Second Sight roll against an EF of 9. Success
  shows the face of Vígdís over that of the bear.
  If approached, Herman the owner is busy col-
  lecting his winnings. If the characters wish to speak
  with him they will need to do so in the evening. Her-
  man is staying at the Red Lion and the bear is being
  housed in a nearby warehouse in a very heavy wood-
  en and iron cage. It is a busy night at the Lion; the
  owner is living the highlife and being generous with
  his takings. The Chevalier’s Chamberlain, Gerard (see
  Trial by Fire) offers him 50 silver marks for the bear,
  but is politely declined.
  Unless magically persuaded, Herman will not part
  with the bear for less than 120 silver marks. Howev-
  er, fate conspires against him in the form of dis-
  gruntled dog owners. During the celebrations a
  group of five masked men overcome the man guard-
  ing the cage and attempt to slay the bear within. First
  they try to feed her poisoned meat, but Vígdís does
  not touch it. Then they improvise spears from wood-
  en poles and attack her. Unless the player characters
  also try to see the bear that night, the men will suc-
  ceed.
  Vígdís Survives
  Assuming the player characters try and see the
  bear, they will be in a position to prevent the killing.
  If the characters manage to rescue Vígdís, the curse
  will be broken and she will revert to her true form.
  However, the timing of the intervention may mean
  she is badly wounded.
  6
  Adventure Timeline
  This timeline shows the important events in this
  adventure. Events after the players become invol-
  ved are subject to change, of course.
  - Twelve Years Ago: Kollbeinn and Andrés
  join Holar cathedral school.
  - Eight Years Ago: Kollbeinn inherits his
  father’s godord.
  - Seven Years Ago: Kollbeinn and Andrés visit
  Lord Blæingr beneath the Drangajökull.
  - Five Years Ago: Kollbeinn kills Andrés and
  performs the Nábrókarstafur ritual.
  - 40 Days Ago: First killings by Andrés.
  - 31 Days Ago: Second killings by Andrés.
  - 28 Days Ago: Vígdís encounters Andrés.
  - Day 0: Player characters hear of the white
  bear.
  - Day 2: Bear Fight.
  - Day 3: Player’s begin their journey to the
  Westfjords.
  - Day 11: Players arrive at their first destination
  in the Westfjords.
  - Day 18: Kollbeinn completes his ‘Stave to
  Raise the Dead’
  Vígdís Grimsdóttir
  Magic Resistance: 10
  Size: +2
  Characteristics: Int +1, Per -1, Pre +0, Com +1,
  Str +1, Sta +3 Dex +1, Qik -1
  Personality Traits: Furious +3, Adventurous +2,
  Cautious +1, Practical +2
  Virtues and Flaws: Etin Bride +2, Iron Willed
  +1, Tough +1, Enduring Constitution +1, Knack
  (Brawl) +3, Close Family Ties (Sea Giant Clan) +2,
  Compulsion (physical contests) -1, Enemies (Rock
  Giant Clan) -3, Curse of Venus -2, Susceptibility to
  Divine Power -4
  Trollsynir Abilities: Second Sight, Shapeshifter,
  Jotunn Affinity (Sea), Gift
  Trollsnap Afflictions: None
  Abilities: Brawl (maul) 5, Hunt (seals) 3, Athlet-
  ics (swimming) 3, Shapeshift (Mammals) 5, Jotunn
  Affinity with the Sea (mists) 2, Gift (physical) 3, Sec-
  ond Sight (invisible) 3
  Description: In her natural form Vígdís is eight
  and a half feet tall. However, among humans she
  uses her shapeshift ability to reduce her height to six
  feet. She is no prettier than average and has light red
  hair. Last year she attracted the attention of a young
  giant of the rock clan. She rejected his clumsy
  advances and later had her father refuse a formal
  marriage offer. This was not taken well by the rock
  giant clan.
  Combat Stats (Polar Bear Form)
  Weapon
  Init
  Atk
  Dfn
  Dam
  Claws
  +9
  +10
  +6
  +12
  Tackle
  +7
  +8
  +4
  +9*
  * Target must make a Strength + Size roll of 14+
  to remain standing.
  Soak: +15
  Fatigue: +12
  Fatigue: Ok, 0, 0, 0, 0, -2, -4, Unconscious
  Body Levels: Ok, 0, 0, 0, 0, -2, -4, Inc., Dead
  N.B. Stats calculated from adding the bear stats
  (standard bear, +1 to Str and Sta for Polar species)
  to Vígdís’s and assuming normal bears have a brawl
  skill of 4.
  
  If taken back to the covenant’s townhouse, she
  can thank those responsible and explain how she
  came to be in her situation. After her ordeal she just
  wishes to return home to her mother and father. She
  can tell the magi where she encountered the draug
  and its unusual feature of a flayed lower body. She
  assures her rescuers that her father Grim Sigurðsson
  will reward them well. She will also mention the
  bounty of 12 pawns of önd (vis) that the godi Koll-
  beinn has offered for the beast.
  Although Vígdís will not mention it, an Organi-
  zational Lore (Galdramen Hreppar) roll of 9+ will
  reveal that her mother is a daughter of the sea giant
  chieftain. This should be viewed as a wonderful
  opportunity to gain the favour of this important
  clan.
  Assuming she is well enough to travel Vígdís will
  wish to go home immediately. If playing the Tofra-
  manna Saga, the magi have a magical gateway (simi-
  lar to a Hermes Portal) that links their De Panne
  townhouse to their Icelandic site (Scartaris). The
  magi may decide to escort her through the gateway to
  Scartaris and then to the Snaefellsnes. From there she
  can lead them directly to her father’s island of Æðey
  (see below).
  Otherwise she will wait in De Panne while she
  recovers. Once well enough, she can Shapeshift into
  a whale and swim home.
  Vígdís Dies
  If the player characters fail to prevent the killing,
  Vígdís will revert to her true form on death. The sud-
  den transformation will cause her attackers to flee
  and her body will be discovered by Herman shortly
  after. The discovery of a murdered woman locked in
  his bear cage will come as quite a shock. The Cheva-
  lier will be looking around for someone to hang and
  the hunt will be quite intense.
  Bodies are normally buried quickly, but such a
  huge grave will take at least two days to dig and so
  the player characters have this time. The body will be
  removed from the cage, laid out on the warehouse
  floor and covered by a tarpaulin. It will be moved
  once more to bring it to the grave.
  If the player characters manage to get to see the
  body they can perform their own investigation. If
  any of the player characters have attended Galdra-
  men Hreppar meetings, they will probably recognize
  Vígdís. To recall her name will require an Organiza-
  tional Lore (Galdramen Hreppar) roll of 6+. She will
  be clothed and carrying a backpack when found and
  these can provide clues. To a keen and knowledge-
  able eye, her clothing will be recognized as Icelandic;
  otherwise it will seem like a rural Norwegian style
  (perhaps a little dated). Her size will indicate her giant
  blood. She will have on her a brief letter from the
  godi Kollbeinn (in Norse) asking her father Grim to
  contact a trollson to hunt down the beast responsible
  for the killing in the Western Fjords. The letter also
  offers a 12-pawn önd (vis) bounty on the creature.
  Assuming the magi are not observed, they might
  use Whispers through the Black Gate. In which case
  Vígdís will willingly tell the magi what she knows in
  return for sending word to her parents of her fate.
  The Western Fjords
  The weather for the journey is fair. With only
  light rain to contend with, the journey from Snaefell-
  snes to the Western Fjords is relatively swift. Obtain-
  ing shelter along the way should not be a problem,
  particularly if the magi’s purpose is hinted at (inves-
  tigating the murders). The journey to the area of the
  killings should take them no more than seven days’
  travel.
  Wherever they are staying, they will to expected
  to rest on Sunday and attend Mass. This is a legal
  requirement in Iceland and it would be unwise to
  avoid it, particular for foreign magicians. Therefore
  the journey will take eight days in all.
  Common Knowledge
  If the player characters choose to ask, they can
  quickly learn more details of the four killings. The
  first occurred in early spring when two peddlers were
  slain on a regularly used path. A group on their way
  7
  
  to the valthing discovered them. Seeking out the eye-
  witnesses of this discovery will yield little more infor-
  mation.
  The second pair was discovered two weeks later.
  These men had fairly well to do families and so their
  deaths generated far more interest. The closest godi
  was Kollbeinn, but he declined to act so another godi
  of his district (Bjarni) organized a hunting party,
  which set out searching for trolls. The party did find
  a troll and wounded him, but he escaped after killing
  one of the attackers and severely injuring several
  more. Since then there have been no more attacks,
  but as yet no party of less than four has dared travel.
  Of course the player characters may know the
  killings were the work of a draug rather than a troll.
  This knowledge will surprise most people, as draugar
  are very rare these days.
  Kollbeinn the Godi
  Kollbeinn’s failure to lead the party is a source of
  mild scorn in the district. In relating the story of the
  hunt, all are bound to mention Kollbeinn’s lack of
  involvement. If further enquiries are made into Koll-
  beinn, locals can tell them about how he was meant
  to be a priest but for the death of his father and
  brother. The virtuous qualities of his father and eld-
  er brother will be extolled at great length, including
  their noble last stand. This feud is long over now,
  with the killers outlawed in Iceland and living in Nor-
  way.
  Apart from his reluctance to hunt the troll, Koll-
  beinn is generally considered a good godi. His skill at
  law is certainly acknowledged and his ability to ami-
  cably settle disputes out of court is well known. He
  is also very generous to the Church and the poor.
  However, many find his manner effeminate, question
  his skill at arms and doubt his courage. Many people
  believe Kollbeinn is over reliant on his thingmen
  when his role demands shows of physical force and
  on his own wealth to buy settlements.
  Although learning is well respected in Iceland,
  Kollbeinn’s neglect of his farmstead in pursuit of it
  is judged poorly. However, the continued wealth of
  his household shows what a good manager his
  cousin is. If a player character is particularly success-
  ful, he may learn that Kollbeinn is thought to be a
  magician, which simply underlines his unmanly repu-
  tation.
  Some people may recall how a troll attacked Koll-
  beinn while he was travelling with his priest five years
  ago. For some this may account for Kollbeinn’s
  unwillingness to face a troll again, although this sim-
  ply confirms his lack of courage.
  Bjarni the Godi
  Bjarni led the troll hunting party and is well
  thought of in the district. His father feuded with
  Kollbeinn’s father. Although his father won physical-
  ly, the subsequent court case went badly as his father
  had clearly over reacted, in most people’s opinion.
  Although his father was not outlawed, he lost a lot of
  support and died of an illness shortly after. Bjarni
  now considers the feud over and is doing well
  rebuilding his family’s reputation in the district.
  Bjarni owns fewer tenancies than either of his
  district peers and is considered the least wealthy. Var-
  ious misfortunes have struck his farms, but Bjarni
  has kept control of the situation and ensured his ten-
  ants recovered.
  Skeggi the Godi
  Skeggi owns three fishing stations in the district
  and the need to travel in large groups has caused
  problems for the hut-men who work them. Before
  Kollbeinn came into wealth, Skeggi was considered
  the most prosperous man in the region. Rumour has
  it that Skeggi hates Kollbeinn with a passion and is
  looking for a pretext to contend with him. This has
  not been easy so far as Kollbeinn has skilfully settled
  cases between their rival thingmen, often with silver
  from him own pocket.
  Some predict Skeggi’s patience will run out soon
  and he will start to provoke Kollbeinn directly. This
  is the crisis many people in the district are looking
  for.
  Grim the Galdraman
  If the player characters think to ask for Grim Sig-
  urðsson, they will be directed to the island of Æðey
  (eider island) and its single farmstead.
  Grim rarely travels to the mainland; people who
  require his services normally come to him. This is
  rare, as Æðey is not considered a safe place for ordi-
  nary men. Grim’s family is also considered odd as no
  one is quite sure where his wife hailed from. A more
  specific enquiry about his wife might uncover a
  doubt about whether she attends Mass. If the player
  character does well he might get a rumour that
  Grim’s wife may be a spirit. This is as far as anyone
  is willing to go in open speculation. Although not
  attending Church would normally lead to a prosecu-
  tion, Icelanders know to leave spirits be.
  For those men brave enough to seek his employ-
  ment, Grim is highly rated. Æðey has rich pastures
  and has a huge eider duck colony. Most of the
  region’s eider down comes from Æðey. Many young
  farmhands who worked on Æðey have returned with
  wealth enough to start their own household. These
  men often send their younger sons to work for Grim.
  Kollbeinn’s Farmstead
  Kollbeinn’s personal farmstead is located on the
  Snæfjallastrond (‘snowy mountain coast’), northwest
  of the Drangajökull. It consists of four structures:
  the farmstead, a cattle shed, a church, and unusually,
  a limekiln.
  The farmstead has been extended a number of
  times and is now quite large even for a godi’s resi-
  dence. Twenty-eight people live within, mostly
  labourers and their dependants (wives, children and
  elderly relatives). A more detailed breakdown of the
  residents is given below.
  Kollbeinn
  Rakel, Kollbeinn’s Mother
  8
  
  Rauðr, Kollbeinn’s Cousin
  Mjoll, Rauðr’s Wife
  Sigurðr, Rauðr’s son
  5 Labourers
  3 Labourers’ Wives
  9 Children of Labourers
  6 Elderly relatives of the labourers
  People enter via the ‘wet-room’, where outdoor
  covers are removed and hung to dry. All the rooms
  within are well decorated with wall hangings. The
  labourers occupy the main room, with Kollbeinn’s
  family occupying a large annex with individual sleep-
  ing closets within. Another of the extended rooms
  houses Kollbeinn’s alchemical laboratory. A locked
  door blocks the entrance to this.
  There appears to be no shortage of fuel in the
  Kollbeinn household and his entire household
  appears well fed and well dressed. If anything, the
  interior appears too neat, as Kollbeinn demands the
  minimum of clutter. He also asks for the general
  clamour of Icelandic households to be kept low
  while he is working. Still, with nine children under
  twelve years old under the same roof, this is seldom
  achieved.
  Kollbeinn’s Hospitality
  Kollbeinn will greet any magi with enthusiasm,
  inviting them to stay in his family’s annex. He will try
  to engage the magi in discussion of their magic, its
  origin and capability. If asked about his own, Koll-
  beinn will be pleased to show them his laboratory in
  the hope of drawing more out of them. A laborato-
  ry of natural magic has some similarities and many
  differences to a Hermetic one. Kollbeinn will criti-
  cize the techniques of the schooled galdramen as
  unwise attempts to mimic traditional spirit summon-
  ing. His use of staves involves creating the effect
  directly, rather then via a spirit. Superficially, this
  appears to be how the natural magicians of mainland
  Europe work their magic.
  Unless the characters have high philosophiae
  scores, only the barest principles of Kollbeinn’s work
  will make any sense. Characters with philosophiae
  scores of 6 or more are allowed an Int + Philosoph-
  iae roll against a target number of 12+. Success will
  allow the character to realize Kollbeinn’s techniques
  are moving far beyond natural magic. However, what
  potential Kollbeinn’s new magic might have will not
  be clear.
  Kollbeinn will run through a selection of spell
  assemblies (in the form of staves) he has created
  about the farm. The principal ones involve increasing
  the duration and intensity at which fuel burns.
  Another helps retain heat within a room. These
  assemblies enable the limekiln to be run economical-
  ly in Iceland. This kiln now supplies lime throughout
  Iceland, lime that would otherwise be imported.
  They also moderate the harshest winter nights in
  both the farmstead and the cattle stalls. This means
  his cattle always do well over winter, allowing him the
  keep a larger herd base. He will attribute his wealth
  to these projects (which is true in part).
  If asked what he knows of the killer beast, Koll-
  beinn will say that Grim told him the beast is a draug.
  He will then tell them how svart-spirits abound in
  Iceland, but galdramen wisely leave them be. Koll-
  beinn will speculate that the draug might be centuries
  old, recently freed from the Drangajökull glacier near
  where the first killing took place. Finally, he will show
  them his latest project, a stave to lay a draug to rest.
  If reminded about Andrés, Kollbeinn will shake
  his head and claim this is a possibility he dare not
  think about. He cannot understand how even the
  draug of Andrés would kill and mutilate as this one
  has done. He can only speculate that if it is Andrés,
  some troll draugdróttin is using him for some twist-
  ed purpose.
  Of course, Kollbeinn is not completely candid
  with the player characters. He keeps his red book (see
  9
  Kollbeinn Galinsson (Schooled
  Galdraman)
  Characteristics: Int +5, Per +2, Pre +0, Com +3,
  Str -1, Sta -1 Dex +0, Qik -1
  Age: 26
  Size: +0
  Confidence: +3
  Virtues and Flaws: Mythic Intelligence +5,
  Knack (law) +3, Inventive Genius +1, Iron Willed
  +1, Enemies (Skeggi) -3, Dark Secret -2, Driving
  Goal (new magic) -1, Magical Air -1, Offensive to
  Animals -1, Social Handicap (homosexual) -1, Com-
  pulsion (neatness) -1
  Personality Traits: Focused +3, Callous +2,
  Brave -2
  Reputations: Fair Godi 2, Magician 3, Unmanly 2
  Important Abilities: Alchemy 5 (transforma-
  tions), Artes Liberales 3 (logic), Bargain 3 (legal set-
  tlements), Concentration 5 (reading), Disputatio 3
  (getting own way), Etiquette 3 (legal), Icelandic
  Law 5 (manslaughter), Intrigue 2 (godi), Legend
  Lore 3 (myths), Magic Sensitivity 3 (vis), Philosoph-
  iae 7 (metaphysics), Scribe Latin 3 (copying), Speak
  Latin 5 (Church), Stave Magic Theory 4 (protection)
  Description: Kollbeinn is of average height and
  light build. He always dresses in fine clothes, which
  is possible as he engages in no physical labour. Giv-
  en time Kollbeinn may revolutionize the magic of
  Schooled Galdramen in Iceland. He has already
  grown beyond the need for his spirit-teacher and is
  beginning to create wholly new staves of increasing
  power. If Kollbeinn survives this story he may pres-
  ent an interesting dilemma for the player characters.
  If left alone he might develop a magic system to rival
  Bonisagus. If brought into the Order he will become
  a powerful Hermetic magus. What innovations
  might he bring to Hermetic theory! But can he be
  trusted?
  
  below) hidden and is careful not to slip any more
  knowledge of the draug then he should know.
  Mentem spells will be blocked by the godi’s pro-
  tective stave and it will signal the magus’s attempt.
  Kollbeinn will be incensed and will demand the magi
  leave immediately. He will promise to bring the mat-
  ter up at the Galdraman Hreppar meeting that sum-
  mer. If the magi apologize and offer compensation
  Kollbeinn may relent. However, the actual offending
  magus will have to find alternative accommodation.
  St Thomas’s
  The church is very impressive by Icelandic stan-
  dards and is situated about two hundred yards from
  the farmstead on a small hillock. It has been con-
  structed entirely of imported wood, brightly painted
  in red and green. It can hold a congregation of over
  two hundred in relative comfort. It is dedicated to St
  Thomas A’Becket. Its internal artwork depicts scenes
  of his martyrdom and the various miracles associat-
  ed with him. St Thomas A’Becket is a very popular
  saint all over Europe, but his story finds particular
  resonance in Iceland. The laity admires his defiance
  of kings and the priesthood admires his firm stand
  against secular authority.
  Father Markús is the resident priest. A modest
  reliquary beneath the altar houses a glass vial of clear
  liquid. Father Markús obtained this on his pilgrimage
  to Canterbury. The healing powers of St Thomas’s
  blood were noted immediately after his death and it
  was carefully gathered from the scene. Even so,
  demand from pilgrims was high and so the priests
  took to diluting the blood. As further demonstration
  of divine grace the diluted samples were equally
  effective. Now it appears completely clear.
  Due to Father Markús’s sincere pilgrimage with
  many acts of charity and piety along the way, by the
  grace of God, the relic of St Thomas’s blood is true
  — it contains one Faith point. If God wills it, a sin-
  gle drop may cure any ill or heal any wound. As long
  as the merest trace of liquid remains within, Father
  Markús can refill it and the relic will remain true.
  Father Markús can tell the player characters no
  more than common knowledge about the beast. He
  will know about his predecessor Andrés and, if asked
  about the new Church, he will relate the sad tale of
  the old one and its unfortunate priest. Kollbeinn had
  the small old church rebuilt in memory of his friend.
  He and Kollbeinn regularly pray privately for
  Andres’s soul. Although he will not mention this to
  the player characters, he knows from Kollbeinn’s
  confessions that Andrés died accidentally by his
  friend’s hand. Kollbeinn has not confessed to what
  he did afterwards, however.
  Markús has been asked to keep an eye on Koll-
  beinn’s, magical researches by Father Vebrand
  Thoroddson, the leader of the Skalholt galdramen.
  As yet he has nothing in particular to report. Koll-
  beinn’s staves are unlike the spell assemblies used by
  other schooled galdramen, but the effects Markús
  has seen are not worrying.
  Bjarni Farmstead
  Located in a prime sheltered location, Bjarni’s
  residential farmstead is clearly prosperous. The farm-
  stead itself is large, but within the usual range. The
  fenced hayfield is doing very well. When the player
  characters arrive, Bjarni’s household are preparing
  for a wedding reception.
  The wedding is for Bjarni’s elder daughter. No
  expense has been spared. Cows and sheep are being
  butchered and prepared for the wedding feast.
  Everyone is very busy with some preparation or oth-
  er. Guests from outside the district are already arriv-
  ing and setting up tents.
  Bjarni’s Hospitality
  Bjarni will welcome the player characters and
  invite them to stay for the wedding. They will be
  shown where to pitch their tents.
  Bjarni is very busy and cannot spare the player
  characters much time. Bjarni is wary of the foreign
  magicians, but has passable Latin and will try to
  engage them in cordial conversation. If any of the
  magi has learnt Norse to a functional level, Bjarni
  will be impressed and put at more ease. Eventually he
  will relate his encounter with the troll. If informed
  that the true culprit is actually a draug, Bjarni will be
  worried, as he has now enraged a troll unnecessarily.
  This leaves him with two choices, finish the job or
  pacify the troll. He will ask the player characters to
  track the creature down.
  The troll fled to the Glámi moors and, after the
  thrashing handed to Bjarni and his men, none were
  willing to pursue it there. The magi should use their
  judgment as to whether the troll can be bargained
  with or not. He can give gifts of livestock, homespun
  and a fine wall hanging if the magi succeed in remov-
  ing this threat.
  The wedding itself is very well attended. Not
  everyone can fit inside the local church for the bless-
  ing and the player characters will be with those out-
  side. Norse-speaking grogs, companions and magi
  with the Gentle Gift, might use this opportunity to
  10
  
  gossip with the locals. They may hear talk of the
  growing enmity of Skeggi to Kollbeinn, as well as the
  latest doings of the Storgodi and Bishop Gudmund.
  After the wedding there is the feast and games.
  Bjarni has bought in plenty of beer and so the fes-
  tivities will be wild (Icelanders rarely get to drink
  alcohol). If the player characters decide to join in
  with the ball games and wrestling, they can. Fights
  over these games are not uncommon. The storyguide
  may like to roleplay this possibility, as the player char-
  acters can defuse a potential fight or start one.
  If the player characters behave well at this party,
  eligible bachelors may find themselves being assessed
  for potential matches, particular if they appear
  wealthy (not hard for men from mainland Europe).
  There are plenty of young women at this wedding
  that might catch a character’s eye. However, their
  suitability for a particular match is a carefully consid-
  ered calculation. The storyguide may wish to pursue
  this as a side story.
  Skeggi’s Farmstead
  Skeggi’s residence is on the southern border of
  the Westfjords district. Skeggi is in the process of
  extending the farmstead and this work is ongoing
  when the characters arrive.
  Skeggi’s Hospitality
  Skeggi speaks limited Latin; to converse with him
  directly the player characters will need to know
  Norse to a functional level (4). Presumably at least
  one of the characters will have this.
  Skeggi will make it obvious that the magi are not
  welcome. He will invite them in to discuss their busi-
  ness in the Westfjords but if they ask for overnight
  accommodation, he will direct them to one of his
  tenants about a mile away.
  Skeggi knows no more than common knowledge
  of the beast; he expects the Galdramen Hreppar to
  deal with the matter. Obviously magicians have to be
  good for something or else respectable Christians
  would not tolerate them. He is not concerned about
  the killings themselves, particularly as they occurred
  in the north. He suggests they look for the beast
  there and will warn them against chasing it south.
  After this, Skeggi will ask questions of the magi.
  He will ask why they moved to Iceland, as Iceland
  clearly has more than enough wizards already. Were
  they escaping some legal charges in their homeland?
  How long do they plan to stay? Can he expect to see
  any more of the magi’s ilk in Iceland? Any of the
  magi’s public doings in Iceland will be subject to sim-
  ilarly pointed questioning and negative interpreta-
  tion.
  The magi’s reaction to this provocation will be
  noted. Assuming the magi haven’t been in Iceland
  long, their exact social status will not be defined. Ice-
  landers will have no knowledge of the individual’s
  family and normal social clues in speech and manner
  will be confused by their foreign ways. People will be
  looking for clues to place them in the social order.
  Their interaction with hostile men like Skeggi is an
  excellent test.
  If individuals are too passive or subservient with
  Skeggi, people will assume that they are of a humble
  background. If the magi are firm in answering Skeg-
  gi, but offer him no insult in return, people will
  assume their station is that of typical land-owning
  magicians. If the magi answer in an aggressive but
  measured manner, they will be behaving like an equal
  to a godi. This would be quite unusual for an Ice-
  landic magician, but as the magi are unknown this
  might be accepted.
  If they respond too aggressively, they risk mak-
  ing an active enemy of a godi. If the magi are par-
  ticularly haughty, people may conclude they consider
  themselves above Skeggi. This is potentially quite
  11
  Outlawed Magi
  Unlike galdramen, many magi are extremely able
  in combat (if they use magic). Galdramen require
  minutes to generate any effect at all and mostly these
  effects are not spectacular. Galdramen can only live
  in Iceland within the law, as their magical abilities
  provide little defence against mundane attack.
  Trollsynir generally only live on the very margins
  of mundane society, if at all. Their Blatant Gift
  makes relationships with mundanes very difficult
  and so they tend to associate with galdramen when
  they do interact with society. In any case, they can
  generally defend themselves physically without open
  magic. If they do get into conflicts with mundanes
  and use magic, they are likely to be mistaken for a
  troll anyway. Icelanders do not bother mounting a
  legal case against trolls. Even if they are outlawed,
  trollsynir can generally simply retreat to their giant
  families for while. Living as an outlaw has little effect
  on most trollsynir.
  To Icelanders, magic like Ball of Abyssal Flame and
  Incantation of Lightning are the province of the most
  powerful giants, not mortals. Any group that actual-
  ly decided to attack the magi will probably be very
  surprised (perhaps briefly).
  Normally, an open use of lethal magic will leave
  the tradition of tolerance towards magicians in
  severe jeopardy. However, as the magi are foreigners,
  any backlash from their actions can be deflected
  from natives. Even if outlawed, in the final analysis
  no mundane will be able to enforce an outlawry ver-
  dict on a Hermetic magus within a covenant. Only
  trollsynir can offer any creditable threat to a wary
  magus. As long as the magi acted in self-defence, it
  is doubtful if a trollsynir will be moved to make an
  attempt.
  The Storgodar are themselves harbouring men
  outlawed by rivals, undermining the legal system in
  Iceland. If a covenant stands firm in protecting and
  sheltering an outlawed magus, they can do this too.
  Eventually the reality of their power will be
  acknowledged, if not ever fully accepted.
  
  dangerous for the player characters, as it would cer-
  tainly upset the established order. People may begin
  to wonder if these foreign magicians respect any-
  thing about Icelandic society, particular the traditions
  of benign magical practice.
  Æðey
  Assuming they save Vígdís’s life, they will receive
  a warm greeting by her father Grim and her giantess
  mother Ísgerðr.
  Æðey is a beautiful island with a very large eider
  duck colony. The feathers of these birds are highly
  prized, but the ducks are guarded by fierce landvaet-
  tir. Only Grim’s respectful negotiation with the land-
  vaettir allows a quantity of feathers to be harvested
  from the nests. The whole island has a +3 magic
  aura.
  Although Grim has been preoccupied searching
  for his daughter for the past few weeks, Grim can tell
  them some additional information. From the galdra-
  man’s hamfaring and spirit contacts he has learnt that
  a draug was responsible for the attacks. The draug
  wandered off the Drangajökull and is searching for
  something. He has no idea what this ‘something’
  might be, although he speculates that the mutilations
  might point to it.
  He is worried that the creature is growing in pow-
  er with each killing and even his latest path wards
  might not withstand it. He can advise the characters
  on what they need to do in order lay the creature to
  rest. If they simply slay the draug, it will sink into the
  ground and renew itself in the belly of the earth.
  They must cut off its head and lay it at its feet. This
  will confuse the draug enough to prevent its escape.
  Then they need to give it a Christian burial. If they
  ask, Grim will advise them against visiting the svart-
  lord of Drangajökull. This lord has been dormant
  for centuries and is best left so.
  If players are wondering about the promised
  reward for saving Vígdís, a basic etiquette roll of 3+
  will advise the player characters that gifts are given
  when guests leave. Asking for such a gift will be very
  rude and insulting, as it suggests Grim would not
  have done so anyway. If the player characters do
  enquire about a reward, Grim will give them six
  pawns of vis in the form of eiderdown and send
  them on their way. If the characters play it cool they
  will get twelve pawns and Ísgerðr will give the leader
  a gold armband (see insert).
  If the covenant needs another vis source, the sto-
  ryguide may decide that Grim offers them a share of
  the vis he collects in eiderdown each year. If the co-
  venant sends a man to help with the eider hunting, he
  can keep any vis he collects. Eider hunting involves
  collecting down from their nests, not actually killing
  birds. This will gain the covenant a number of pawns
  equal to (Dex + Climb + Stress die)/10, round
  down, each year. This vis is mixture of Animal, Creo
  or Ignem (determine individual pawns at random).
  If Vígdís did not survive, Grim will give the play-
  er characters the information he knows about the
  draug. In addition, he will offer a further twelve
  pawns of vis to Kollbeinn’s bounty.
  Hunter and Hunted
  Flosi the Troll
  Flosi was once a trollson, but lost his humanity
  many decades ago and has now lost most of his mag-
  ic. Although his Might is strong enough to resist the
  path guardians, he finds them annoying and usually
  avoids them. Prior to being attacked, Flosi had no
  particular inclination to attack humans; they were
  contemptible but he did not seek them out. This has
  Ísgerðr’s Ring
  This gold arm-ring weighs about a pound. It is
  richly engraved in ancient Norse style with sea
  motifs. Careful study reveals the engravings repre-
  sent Thor’s capture of the Midgard serpent, Jor-
  mangund. While wearing this armband, the owner’s
  strength is raised by +1. Once a month the charac-
  ter can perform an act of Mythic Strength. The
  activation of this power can be requested by the
  player, but is entirely at the discretion of the sto-
  ryguide. The effect should only be activated if it is
  poetically appropriate by Norse heroic traditions.
  12
  
  now changed and when he feels himself fully recov-
  ered he plans revenge.
  If fought, Flosi will be a formidable opponent.
  His external soul makes him impossible to kill
  immediately; he can only be incapacitated. The only
  way to kill him is by locating his soul-object and
  smashing it. An Intellego Vim ritual could be invent-
  ed to locate his soul-stone. However, this possibility
  is not common Hermetic knowledge. In fact, the
  existence of External Souls themselves is not widely
  known outside the Loch Leglean Tribunal. A curso-
  ry use of Intellego magic will come up empty and
  many would conclude it is not Hermetically possible
  to kill Flosi. Only by seeking out the research of
  Domnhull Beg of Loch Leglean (LotN p. 90) could
  the possibility become apparent and the design of
  the locator spell begun.
  Intellego Mentem spells may be more useful, but
  first a Gift of Reason spell would need to be used to
  recover enough of Flosi’s mind to recall his days as a
  trollson. Simply using Pose the Silent Question will result
  in an ‘I don’t remember’ response without this.
  Flosi has actually fought Andrés. He pulled a sil-
  ver cross from the creature’s neck as they fought and
  kept it as a trophy. If the player characters agree to
  let him go, he is prepared to give them the cross and
  leave humans in peace. Examination of the cross will
  indicate that the neck chain is probably still intact.
  The cross will act as an arcane connection to the
  remaining chain. A simple Intellego Terram spell can
  be used to determine the chain’s direction and the
  magi can use this method to find Andrés’s cave.
  The cross is distinctive and might be identified as
  belonging to Andrés by those who knew him.
  Andrés in the Cave
  Andrés has laired in a cave behind a 40-foot
  waterfall. Although waterfalls are fairly common in
  Iceland, this is a particularly beautiful example and
  has a magical aura of +2. The air here is normally
  fresh and fish can usually be found in the pool
  beneath. However, observant characters may notice a
  trace of putrefaction in the air. Nearby vegetation is
  also showing signs ill health.
  Getting into the cave it not easy without magical
  assistance. The storyguide should try to make the
  passage into the cave difficult, but not impossible
  with some thought. With cooperation, ropes and a
  Dex + Climb stress roll against a TN of 9, the cave
  ledge can be reached. The cave is 20 feet up from the
  rocky pool and so falling from this position would be
  very dangerous.
  The cave is about 8 feet high, 5 feet across and it
  goes back 20 feet. Andrés is sleeping at the very back.
  As soon as a character enters the cave, he must make
  a Sta test against the stink (see powers).
  Resolutions
  There are a number of ways this could play out.
  Some examples are given below.
  13
  Flosi
  Magic Might: 35
  Size: +2
  Characteristics: Int -2, Per +1, Pre -5, Com -1,
  Str +5, Sta +7, Dex +1, Qik +5
  Personality Traits: Angry +3
  Trollsynir Abilities: Second Sight, Shapeshifter,
  Jotunn Affinity (Rock), Gift, Curse, External Soul
  Description: Big, hairless and muscular. His skin
  is the colour of granite. He wears crudely sewn
  together animal skins. His face is elongated and
  slightly horse-like. If he does speak Norse, it is awk-
  ward and difficult to understand. He is more likely to
  respond to Jotunn. Since becoming a troll he has yet
  to fall in with any of the troll clans. He lives alone
  and wishes to be left alone. He spends a lot of time
  in the form of a rock. In combat he wields two clubs
  and fights with supernatural speed.
  Abilities: Brawl (claws) 6, Two-Weapon (club) 5,
  Hunt (fish) 4, Athletics (climbing) 5, Shapeshift
  (rock) 5, Jotunn Affinity with Rock (landslides) 5,
  Gift (physical) 5, Transform (tools) 5, Second Sight
  (invisible) 10, Potency (shapeshift) 10, Speak Jotunn
  (shapeshift) 10
  Combat Stats
  Weapon
  Init
  Atk
  Dfn
  Dam
  Reach
  Claws
  +12 
  +8
  +12
  +9
  Close
  Club #1*
  +11
  +7
  +11
  +12
  Near
  Club #2*
  +11
  +7
  +11
  +12
  Near
  * Furious Attacks
  Soak: 16
  Fatigue: Ok, 0, 0, -1, -1, -3, -5, Unconscious
  Body Levels: Ok, 0, 0, -1, -1, -3, -5, Inc., N/A
  
  Hack and Slash
  The player characters might simply manage to
  dispatch Andrés, get him buried and deal with Flosi
  somehow.
  If the player characters decide to kill Kollbeinn or
  deliver him to Andrés, they will have a fight on their
  hands. Kollbeinn will not initiate a conflict with the
  magi and before his formal outlawry it might be
  unwise to attack him with magic; although if exposed
  no one will actually object. His protection sigil
  against witchcraft is quite powerful and the magi may
  not be able to penetrate it. It is a strange non-Her-
  metic effect and the magi may not realize it can be
  penetrated. He has a good number of able fighters
  on his farm and any mundane assault would be diffi-
  cult and bloody. Using magic against these people
  would certainly lead to outlawry.
  The Truth
  The player characters might get to some or all the
  truth behind Andrés and Kollbeinn. Kollbeinn’s
  shame is in two parts. Having accidentally killed his
  friend he should have admitted to it and offered
  Andrés’s family compensation. His mutilation and
  use of the corpse would horrify any sane Icelander,
  but legally isn’t black magic as it did not harm men or
  14
  Andrés
  Magic Might: 20 (40)
  Size: +1
  Characteristics: Int +0, Per +1 (sharp), Str +7
  (supernatural), Sta +10 (undead), Pre -5 (hideous),
  Com -2 (cloaking), Dex -3 (lumbering), Qik -1 (grave
  stiff)
  Personality Traits: Angry +5, Confused +3,
  Destructive +2
  Description: Andrés is as black as death. His
  body had swollen to enormous size and his face has
  twisted beyond recognition. He carries the foul smell
  of death with him. His speech is a croaking mockery
  of his living voice. Andrés cannot rest until he
  retrieves his memory of how he died and his stolen
  trousers. If reminded of his name he will recall his
  love for Kollbeinn and seek him out (thinking his
  friend will help him). Otherwise he will continually
  retreat into the earth if threatened by multiple
  opponents.
  Abilities: Brawl (claws) 6, track (over rock) 4,
  Awareness (foes) 3, Athletics (running) 5
  Combat Stats
  Weapon
  Init
  Atk
  Dfn
  Dam
  Claws
  +7
  +4
  +5
  +11
  Soak: 12
  Fatigue: Tireless
  Body Levels: Ok, 0, 0, 0, 0, -2, -4, Incapacitated,
  Dead
  Powers:
  - Regeneration: Andrés heals one body level per
  round, even after “death”. Burning, dismem-
  berment or drowning is required to prevent
  this.
  - Immunity to edge weapons: Only with massive
  force can edge weapons, including spears and
  arrows cut into Andrés’s thick hide. All edges
  and points act as if they were completely
  blunt. Such weapons have a damage bonus of
  zero for the purpose of calculating damage in
  combat with Andrés.
  - Stink: All within 10 paces of Andrés must
  make a Stamina stress roll of 6+ or act with a
  -3 penalty to all rolls. Botching induces vomit-
  ing and incapacitation for (10-Sta) rounds.
  - Prophecy: Andrés receives visions of the future.
  The accuracy and subject of these visions is
  entirely up to the storyguide.
  - Rock Swimming (MuCo/Te 40, 2 points):
  Andrés can sink deep into the earth and move
  through it at walking pace. Andrés must make
  a Sta roll of 15+ to enter or leave the earth. If
  incapacitated this power works automatically,
  but only after two rounds. To prevent this
  Andrés head needs to be severed, which
  requires three body levels of damage on his
  prone body (Dfn 0). The head then needs to
  be placed at his feet.
  - Mist Raising (CrAu 10, 2 points): Andrés can
  raise a thick mist that resists being dissipated
  by wind. It reduces visibility to less than 1
  pace. The mist smells of corpses.
  - Curse (Vim, 10 points): Andrés can issue curs-
  es with a base total equal to his permanent
  Might. Poetic Justice modifiers apply as nor-
  mal.
  - Call Trousers (ReCo 45, 10 points): Andrés
  must be within Reach range to activate this
  power and must concentrate to maintain it.
  The victim must make a base soak test (no
  armour) each round against a damage rating
  of [elapsed rounds] + Stress Die. If the victim
  loses three health levels, all skin below the
  waist peels away and makes its way to Andrés.
  The victim then loses another health level
  every minute until they die. Only magical
  intervention (Restoration of the Body made
  Whole) can prevent this.
  - Belt of Trousers: Currently this item is made
  from the flayed lower bodies of four men. It
  grants Andres a +5 bonus to his permanent
  Might per trouser (currently +20). If wrestled
  from him, his permanent Might will drop to
  20 (his normal Might) and he will lose 5 tem-
  porary Might points for each trouser. If this
  brings him to 0 Might, he will be incapacitat-
  ed. If removed, the belt is worth 2 pawns of
  Corpus vis per trouser.
  Notes: Andrés can only be permanently killed by
  a Christian burial, a specific magical effect, or being
  reduced to ashes. If reduced to ashes, these can be
  harvested for eight pawns of Corpus vis.
  
  livestock and so is ‘only’ a lesser outlawry offence.
  However, the bishop would excommunicate him.
  If exposed, Kollbeinn will not wait for this to
  happen. He will buy passage on the next ship leaving
  Iceland. If he has befriended the magi, he might ask
  for their help. If he learns anything about the Order
  he will ask to join. Otherwise he will simply flee to
  the mainland and disappear.
  Publicly exposing Kollbeinn would be very detri-
  mental to the Holar cathedral school and even the
  Galdramen Hreppar. Such vile magic might seriously
  undermine Iceland’s toleration of magical practice.
  The characters would be best advised to avoid this.
  A Reunion
  Andrés is very difficult to dispose of but, if the
  player characters think to do so, a few words will
  cause Andrés to seek out Kollbeinn, potentially
  resolving the situation ‘neatly’.
  If he encounters Kollbeinn again he will at first
  recall their love, but after a time, will remember how
  he died. Love will turn to anguish, as Andrés will ask
  Kollbeinn how he could do this to him.
  If Kollbeinn has not yet completed his ‘raise the
  dead’ stave, he will have no answer for Andrés and
  can only stare in dumb horror at his old friend.
  Andrés will then call his trousers to him. The poetic
  justice of this act, bypasses Kollbeinn’s protective
  stave. Andrés’s skin will peel off Kollbeinn’s flesh,
  taking Kollbeinn’s own with it. It will then roll across
  the floor to Andrés and return itself to him. If no
  one interferes, Andrés will then attempt to comfort
  the dying Kollbeinn. When Kollbeinn dies, Andrés
  will carry his body to the Drangajölkull. There they
  will become part of Blæingr’s court.
  If Kollbeinn has completed the stave, he can try
  to use it to lay Andrés to rest. If Kollbeinn survives,
  reports of the incident find there way to Skeggi, who
  will waste no time in bringing a witchcraft case. Con-
  sidering the gruesome events, the Galdramen Hrep-
  par will not interfere.
  The only thing in Kollbeinn’s favour is that peo-
  ple will be vague on the particulars. Unless the play-
  er characters discover and publicize the details, they
  can only go on the eyewitness accounts of the con-
  frontation. From that they can only infer that Koll-
  beinn was somehow responsible for Andrés’s condi-
  tion and he came seeking vengeance. Most will
  assume it was some botched magic the two were
  working, but for many this is crime enough. In this
  event the case will be settled out of court with Koll-
  beinn outlawed from Iceland.
  The Red Book
  This book contains the spells Kollbeinn and
  Andrés adapted from the teaching of their spiritual
  mentor. Kollbeinn has now grown beyond recreating
  old effects and now understands enough to create
  wholly new effects.
  All these spells are written with clear and precise
  instructions. Creating the staves can be done entirely
  from text by any Gifted person with a score of 3 or
  more in Philosophiae and Alchemy. The casting total
  is:
  Int + Philosophiae + Alchemy + Aura + Stress Die
  Compare this total to the effect level and deter-
  mine time, fatigue loss, and success or failure using
  the same mechanics as casting a ritual from a Her-
  metic text. Once complete, the stave is prepared; the
  user then needs to follow the instructions to gener-
  ate the effect. There is no time limit on this second
  step.
  The inscription of the staves requires vis, which
  is used in various prescribed ways in their prepara-
  tion. Each requires a number of pawns equal to the
  magnitude of the effect (this acts as the vis in the rit-
  ual casting). The following is a selection of the more
  potent spells. Feel free to make up more as you wish.
  [Adapted from Angurgapithe — Witch-Hunts in Ice-
  land]
  A Stave to Raise the Dead (Stafur til að vek-
  ja upp draug)
  This sign can be used to create a draug or exter-
  minate one. It must be carved on the skin of a
  horse’s head with a mixture of blood from a seal, a
  fox, and a man. To wake the dead, the stave should
  be placed in the mouth of the body and this verse
  must be recited:
  Þykkt blóð, þreytast rekkar.
  Þjóð mörg vos öld bjóða,
  grand heitt, gummar andast,
  glatast auður, firrast snauðir.
  Hætt grand hræðast dróttir
  hríð mörg, vesöld kvíða,
  angur vænt, ærnar skærur.
  Illur sveimur nú er í heimi.
  To exterminate a ghost, the stave should be
  pressed to its chest.
  15
  
  Mechanics
  ReCo 40: Animates the corpse as a draug.
  PeVi 40: Lays the undead to rest.
  A Killing Rune (Dreprún)
  This stave is to be written on a piece of vellum
  taken from a stillborn lamb. If a man has insulted
  you without reason, throw it where his horse has
  trodden and cover it. Some of his livestock will then
  die.
  Mechanics
  PeAn Lv30: If used as instructed, roll a stress die
  to determine how many animals will die. This will
  manifest as a disease, which inflects the victim’s
  household stock. Good care of the animals may
  reduce the death toll. It is possible that the disease
  will spread to neighbouring farms if proper precau-
  tions are not taken.
  A Fishing Stave (Veiðistafur)
  This stave should be drawn in wren’s blood on a
  caul with a pen made of a raven’s feather. Then put
  it in a gimlet hole under the prow of your ship and
  you will always have a good catch.
  Mechanics
  ReAn Lv20: The spell attracts fish to the boat.
  The time needed to generate a full catch is halved.
  Against Witchcraft (Stafur gegn galdri)
  These four signs are a protection against witch-
  craft from all four corners of the earth. Carry them
  on your body.
  Mechanics
  ReVi Lv30: Each of the four signs must be
  enchanted separately, but they will only work if all
  four are complete. Each of these signs protects the
  wearer against magic from a single realm, magical,
  faerie, infernal and (supposedly divine) power with a
  magical resistance of 30. This magic resistance is
  modified by poetic justice. Effects that are particu-
  larly unjust or dishonourable are resisted by up to 14
  point more than the base. Conversely effects that are
  very justified and honourable are resisted at a
  reduced rating. Completely bypassed if the sto-
  ryguide decides so.
  Any effect that fails to penetrate is reflected back
  on the caster. In addition, if an effect does penetrate,
  it causes the whole stave to burn up with a force
  equal to the amount by which the resistance was
  exceeded. The wearer must soak damage equal to this
  excess (Penetration - 30). Although the stave is des-
  troyed in this process, the incoming effect is still
  stopped.
  A Lesser Circle of Protection (Rosahringur
  minni)
  Rosahringur must be carved on the flesh side of
  the skin of a brown bitch. Then colour the carving
  with the blood of a black tomcat, which has been
  killed under a full moon. This is a powerful protec-
  tion against ghosts and witchcraft. Place this stave in
  the eaves of your farmstead and recite the following
  verse:
  Undan vindi vondan sendi,
  óskir ferskar raski þrjóskum,
  galdurs eldur gildur holdið
  grenni, kenni og innan brenni.
  Eyrun dára örin særi,
  eitrið ljóta, bíti hann skeytið,
  allur fyllist illum sullum
  eyði kauða bráður dauði.
  16
  
  Mechanics
  ReVi 40: Protects the farmstead and all currently
  within from external magic realm power and
  entrance by creatures with a Magic Might score of 20
  or less. The farmstead has a magic resistance of 20
  against spells and powers used upon it. Any effect
  that fails to penetrate is reflected back on the caster.
  In addition, if an effect does penetrate it causes the
  stave to explode up with a force equal to the amount
  by which the resistance was exceeded. This may blow
  a hole in the roof. Although the stave is destroyed,
  the incoming effect is still stopped.
  To Open Hills (Hólastafur)
  Carve this character on a pole of rowan. Paint the
  lines with blood from under your tongue. Knock on
  hills or rocks with the rowan and they will open.
  Mechanics
  ReVi Lv40: Opens a magical, faerie or infernal
  regio. Can only be used once.
  17
  
  Failed Apprentices in
  Mythic Europe
  by Mark Hall
  T
  here are very few failed Hermetic appren-
  tices in Mythic Europe, and much rarer is the
  one with any real magical power. The vast
  majority of apprentices eventually become
  magi or die in the process. Most apprentices who are
  orphaned are snatched up by other magi, and those
  who flee are often found. Those whose Gifts are
  damaged or destroyed find employment with a co-
  venant, making use of what skills they learned to live
  part of the life of a magus. Given their rarity, what
  circumstances result in a failed apprentice, especially
  one not under the close watch of the Order of Her-
  mes? How does the Order produce a talented hedge
  wizard? Understanding these factors is the key to
  using a failed apprentice in a saga, either as a magus
  or companion player character, or as a storyguide
  character.
  Leaving the Apprenticeship
  Every failed apprentice once had a master. What
  happened to this master, and why a former appren-
  tice fails to become a magus is the driving force in
  the rest of his life. How an apprentice leaves the
  Order determines where he can go from that point
  forward.
  The most common reason an apprentice “fails” is
  that his Gift is damaged beyond repair, often due to
  a Twilight experience. A damaged Gift doesn’t com-
  pletely disappear; what remains sometimes manifests
  as an Exceptional Ability, but can also include par-
  tially remaining Hermetic magic. Many failed appren-
  tices with damaged Gifts remain under the Order’s
  control, developing great skill in a single Technique,
  Form, or even a single Form/Technique combina-
  tion, but are too crippled to be a true magus. Many
  others will remain with the Order as alchemists
  (greatly aided by their knowledge of Hermetic Mag-
  ic Theory), herbalists, or scribes. Compared with oth-
  er failed apprentices, these consortes usually attain
  the greatest degree of power. Since they are still asso-
  ciated with the Order, they can earn access to
  libraries, labs, and even, occasionally, vis. As they
  operate with the blessings of the Order, they do not
  have to fear being hunted down. Some are even able
  to join the Order as part of House Ex Miscellanea as
  they gain experience.
  Independent former apprentices (those not asso-
  ciated with the Order) are much rarer. Most such are
  freed because of the death of their masters. The life
  of a magus is not a safe one, and many dangers in
  Mythic Europe can threaten even a magus at the
  height of his power. Powerful faeries, dragons, giants
  and demons have all made orphans of multiple
  apprentices over the centuries. An orphaned appren-
  tice will often find himself alone, with both custodes
  and consortes either having fled or been killed.
  These apprentices can freely leave, if they wish, and
  most in the Order will assume them to have been
  destroyed.
  These apprentices have the most freedom of
  failed apprentices; with no one actively looking for
  them, they simply need to remain unobtrusive. Some
  choose to live the rest of their lives without magic.
  For others, their minor abilities will usually be over-
  looked by magi, though they can often get access to
  small supplies of vis. They are sometimes even able
  to enter the Order through House Ex Miscellanea.
  Some apprentices attempt to flee from their mas-
  ters, hoping to be more difficult (and expensive) to
  find than they are to replace or do without. This
  method is rarely successful, and usually only so with
  those apprentices who are nearly full magi them-
  selves. It is far too easy to keep and maintain an
  arcane connection to one’s apprentice, and that
  makes tracking a runaway simple. Only more
  advanced apprentices, or those who can at least cast
  Confound the Connection from a text, are capable of
  escaping easy detection. If an apprentice manages
  this, the combination of Parma Magica and the Lim-
  it of Sight make him difficult to find. They live para-
  noid lives, however, since they cannot easily re-enter
  the Order or settle in one place for long. This makes
  it difficult to gather vis, do research, or lead any sem-
  blance of a normal life. Most will be able to settle for
  a season or two before the local magi take notice,
  then have to move on; being captured usually means
  returning to life as an apprentice, a fate that most
  Hermetic fugitives have no desire to repeat.
  The rarest variety of the failed apprentice is the
  “lost” apprentice. Apprentices are sometimes lost in
  regiones. These apprentices, often half-trained, will
  be forced to develop what magic they have in order
  to survive in the skewed reality of the regio. The usu-
  al abundance of vis means that the former appren-
  tice can be quite powerful in a few areas, but as a
  group these former apprentices are often erratic;
  their long exposure to the regio’s magic, combined
  with the necessities of survival on their own, rarely
  leave them untouched. If they’re able to finally leave
  the regio, they are usually quickly brought into the
  Order, though rarely fully trusted. The flaws Shel-
  tered Upbringing, Hedge Wizard, Decrepit (due to
  partially healed wounds or diseases from their time
  alone), Twilight Points, Blatant Gift, Incomprehensi-
  ble, Poor Reader and Weak Writer are all appropriate;
  depending on the regio, Student of the Faerie, Faerie
  Magic, or Plagued by Supernatural Entity can also be
  appropriate.
  A Census of Failed Apprentices,
  by House
  Who goes renegade? Apprentices of different
  houses have different reasons for leaving, and some
  houses are more likely to have renegades than others.
  Here is a breakdown, house by house, of who goes
  renegade, and why.
  18
  
  Bjornaer: If the apprentice has mastered a
  Heart-Beast, most Bjornaer will let them leave, no
  matter how incomplete their Hermetic training, or
  whether or not they have formally sworn the Oath.
  On the other hand, Bjornaer magi with possessive
  natures will often spend years searching for an
  apprentice who left. Many Bjornaer are passionate
  and more than a few apprentices will split with their
  parens over a feud. Such personality incompatibilities
  often arise from differences in Heart-Beast; a wolf-
  hearted apprentice will not lightly take instruction
  from a sheep-hearted parens, after all. Some heart-
  beasts take poorly to being tied to one place; it is not
  uncommon for those migratory or nomadic heart-
  beasts to disappear for a time, only to return later.
  Some Bjornaer parens encourage this form of get-
  ting in touch with their inner beast, but it infuriates
  others to no end.
  Bonisagus: House Bonisagus has a surprisingly
  high number of runaways, and many of those run-
  aways succeed. Most of
  these runaways are
  “acquired” apprentices who do not wish the honor
  of joining House Bonisagus, or simply young men
  and women who fold under the high pressure of
  their lifestyle. Many magi of Bonisagus do not have
  a wide variety of abilities, so they find it hard to
  locate their apprentices when they flee. They can,
  however, enlist the help of other magi without hav-
  ing to worry that the apprentice will be claimed by
  another member of House Bonisagus.
  Criamon: Criamon magi rarely lose apprentices.
  The type that they seek for apprentices usually have
  a deep fascination with secrets, and the riddling and
  intrigues of a Criamon magus become like a puzzle-
  box for them. Criamon magi regularly peer into their
  apprentice’s minds, winnowing through thoughts and
  feelings to understand the Enigma which is another
  person. This makes hiding plans to leave difficult. An
  apprentice who is about to get bored is often pre-
  sented with a new puzzle or riddle to work with, or
  given subtle “nudging” towards the correct attitudes
  with Mentem magic (either Rego or, more common-
  ly, Creo to introduce new thoughts).
  Ex Miscellanea: Not surprisingly, House Ex
  Miscellanea is the largest source of runaway appren-
  tices. Their reputation as Hedge Wizards often
  makes it difficult for them to get aid for locating their
  apprentices, their exotic magic makes them attractive
  “acquisitions” for House Bonisagus, and their spe-
  cialized nature means that few have the resources for
  a sustained search. This is tempered somewhat by the
  fact that most magi of Ex Miscellanea are cautious
  about choosing their apprentices, selecting only
  those who fit the criteria set by their tradition. That
  caution makes their apprentices less likely to flee due
  to stress or conflict, but once an apprentice flees,
  there is little chance of being recaptured.
  Flambeau: Flambeau magi are not as picky as
  others about their apprentices, and not all their
  choices are good matches to their own personality.
  House Flambeau has few rogue apprentices, though.
  Flambeau magi impress on their apprentices that
  leaving would be a quick route to a violent end. Most
  “lost” apprentices that House Flambeau has are in
  the form of casualties, not rogues, and most free
  Flambeau apprentices were released by the death of
  their masters.
  Jerbiton: House Jerbiton does not lose many
  apprentices. While as mentally rigorous as any
  apprenticeship, the extensive social contacts that
  most Jerbiton parentes provide their apprentices with
  mean that the apprentices are better able to deal with
  the pressure, and find more outlets for their frustra-
  tions. The house does, however, have one type of
  attrition that other houses do not often see: appren-
  tices who leave the Order to join the Church. Jer-
  biton magi have frequent contact with both the reg-
  ular clergy and the universities of Europe, and a few
  Jerbiton apprentices find a scholastic life far more
  attractive than a magus’s lifestyle. House Jerbiton
  tries to discourage this as much as possible, but once
  an apprentice has joined the Church, Jerbiton will
  often send someone to remove or alter key portions
  of the apprentice’s memory; any Arts they may
  know, and key portions of the Parma Magica. While
  this is not always successful, the house feels it is nec-
  essary to protect the Order’s secrets.
  Mercere: House Mercere has the lowest appren-
  tice-loss rate of any of the houses. Much of this is
  due to their nature; while their magical members lose
  apprentices to stress and magical disasters, those who
  are “damaged” are usually funneled into the house’s
  message-carrying activities. The Order does not track
  Mercere’s non-magical apprentices, and the house as
  a whole is not overly concerned when they choose
  not to complete the training.
  Merinita: House Merinita is almost a revolving
  door for apprentices. Many apprentices are “bor-
  rowed” by the fae, for a year or a decade, and many
  Merinita bargain for Gifted, mortal children stolen
  by the fae. Several apprentices every century get lost
  in regiones, only to be rediscovered later and their
  training completed by parentes, fratres, or other
  members of the house; unlike other houses, Merini-
  ta apprentices who return from faerie regiones are
  completely accepted by most of the house. The
  chaotic magics of the fae mean that Merinita magi
  also produce many apprentices with damaged Gifts
  and skills in one or two magical Arts or faerie pow-
  ers.
  Quaesitores: House Guernicus does not lose
  apprentices save to magical mishap. Those who go
  rogue are tracked down without mercy, using any
  means necessary. Some members of House Guerni-
  cus do make extensive use of those with damaged
  Gifts. These former apprentices are not members of
  the Order, so they can do magical scrying on mem-
  bers of the Order without violating an Oath they
  never took. It is dangerous work, since the former
  apprentices lack the protections of the Code if they
  are discovered, and anything learned from the scry-
  ing can only be used for leads, lest the Quaesitores
  19
  
  themselves be accused of scrying, but it is a valuable
  tool in difficult investigations; a different perspective
  on cold facts.
  Tremere: House Tremere have relatively few
  rogue apprentices, though they have their share of
  crippled and lost apprentices. Magi of Tremere
  choose their apprentices carefully, and most find that
  the life of a Tremere magus agrees with them. Their
  rogue apprentices usually follow the house’s method-
  ical planning, making very sure of their escape plan
  before putting it into motion. They are seldom suc-
  cessful, as Tremere parentes are far from shy about
  using Intellego Mentem spells to explore their fili’s
  minds, and using Muto Mentem to give them more
  agreeable dispositions.
  Tytalus: Most apprentices of House Tytalus
  attempt to escape their apprenticeships at least once;
  their parentes encourage this with harsh conditions
  and scant praise. When apprentices attempt to leave,
  the parentes will either immediately track them down
  to prove their superiority, or will toy with them, only
  to reclaim their apprentice when the time comes.
  This tendency means that House Tytalus produces
  many rogue apprentices, but also that they know how
  to deal with them, and recapture them, when neces-
  sary.
  Verditius: House Verditius loses relatively few
  apprentices. Their magic requires an immense invest-
  ment of time and energy, and their lower ability with
  formulaic magic makes fleeing a more difficult
  prospect; it also makes hiding from a possessive
  parens simpler. Verditius apprentices who do flee can
  often disappear quite effectively, hiding as alchemists
  and amulet-makers in the larger cities. Many who suf-
  fer from damaged Gifts remain talented in the field
  of alchemy, bringing Hermetic knowledge to bear on
  normal alchemy, and some even remain talented
  enough to be called Hermetic magi; their deficiencies
  usually manifest in spell casting weaknesses, which
  some Verditius parentes do not consider that impor-
  tant as a deficiency.
  Life on the Run
  How do independent apprentices manage to
  avoid detection? Most do not. Those who are
  assumed dead usually slip up, or wind up going back
  to the Order. Life on their own is hard, and only
  those who were older when they became apprentices
  will be even partially prepared for life outside the
  Order. Most apprentices do not plan to be on their
  own, and so their magics are rarely well-suited to it,
  and many do not think about what it means to be a
  renegade. Those who flee the Order do not often
  have the power to elude their masters, and it is hard
  for an apprentice to eliminate every trace of himself
  from his master’s sanctum. One or two do manage to
  survive every decade, though, and it is helpful to
  understand why.
  It helps these renegades that the Order may be a
  single body, but it is hardly monolithic or universal.
  There are many places, especially in Eastern and
  Northern Europe, where the Order simply does not
  reach. Apprentices who run can often find shelter in
  the wild places of Novgorod or Loch Leglean, or
  they can leave the lands of the Order altogether,
  going to places not frequented by Europeans, such as
  Cathay or the Moorish states. There are even rumors
  of a Bjornaer apprentice fleeing to Greenland and
  beyond.
  A major obstacle to the Order recapturing rene-
  gade apprentices is the sheer size of Europe, even
  where the Order is powerful. It is difficult, even for
  magi, to coordinate their efforts to find renegades
  across a wide area. The political nature of the Order,
  and even the Code itself, also makes magi less likely
  to ask for help in finding their apprentices. Drawing
  the attention of a Bonisagus magus who thinks
  you’re obviously unfit to have an apprentice is a quick
  way to lose your invested seasons of training. This
  usually means that no more than the parens himself,
  perhaps with the aid of his amici or familiar, will be
  searching for the runaway. With less eyes and spells
  looking for them, the former apprentice has a better
  chance to escape.
  The extensive training of Hermetic apprentices
  means that they’re aware of their own weaknesses.
  Those who do plan to run will seek out “Confound
  the Connection”, and relatively simple (second mag-
  nitude) Intellego Corpus spells will determine what
  arcane connections there are to apprentices. Those
  who manage to buy some time before they run (or
  can manage to not be missed for a season) have an
  excellent chance to negate their own arcane connec-
  tions, making them harder to track by that means. It
  takes more complex (fourth magnitude) Intellego
  Vim spells to find arcane connections that a parens
  might have built to his apprentice, and finesse to
  break those connections with Perdo Vim. With a sea-
  son of preparation (not hard for often-ignored
  apprentices to gain), a prepared apprentice can foil
  the simplest methods of detection, and the Parma
  Magica provides some protection from the more
  complex.
  It is a hard life, but it can be rewarding; with care-
  fully applied magic, free of the Order’s restrictions, a
  moderately talented apprentice can make a comfort-
  able living. Many will apprentice themselves to other
  hedge wizards, learning bits and pieces of other mag-
  ical systems to supplement their incomplete Hermet-
  ic knowledge. Former apprentices can even produce
  breakthroughs that would be the envy of Hermetic
  magi, though without the ability to share it with the
  Order, any discoveries they make are lost.
  Creating a Failed Apprentice
  Character
  There are two routes to creating a failed appren-
  tice. Those with extensive Hermetic training should
  usually be created as members of their houses, but
  with flaws to represent their lack of official mem-
  bership; Stingy Master, Dark Secret and Enemies
  (variable, according to how avidly they are sought). If
  20
  
  you train any apprentices, then they will automatical-
  ly have the Discredited Lineage flaw. No Sigil does
  not usually apply, unless the former apprentice is try-
  ing to “pass” as a full magus.
  It is also possible to generate a failed apprentice
  as a companion by selecting the proper Virtues,
  Flaws, and Abilities. Of course, the Companion
  Social Class virtue of Failed Apprentice is necessary,
  and the virtues of Educated and Further Education
  are both appropriate. Companion Failed Apprentices
  are able to take some Hermetic virtues and flaws; in
  fact, Hermetic flaws are very appropriate, since their
  training is often incomplete, and even Arts they have
  some skill in might be somewhat crippled. To repre-
  sent your character’s magical talent and Hermetic
  abilities, however, there are several new Virtues and
  Flaws available, below.
  Every failed apprentice with remaining Hermetic
  abilities should have either the Damaged Gift or
  Manifest Gift virtues. Those with the Damaged Gift
  have had their magical abilities stunted, and cannot
  gain new magical Arts or skills; they can, however,
  expand any abilities that they do have. Those with a
  Manifest Gift simply lack training; they could learn
  any magical Art presented to them, or could even
  move on to some variety of Hedge Wizardry. Anoth-
  er virtue to consider is Latent Magical Ability; in this
  case, the character has the potential for the Gift, but
  their parens did not bring it out of them. A failed
  apprentice without any of these has likely had his
  Gift almost completely destroyed; any Exceptional
  Talents they have are (and will remain) the extent of
  their magical abilities.
  Most Failed Apprentices have some level of the
  Hermetic Training virtue. This represents the
  amount of training they gained before leaving their
  masters. Any Art which has been opened can be used
  in the formation of spontaneous magic, learning and
  casting formulaic spells, or in lab work, just as if the
  character were a magus.
  Other Virtues and Flaws for failed apprentices
  can run the gamut, including many House-specific
  virtues (except as noted below). If the character has
  any level of the Gift (except for Latent Magical Abil-
  ity), then all their virtues and flaws must be pur-
  chased as a magus, not a Companion. Many will have
  the flaw of Enemies, representing their former mas-
  ter and any others who might be looking for them.
  Forbidden Virtues and Flaws to Companion
  Failed Apprentices
  - Discredited Lineage (no matter how spotty
  your lineage, it does not matter as a renegade
  apprentice)
  - Extra Arts (subsumed into Hermetic Training)
  - Extra Spells (subsumed into Hermetic Train-
  ing)
  - Hermetic Prestige
  - Infamous Master
  - No Sigil (you are not a magus; no sigil is a fact,
  not a flaw)
  - Promised Apprentice
  - Quaesitor
  - Tormenting Master (this is subsumed into the
  Enemies flaw, assuming your parens is still
  looking for you)
  New Virtues and Flaws
  +0 Damaged Gift: You possess the Gift, but it
  either was not strong to begin with, or has somehow
  been damaged beyond repair. You are capable of
  serving as a lab assistant in any Art that you have
  proficiency with, can accurately scribe magical for-
  mulae and texts, and likely retain a few magical pow-
  ers and skills (though you must possess a Virtue
  which gives you access to Hermetic and Arcane abil-
  ities). You suffer the full social penalties of the Gift,
  equivalent to the flaws Magical Air and Offensive to
  Animals. Your Gift can be Gentle or Blatant, with
  the appropriate virtue or flaw. You may take the +1
  virtue Hermetic Training, and Hermetic virtues and
  flaws; because your Gift is damaged you can only
  improve on what you already know; you may not
  learn any new Arts or magical systems after character
  creation. Additionally, any Magical Deficiencies or
  similar flaws must be in Arts that you possess; you
  may not have a major deficiency with Ignem if you
  are incapable of using Ignem magic in the first place.
  +1 Hermetic Training: You have 10 experience
  points to spend on Hermetic Arts, Spells, or skills.
  Arts must be opened before they can have experi-
  ence points applied to increase their score; this costs
  1 point per Form, and 2 points per Technique. This
  virtue requires the Gift (either by being a hedge wiz-
  ard, magi, exotic magus, or possessing either the
  Damaged Gift or Manifest Gift virtues), access to
  Hermetic training (either by being a magus or having
  the +1 Social Class virtue, Failed Apprentice), but
  may be taken more than once.
  +1 Manifest Gift: You have the Gift, and with
  training could be a fully capable magician (either a
  Hermetic magus or some other variety). You may
  take Hermetic virtues and flaws, though these will
  often only represent potentials; without training,
  your ability to use any aptitudes will be uncertain
  (and wholly up to the storyguide). On the downside,
  your magical nature means that you suffer the full
  penalties of the Gift (equivalent to the flaws Magical
  Air and Offensive to Animals), unless you also pur-
  chase the +1 Hermetic Virtue “The Gentle Gift” or
  the -1 Hermetic Flaw “The Blatant Gift”.
  +1 Not Hunted: This virtue is exclusive to failed
  apprentices who have Hermetic Training (others
  could take it, but the Order isn’t interested in them).
  For whatever reason, you are not currently being
  hunted; the Order is not aware of your status as a
  renegade. This may be because your parens died, and
  you were assumed dead, you have been lost in a regio
  for some time, or you simply managed to complete-
  ly elude your pursuers, who have now given up. This
  can change at any time, however, so you need to be
  on your guard.
  21
  
  +2 Magical Affinity: Single Technique/Form
  Combination: Your magical skills are specific, to
  where you have an Arcane Talent, Affinity with
  Technique/Form, at an initial score of 1. You may
  add your affinity to all spell rolls and Lab Totals
  involving this kind of magic. You may increase this
  rating just as you increase other Talents — by spend-
  ing experience points.
  Moderately Competent Indepen-
  dent Apprentice
  This example apprentice fled a master whose dia-
  bolism was beginning to threaten the apprentice’s
  own life. Unable to master the rituals of demon-sum-
  moning, he was to be given to the demons as a sacri-
  fice. Knowing little of the Order, and with only the
  barest of magical knowledge, he is constantly hiding
  from all who practice magic, afraid they will be like
  his parens.
  Age: 20
  Int: +2, Per: +1, Str: 0, Sta: +1, Pre: 0, Com: +1,
  Qik: +1, Dex: 0
  Virtues & Flaws: Failed Apprentice Virtue +1,
  Manifest Gift +1, Educated +1, Further Education
  +1 *2, Hermetic Training +1 *5, Diabolic Upbring-
  ing -2, Enemies -2 (A parens who is interested in
  your return, but is not investing a lot of time into the
  search for you; likely less than a season every two
  years), Hedge Wizard -1, Incomprehensible -1, Lack
  of Concentration -2, Limited Magic Resistance -2
  Abilities: Speak Own Language 5, Speak Latin 4,
  Scribe Latin 3, Theology 2, Artes Liberales 1, Dispu-
  tatio 1, Parma Magica (Corpus) 2, Single Weapon 2,
  Awareness 3, Stealth 2, Disguise 2, Magic Theory 3,
  Occult Lore 2, Faerie Lore 1, Legend Lore 2, Guile 2,
  Finesse 1, Penetration 1, Survival 2, Swim 1
  Opened Arts: Perdo 2, Muto 0, Rego 2, Corpus 1,
  Ignem 2, Mentem 4, Vim 0
  Spells: Tip of the Tongue (PeMe 5; 7 casting total),
  Call to Slumber (ReMe 10; 7 casting total), The Many-
  Hued Conflagration (MuIg 5; 3 casting total)
  22
  Legal Status
  of Covenants
  in Mythic Europe
  by Jeff Berry
  T
  he Covenant stands on a isolated cliff or in
  the middle of a remote moor, alone, aloof
  and removed from the concerns of the mun-
  dane world… Or does it?
  The ways in which a covenant in an isolated area
  fits into the social, legal and feudal world of Mythic
  Europe is an area which is both poorly explored in
  canon and rich in the ways it can provide adventure
  seeds and add color to a saga.
  Be warned! The discussion to follow is simplified
  and generalizations have been made, but it should
  provide a solid foundation for storyguides who are
  interested in adding this aspect of medieval life to
  their Sagas.
  In 1200, in Mythic Europe, almost all the land is
  nominally under someone’s rule. Certainly all the
  land which is considered valuable is under someone’s
  rule or otherwise occupied. An isolated covenant is
  therefore, at least on the Continent, on somebody’s
  property — the local knight’s, the Count’s or the
  King’s.
  So why does the feudal overlord put up with this
  squatter? There are a number of reasons why he
  might.
  The first reason is the simplest. He might be too
  busy elsewhere and it is simply not worth his time. If
  your Covenant of Transalpinia is so remote that it
  takes weeks of travel to get there from any place
  interesting, the lord might just decide it’s not worth
  his while, especially if he’s got a Crusade to plan.
  This reason has the advantage of requiring very
  little work from the SG. However, it doesn’t provide
  much in the way of color or ambiance.
  The idea that a feudal overlord might view a co-
  venant in the same way that he views any other per-
  son wishing to clear and occupy otherwise useless
  land provides many more interesting avenues for
  exploration.
  As mentioned, there were wide expanses of land,
  ‘solitudes’, which were outside of any kind of private
  ownership and which depended only on the authori-
  ty of the high-ranking nobleman who controlled the
  area — that is, they were not directly attached to a
  small land-holder. These were areas which were not
  “under the plow,” inaccessible, unsuitable for cultiva-
  tion, covered with thick forests and so on. These
  lands were useless to him, providing no income in
  kind nor any rents.
  There was also a class of landless, mobile peas-
  ants. These men, often younger sons of serfs who
  
  had fled their father’s lands, moved from place to
  place in search of work, food and lodging. Such men
  were motivated to clear land, improving it and mak-
  ing it their own. [1]
  Those two factors combined to generate “new
  towns,” towns which had charters granted to them by
  lords who saw the opportunity to draw rents where
  there had been no rents before. In fact, in some
  places in the eleventh and twelfth centuries, the lords
  created the towns prior to the arrival of the mobile
  peasantry and advertised for peasants to go fill it,
  offering freedom from many of the onerous duties
  of serfdom.
  Similarly, there are cases of the free peasants
  clearing land on their own initiative and then being
  granted a charter. Why not? In this case there is
  already a productive populace in place. By granting a
  liberal charter and charging a reasonable rent, the
  lord increases his income and is spared the necessity
  of expelling the peasants with some effort from their
  homes and then replacing them or losing the poten-
  tial income. [2]
  This is the basic process by which many of the
  towns of the Middle Ages were born. It is also an
  extremely workable model for how an isolated co-
  venant might fit into the regimented world of Myth-
  ic Europe.
  In effect, the covenant becomes a town or com-
  mune. [3] It owes rent, in money or in kind, or pos-
  sibly some service as a collective duty - such as that
  of the town of Lorris, whose charter of 1155
  requires the town to transport the King’s wine to
  Orleans once a year.
  The kinds of rents and services a nobleman
  might include in a mundane town charter are fairly
  straightforward. Money rents, of course, and since
  the town is almost by definition a manufacturing or
  trading center, goods of some kind might also be
  included. Services might include such things as trans-
  port of goods, or even levies of troops.
  A covenant, especially a remote one, is a different
  matter. It may not be producing any sort of manu-
  factured goods, although it might. Transport and
  other services are also problematical. The most com-
  mon forms of rent would probably be simply mon-
  ey rents or payment in magical items. The sale of
  magical items to mundanes is not prohibited, al-
  though it is restricted, and what could be more natu-
  ral than a rent in money with, for instance, a require-
  ment to produce a magical sword for the nobleman
  every decade?
  Another possible reason a lord might tolerate and
  charter a covenant would be to use it as a buffer zone
  of some kind. A covenant placed in a mountain pass
  might make an invader think twice. A covenant could
  also be used as a political asset, a threat, even if a hol-
  low one, to use against an enemy.
  So how would such an arrangement come to
  pass? There are several ways. A group of magi could
  seek out the appropriate nobleman and acquire a
  charter prior to founding a covenant.
  More interesting,
  perhaps,
  an established
  covenant could come to the attention of the ruling
  noble, who then attempts to negotiate or force a
  charter upon the magi. A rich vein of possibility lies
  there for a politically active saga.
  A third possibility is to simply found the
  covenant in an existing city. There all the thorny
  issues of land ownership and charters have already
  been resolved, and the magi must deal only with the
  Dominion. Many of the Roman Tribunal covenants
  probably find themselves in this situation.
  And how would the Order of Hermes look upon
  this relationship? The Peripheral Code prohibits
  magi from being vassals of mundane nobles. How-
  ever, there is nothing to prevent them from renting
  land or providing such services as are permissible
  under the Code to mundane nobles.
  Indeed, I think that some interpretations of the
  Code might allow for the covenant itself to enter
  into the feudal structure and hold land of a lord and
  have lesser nobles and knights in fief, so long as the
  magi themselves were not directly involved. Again
  the model here would be that of the great abbeys and
  monasteries. Indeed, the Covenant of Bellaquin
  from the Covenants supplement describes just such a
  relationship.
  In short, for sagas which are interested in having
  the magi and the covenants be a part of Mythic
  Europe, rather than completely outside it, there are
  several possibilities for integrating them into the
  political, social and legal life of the Middle Ages.
  Notes
  [1] Although the serfs were bound to the land, if
  the family grew so large that the land could not sup-
  port them all, some would flee. The lord had little
  reason to pursue them so long as he received his due
  in work and in kind. Once these men had fled far
  enough that no one knew them, they became to all
  intents and purposes free. This was famously for-
  malized later when those who dwelt in a town for a
  year and a day became free by law.
  [2] The Cistercian abbeys founded in the eleventh
  century were often founded in much the same way,
  receiving grants of wasteland, which the monks
  cleared and turned into profitable land.
  [3] The medieval commune was a city that had
  gained self-government, free from either lord or
  bishop, such as that of Avignon (1129-1251).
  Sources and Further Information
  Pirenne, Henri: Economic and Social History of
  Medieval Europe (especially Part 3.II – Changes in
  Agriculture from the Beginning of the 12th Century)
  The 1911 Encyclopedia Website:
  http://4.1911encyclopedia.org/C/CO/COM-
  MUNE_MEDIEVAL.htm
  The Bartleby.com website
  http://www.bartleby.com/65/co/commune-
  his.html
  23
  
  Omnibus Grimoire
  Scroll VII: Imaginem
  by Andrew Gronosky
  Esteemed colleagues,
  T
  his season I humbly present to you this, the
  seventh scroll in my omnibus grimoire
  assembled from lesser-known tomes and
  libraries throughout the Order. I now treat
  the Form of Imaginem, which can be said to be
  among the most flexible and versatile of the Forms.
  Unlike the other Forms, Imaginem can often be
  shaped and altered at the time of casting to suit the
  caster’s wishes. A Muto Corpus spell to change a per-
  son’s appearance can only make him look like anoth-
  er human being, but a Muto Imaginem spell can
  make him look like a scarecrow, a statue, or hollow
  tree according to the need of the moment. It is not
  surprising, then, that many magi take the trouble to
  learn a few highly adaptable spells, such as the well-
  known Image Phantom, and content themselves with
  that limited repertoire. As I hope to show, there is
  more breadth and depth to the Form of Imaginem
  than one might first suspect, especially when one
  considers sensations other than sight and sound.
  Once again, I present a number of useful spells
  accessible to the non-specialist: nine of the twelve
  spells on this scroll are of third magnitude and below.
  May they reach you in good health, and prove useful
  and illuminating as you pursue your magical studies.
  Your colleague and servant,
  Jarius of House Mercere
  Creo Imaginem
  Eerie Glimpse of the Half-seen Phantom (CrIm 10)
  R: Far, D: Momentary, T: Individual
  Spell Focus: (+1)
  Cause a vague, shadowy, illusionary shape that
  moves a short distance (up to a few paces). By
  design, the shape is easy to notice (Per + Awareness
  roll of 0+) but hard to identify. The effect is that
  viewers seem to see out of the corner of their eye
  something that suddenly moves, but which they can’t
  identify. This is disquieting in the best of conditions,
  and if the surroundings are unfamiliar and/or eerie,
  it can force viewers to make an immediate Brave roll
  or become very anxious. The difficulty should be set
  by the storyguide, ranging up to 12+ for a haunted
  forest at night. Note that while only one image is cre-
  ated, it can be seen by multiple people, so this spell
  can actually affect several onlookers even though its
  target is Individual.
  The effects of being shaken by this spell are up to
  the storyguide and will vary from one character to
  another, but they might include penalties to Percep-
  tion rolls (as the character is startled by every noise
  and shadow) and Concentration rolls.
  This spell was invented by Bellana of House
  Merinita, who uses it to discourage peasants from
  wandering near her covenant.
  Design: Create an illusion that affects vision, Lev-
  el 5. Increase Range to Far (+2 magnitudes) and
  reduce Duration to Momentary (-2 magnitudes). Add
  +1 magnitude for a moving image.
  Lure of the Savory Aroma (CrIm 10)
  R: Far, D: Diameter, T: Ind.
  Spell focus: A hair from a leopard (+3)
  Requisite: As appropriate for subject
  Make a strong scent of something the subject
  likes to eat, emanating from a point you designate.
  You choose one subject when you cast the spell and
  the smell created is appropriate for that subject. For
  humans this would be the aroma of the person’s
  favorite food. For a bear it might be the smell of
  honey; for a wolf, a live rabbit or deer; and for a
  horse, freshly cut hay. The smell is noticeable from
  about 20 paces away in still air, or two or three times
  that distance downwind in a light breeze (animals
  with a keen sense of smell can detect the scent from
  further away). All creatures in the general area can
  detect the scent, though it might appeal only to the
  subject you designated. Humans may or may not be
  inclined to investigate the delicious smell, but ani-
  mals, especially hungry ones, are easily drawn to it.
  Once they reach the source of the smell, both
  humans and animals are apt to look around for the
  source, and will be puzzled when they fail to find it.
  A casting requisite is required: Mentem for
  humans and Animal for beasts. The leopard is a mag-
  ical beast whose sweet-smelling breath lures men and
  beasts to its lair.
  Design: Create an illusion that affects the sense of
  smell, Level 5. Increase Range to Far (+2 magni-
  tudes) and reduce Duration to Diameter (-1 magni-
  tude). Casting requisite is required to create a smell
  that would appeal to the subject.
  Voice of the Unseen Spirit (CrIm 25)
  R: Near/Arc., D: Conc., T: Ind
  Spell Focus: A snake’s tongue (+3)
  Create a voice that speaks at your mental com-
  mand. The voice can speak or make any sound a
  human can, and the pitch and sound of the voice —
  low or high, male or female — is determined by your
  Wizards’ Sigil. It seems to originate from a point you
  designate and everyone within earshot can hear the
  voice. The voice cannot be used to cast spells for
  you. Mundanes are likely to think it is the voice of a
  ghost or spirit, not a spell effect.
  Design: Create an audible image, Level 5. Inc-
  rease Range from Reach to Near, +1 magnitude. Add
  +1 magnitude for intelligible speech and +2 magni-
  tudes for speaking at your mental command.
  Intellego Imaginem
  Glimpse of the Distant Stranger (InIm 10)
  R: Arc, D: Momentary, T: Ind.
  Spell Focus: A rock crystal (+2)
  24
  
  Reveal the current, actual appearance of a person
  to whom you possess an Arcane Connection. You
  see the person as he appears in the light conditions
  where he or she is located, so you may see nothing
  but a black silhouette. If the person is disguised, you
  see the disguise; if the person has died and been cre-
  mated, you see the ashes. The image lasts only two or
  three seconds, so you can determine obvious details
  — wounds, clothing, items carried, whether the sub-
  ject is laughing or crying — but not much more. It is
  against the Code to cast this spell on another magus
  without permission. The spell originated in House
  Quaesitor, whose members use it mainly on mun-
  danes. Some Quaesitores point out that it can often
  be more useful to learn a suspect’s appearance than
  his identity.
  Design: Use one sense at a distance, Level 5. Inc-
  rease Range to Arcane Connection (+2 magnitudes)
  and reduce Duration to Momentary (-1 magnitude).
  Eyes in Back of the Head (InIm 10)
  R: Pers., D: Conc./Sun, T: Special
  Spell Focus: A pair of tiger’s eye gems (+3)
  While this spell is in effect, you can close your
  eyes to see what is behind you. Hermetic magic can’t
  actually grant true 360-degree vision because the
  largest known Target category is Sight, and 360-
  degree vision would be larger than that. If using the
  spell focus, wear the gems together so they face
  behind you.
  Design: Although this spell doesn’t let one use
  senses at a distance, it does let one see where one
  normally couldn’t, so the Level 5 guideline seems
  appropriate. Reduce Range to Personal (-3 magni-
  tudes) and increase Target to Sight (+4 magnitudes).
  Portrait of the Spying Eyes (InIm 25)
  contributed by Andrew Mitchell
  R: Special (Arc), D: Concentration, T: Room
  Spell Focus: Two crystal balls from the same rock
  +2
  You can look into a painting of a specific person
  and see out the eyes of another painting of the same
  person. You can also hear. You must have an Arcane
  Connection to the second portrait, though two por-
  traits that were painted by the same artist at the same
  time count as Arcane Connections to each other.
  Design: Use two sense at a distance, Level 10.
  Increase Range to Arcane Connection (+2 magni-
  tudes) and increase Target to Room (+1 magnitude).
  Muto Imaginem
  Conceal the Conspicuous Portal (MuIm 5)
  R: Reach, D: Sun/Perm., T: Room
  Spell Focus: A bit of plaster (+1)
  Alter the appearance of a room so one or more
  entrances/exits are totally concealed. Usually, a door
  is simply made to blend in with the wall, but it could
  be made to look like a bookcase or be hidden behind
  an illusionary tapestry. You designate which doors,
  windows, and other openings are concealed but the
  way in which they’re concealed often depends on
  your Wizard’s Sigil. The spell is broken if someone
  other than the caster actually touches a hidden door,
  or does something else that exposes the illusion, such
  as touching an illusionary tapestry (in the vis-boost-
  ed version of the spell, touching the illusion sus-
  pends the spell for one Diameter).
  Design: Change one sensation of an object, Lev-
  el 5. Reduce Range to Reach (-1 magnitude) and inc-
  rease Target to Room (+1 magnitude).
  Illusion of Altered Size (MuIm 10)
  R: Near, D: Sun, T: Ind.
  Spell Focus: A convex crystal (+2)
  Make an object or creature appear larger or small-
  er. Both vision and sound are affected, so the foot-
  falls of a person made to appear larger also sound
  louder. For living things, the Size of the target may
  appear to be changed by one point (larger or small-
  er); for non-living things, the size change may be plus
  or minus 50 0/0. The spell is broken if the target is
  touched or if it tries to do something inappropriate
  for its actual size, such as walking through a low
  doorway without stooping.
  This spell was recently invented by a dwarf
  magus who is a bit insecure about his height, and
  contributed it on condition of anonymity.
  Design: Change two sensations of an object, Lev-
  el 10.
  Perdo Imaginem
  Scent of the Cold Stone (PeIm 5)
  R: Touch, D: Sun, T: Ind
  Spell Focus: Spring water (+1)
  Destroy a creature or person’s scent, to the point
  where the subject cannot be tracked by hounds. Also
  useful on grogs who do not bathe often enough for
  polite company. If the target becomes covered in a
  strong-smelling substance — say, he falls into a dung
  heap — the spell is broken. If using the spell focus,
  wash part of the subject with spring water.
  Design: Destroy an object’s ability to affect a sin-
  gle sense, Level 5. Reduce Range to Touch (-1 mag-
  nitude) and add +1 magnitude for a moving image.
  Chamber of Profound Silence (PeIm 20)
  R: Reach, D: Sun/Year, T: Room
  Spell Focus: A bell with no clapper (+2)
  For the duration of the spell, no sound can enter
  or originate within the target room. Magi trying to
  cast spells within the affected area suffer normal
  penalties for casting without voice. Enchanted
  devices with verbal triggers cannot be activated
  inside the room. People inside the room cannot hear
  anything at all.
  This spell was invented by the Tytalus wizard
  Drago, who had the gift of Silent Magic and used
  this spell to thwart and harass rival magi. This
  archivist hopes the reader will find more appropriate
  uses for the spell, such as protecting one’s sanctum
  or simply assuring an undisturbed night’s sleep.
  Design: Destroy an object’s ability to affect one
  sense, Level 5. Increase Target to Room (+1 magnitude).
  25
  
  Add +1 magnitude for the ability to affect moving
  things within the room, and another +1 magnitude for
  the ability to destroy sounds entering the room from
  outside.
  Rego Imaginem
  Voice of the Unseen Puppeteer (ReIm 10)
  R: Touch, D: Sun, T: Individual
  Spell Focus: A parchment cone (+1)
  Make the voice of someone you touch appear to
  emanate from any creature or object within Near
  range, chosen at the time you cast the spell. (You
  must have line of sight to the object at the moment
  of casting.) If the object moves, the subject’s voice
  moves with it, but the spell is broken if the distance
  between the two becomes greater than Near. If you
  cast this spell on yourself (or someone else success-
  fully casts it on you), you cannot use your projected
  voice to cast spells, though you can still cast spells
  without voice.
  Design: Make an object appear to be up to Near
  range from its actual position, Level 15. Reduce
  Range to Touch (-1 magnitude) and reduce Duration
  to Concentration (-1 magnitude). Add +1 magnitude
  because the target object can be moved.
  Mirror of the Frozen Image (ReIm 15)
  R: Reach, D: Sun/Perm., T: Individual
  Spell Focus: A silver mirror (+3)
  Freeze the image that is reflected in a mirror. The
  mirror no longer reflects: it only displays the image
  frozen upon its surface. Note that mirrors in Mythic
  Europe are generally made of metal, not glass, and
  are quite blurry and distorted by modern standards.
  Using a silver mirror aids in the casting of the spell.
  The spell also works on pools of water, shiny hel-
  mets, and other reflecting objects. It cannot capture
  magical images such as those shown by Enchantment
  of the Scrying Pool, only mundane reflections.
  Design: Make an object appear to be contained in
  another object, Level 15.
  26
  
  Politics and Conflict:
  Strategy and Tactics
  by Alexander White
  “Politics is the art of choosing between the
  disastrous and the unpalatable.”
  – John Galbraith
  T
  his article is intended to aid those troupes
  with the fortitude or quirkiness to try their
  hand at an involved political saga. It presents
  a real-politick viewpoint of how people may
  involve themselves in politics. Even for those troupes
  uninterested in detailing their Hermetic politics in
  such a way, this article could be used by troupes to
  create a backdrop for non-political stories and adven-
  tures.
  At least three other articles will follow this one.
  The next article “A Troubled Union” is a sample sto-
  ry revolving around factional conflict within a Tri-
  bunal. It aims to be generic enough to fit almost any
  circumstance and saga. “Systems of Conflict” details
  a system that allows for conflict and warfare between
  factions and covenants. Then the fourth instalment,
  “Power and Peril”, will present a number of season-
  al political activities for the ambitious Hermetic
  politician.
  This article makes reference to political theories
  and tactics from times and places far removed from
  Medieval Europe, such as those of Sun Tzu, Niccolò
  Machiavelli, and more modern thinkers, like Max
  Weber. Quotes attributed to Hermetic figures are
  more likely than not taken or paraphrased from these
  (and other) people — hopefully they (and you) won’t
  mind. Deliberate anachronism definitely has a place
  in Ars Magica and the fetishism of so-called histori-
  cal accuracy should be avoided if it is to remain the
  game we love so dearly.
  Thanks to the excellent people in ALS, the awful
  people in Unity, and the entire crumbling edifice that
  is MUSU (how we mourn). Also: many thanks to
  Timothy Ferguson for his practical advice and
  invaluable assistance.
  Viam Adfecto Ad: Disposition,
  formation, shape, aspiration
  The purpose of this book
  “All conflict is based on deception.”
  – Tremere, to the author, Martin Liberius the his-
  torian
  In recording everything that the people of our
  Order have experienced in successive struggles up to
  the time of this writing, I have followed a plan —
  that of arranging all the events described as far as
  possible in accordance with the actual times and
  places. But from now on, I shall no longer keep to
  that method.
  In this volume I aim to record the essential advice
  and directives left by the Founder as it is appropriate,
  and to give a measure of structure and form to that
  advice, which was given at different times and at dif-
  ferent places. In so doing, I collate my personal expe-
  riences and views, those of my colleagues and the
  records, letters, volumes, journals and anecdotes left
  by contemporaries. In all cases I have sought to offer
  a true and accurate account.
  The reason is simple. As long as those responsi-
  ble for what happened were still alive, it was out of
  the question to tell the story in the way that it
  deserved. For it was impossible to avoid detection
  and, once caught, to escape death in its most agonis-
  ing form. Indeed, even in the company of my dear-
  est friends, I felt far from safe. Then again, in the
  case of many events which in my earlier volumes I
  did venture to relate, I dared not reveal the reasons
  for what happened.
  So, in this part of my work I feel it my duty to
  reveal the words spoken by the Founder and to
  explain the reasons for what has hitherto been
  passed over in silence. If any blame or fault attaches
  to the attempt, it is mine alone.
  Strategy
  “Strategy is the single most important factor
  in a campaign. The right strategy can survive
  a mediocre campaign, but even brilliant ef-
  forts are likely to fail if the strategy is wrong.”
  – Tremere, to Valentinius filius Jerbiton, during
  the Second Grand Tribunal at Durenmar
  Tremere believed that in all conflicts, strategy was
  of singular importance to the success of his ven-
  tures, and to the realisation of his goals. Today, we
  use strategy in our common parlance loosely, but sel-
  dom do we truly realise its practical meaning. Tre-
  mere, during a meeting with his lieutenant Kassian
  said, “Broadly, strategy is the process of interrelating
  ends and means. When we apply this process to a
  27
  My dearest Yuelgoet of Doissetep, from your
  close friend Goliard of Blackthorn, hail and good
  health!
  The following is excerpted from the anathema-
  tised tractatus Viam Adfecto Ad, a volume which
  presumed to tell a true history of the Order of
  Hermes as being dominated by the actions of our
  House’s Founder, Tremere the Wise. It was claimed
  at the Winter Wizard’s Council at Coeris last year
  that all extant copies were destroyed. Through care-
  ful research and an exchanged favour with Pertinax,
  the librarian of that ancient and honourable
  covenant, I gained access to a closed archive of so
  called “Black Texts”, and therein discovered the
  final copy yet believed to remain. By this knowl-
  edge, committed exactly to memory by myself in
  that secret place, you and I may know other vitu-
  perrious and obscene manuscripts, and confiscate
  them, that they may not pollute the minds of the
  ignorant and impressionable.
  I remain in unity and resolution, Goliard of
  Blackthorn, follower of Tremere. Farewell in trust,
  grace and honour.
  
  particular set of ends and means, the product — that
  is, the strategy — is a specific way of using specified
  means to achieve a distinct end. Strategy is both a
  process and a product.”
  Therefore in defining and formulating strategy,
  we must consider three things:
  1. What are our goals? What do we wish to
  achieve?
  2. What resources can we use?
  3. Given these two things, what is our best course
  of action?
  These may seem simple and obvious maxims,
  but many in the past, including Tremere himself,
  have fared poorly by disregarding them or forgetting
  them. Such was the case in A.A. 945, when Tremere
  sought to make the position of Primus of the
  House subsume the role of Praeco of the Tribunal
  of Transylvania. By disregarding his primary goal at
  that Tribunal, the Founder divided his resources —
  his support among magi not from his House — and
  failed to heed his own strategy.
  Two forms of strategy exist, although these are
  broad categories. The first is an explicit strategy, writ-
  ten and formulated to reduce confusion about ends
  and means. In his appearance at the Grand Tribunal
  of A.A. 938, Tremere brought with him a document
  clearly and precisely outlining his goals and methods
  in unusual detail — the creation of the Tribunal of
  Transylvania. This practice has been followed within
  his House, but largely to a lesser extent. Elaborate
  drafts were formulated by members of House Tre-
  mere at the Wizard’s Council of Tempestas Auctoris in
  A.A. 999, which were disregarded as day-to-day pres-
  sures led to haphazard decisions. Thus, strategy doc-
  uments do not equal actual strategy.
  Conversely, the absence of a document does not
  mean the absence of strategy. When key decision-
  makers share key assumptions and know each other’s
  28
  Primus Roto of House Tremere, our most
  beloved, in trust, confidence and honour, to the Tri-
  bunal of the Rhine, and the most cherished Order;
  concerning the perjury of Viam Adfecto Ad, and the
  declaration of House Tremere’s most righteous call
  to Wizard’s March against its propagator, Martin
  Liberius the historian, filius of Luise, follower of
  Tytalus and those who offer him succour, on this
  day, August the 5th, A.A. 1357.
  The darkness of Viam Adfecto Ad, which long
  ago was deservedly destroyed and brought to noth-
  ing by the great Elders, but now, as our Dignity has
  learnt, has secretly entered almost all of the country
  of the Germans, indeed, the greater part of what is
  called the Tribunal of the Rhine, has become wide-
  spread, and has brought it to the pit of perdition.
  Our Dignity has taken thought about this, together
  with the wise and revered Council, and has devised
  no other cure for evil of this kind than this: that
  every wizard’s council and every Tribunal and feast
  day of all the great Order’s covenants within the
  jurisdiction of the Rhine should proclaim an anath-
  ema on the corrupt doctrines and actions of the per-
  jury aforesaid, so the unlearned people, knowing
  their false scholars are rejected by the rigour of the
  Order, may reject those who lead them astray, may
  recognise what is correct and upright, and may take
  refuge in the unswerving community of Hermes.
  Those who are about to be subject to anathema
  are these and they should be anathematised in the
  following way:
  I.
  To those who, during the lifetime, and after
  the passing, of
  the Founder Tremere,
  untruthfully claim to have faithfully and
  accurately recorded his words, and then
  spread those falsehoods throughout the Tri-
  bunals of Hermes, and also added such lies
  as that the Founder wished to subjugate the
  Order and the mundane princes of Europe,
  and turn his entire House to this purpose,
  and therefore claim that the volume Viam
  Adfecto Ad contains a record of the true
  creed of the Founder, anathema.
  II.
  To those who are members of this group,
  seeking to undermine the name and pros-
  perity of the House, their customs, meetings
  at night, mysteries, and pernicious teachings,
  and their fellow travellers, anathema.
  III. To those united with them in affection, who
  knowingly eat and drink with them and
  accept gifts from them because they sympa-
  thise with them, anathema.
  IV. To those on the Ides of June, the day of the
  induction of Tremere the Founder into the
  community of the Wise, practice bizarre and
  unnatural rites and gather fruits, and per-
  form foul mysteries on that night like pagan
  rituals, and claim that such was the wish and
  command of the Founder Tremere, anathe-
  ma.
  V.
  To Martin Liberius the historian, filius of
  Luise, follower of Tytalus, who spread this
  thrice-cursed lie in the Tribunal of Transyl-
  vania during the rule of Primus Cercistum,
  of the House of Tremere, who ridiculously
  claimed in Viam Adfecto Ad that Tremere
  sought to subject the Order of Hermes, and
  the kingdoms of the world under Christ to
  his dominion, and who propagated this fab-
  rication in the Tribunal of the Rhine, against
  the wishes of the most venerable and wise
  Praeco of our Tribunal, anathema.
  Let all who are like this be anathematised in this
  way. Do not yourselves be slack in your treatment of
  this matter; and do not let your subordinates,
  apprentices and lesser covenant members of your
  jurisdiction take it lightly. Know that whoever is
  careless concerning such salutary correction of the
  magi, or has regard to appearance, or allows himself
  to be corrupted by such works, incurs the wrath of
  Tremere the Founder, and Ours, his faithful Follow-
  ers. Farewell.
  
  minds, they may follow an implicit strategy. Such was
  the case with Trianoma and the Founding of the
  Order itself. Although there was no explicit strategy,
  it can be now seen that she was following a long-term
  process to bring about the desired ends: the found-
  ing of the Order. In practice then, strategy involves
  both explicit and implicit elements.
  Objectives
  “Survival is the foundation. Victory is the pil-
  lar. Victory then is harder to raise than sur-
  vival is to lay.”
  – Tremere, to Antae Dityvistus, filia Leodontina
  the Black, follower of Tremere, at Highest Aspira-
  tion, Greater Alpine Tribunal
  During the first meeting that brought the Found-
  ers together, Tremere asked that question, “What is it
  all about?” Far from being a philosophical question,
  as it was taken at the time, Tremere was articulating
  the unconsidered question: what purpose would the
  Order of Hermes serve? This is the first question of
  any strategy, because the objective shapes every ele-
  ment of a conflict. Many discussions of strategy take
  this question for granted. When Tremere asked,
  “What is it all about?” he was showing his foresight
  and aptitude for long-range thinking. Rarely is the
  objective evident.
  Survival
  “Survival involves not individual life or death,
  but the continuation of institutions, tradi-
  tions, and orders. Through you, our ancestors
  and I shall persist.”
  – Guorna the Fetid, to Tytalus and Tremere,
  before the Founding of the Order
  Survival is the minimum objective of any con-
  flict: continuation, maintenance of the status quo,
  the capacity to outlast defeat; each group must define
  what it is to survive. For Tremere, the longevity and
  structural stability of his House, the legacy that
  would out-live him, was his least objective, the mini-
  mum end by which all others would be measured.
  Even this had to be questioned of course, and in
  more recent days, re-examined: continuation in what
  form and under what conditions? The devastation
  wrought by the Schism War for example saw the sur-
  vival of House Tremere, but survival of a sort that
  saw fully half its members killed in battle or driven
  into Final Twilight. Likewise, the edifice of the
  House remains after the Corruption, but again, at a
  loss of the some of the House’s chief Elders.
  Definitions of survival and destruction deter-
  mine how long and hard you fight. Pragmatists, such
  as those who dominate House Tremere, currently
  will yield much to maintain some form of existence.
  Zealots on the other hand, like those at Masada,
  equate surrender with death; that is, complete
  destruction. It is evident that Puscialle, leader of the
  Corrupt, was a zealot. Rather than seek compromise
  to survive like her Housemates, she sought the unat-
  tainable and perished.
  Victory
  “It is important for me to show strength to
  keep the young away. If they have the feeling
  that I am invincible, they will not challenge
  me. That reputation is intangible, but is more
  precious to me than gold or vis.”
  – Attributed to Apromor, follower of Flambeau,
  to Tremere
  Victory is much more difficult to locate than
  mere survival. You can achieve different forms of
  victory, such as complete defeat of an enemy — for
  example the purge of House Díedne — or partial
  victory with more limited aims — for example the
  bounded practice of certámen.
  Wise strategists, such as Tremere, follow the advice
  of Trianoma, who once counselled in Durenmar,
  “One must develop and clearly define the ultimate
  29
  
  goal, which one is hoping to achieve”. The key here is
  “ultimate”. It is vital that people ask themselves what
  end state they want. Most initial responses are short-
  term goals, such as inventing a spell, writing a tracta-
  tus, or having an issue heard at a Tribunal. On reflec-
  tion, these short-term goals can form the means to
  achieve long-range objectives, but one should be
  aware of that objective. Furthermore, one must set a
  higher short-term goal than the situation seems to
  demand.
  At a Tribunal for example, success in passing
  one’s ruling requires half of the votes plus one. This
  makes sense for a minority faction, or a resource
  strapped challenger; for an established faction with a
  long-range vision, slender margins of victory suggest
  weakness and attract tougher opposition next time.
  Thus, in creating precedent, a slim victory is a logical
  approach if the goal is to get one body to approve of
  one measure one time. But if the goal is to change a
  tradition, or a Tribunal’s policy, the proposal must
  guide it through a tough obstacle course — large
  majorities ease friction and help clear obstructions. If
  one wishes to make a true change, a mere ruling can-
  not do it. Strategy must reach beyond the meetings
  and law and include steps to ensure faithful imple-
  mentation and acceptance.
  Assumptions
  “All conflict involves risk and uncertainty.”
  – Tytalus in answer to Kalocsa the Milky-Eyed,
  before the latter was forced to join the Order
  In a speech to his lieutenants in A.A. 952 in
  Coeris, Tremere said the following: “There are six
  critical assumptions upon which the foundation of a
  strategy must rest. The qualities of the opposition’s
  leadership, their coordination of followers, their
  intent, conviction, extent of resources, and the
  ground of conflict must all be considered for a strat-
  egy to be effective. Learn these things as best you
  can, for they will oft determine your success, or fail-
  ure.”
  Making correct assumptions are critical; false
  assumptions in the past have lead to disaster. During
  the Schism War, the Primi of House Tremere and
  Flambeau both made poor decisions regarding near-
  ly all of six critical assumptions in their conduct
  toward House Díedne. Not only did they believe that
  the leadership of their enemy commanded no
  respect within the House, they grossly underestimat-
  ed their communication capabilities, and their magi-
  cal resources. Only in Tremere’s last assumption did
  the two Primi show any aptitude, choosing to wage
  initial hostilities in regions that were hostile to the
  Díedne, and where they would be hindered by the
  Dominion, local mundanes and creatures of the
  Magical Realm.
  The danger of false assumptions, unless leaders
  possess oracular abilities, can never be eliminated.
  No matter how much strategists know, they can nev-
  er foresee outcomes with total confidence; they can
  only make educated guesses. That is risk. More often,
  strategists are lacking information that could change
  their appraisal of the odds. That is uncertainty.
  Capabilities
  “Practicality is quintessential.”
  – Tremere, to Iuliania, at Coeris’ Founding
  With critical assumptions and objectives in mind,
  one must then devise plans that make most effective
  use of the means at hand. Those means are capabil-
  ities. Attempting to do more than resources allow is
  effort doomed to failure. Tremere said, “He who
  knows when he can fight and when he cannot will be
  victorious.” This means that you should press ahead
  when strategic gain is possible, and stay put when it
  is not.
  In practice, this golden mean is an elusive white
  hart. Aiming too close to the mark creates missed
  opportunities; aiming too far courts disaster. As Tre-
  mere lamented on his deathbed regarding his failed
  attempt to dominate the Order, “My reach exceeded
  my grasp.” Primus of House Tytalus at the time pri-
  vately wrote, “Tremere the Founder was good at
  starting a war; I do not think he was able in the end
  to foresee how he would win the war, or at least win
  some of the victories that would keep him in place.
  He moved in quickly, but then got bogged down
  because he didn’t look ahead to where he was going.”
  Once an imprudent strategy falters, it undermines
  morale rather than fortifying it. Confidence is like a
  store of vis; avoid exhausting it in vain effort.
  Remember that your own continued confidence will
  be of no avail if the pawns of vis — the followers on
  whom you depend — have been depleted. After Tre-
  mere’s death, his House languished with no clear
  vision for many years.
  Just as victory and defeat have a dynamic rela-
  tionship, so do ends and means. Objectives are not
  fixed, but must be changed as circumstances shift.
  Unexpected victory or increase in resources may
  prompt leaders to aim higher, while loss or shortages
  forces them to recall their ambitions. As Tremere was
  noted as saying on his only visit to Irencilla, “A plan,
  like a tree, must have branches — if it is to bear fruit.
  A tree with a single branch is apt to prove a barren
  pole.”
  Offence and Defence
  “Invincibility lies in the defence; the possibili-
  ty of victory in the attack. Defend when your
  strength is inadequate; attack when it is abun-
  dant.”
  – Tremere to Thomas of York, filius Kephalaia,
  follower of Tremere, at the covenant of Blackthorn
  Although defence connotes weakness, it is uni-
  versally agreed that it is the inherently stronger form
  of conflict. It is easier to hold one’s position than to
  expand it. Time that is allowed to pass unused accu-
  mulates to the benefit of the defender. He reaps
  what he did not sow. If you have an established base,
  you do not need as many resources to hold your ter-
  ritory and achieve victory. Once something is estab-
  lished, it becomes difficult to move or dislodge.
  30
  
  While defence is the stronger form of conflict,
  offence is the preferred form, “for it is through
  attack that we can truly pursue a positive aim.” Flam-
  beau’s viewpoint was followed faithfully by Tremere,
  who held that despite its difficulty, offence provided
  the only way to achieve victory instead of mere sur-
  vival. Flambeau adroitly commented that “it is hard
  for someone to strike you when your sword is in his
  face.”
  Tremere favoured a tactic of defence and of-
  fence, since it is impossible to keep one’s sword in
  the enemy’s face all the time. Counterattack, pursuing
  one’s strategy aggressively and actively, allows strikes
  from positions of defensive strength. During the
  period after Tremere’s death, his House remained on
  the defensive for a great period, and was periodically
  placed under siege at Tribunals, particularly in the
  Greater Alpine Tribunal. After the fall of Highest
  Aspiration, the leadership knew that an attack would
  soon be made in Rome, and so deliberately chose to
  stockpile resources there, awaiting the end of the
  Alpine campaign. The Tremere counter attack at the
  Roman Tribunal in A.A. 993 saw their enemies
  roundly defeated, and their presence there safeguard-
  ed.
  Numbers and Speed
  “While superiority in numbers is the most
  common element in victory, fast action shat-
  ters the enemy and dislocates him, causing
  confusion, fear and retreat.”
  – Tremere to apprentice Leodontina at Durenmar
  in A.A. 973
  To gain numerical superiority over your enemy,
  you must have more material wealth than they, and
  also more followers than they. Overwhelming one’s
  foe is a crude but effective method to attain victory,
  but can result in both sides grinding each other to
  oblivion. Someone who engages in this form of vic-
  tory sees the enemy as targets to be engaged, leading
  to a methodical approach to conflict.
  At a Tribunal, a simple majority will ensure suc-
  cess on the floor, but will create resentment and does
  nothing more than infuriate your enemy and encour-
  age them to overturn that majority. It results in them
  forming pockets of superiority of their own, which
  you cannot overrun or smash, even if you win the
  initial victories. This happened in the Tribunal of
  Normandy when Tremere’s opponent’s ensured that
  they could maintain insurmountable support in a
  minority of covenants. Even though House Tremere
  could push through tribunal rulings, in the long run,
  it was these citadels of resistance that kept him from
  recovering a decade later when two of his followers
  fell suddenly to Final Twilight, losing him the major-
  ity. The enemy uses these strongholds to prevent ear-
  ly losses from utterly breaking them, and in which to
  rebuild.
  It is rare that anyone can rely on numerical supe-
  riority in conflict. House Tremere, being merely one
  House out of many, can never guarantee it. Instead,
  Tremere learnt to manoeuvre around such problems
  and find advantageous positions. His stated aim was
  to “render the enemy incapable of resisting, by shat-
  tering his resolve and moral cohesion — to destroy
  his ability to act effectively and in a coordinated man-
  ner — rather than defeat him through incremental
  numbers.”
  Material Dislocation
  “Your actions must stun the enemy.”
  – Tytalus to the assembled members of Fudarus,
  a year before entering the Woods of Maddenhofen
  By causing the enemy to put its resources in the
  wrong places and use them at the wrong times, they
  are confounded and pursue wasteful endeavours.
  This includes magical resources, such as vis, magical
  devices and the physical wizard’s sigils. At the A.A.
  1029 Wizard’s Council of Duresca in Iberia, House
  Tremere managed to cause their enemies to expend
  enormous effort in journeying to Duresca in the
  belief that the Wizard’s Council would be used by the
  Tremere as a preamble to the Tribunal. They were
  then held up with debates over petty functional legal-
  ities by the tribunal’s senior Tremere — who had
  wisely entrusted all those sigils he held to a trusted
  covenant-mate — resulting in those present arriving
  late to the Tribunal. In that time, the Tremere man-
  aged to push through their agenda, since their chief
  opponents — and their sigils — were trapped at
  Duresca.
  Moral Dislocation
  “The essence of victory is speed.”
  – Cercistum, Primus of House Tremere, to Arch
  Mage Amberitus at Literatus, A.A. 1135
  The sense of being trapped, of panic, confusion
  and indecision comes from the wellspring of moral
  dislocation. This effect often follows the former, and
  worsens it. One induces and maintains this effect by
  surprising the enemy and acting faster than he can
  react. In the above case in A.A. 1029, the foes of
  House Tremere were infected with indecision and
  alarm, resulting in hesitant and unsure moves for
  quite some time. By the time those at Duresca
  arrived at the Tribunal, their resolve was dissolved;
  despite the fact that they then had a numerical advan-
  tage over the Tremere, they were unable to use it due
  to their confusion as to the situation. It took them
  seven years to regroup. Likewise, the purge of Pus-
  cialle’s brood was accomplished within eighteen
  months. The Corrupted had no opportunity to make
  sense of the attacks, and the sudden death of Pus-
  cialle caused them to fight amongst themselves
  rather than retreat and re-organise.
  Violence
  “I designed certámen, not to win a hundred
  battles against a hundred foes, but to subdue
  the enemy without needing to fight at all.”
  – Tremere, to Arch Mage Pandectus of Lion’s
  Gate, at a Wizard’s Council in A.A. 976
  The threat of force, of real, tangible physical dan-
  ger underlies politics. Within the Order of Hermes
  there are two legitimate forms of violence: Wizard’s
  31
  
  32
  War, and certámen. To be successful, one must be
  skilled at both forms. Most people are timid and fear-
  ful of personal harm. Conflict is often won merely by
  threatening combat. At other times, the implicit or
  explicit threat aims not to defeat the enemy but is
  rather a defensive manoeuvre. By being skilled at
  martial forms, and by having the ability to compe-
  tently wage violence, you deter others from challeng-
  ing you.
  The manner in which you may deter a foe with
  Wizard’s War is to gain overwhelming strength and
  resources. This are both sheer offensive capabilities,
  such as high magnitude spells in Arts such as Ignem
  or Perdo, but also material resources, such as large
  reserves of food, money to purchase supplies and
  bribes, weapons to arm grogs, armour to protect
  them, strong walls to defend your covenant, and so
  on. When you are in a position of such strength,
  even strong potential challengers usually decline to
  threaten you.
  Certámen however can also achieve this aim
  more subtly. As the official means to settle disputes
  within the Order, skill in certámen grants great pow-
  er, in a similar way as having great resources for Wiz-
  ard’s War. This is one of the greatest weapons in
  House Tremere’s arsenal. By mastering the only legal
  form of conflict resolution, the House ensures that
  none dare challenge them. Their ability to succeed in
  certámen guarantees that such deterrence resides in
  something real and tangible. Rather than face defeat
  in certámen, many people will concede and accept
  the will of House Tremere.
  It is the capacity to actualise the threat of vio-
  lence, to commit to waging war and to follow
  through on deterrents by killing or devastating foes
  that makes the threat of violence effective. If you do
  not have the will or ability to commit violence, then
  do not threaten it. Tremere advised that “it is some-
  times necessary to take measures that, when your
  enemies believe no longer, it is possible to make
  them believe by force.”
  Furthermore, such violence, when committed
  must be total, so that your enemies have no reserve
  or resource to recover. They must either be dead, or
  be reduced to a state by which they may never
  become a threat again. Injury that does not devastate
  only rankles, and encourages your enemy to redouble
  his efforts to avenge his humiliation.
  Society
  “We must bring the Order into a state where
  mages are managed by a mixture of consent
  backed by coercion.”
  – Tremere to Iuliania, at Coeris, A.A. 952
  Tremere was a firm believer in maintaining above
  all the integrity and stability of the society of the
  Order. He directed his followers to obey the deci-
  sions made at Tribunals, to follow the public direc-
  tion of the Quaesitores, to uphold the Code and to
  strike down offenders against it. It is for good reason
  that the followers of Tremere are considered to be
  bastions of stability and security by many other
  Houses.
  This adherence to the processes and systems that
  exist within the Order is because it was in the best
  interest of Tremere that the society and means of the
  Order be strong and honoured. A strong society
  within the Order of Hermes, one that respected the
  authority of the decisions of a Tribunal, of the dic-
  tates of a Primus and the Peripheral Code of the
  Quaesitores, would be one where mages would paci-
  fy and abnegate themselves. Eventually, Tremere
  believed, mages would come to regard the Order as
  continuous, with a distinct territory and as subject
  
  entirely to the authority of the Tribunals. When
  mages believe there is no other alternative, where
  anything else is literally inconceivable, then Tremere’s
  vision will be realised.
  Cooperation
  Although his House now has an undeserved rep-
  utation for autonomous and unilateral action, Tre-
  mere was always a proponent of working together in
  partnership with other factions and Houses. This was
  not through any charity on his part, but rather a real-
  isation that his House would never be large enough
  to completely dominate the Order by its own power.
  Working with others therefore formed a key part
  to Tremere’s plans. As well as creating networks of
  information and cooperation, it formed reliance by
  those groups on the support of Tremere and his
  House. By aiding and advocating for smaller and
  more marginal groups, Tremere was able to gain their
  allegiances. In this manner, the Line of Muj in the
  Transylvanian Tribunal was convinced to join his
  House rather than that of Merinita, whose follower
  Quendalon had been garnering support amongst
  many faerie-sorcerer lineages.
  Tremere was wise enough not to only aid minor-
  ity groups. It was crucial to his wider plans that he
  align himself with other Houses who depended on
  the Order’s structures and continuity for their identi-
  ty. The lineage of Trianoma and many of the follow-
  ers of Guernicus formed significant mainstream
  political factions, with whom Tremere worked close-
  ly in his most active years. Working as a bloc, House
  Tremere, Bonisagus and Guernicus have been able to
  dominate most of the Order’s core Tribunals since
  their inception. Only when House leaders fell out
  during the Schism War did the Tremere become iso-
  lated in a key Tribunal: the Greater Alps.
  Every major confrontation that House Tremere
  has become involved with has been characterised by
  the House seeking to repair its relations with other
  groups. For this reason, House Tremere can be
  thought of as one of the most constructive and help-
  ful of Houses, although it is not so for any selfless
  motive. It is purely to gain the support of the groups
  it helps, creating chains of dependence. The ousting
  of Puscialle is beginning another round of apparent
  helpfulness by House Tremere; it is these chains that
  allow them to remain such a vibrant and influential
  House, even after their numbers are reduced severe-
  ly, or opinion for them falls markedly, by binding
  others to them. It is remarkable that the House was
  not subject to a full Quaesitorial investigation, such
  as was imposed upon House Tytalus after the Cor-
  ruption.
  Coercion
  Tremere in life was the least of the Founders. In
  raw magical ability, he could not hope to hold his
  own against the Powers of his fratres Tytalus or
  Flambeau. The creation of the Order of Hermes saw
  for the first time since the Cult of Mercury, a society
  of wizards holding the common bond of Oath and
  Practice. As discussed above, certámen was created
  to give Tremere the ability to monopolise legitimate
  and legal magical conflict. “For certámen to be worth
  anything however,” Tremere said, “its results have to
  be utterly binding and authoritative. This can only be
  so if there exists a community that can impose upon
  itself the legitimisation of violence, and for that vio-
  lence to be certámen alone.”
  Tremere was an opponent of regular or wide-
  spread Wizard’s War, a view that may be surprising to
  many. Obviously, recourse to Wizard’s War margin-
  alised the practice of certámen, and allowed the
  dominance of martially proficient mages, which Tre-
  mere was not. Wizard’s War also highlighted, in the
  eyes of Tremere, the failure of Hermetic society to
  manage conflict peacefully and bloodlessly.
  Hence, Tremere was a great advocate of the
  informal practice of Hoplites adopted by Guernicus
  towards the end of his life, and later by the various
  Primi of House Quaesitor. Wizard’s War, when
  licensed by the authorities — the Quaesitor-backed
  Tribunal — would eventually result in a cabal of spe-
  cialist peacekeepers who would act entirely at the
  behest of the Tribunal. Uncontrolled violence and
  warfare would be diminished “as all legitimate vio-
  lence is concentrated into the hands of professionals,
  whose role is to protect the many against those few
  fire-brands and miscreants who cause conflict and
  trouble.”
  The Code-granted and unalienable right for
  mages to defend themselves effectively saw each
  mage as self-sovereign within a federation of sover-
  eign entities. Aware and actively protecting their
  rights, the members of the Order could never be
  pacified by the organisation itself. Conflict would
  continually resort to violence, as the institution itself
  would not have the authority to resolve the con-
  tention. Tremere believed that if violence were con-
  centrated into a small number of hands, then it
  would be resorted too less.
  Territory
  “There must come a time where mages, coven-
  ants, Tribunals, Houses and the Order itself come to
  identify with their most intimate identity the posses-
  sion and occupation of certain tracts of land, and the
  true possession of all things within that land, be they
  men, animals, minerals or vis.” These words, spoken
  by Tremere to his inner council, demonstrate his
  desire to expand the Order and his House in a man-
  ner that would eventually come into conflict with the
  mundane powers of the world. By laying claim over
  land, Tremere desired to create borders over which
  the Order would have the only jurisdiction.
  This jurisdiction, as he states, would give the
  Order such power as to exploit whatever resources
  existed within that land. This is largely counter to our
  practice, and so Tremere found it difficult to bring
  about this change. As we know however, Covenants
  often lay claim to the territory surrounding them.
  Their supremacy of jurisdiction however varies, and
  33
  
  more often than not, their occupancy of that land is
  at the sufferance of a mundane lord.
  The Order, Tribunals and Houses however have
  no such possession, and unless they have come to it
  by birth, mages also lack land. Expansion of the cor-
  porate idea of covenant-land-ownership to Order-
  wide jurisdiction was Tremere’s goal, so as to allow
  the Order as an entity, separate from its members
  and their covenants, to be self-sustaining.
  Authority
  “No power can maintain its domination over
  others by its ability to coerce alone.”
  – Guorna the Fetid to Tremere, before the
  Founding
  As Tremere was very aware of, no matter how
  great your ability to coerce or threaten violence,
  those suffering under domination always had some
  recourse to resistance. Non-compliance to issued
  orders is the most basic form of resistance against
  authority. More powerful mages may rely upon this
  resistance, bolstered by considerable faculties than
  could never be taken away by force. Negotiation with
  the subordinated was required for any kind of Order.
  In practice, Tremere found this to be the case, and
  for a time he was successful. During his brief rule of
  the Order of Hermes, he came to an arrangement
  with the various powers and authorities that would
  have opposed him, creating stability where previous-
  ly there had been none. Those who would have
  fought against him were brought under his banner
  until most of the resisters accepted his jurisdiction
  most of the time. Outbreaks of insurgency were rare.
  Let us consider the instructive words of Tremere
  to his filia Leodontina: “When I speak of domina-
  tion, I say authority. It is the likelihood that I will
  issue a specific command that will be obeyed by
  those I give it too. Tied to this is legitimacy, which is
  the extent that my prestige is binding upon others.
  Combining both my legitimacy and domination, I
  become an authority whose commands are followed
  because those who obey consider them to be obliga-
  tory or exemplary. I need no longer compel them:
  they compel themselves.” At all times Tremere
  worked during his occupation as primary power
  within the Order to sustain the belief amongst other
  mages that his exercise of power was not just effec-
  tive and prevailing, but also the sole legitimate
  authority.
  We should be mindful that this idea is followed in
  large part by the mundane powers, who have the
  benefit that we can never gain, of claiming their legit-
  imacy from the authority of divine mandate. Within
  34
  Guernicus to Tremere, Duresca, between 7 and
  14 July, A.A. 912.
  I have many things on my mind, arising from the
  grave political crisis and these dangers that menace
  us personally. They are legion, but nothing distress-
  es me more than our present situation, the manu-
  mission of our Order from the rule of law and the
  descent into depravity and vice.
  That my commands — no, set commands aside
  — that my displeasure should count with them for
  nothing. And yet I don’t know what I can do, and
  after all, the talk is really more than the thing itself.
  Moreover I can’t be angry with those I really love. I
  am only pained, deeply pained. My other troubles
  are set in great affairs. Pralix’s threats and combats I
  have to expect give me only moderate concern, for I
  think I can either face them with all honour or
  decline them without embarrassment.
  The truth is that the present regime is the most
  infamous, disgraceful and uniformly contumacious
  to all sorts and classes and ages of men that ever
  was, more so, upon my word, than I could have
  wished, let alone expected.
  On politics I wish I needed not go into detail.
  The Order is finished. Its plight is all the sadder than
  when you departed for the East because at that time
  it looked as though the tractable regime was agree-
  able to the law and, though odious, not actually
  lethal to its betters; whereas now it is all at once so
  universally detested that we tremble to think when it
  may erupt.
  I wonder at the precedents being made at some
  Tribunals. There is no rule of law here, but rather
  mages gather together in packs, discarding their
  ancient Roman heritage and act like the barbarians
  that Trianoma invited from Germany and Pictland.
  They decide on rulings by common consent and per-
  sonal advantage; the only precedent is that which is
  beneficial to their cause. While my sons and daugh-
  ters struggle to institute order on the boiling ocean,
  they too are being swept up on the maelstrom of
  conflict and politics that will soon swamp all sane
  people in its inexorable tide. Magi meet and debate
  without knowledge of our common constitution or
  statutes. They presume to override or ignore the rul-
  ings made by wiser and more sensible men on press-
  ing issues that affect us all. Laws are established,
  based on nothing more than friendships, petty polit-
  ical alliances, and gross personal interest.
  When I acquiesced to lending my hand to this
  Order of Hermes, I demanded that the mandate of
  law be held above the will of the masses. I said at
  that first tribunal that we must have regulation to
  command our behaviour; there was to be no weak-
  ness in the law and no exceptions for those who felt
  themselves to be above the Code. For the Order to
  be heir to Rome, it must be the order of law. Instead
  we have an Order of disorder and lawlessness.
  You will ask me in what line I shall take my
  House. Not the same as in my own mind; there I
  shall vote for justice. But in my House I shall echo
  Jerbiton, and I shall not do it in a spirit of sub-
  servience either. But it is yet another major misfor-
  tune for the Order that for me especially there is in
  a way something wrong in dissenting from Jerbiton
  on such high matters. The Tribunal Procedures must
  be instituted. Farewell and good health.
  
  the Order of Hermes, our sovereign is the Code of
  Hermes, the sole lawful principle that rules our con-
  duct. Any and all power that the Order holds apart
  from that held by its members is enshrined and
  embodied by the Code. Under Tremere’s domina-
  tion, he enshrined the Code as an authority to be
  obeyed unquestioningly. By being the guardian of the
  Code, Tremere gained the appearance of the impar-
  tial administrator, impartial and non-partisan, carry-
  ing out the will of the Order itself. Tremere
  expressed his authority as simply the vicarious dic-
  tates of the will of his subordinates.
  Political Sagas: Some axioms
  Politics tend to require a long-term approach.
  This is ideally suited to Ars Magica, which works in
  seasons, and whose primary antagonists think of
  things in terms of decades and centuries. In a politi-
  cal game, troupes should be encouraged to take this
  far-seeing approach. They should consider the moti-
  vations of their characters and their long-term goals.
  Furthermore, the player should consider the kind of
  position he would like to see his character in many
  sessions down the line.
  Excellent advice for the kinds of futures for such
  games can be found in Timothy Ferguson’s Stories for
  Elder Magi articles, in Hermes’ Portal 4 and 5. The
  founding of covenants, of a magical lineage, the
  domination of a county, kingdom or Tribunal, or
  bringing about the return of the Old Ones are pos-
  sible long-reaching objectives. Almost anything can
  have political ramifications, including Magic Theory
  breakthroughs, invention of spells, enchantment of
  devices, and training of apprentices.
  Troupes playing a political game should then have
  their characters consider some of the issues raised
  above. Characters should use their motivations to
  think of one or two short-term goals. Story guides
  should be encouraged to create NPCs whose own
  goals conflict with or directly oppose with those of
  the players’ characters, but also some NPCs who
  could act as allies. This creates the environment in
  which the politics takes place. The maxim, “conflict
  is drama” holds true in political sagas as much as any
  game.
  For example, if a character’s motivation is to aid
  his mundane family’s prosperity and authority, then
  there should be an NPC who believes that such
  actions are reprehensible and against the Code of
  Hermes. Likewise, there should be an NPC who has
  a similar goal — aiding a mundane ally — and will
  thus help the PC when he comes into conflict with
  the former NPC, ostensibly to create a precedent by
  which mages are allowed to aid mundanes. In this
  scenario, the first NPC becomes the enemy and the
  second becomes a possible ally, who must be court-
  ed and convinced.
  An assumption behind a lot of politics is the
  threat of violence. In the Order of Hermes, where
  there are only two legal means of waging violence,
  politics is made all the more important. Whereas an
  outraged noble has recourse to immediate war, brig-
  andage, or fighting, violent conflict between Her-
  metic mages is that much more potentially destruc-
  tive, and at the same time, untenable. Mages are pro-
  tected by their Aegis of the Hearth, Parma Magica,
  or protective magical amulets. Since they are long
  lived, they also have much more to lose: death at ages
  thirty or forty cuts short a career that could have last-
  ed for a century or more.
  War and violence is volatile, unpredictable, per-
  sonally dangerous, and produces uncertain results; a
  botch could throw you into Final Twilight, or create
  some deadly side effect. Politics on the other hand, is
  volatile, unpredictable but on the whole, not person-
  ally dangerous. While you risk your honour, dignity
  35
  Politics within the Order
  Wizards in the Order of Hermes have little need
  for politics. By nature, magi are individualistic, work-
  ing alone in their laboratories, and typically allowing
  only their familiar to gain any personal closeness.
  Many mages would prefer nothing more than to be
  left alone to their own devices. This is what the Code
  entails: safeguarding the privacy and security of its
  members. Involvement in Hermetic politics grew
  out of conflicting goals of collectively acting mages,
  moral mages standing up against immoral ones, and
  a desire by individualistic mages to ensure their
  rights were not violated or overrun by others.
  There exist within the Order groups of mages
  dedicated to collective organisation and action, who
  pursue their agendas with well-planned tactics, and
  whose doctrines often conflict with the individualis-
  tic desires of their colleagues. By believing in organ-
  ising to bring about change within the entirety of
  society (generally for beneficial ends), the individual-
  ism of some mages is challenged. Secrecy and indi-
  vidualism can breed distrust amongst the many
  towards the few, bringing about inevitable conflict
  over privacy and the rights of society and individual.
  Although most mages have benign personal
  goals, there exist enough power-hungry people that
  involvement in Hermetic politics is required simply
  to ensure the Order’s — and their own — survival.
  The corrupt and immoral are as likely to collectively
  organise as those with benevolent and noble desires,
  and curmudgeons and conservatives are as likely to
  oppose the good with the bad when it appears as
  though their rights may be infringed.
  When moral forces retire from the field, leaving
  only the ambitious and unethical, the Order comes
  close to self-destructing, such as the Domination of
  House Tremere, and the Schism War. The Order
  only functions when selfless mages participate with-
  in its political society, engage in Tribunal processes,
  and oppose those who have only their own interests
  in mind. It requires the noble and idealistic, along
  with the individualistic and selfish to all participate,
  because only through adversity and challenge can the
  Order prosper, grow and advance.
  
  and career in politics, you generally do not risk your
  life. For these reasons, magi may be more likely to
  resort to political wheeling and dealing in preference
  to a risky Wizard’s War.
  Factions
  “I raised an army by which I brought the
  Republic, oppressed by the domination of a
  faction into a condition of freedom.”
  – Augustus Caesar, Res Gestae divi Augustus
  Factions are groups of like-minded people who
  organise cooperatively to achieve a shared goal. Ars
  Magica already has factions, in the form of coven-
  ants, Houses, mystery groups, Tribunals, and finally
  with the Order itself.
  In game factions are useful because they allow the
  story guide to easily use archetypes and stereotypes.
  Alone, all mages (and characters) must be described
  individually — “Pyrisus is a skilled Ignem mage that
  favours conservative politics and subtly aids the
  Frankish nobility in the Queen of Cities.” Grouping
  mages allows you to describe all of them at once —
  “The mages of the Covenant of Constantinople sup-
  ports the Frankish principate, and are never rash or
  hasty.” The larger the grouping of course, the less
  accurate the description becomes — “All Flambeau
  are either fire-bugs or Perdo specialists.” Mystery
  groups allow for pan-Order distinctions outside of
  Houses — “He belongs to the Pillar of Hiram, who
  are obsessed with structure and order.” Finally Tri-
  bunals also grant characteristics to characters —
  “The magi in Thebes are a crafty bunch… you can’t
  trust them.” This may seem axiomatic, as we often
  do this unconsciously.
  Assume that there are several prevailing trends
  that cross most internal borders within the Order.
  There are a few canon examples of this, such as the
  belief that magi are naturally superior to mundanes
  and should rule them, or that the Dominion is dan-
  gerous to magic and should be stopped. Moving
  within Tribunals can be some widespread attitudes.
  After all, mages will often share opinions and beliefs.
  It stands to reason then that some of these magi
  would aid each other to realise their goal.
  Troupes and story guides should develop some of
  these opinions and attitudes, as they are relevant to
  the saga. In the above example, where the PC wishes
  to aid his mundane family, the story guide could
  develop not just a single mage who opposes this, but
  a group. They could believe that mundanes should be
  left alone and un-harassed as the Code demands.
  Another group could believe that mundanes are cat-
  tle and should be subjected to the will of mages. This
  places them indirectly at odds with the player charac-
  ter, as they have no objection to the PC helping his
  family, but in the long run, wish to command them
  along with the rest of the mundanes. A third group
  could believe that the Code should not prohibit
  behaviour that does not imperil the Order, and thus
  so long as the player character is circumspect about
  helping his family, they will be more supportive of
  him than of others. From there the story guide can
  develop individuals within the factions as it becomes
  necessary.
  Factions and Houses
  In most cases, factions are informal, and cross
  House lines. Individualism is an issue here, because
  Houses do not have the ability to enforce any view-
  point on their members (beyond the power of the
  Primus to expel members). House Bonisagus for
  example, cannot have an opinion on your player’s
  character’s desire to aid his family, because there will
  be some people who support him and others who
  oppose him. Houses are more mystical factions, shar-
  ing a common magical tradition, rather than sharing
  similar doctrines or ideologies. The only obvious
  exception to this is the Tremere, who do have an
  internal method of enforcing the House’s will. It is
  this that allows the Tremere to be politically effective
  across the Order, as they collectively organise and
  pursue an agenda, rather than act through informal
  alliances and friendship networks. In this case House
  Tremere, as a whole, could hold an opinion on the
  actions of your PC.
  Houses could however, operate like factions.
  There are enough Houses who pursue shared goals,
  even if collective action is rare, that they could cease
  to be merely magical traditions. Because of the
  nature of instruction within the Order, Houses are
  likely to be made up of largely like-minded mages.
  Each Founder instilled a measure of his personality
  upon his House, training his apprentices, who grew
  up sharing many of his world-views and opinions,
  and then trained their own apprentices, with the
  same opinions, and so on. Unless an apprentice
  rejects the notions and beliefs of his mentor, the
  Founder’s personality would be perpetuated, howev-
  er diluted. This means that Houses could be consid-
  ered to be somewhat homogenous, sharing convic-
  tions, goals and prejudices. While this would not
  override personal convictions, it would mean that
  House-members would share more than just a style
  of magic.
  Ideology
  Villains more often than not believe their actions
  and goals are justified and ultimately beneficial. Few
  people are entirely evil and vile, and even the most
  corrupt or unethical politician may still believe that
  he is representing his constituents.
  When creating factions for your player’s charac-
  ters to join and fight against, keep this in mind. Your
  bad-guys should have a coherent explanation for why
  they are taking a particular course of actions. While
  they may be idiosyncratic or quirky, they should be
  internally consistent. A good method is to ask of
  them the hypothetical question “Why are you doing
  what you do?” and “Why don’t you agree with so and
  so?” All factions believe to a greater or lesser extent
  in their goals.
  Also consider the role of ideology in propaganda,
  and the recruiting of members. The beliefs and con-
  victions of a faction should be able to be clarified
  36
  
  into a few clear slogans, dictates that can be easily
  remembered. The beliefs of the organisation should
  appeal to new members; they should sound logical
  and reasonable, and have worth to members.
  This carries into the demonising of other fac-
  tion’s creeds. Few factions consider the beliefs and
  ideals of another faction to be wholly legitimate or
  rational. In most cases, they will develop sophisticat-
  ed arguments against the ideology of their rivals, dis-
  missing them as illegitimate, wrong, unethical, fool-
  ish, abhorrent or dangerous.
  Without this, factions will feel dislocation and
  confusion when confronted by the strongly held con-
  victions of another faction; when faced with unwa-
  vering faith in an ideology, with no recourse to dis-
  missing and denying those beliefs, anomie or hesi-
  tancy could easily strike.
  The most dangerous instances of this is when
  two factions share very similar or identical ideologies.
  This mostly happens when a faction has split over
  some issue. Except for the issue that caused the rift,
  the two factions have (near) identical beliefs. No one
  likes to consider themselves on the ideologically
  faulty side. Criticism, reproach and vilification
  between the two factions tend to be bitter and emo-
  tive. The divisive issue comes to exemplify the faults
  in the rival and the virtues in your own faction.
  Demonisation and denigration typifies most of the
  relations between rival-faction members, despite
  their concordance on all or most other issues.
  Epilogue
  This article is intended to aid troupes who are
  involved in political sagas, by giving an in-character
  document describing some political tactics and aims
  within the Order, and also to describe the use of fac-
  tions in play.
  The next Politics and Conflict article, “A Troubled
  Union”, tracks the political decline of a tribunal as it
  struggles with the notions of plurality and tyranny.
  Following “A Troubled Union” is “Systems of Con-
  flict”, which proposes a system to allow political fac-
  tions, as well as covenants, tribunals and Hermetic
  Houses to politically (and mundanely) combat each
  other, and allows you to design your own factions
  and covenants to confront one another. Finally
  “Power and Peril” will present seasonal political
  activities for ambitious Hermetic magi in between
  brewing potions, learning spells and extracting vis.
  Bibliography
  Niccolò Machiavelli, The Prince, George Bull
  (trans), England: Penguin Books, 1999.
  37
  House Tremere: Democracy and debate in
  action?
  House Tremere is the most autocratic and
  authoritarian of the Hermetic Houses, valuing disci-
  pline and political acumen. How then could it possi-
  bly foster democracy and debate?
  If we assume that House Tremere is made up of
  skilled political operators, then there can be no ques-
  tion that they are internally democratic and that
  there is debate. Machiavelli advised that “it is neces-
  sary for a prince to have the friendship of the peo-
  ple; otherwise he has no remedy in times of adversi-
  ty… Therefore a wise prince must devise ways by
  which his citizens are always and in all circumstances
  dependent on him and on his authority; and then
  they will be faithful to him.” (The Prince, Bk. IX.) If
  members of House Tremere feel they have a stake,
  that they have something to gain, or a reason to be
  interested, then they are more likely to obey the
  orders of their superiors. The only way for them to
  get this feeling of involvement is if their masters
  address issues of significance to them. In this man-
  ner, it is similar to the patron-client system in Rome.
  Although the client was expected to serve the inter-
  ests of his patron, the patron was also obliged to
  reciprocate. Roman patricians and Emperors obser-
  ved this maxim by providing employment, entertain-
  ment and food for the citizens of Rome; successful
  generals ensured that their troops were happy by
  making sure they were well and regularly paid, and
  received generous endowments upon being
  demobbed.
  To be successful, a leader is also wise to listen to
  advice. Machiavelli again offers this advice, “a
  shrewd prince should adopt a middle way, choosing
  wise men for his government and allowing only
  those the freedom to speak the truth to him, and
  then only concerning matters on which he asks their
  opinions, and nothing else. But he should also ques-
  tion them thoroughly and listen to what they say;
  then he should make up his own mind, by himself.”
  (Bk. XXIII.) The leadership of House Tremere
  would listen to advice, concerns and problems of
  their subordinates, as those subordinates have the
  ability to offer insights, information and intelligence
  on a range of different topics. To be successful in
  politics, leaders need to know as much as possible, to
  gather knowledge about their foes, to learn the
  details of a particular situation. Without that knowl-
  edge, as demonstrated above, effective strategies
  cannot be formed.
  All this being the case, it is of course evident that
  ultimate power to make decisions lies with those
  thirteen members of House Tremere who hold their
  own sigils. Those thirteen mages, advised by the
  magi whose sigils they hold, then decide the ultimate
  goals and concerted actions of the House. That con-
  gress of thirteen debates issues, tactics, goals and
  objectives, and as a body, sets House policy, after
  which it is up to those individuals to ensure that the
  policies are enacted and enforced. While debate, fric-
  tion and conflict within the House obviously exist
  — magi having strong personalities and oft-colliding
  opinions — the face they present to the rest of the
  Order is one of absolute loyalty, commitment, disci-
  pline and unity of purpose.
  
  Sun Tzu, The Art of War, Samuel B. Griffith
  (trans), USA: Oxford University Press, 1971.
  Christopher Pierson, The Modern State, New York:
  Routledge, 1996.
  Honourable mentions to: Cicero, Procopius, St.
  Paul, Shakespeare, Patriarch Cosmas and Tsar Boril’s
  Synodikon.
  38
  
  Dear Abelard
  Translator’s Note:
  D
  ear Abelard is a column devoted to the writings of
  an elderly follower of Bonisagus, who believed the
  best way to fulfill his duty to the Order was to
  share all of his advice and research in the form of
  written correspondence with a network of readers, carried by
  Redcaps to magi throughout Mythic Europe. If, through the
  course of your saga or studies, you discover a question that you
  think could at one time have been answered by Abelard, please
  forward it to the editor, Hermes.Portal@wanadoo.fr or to
  dearabelard@yahoo.com and we will attempt to find a
  record of his reply.
  The translator wishes to acknowledge and extend his
  thanks to Roseanne Ryan, Alex White, and Erik Dahl for
  their worthy contributions to this season’s efforts.
  � � �
  Salvete Sodales,
  Once again it is summer, and the fields are as
  bright and tawny as a lion’s coat, while inside it is as
  sleepy and warm as a kitten by the fire. Lammas fast
  approaches, and in the meantime I occupy myself by
  supervising the harvest and making Thomas, my new
  apprentice, comfortable in his new home. The boy
  has great potential — he thinks such thoughts as I
  have never considered, and he is so quick of mind!
  He is also very young, and a strain on my aging
  bones, but still a delight, and one I am grateful to
  have with me at this sad time. I shall regale you with
  tales of his development another day, but for now I
  have little enthusiasm for such matters, and so while
  I must respond to those who have so kindly written
  to me, it is a great effort to bring the pen to the page.
  Read on, my bewildered readers, and I am sure that
  all will soon become clear.
  This first letter comes from a magus to whom I
  send sympathy as well as advice, for it seems he has
  been injured in battle and has trouble speaking
  because of his wounds. I have written him once
  already to clarify his earliest message, which was
  somewhat brief and not a little confusing; though
  this is likely because of the manner in which I
  received it, for it had been forwarded to me by
  another, who is not here to answer it, and this is what
  he refers to below. Here it is.
  � � �
  Dear Abelard,
  I’m sorry it has taken me so long to respond to
  your letter concerning the question I sent you. I have
  been badly wounded in a fight with a magical tree
  and it has kept me from responding as quickly as I
  would otherwise. I do appreciate you taking the time
  to address this issue for some of us that are just start-
  ing out.
  My new covenant has just formed and we are try-
  ing to write a charter. I’m not sure where to look for
  information about what should be in it, what is tra-
  ditional, et cetera. It has been suggested that we con-
  centrate on privileges, duties, responsibilities, new
  members, and vis allocation. Are these the most vital
  areas or are they just a portion of the more impor-
  tant parts? If so, what are those parts? We want to
  make sure we don’t miss something that is vital. My
  fellow magi and I appreciate any direction you may
  afford us.
  Eduardo Combustivus ex Flambeau,
  filius Domenick Explodicus
  My dear Eduardo,
  I can indeed enlighten you on what a charter
  should say and what you need to be sure to address
  when writing it. It is often a good idea to begin with
  an existing charter and modify it to meet your needs.
  To this end, as an example, I will copy out the char-
  ter of my covenant, Scriptoris Socii, which we might
  then discuss to determine where you should make
  changes. This charter was first written by an associ-
  ate of mine in Provence, and I changed it in a few
  places at the advice of Moratamis, my learned sodalis
  of House Guernicus. It reads as follows:
  “This is the charter of the covenant of Scriptoris
  Socii, founded in A. A. 1336, the year of Our Lord
  1197, in the Normandy Tribunal. This charter was
  written and signed by Moratamis, follower of Guer-
  nicus, Quaesitor in good standing; Lanatus, follower
  of Bonisagus; and Virvallus, follower of Mercere,
  Redcap.
  “Dedication. This covenant is dedicated to the
  pursuit and exchange of knowledge, to the advance-
  ment and mastery of the magical arts, and to the fos-
  tering of peace among the magi of the Order of
  Hermes. This dedication is made not in name only,
  but that it shall be the guiding principle of our lives
  together. May the Order be preserved and may our
  small efforts add to its continued growth and
  strength.
  “Requirements. Every wizard of this covenant
  shall be a member of the Order of Hermes. In the
  event any of us are cast out from the Order, we shall
  be considered also cast from this covenant, without
  any delay. Magi who wish membership in the coven-
  ant of Scriptoris Socii must be sponsored by one of
  its members, who shall present them at council. If
  the council wishes to attach any conditions to mem-
  bership, these must be decided by a majority vote. If
  all magi in the covenant agree, they will be welcomed
  into our fold and given the status of a member in
  good standing. Any of us may resign at any time, but
  none may force another to leave without unanimous
  agreement among all magi at the covenant.
  “Rights and Privileges. The members of the co-
  venant of Scriptoris Socii are granted the following
  rights and privileges, for as long as they remain mem-
  bers in good standing. (I.) All magi are entitled to
  food required for good health, mundane resources
  necessary for their studies, and the right to attend,
  and speak at council, to which they will be always
  invited. These rights may not be removed by the
  council. (II.) Magi in good standing are entitled to
  call a council meeting, make use of the skills and tal-
  ents of those who live and work at the covenant, and
  39
  
  to use any of the supplies of the covenant that they
  think necessary, unless a majority of the council
  votes otherwise. (III.) Magi in good standing may
  borrow any book that belongs to the covenant, but
  for no more than a season without offering it to oth-
  ers to read. These library rights may be revoked by a
  majority vote of the council.
  “Duties and Responsibilities. The magi of the co-
  venant are pledged to respect the following: (I.) Magi
  must surrender one half of the vis they or their ser-
  vants acquire to the covenant’s stores without delay.
  (II.) Magi must surrender one half of the silver or
  other valuable resources they or their servants
  acquire to the covenant’s treasury without delay. (III.)
  Magi must govern the covenant, and carry out those
  responsibilities assigned to them by the council. (IV.)
  Magi must give to the covenant anything of value
  that they discover and do not wish to use; only the
  covenant as a whole may buy or sell property. Should
  the council find that any the covenant’s members
  have failed in these duties, they will lose their status
  as members in good standing until the council votes
  otherwise.
  “Council Meetings. A council meeting may be
  called for any reason and may be held at any location
  in the covenant. For a quorum, at least half of the
  members of the covenant must be present. Without
  a quorum, no decisions may be made that affect the
  covenant as a whole or magi who are not present.
  Otherwise, the council has the authority to command
  or administer justice to all the servants of the coven-
  ant, and may limit or allocate any of its resources as
  necessity demands.
  “In this we pledge our highest aspirations and
  beliefs. By the word of everything we hold to be true,
  we swear to obey the stipulations of this charter and
  the decisions of our council until death do betray us.
  And if we fail, may we be led into pain, failure, and
  dismal eternal solitude.”
  There follows a list of our members, which we
  update every seven years. I sigh as I read that last
  paragraph, for now more than twenty years later it
  seems very harsh to me, but such was our fervor at
  our founding; we were quite convinced of the right-
  ness of our cause. Yet in spite of this dark tone, I
  hope that our efforts will aid you in your pursuit of a
  worthy and binding document for your own co-
  venant.
  Your charter should be witnessed by a Quaesitor,
  and a copy given to him to keep, so that it is legal and
  your members may be held to their oaths to the co-
  venant at Tribunal. He will assuredly advise you if
  you have omitted anything of importance from your
  document; give special care that you clearly outline
  what rights members have, how decisions will be
  made, and that everyone agrees to abide by these
  terms.
  I also suggest you devise a symbol for your
  covenant. Not simply figuratively, though that may
  help to unite you and your sodales and those who
  serve you beneath a common banner, but a sigil that
  represents you to others, by which you may be rec-
  ognized at Tribunal. For example, our device is a red
  shield with a straight silver quill and two silver rings
  on either side, arranged like a nose and two eyes.
  I admire your efforts, and I wish you well on your
  endeavor. I hope that your new union endures, and
  that the enthusiasm and goodwill between you and
  your sodales extends beyond your lifetime. Let us
  hope that by the time your flesh and bones are fully
  healed, your covenant is similarly whole, and that
  both remain so for many years to come.
  If any of my sodales is in need of a covenant and
  would like to join Scriptoris Socii, please write to me
  and describe why you would be interested and what
  special qualities you would bring. Our home is small,
  but can always benefit from the vision of fresh magi
  who are dedicated to the same ideals that we are, and
  especially now they would be very welcome.
  � � �
  Dear Abelard,
  While traveling through the Tribunal of Thebes,
  I came across a small document archive near Thessa-
  lonika, which contained a book summarizing many
  of the ancient Hellenistic hymns and myths. I was
  startled to read of the dreadful Erictho, grandmoth-
  er of the Thessalian Witches (my pater now informs
  me that they still persist!), and the vile necromancy
  and black arts she practiced.
  40
  
  Most startling of her depraved actions was her
  “drawing down” of the Moon. Such grandiose
  demonstrations of magical power were awe inspir-
  ing, not least because of the confirmation of that
  unthinkable power by more respectable authors, a
  confirmation which would presuppose the Daugh-
  ters of Erictho, now living in Thessaly without sanc-
  tion from our beloved Order, to still possess this
  ability! Such calamity, I am sure you would agree, that
  barbarian witches, practitioners of base cannibal
  rites, possess a power greater and more potent than
  that taught to Bonisagus by Hermes Thrice-Great.
  Upon learning this, I began an exploration of the
  Hermetic Limit of the Lunar Sphere. If mere unciv-
  ilized hedge-witches can achieve the feat of calling
  down the luminescent moon, then surely a Hermetic
  magus, masters as we are of all magical arts, should
  be able to do the same (if not more!). Alas, I have
  been stymied at every turn, not least by other mem-
  bers of our Order, who consider the very notion pre-
  posterous, laughable and impossible. I found most
  specifically that my understanding of the philosophy
  behind Bonisagus’ magical limit to be poor at best
  (the philosophical underpinnings of our Arts was
  not my pater’s strong point).
  Hearing of your great and venerable erudition, I
  thought to throw myself on the benevolence of your
  wisdom, to explain the cause for that most aggravat-
  ing and disheartening Hermetic Limit.
  I remain, Perniciel, member of Lariander, follow-
  er of Tremere; farewell in grace, honour and dignity.
  My dear Perniciel,
  You must be wary of believing everything you
  read. This book of Hellenistic hymns and myths you
  have seen is either tainted by what the authors want-
  ed to believe was true, rather than what experimen-
  tation and faith have demonstrated to be true, or it is
  a lie perpetrated to draw you outside of God’s grace
  and so corrupt you. I have not read it, but I do not
  wish to do so, for it sounds to me wholly evil, and I
  shudder to think that you or any other of our Order
  might desire to pursue so dark a path. Such myster-
  ies do not exist in fact.
  I have indeed heard stories of the witches of
  Thessaly, but I believe that they, too, are a legend
  exaggerated for the morbid entertainment of those
  who enjoy such tales, and nothing but a morality les-
  son for those who would seek to increase their own
  power at the expense of their goodness. Surely there
  are no magi of our Order who claim they belong to
  this vile sorority, or who purport to achieve such
  feats with Hermetic magic as literally drawing the
  moon down to earth? Perhaps there are witches liv-
  ing in Thebes who wield power greater than that of
  Thrice-Great Hermes or Bonisagus, but I fear that
  they only wield it temporarily if they wield it at all, in
  the eternal service of those who oppose the will of
  Heaven.
  I do not mean to discourage your research, but I
  believe the Limit of the Lunar Sphere is because of
  one of the most fundamental aspects of nature.
  When God created the heavens and the earth, He
  separated them by a great firmament. The lunar
  sphere, then, is this dividing line between those intel-
  lectual substances that come from above (which the
  Platonists named ‘gods’), and those from below
  (‘daemons’). This is the order of nature; the whole of
  creation is governed by God through his angels and
  lesser spirits, and lower spirits preside over the lower
  bodies, higher spirits over the higher bodies, and the
  highest stand before God.
  Even the substance of the celestial bodies is dif-
  ferent from the elemental matter of our corporeal
  sphere below. As Basil wrote, “It is certain that the
  heaven was created spherical in shape, of dense body,
  and sufficiently strong to separate what is outside it
  from what it encloses.” Thus, our magic cannot pen-
  etrate that sphere because it cannot affect the sub-
  stance from which it is made. Yet just as the firma-
  ment does not exclude light, as is clear from the fact
  that we can see the stars through the intervening
  heavens, so there is no impediment for the Empyre-
  an to affect us with magic, influencing our lives and
  the events of this world from afar.
  In any case, seek not to overcome the limits of
  God’s creation, but instead use them as models to
  inspire you to greatness. To ‘call down the Moon’,
  rather than attempt to literally draw the heavenly
  body down to earth and so imperil your soul by
  tempting evil, instead seek to invoke a luminous spir-
  it of the Moon, one of feminine inspiration and
  change, and follow that spirit to wonders. Like Tri-
  anoma, you can bring about great good by illuminat-
  ing the darkness of your thought and solitude, just as
  the moon lights the nighttime, and as she, remem-
  bered and honored, united the Founders.
  This caution leads me at last to my final letter this
  season, one which brings me such sadness that it is
  difficult for me to copy, and more difficult still to
  answer. Let me delay no more.
  � � �
  To her colleague, nay partner, to her sodalis, nay
  brother; his assistant, nay associate, his friend, nay
  sister: to ABELARD, MORATAMIS.
  If since our last encounter you have not heard
  from me or received any word of my whereabouts,
  you must not attribute it to indifference on my part,
  or a rebuke for your tender and well-meaning decla-
  rations, but rather to my desire to spare you the pain
  of a confrontation over my departure. I am sorry for
  doing this, but I believe it is truly for the best, and I
  pray that you and God will forgive me for acting in
  such a manner, leaving as I do in the dead of night
  without even a word of warning to you, who once
  thought so highly of me.
  To explain my absence, I can only say that I feel I
  need a change. This may come as a surprise to you,
  for it may have seemed to you that I was quite happy
  at Scriptoris Socii. Yet I am not happy, for I desire an
  identity beyond the pages of your column and the
  narrow walls that tightly enclose us in this little place,
  in this little country, in this little Tribunal. You have
  41
  
  delighted yourself by imagining that we are some-
  thing greater than what we are, and that you are
  developing a family where your apprentice is your
  son and I am your wife. Yet this is not how it is, and
  I do not see things the same way, and for your sake
  and mine I believe it is best for me to go elsewhere.
  This is difficult for me, dear Abelard, for while I
  have long known of your intense feelings, I do not
  share them. I had hoped that we could continue to
  interact with each other as we have in the past,
  together yet separate, united in our craft but individ-
  ual in our lives, and I now see that this is impossible
  for you. Our separateness causes you such anguish,
  you see in me something that I have never experi-
  enced, something that you desire and I do not under-
  stand, and I cannot bear it. I believe that distance is
  the only cure for this malady. From now on, let us
  commune in letters and prayer, in magic and the
  mind. Let me be your sister in Hermes, and you my
  brother in Christ. Respect my decision, and do not
  come after me.
  I have always had the highest confidence in your
  ability and good sense, and do not think that you will
  need me with you to continue to comfort the weak
  and encourage the fainthearted, both by word and
  example, as indeed you have been doing since you
  first took pen to paper. If you still care for our
  sodales of the Order as intimately as you claim to
  care for me, that is sufficient to make me believe that
  any earnest encouragement from me would be super-
  fluous. If in your humility you think differently, and
  you feel you have need of my advice or writings in
  matters pertaining to the law, write to me what you
  want, so that I may answer as time permits me.
  Meanwhile, thanks be to God who has undoubt-
  edly filled your heart with anxiety for my perils in the
  wild potential of the unknown. These concerns
  speak well of you, and your pure love of all of your
  sodales, not just those who come most readily to
  mind being so near. Perhaps I will one day write to
  you with the story of my journey. Until then, may
  divine mercy through the support of your prayers
  protect me on the wandering path I have chosen, and
  quickly crush the devil beneath my feet as I travel.
  So, Abelard, live, fare you well, yourself and your
  children with you, live, but I pray be mindful of me,
  and perhaps one day when time has cleared our
  hearts of too much passion and too little truth, we
  will meet again in the flesh, not as amatores, but as
  amici. For that day, be good and of good spirits, for
  I wish you the best.
  Moratamis, follower of Guernicus,
  filius of Empistula,
  quaesitor and maga libera.
  My dearest Moratamis,
  I do not know how I should respond to your let-
  ter, which I discovered beneath the others in our lab-
  oratory, now only mine, long after you had made
  good your escape. I have always said I will answer
  every letter I receive, though some I do not share in
  order to allow the reader a degree of anonymity. Yet
  many will wonder as I did when they learn you have
  chosen to leave Scriptoris Socii, and rather than drive
  gossip and speculation before you, I feel it is better
  to leave no barriers between us and understanding
  and answer you here truly.
  I do not accept that it is a mistake for me to tell
  you the depth of my feeling for you. I love you and
  I will always love you. Such words cannot be kept
  within, they beg the heavens to be loosed, and when
  made manifest on the page they become almost alive.
  Words are part of our Art, and the power of words
  cannot be denied; they have a soul, they can speak,
  they have in them all the force which expresses the
  transports of the heart, they enclose all the fire of
  our passions. Like our magic, these words exist apart
  from us and live on without us. I understand that you
  do not feel the same way about me, but I cannot see
  why my words must drive you away. My grief is far
  greater from the manner in which I lose you than
  from the loss of you.
  In His Name who still protects you, I beg you to
  restore to me your presence when you can, in what-
  ever way you can, by writing to me from the shores
  to which your tossing ship carries you, that you may
  have me at least as your partner from afar in grief or
  joy. And if the tempest of your journey is stilled for
  a space, then hasten all the more to write, for the
  more pleasant your letter will be to me, if only to
  show me that you still keep me in mind.
  If the name of lover is absurd, sweeter to me still
  is the word for friend, and so I will think no ill of you
  in respect of that blessed title. Farewell, my all.
  I remain, as I will always remain,
  Abelard
  This letter was written by Lanatus, follower of
  Bonisagus, and dedicated to his sodalis Moratamis,
  follower of Guernicus. To receive his regular corre-
  spondence, or to ask for his advice, please send your
  name, covenant and Tribunal to Dear Abelard, Scrip-
  toris Socii, Normandy. Your confidentiality will be
  respected.
  42
  
  Heretic’s Corner:
  Aura pro nobis
  by Michaël de Verteuil
  H
  eretic’s Corner is usually about simplifying,
  streamlining and harmonizing flawed game
  mechanics. With ArM5 fast approaching, I
  thought we should try something new that
  did not involve new proposed rules that would prob-
  ably become irrelevant within a few weeks of publi-
  cation. As the title suggests, this issue’s heresy (such
  as it is) involves a discussion of auras (and yes, the
  title is meant to be a pun).
  The mechanics governing auras are not so much
  flawed as scattered and incomplete. Out of the
  whole mess one can discern four rules of general
  applicability:
  1.
  Each supernatural Realm has an associated
  aura which can range in strength from 1-10.
  2.
  Attempts to use supernatural powers while
  in an aura are subject to the appropriate
  modifier determined according to the Realm
  Interaction Table unless otherwise specified.
  3.
  Supernatural powers used in an aura associ-
  ated with a different Realm are subject to an
  increased number of botch dice equal to the
  strength of the alien aura.
  4.
  When auras associated with different Realms
  overlap, only the stronger is apparent and has
  any effect.
  Beyond these four basic rules, additional mechan-
  ics appropriate to each Realm can be found scattered
  here and there throughout the canon. Each Realm is
  essentially treated as sui generis. The lack of unifying
  overarching mechanics has certain advantages. It lets
  the game developers avoid having to make any firm
  metaphysical observations about how the various
  Realms relate to each other. It also leaves lots of
  scope for variety.
  On the other hand, this unsystematic approach
  has also allowed a very uneven treatment with the
  Dominion receiving the most detailed attention and,
  most ironically, the Magic Realm receiving the least.
  Nevertheless, I am inordinately fond of wild extrap-
  olations (a rather common attribute generally shared
  by heretics), and the canon is not without hints con-
  cerning the Magic Realm, which I now propose to
  tease and flesh out.
  By now some of you may well be wondering what
  scattered, incomplete, Realm-specific mechanics I
  am referring to. They can be grouped as addressing
  five general questions with respect to each Realm:
  1.
  How do the various auras associated with a
  given Realm differ from one another (if at
  all) other than in terms of strength?
  2.
  What is the origin of each aura?
  3.
  To what extent does a particular aura’s
  strength vary naturally over time?
  4.
  To what extent can characters affect the
  strength of an aura?
  5.
  How far do the boundaries of an aura nor-
  mally extend?
  As I don’t have the space here to discuss in detail
  each of the four supernatural Realms, I propose to
  focus on the Dominion (as the most fleshed out) and
  the Magic Realm (both because it is of most interest
  to magi and because its cursory treatment in the
  canon leaves scope for legitimate metaphysical spec-
  ulation). Readers expecting detailed mechanics will
  unfortunately be disappointed. As mentioned earlier,
  in this issue Heretic’s Corner waxes more philosoph-
  ical than practical, and the essential heresy advocated
  here is that each individual aura should be unique. If
  the suggestions appeal to you, you should have little
  trouble developing your own mechanics.
  The Auras of the Dominion
  Canonically there are many different types of
  Divine auras. At least six are associated with Chris-
  tianity alone: the standard or “calm” auras, the
  “wrathful”, “merciful”, “just” and “righteous” auras
  profiled in Pax Dei, and the stoic “Celtic” auras
  which, according to Lion of the North, are found in
  Hibernia and Highland Scotland. There is also a Jew-
  ish version of the Dominion and (not having read
  Blood and Sand) there may be at least one Muslim one
  as well. Speculatively, there could even be Divine
  auras associated with “righteous” (as opposed to
  “idolatrous”) pagan cults, or with no cult at all.
  Each of these Divine auras has its own properties
  and may affect the powers associated with other
  Realms differently. Some Dominion aura types also
  affect more “natural” phenomena such as combat,
  healing or human social interaction.
  While the rules don’t say so explicitly, each
  Dominion aura should in principle have a specified
  point of origin. Canonically, Christian auras flow
  from altars though it would probably be more accu-
  rate to say that they emanate from the holy relics
  43
  
  these altars are built over. When incorporated into an
  altar, a relic can produce an aura with a strength of 5,
  or higher if the altar contains more than one relic, as
  is commonly the case for larger churches. Without an
  altar, some (though by no means all) relics might gen-
  erate an aura of strength 1 or 2. Similar minor auras
  might be produced by icons and, in very rare cases,
  the site of a miracle or martyrdom might be so
  imbued with latent holiness as to produce an aura
  with a strength as high as 10.
  Jewish auras are described as emanating from
  Torah scrolls. When incorporated in a binah, such a
  scroll produces a strong aura similar to that of a
  Christian altar. A Torah scroll on its own, kept in a
  genizah for example, might produce an aura of 2,
  while a phylactery nailed to a doorway might gener-
  ate an aura with a strength of 1.
  One way to make each aura unique would be to
  give it properties or attributes related to its origin. An
  aura produced by the relic of a saint renowned for
  his irenic spirit, for example, might make those pres-
  ent more disposed to reason and compromise. Simi-
  larly, an aura emanating from a Torah scroll scribed
  by a learned scholar might provide positive modifiers
  to scriptural study. Such properties might help
  explain why Mythic European craftsmen tend to live
  and work clustered around churches containing the
  relics of the patron saint of their trade.
  The Dominion ebbs at night and on days of
  mourning (such as Good Friday), but flows on holy
  days (such as Sunday, Christmas and Easter for
  Christian auras). This normally involves a temporary
  increase or decrease in the strength of the aura by 1,
  though these effects can be cumulative. Thus Christ-
  mas day falling on a Sunday might see the Christian
  Dominion rise in strength by 2, while the same aura
  might decline by 2 on Good Friday between sun-
  down and midnight. Note that Easter always falls on
  a Sunday. The feast day of the saint associated with
  the originating relic should also count as a holy day
  leading to a whopping +3 if the saint’s day happens
  to fall on Easter. As the altars of larger churches are
  often built on the relics of more than one saint, more
  than one saint’s day might be involved.
  According to Pax Dei, the specific “temper” of a
  Dominion aura can be changed by an officiating cler-
  ic. It is elsewhere suggested that a Dominion aura
  can be temporarily strengthened though ritual acts
  such as praying. This might be extended to sprinkling
  holy water, burning incense and administering com-
  munion. The fact that all four are regularly per-
  formed at an altar might help explain the mechanism
  whereby a relic sealed within can generate a much
  stronger aura than it might on its own. In all other
  contexts, however, I would cap the benefits of mul-
  tiple ritual acts at +1, and this only for the duration
  of the act itself (though a choir of monks singing in
  shifts can strengthen an aura for a very long time).
  Similarly, acts of violence, bloodshed and desecra-
  tion might temporarily decrease the strength of an
  aura (at most until the altar can be reconsecrated).
  Note that this postulates the prior existence of an
  underlying Dominion aura (even if submerged by a
  stronger aura associated with a different Realm).
  Praying or burning incense in the wilderness would
  presumably not produce a Dominion aura where one
  does not already exist, though such actions might
  benefit characters in other ways.
  Finally, there is the question of how far a Domin-
  ion aura should extend. The only canonical rules are
  that the Divine auras, in conformity with folk myth,
  extend as far as the sound of church bells can be
  heard, and that the strength of the Dominion
  declines gradually the farther one gets from an altar.
  The specific mechanics governing this decline are
  not clearly spelled out but (thanks to extrapolation)
  can be derived from an inferred “sensory” limit sim-
  ilar to the Hermetic Limit of Arcane Connection.
  The aura is thus strongest at the altar where the rest-
  ing place of the relics can be seen and where the oth-
  er four senses are implicated through the regular per-
  formance of ritual acts: Prayer (sound), sprinkling
  (touch), incense (smell) and communion (taste). The
  farther one is from the altar, the fewer the senses that
  come into play, until one can barely make out the
  sound of church bells or singing in the distance.
  Most towns, some villages, and even some of the
  larger individual churches might have more than one
  altar, each one generating its own unique aura, and
  this is not even including the occasional synagogue.
  Presumably the strongest aura prevails at any given
  point with the boundary shifting from day to day in
  response to competing holy days. Where Divine
  auras are tied in strength, the boundary probably lies
  at the point at which the church bells or singing asso-
  ciated with each aura sound equally loud. This might
  explain in part the medieval stimulus towards ever
  higher steeples and larger bells.
  This then, using a bit of extrapolation, can serve
  as a framework for making sense of Dominion auras
  while providing for plot and game enhancing indi-
  viduality. Let’s now look at what can be done for the
  Magic Realm by extrapolating (somewhat more wild-
  ly) from the rather thin canonical treatment. There is
  just the barest hint offered here and there, and much
  of the necessary extrapolation will have to rest on a
  number of (heretical?) metaphysical assumptions
  about the nature of the Magic Realm.
  Magical Auras
  How many different types of magic auras can be
  found in Mythic Europe? It’s hard to say for sure,
  and I doubt anyone will ever come up with a com-
  plete list, but let me propose a few magical sub-
  Realms with which specific auras might be affiliated.
  Some of these auras would be more suited to some
  covenants than others, and their variety could play a
  role in determining the location and/or future evolu-
  tion of new covenants.
  The Land of the Dead: This would include
  auras associated with ghosts and other revenants.
  This involves making a metaphysical distinction
  44
  
  between the spirit, which merely animates the live
  human body, and the soul which is the person’s true
  self. According to this assumption, when the body
  dies, the soul lives on in the afterlife. The spirit usu-
  ally dissolves at death but, in the case of those not
  given a proper Christian (or Jewish?) burial, may live
  on separately as a ghost that mirrors the deceased’s
  former personality (albeit often in distorted or exag-
  gerated form). In rare cases the surviving spirit may
  even reanimate its former and now soulless body or
  some other corpse, or even temporarily possess the
  body of someone still among the living. Magical
  auras associated with the dead might be found amidst
  former pagan grave sites, for example (admit it: you
  always wanted to live in a barrow), and might be
  strongly attuned to Necromancy, Intellego, Perdo or
  Mentem magic.
  The Natural Realm: This sub-Realm would
  include auras associated with animal or plant spirits.
  Animals need spirits to move and plants need them
  to grow. When plants and animals die, their spirits,
  like those of humans, can sometimes live on. Some
  Ars players prefer to associate nature with Faerie, and
  others argue that Faerie should just be a variant of
  the Magic Realm. The canon, however, is reasonably
  clear in associating nature with the Magic Realm
  rather than with Faerie. “Natural” magic auras might
  be found, for example, in deep primeval forests, fos-
  sil beds, petrified forests, nesting sites of migrating
  birds, salmon spawning grounds or “elephant grave-
  yards”, and be attuned to Herbalism, or to Creo, Ani-
  mal or Herbam magic.
  The Spirit World: Often worshiped in pagan
  times as major and minor gods, the spirits associated
  with these auras represent a bewildering array of spe-
  cific abstract human phenomena, ranging from war
  to trades, crafts, knowledges, lores and emotions like
  love, revenge and happiness. Such auras might be
  found at the sites of former pagan temples, or amidst
  abandoned settlements or ruins, and might be
  attuned to enchantment, Muto or Vim magic.
  The Land of Dreams: This type of magic aura
  is described in considerable detail in The Mysteries.
  The Realm of Ideas: Closely associated with
  the Land of Dreams, this sub-Realm contains auras
  populated with spirits taking the form of thoughts,
  concepts and ideal types. These auras might be found
  amidst ancient arcane libraries, archives and labora-
  tories, and could provide bonuses to Divination,
  Rego, Imaginem or Mentem magic.
  The Physical World: This includes yet another
  set of auras, perhaps the most common of all, asso-
  ciated with one or more of the four elements:
  Aquam, Auram, Ignem and Terram. These auras
  would normally be found in places of wonder where
  the elements impinge on one another or where their
  boundaries blur. Typical sites would be mountain
  tops or caves (Terram vs Auram), volcanic craters
  (Terram vs Ignem), islands, lake beds or tidal flats
  (Terram vs Aquam), hot springs (Ignem vs Aquam),
  scorching deserts (Ignem vs Auram), or misty water-
  falls (Auram vs Aquam).
  All the auras of the Magic Realm appear to ebb
  and flow according to the movements of the heav-
  enly spheres, gaining for example a +1 in strength at
  the Winter solstice and presumably a -1 at the Sum-
  mer solstice. Eclipses, planetary conjunctions or the
  aurora borealis might also add +1, while the appear-
  ance of comets, novae or meteor showers might rep-
  resent some breakdown in the natural order and so a
  -1 to the strength of magical auras. New and full
  moons might not affect the strength of magical auras
  per se, but might varyingly help or hinder opposing
  types of magic.
  The Limit of Essential Nature states that Her-
  metic magic “cannot alter any supernatural aura.”
  This clearly rules out changing a Divine to a magical
  aura, but does allow for changing the attunement of
  a magical aura through Sacred Architecture, for
  example. But can Hermetic magic permanently or
  temporarily boost the strength of a magical aura? I
  think it is probably safe to assume that Hermetic
  magic cannot do so reliably, else strength 5 auras
  would be more common than they are.
  There is a tantalizing suggestion that magical
  auras can be created (and so implicitly strengthened)
  “after the working of powerful magic”, presumably
  as an unintended by-product. Perhaps magical auras
  can be boosted as a result of arcane experimentation
  and original research, possibly involving the manipu-
  lation of standing stones and ley lines, for example.
  The fact that no established method of doing so is
  known to the Order probably reflects both the diffi-
  culty and uncertainty of the task. Magical auras are a
  rare resource, after all, and experimenting with their
  strength might collapse them entirely or boost them
  counterproductively beyond a strength of 5 leading
  to accelerated Twilight for magi and physical warping
  for covenfolk.
  Unlike Dominion auras, magical auras are of
  even strength over the whole of the usually small
  area they occupy. How then is the boundary of a
  magical aura determined? For islands and caves, the
  boundaries are reasonably clear. In other cases, the
  limit of perception suggested for Dominion auras
  can probably be applied. Each magical aura can be
  reasonably assumed to extend as far as its underlying
  source phenomenon can be perceived in situ. A
  mountain top can obviously be perceived from far
  away, but if you are far away you are equally obvi-
  ously not on the mountain top.
  So this concludes our heavy, but rules and
  mechanics-lite, treatment of Divine and magical
  auras. The same general principles and approach can
  be used to flesh out the treatment of Faerie and
  Infernal auras as well. The next installment of
  Heretic’s Corner is roughly scheduled to come your
  way just as ArM5 hits the store shelves. So I propose
  to then attack one topic I am reasonably sure ArM5
  will not change for the better: the rules governing the
  nature and uses of vis.
  45
  
  The Lesson
  by Matt Ryan
  C
  row walked the muddy path behind his mas-
  ter, the wizard Albertus. They followed their
  protectors, Sean and Padraig, although
  Albertus claimed he needed them not save as
  baggage handlers. Indeed, besides their short heavy
  spears, each carried rucksacks stuffed full of camp-
  ing gear and miscellaneous equipment. The group
  had been walking for three days, through verdant
  forests and skirting amber fields, following seldom
  used paths and hunting trails to avoid accidental
  encounters. Twice they had left the trail and hidden
  as groups of woodcutters trooped past. They ate
  hard bread and apples as they walked and slept out-
  side during the nights.
  The boy was called Crow because of his black
  hair and shadowy eyes. He was eleven, with spindly
  arms and reedy legs, and a penchant for brooding. He
  wore a dun-colored tunic and dirty cotton leggings
  and carried a sack of Albertus’ possessions too dear
  to store in Sean or Padraig’s. He had been Albertus’
  apprentice for five years, living with him and a col-
  lection of other magi at Limes alcis, a stone tower-
  house build in the style of the Norman invaders.
  Before that he had lived with his father, a coastal
  fisherman, and his mother, a charmer and a midwife.
  But bad luck had brought him to Albertus’ attention,
  and Crow feared worse luck was in store for him
  under the wizard’s tutelage.
  As the sun set on the third day, the group came to
  a halt atop a low hill overlooking a peasant farm.
  Although the look of the farm was familiar, much
  like the farms near his home, it was not one that
  Crow recognized. In the past five years he had only
  left Limes alcis a handful of times, all in the company
  of his master and each a visit to one of the other
  communities of wizards, called covenants. They dif-
  fered in manner and appearance, but each held a col-
  lection of wizards who had sworn themselves into
  the fellowship of the Order of Hermes. Crow would
  one day speak the same oath and join its ranks. If he
  survived apprenticeship, he thought.
  Albertus conferred briefly with Sean and Padraig
  before shooing them away. He sat down, facing the
  farm. Wordlessly, Crow joined him. The sun set, and
  with it Crow’s shield of magical protection dissipat-
  ed. He immediately began the enchantment to reac-
  tivate it, but Albertus interrupted him with a curt
  shake of his head. Crow noticed that Albertus
  refused to perform his ritual protection as well. Odd.
  Raising his parma magica at sunrise and sunset was one
  of Albertus’ first lessons, and its importance had
  been daily reinforced until it was second nature.
  They watched the peasant men drive their shag-
  gy-coated cattle into a fenced enclosure before enter-
  ing their house. The orange light of their cooking fire
  was visible from beneath wooden door. Master and
  apprentice waited patiently until it ebbed and van-
  ished, at which point Albertus descended the hill,
  Crow dutifully in tow. In the black night they walked to
  the cattle pen’s closed gate. The herd was quiet, sleep-
  ing at the corral’s far end. Albertus reached into his
  satchel and retrieved a small red hurling ball, fist-sized
  and made of wood, used in the stick-and-ball games of
  the boys. The magus threw the ball into the corral.
  “A game, master,” Crow asked in a whisper. His
  master often confronted him with puzzles and chal-
  lenges, believing that wisdom was achieved only
  through discord. In this fashion had his master been
  taught, and Crow knew that if the time came for him
  to teach an apprentice, he too would follow his lineage’s
  tradition. They were filii tytali, ‘sons of Tytalus’, and
  they would not skirt conflict, nor avoid tense situations.
  Was this the whole point of their three day walk?
  Albertus said, “Bring me the ball.”
  Crow blinked, thinking. This didn’t seem much of
  a test. He could nearly see the ball in the mud near
  the cows. A simple cantrip would float it back to him.
  But as he began the first arcane sentence, his hands
  raised in gesticulation, Albertus gripped him and
  said: “No spells.”
  Crow considered. No spells? Albertus used mag-
  ic constantly and encouraged Crow to act similarly.
  They cast spells to move laboratory equipment, start
  fires, clean equipment. Every mundane chore was
  accomplished by a nonchalant enchantment. Not
  using spells was peculiar behavior indeed. Crow eyed
  the hurling ball.
  He couldn’t go through the corral. His Gift, that
  mysterious component of
  human nature that
  allowed some to practice magic, would certainly
  excite the cows. The last thing Crow wanted was a
  house full of angry peasants thinking he was stealing
  their cattle. Not casting his parma magica now made
  sense, since the protective shield slightly ameliorated
  the Gift’s effect on others. He thought he could walk
  on the fence itself, balancing as he went, but he
  would eventually have to mingle with the herd.
  Albertus’ challenges were often physical, his tests
  meant to hone Crow’s mental, magical, and bodily
  skills. Was he just to walk into the herd? What would
  be the point of that?
  Albertus interrupted Crow’s ruminations: “Bring
  me the ball.”
  Crow shrugged and scrambled over the fence. He
  wasn’t sure what Albertus’ game was, but uncertain-
  ty wouldn’t stop him. He walked boldly towards the
  cows. As he suspected, his Gift startled them. They
  reacted instantly, bellowing a warning to their
  brethren and rushing away from the apprentice. The
  lad passed through the boisterous herd and picked up
  the red ball, holding it aloft like a coveted trophy.
  Crow heard shouts from the house, cries of
  alarm and warning. The door burst open and a
  throng of hastily armed men charged the corral.
  Frightened, Crow tried to run back to the gate, but
  the cows were too excited to safely move through.
  Avoiding the milling cows, he was forced towards the
  side of the fence nearest the peasant. Only a few feet
  away, Crow saw them clambering over the wooden
  46
  
  barrier. Fear gripped his legs. He stood wide eyed,
  unable to tear his stare from an axe held in a man’s
  angry hand.
  From the darkness Albertus charged into the
  herdsmen.
  The magus snatched the first defender from the
  rails and hurled him into the churning herd. He
  lashed out with fists and feet, striking into the herds-
  men’s soft flesh. Two fell and two more engaged the
  wizard, jabbing at Albertus with jagged-toothed
  knives. Watching his master broke the terror that
  held Crow, and he rushed to his aid. From the corral
  he threw the hurling ball and struck an opponent’s
  head. The man stumbled and Albertus, taking advan-
  tage of his helplessness, deftly bent his neck to a
  mortal angle.
  But as the magus beat back the first wave of
  defenders, more came. The house emptied a half
  score of men and nearly grown boys willing to risk
  life and limb to protect their hoofed prosperity. The
  noise distracted Albertus, allowing a herdsman to
  stab him in the arm. Crow yelled a belated warning as
  the magus sank to his knees. Suddenly, two new men
  rushed towards his master out of the black night,
  spearmen wearing hoods and bright tunics, a red cir-
  cle painted on their backs and breasts.
  “Circulus ruber,” gasped Crow, recognizing the
  symbol of a neighboring covenant, one who’s antag-
  onistic relationship had often led to aggressive
  episodes. He leapt the fence, pulling his dagger free
  from his belt, and delivered a thrust to the secondary
  warrior’s blind side, piercing his kidney. Blood
  pounding in his temples, Crow turned toward the
  leading spearman, who was jabbing his spear into a
  peasant’s face. He was protecting Albertus! The
  rival’s assistance baffled Crow. Did he not notice that
  the boy had wounded his partner? Strike followed
  counter-strike and the spearman removed the men
  hovering over the wounded magus. Albertus recov-
  ered a discarded axe. Together he and the spearman
  continued against the defenders, whose greater num-
  ber pressed the pair sorely.
  “Let loose the cows,” yelled Albertus. Shaking off
  his perplexity, Crow quickly complied. He freed the
  gate, allowing the bovine welter to burst out in all
  directions, a surge of flashing horns and ominous
  hooves. Albertus scrambled to the safety of the
  fence, pulling the Circulus ruber spearman with him.
  The herdsmen were not as lucky and were caught in
  the stampede. Some fell beneath the herd, the rest
  fled, joining their already departed wives and children
  into the dark folds of the hilly countryside. The herd
  charged away into the night.
  Albertus walked Crow to the fallen spearman,
  wounded by the boy and then trampled to death by
  the escaping cows. Crouching, he removed the man’s
  hood, and Crow’s stomach knotted as he recognized
  Sean, his face contorted in death’s grip. Albertus took
  the sharp knife from Crow’s failing grip and began to
  remove the man’s features. Crow turned from the
  grisly work.
  The other spearman was setting the farmers’ cot-
  tage afire, and Crow recognized Padraig’s husky face.
  Within moments, wicked flames danced hungrily
  atop the house’s thatched roof. Shock and confusion
  overtook Crow and he stared dumbly at the man’s
  malevolent work. Finished, Albertus stood facing the
  blanching boy and looked deeply into his eyes.
  “Three months ago, our southern fields were salt-
  ed, spoiling their fecundity,” Albertus said. Crow nod-
  ded with dull remembrance. “We discovered remnants
  of the magic of Lubrica, a Tytalus maga from Circulus
  ruber. Her actions will affect our winter, when we are
  hungry from the lack of wheat. Some of us may
  starve to death. Her affront has now been repaid.”
  “You meant for this to happen,” asked Crow with
  quavering voice. “To kill the peasants? Steal the
  cows? For me to stab…” the boy’s voice faltered.
  “I meant to implicate Circulus ruber in a crime.
  This farm lies near their covenant, perhaps half a
  day’s march. These peasants have long been suspi-
  cious of their wizard neighbors. Now they will seek
  vengeance against them, thinking them cattle thieves.
  Sean and Padraig wore the disguise of Ciculus ruber
  warriors to propagate this ruse. I wanted them to be
  seen, posing as a raiding party. I did not wish for any
  of us to remain,” he nodded towards Sean’s corpse.
  “Conflict is a force, a fire. It spreads of its own
  volition. We must ride it to master it, be engulfed
  before we can overcome. Sean’s body, mutilated
  beyond recognition, will now be left as evidence
  against Lubrica and her colleagues. Even in death he
  still serves Limes alcis.”
  “Why didn’t you use magic,” asked Crow. “You
  could have easily bested the peasants.”
  “Magic leaves traces. I didn’t allow us spells to
  ensure that no stamp of our magic would remain,
  like Lubrica’s did in our fields. The Quaesitor judges
  of our Order have methods that can identify spells
  cast on an area. I doubt this will come to their atten-
  tion, but if it does, we have left no arcane identifiers.”
  “And the ball,” asked the boy. “A game?”
  “A game that proved you to be brave. An excellent
  quality and one vital to a magus of House Tytalus.”
  Padriag interrupted Albertus’ explanation. “We
  must go. They will return with force.”
  Wizard and apprentice followed spearman again.
  Albertus’ firm hand on Crow’s shoulder lent the boy
  the strength to walk. But only temporarily, and half a
  mile from the farm the group had to stop so Crow
  could vomit the bile churning in his stomach.
  No more kind words flowed from his master, but
  Crow knew Albertus was pleased with him. He rue-
  fully speculated on the consequences of his actions,
  wondering what would be said at Limes alcis once they
  returned. Padraig refused his gaze, preferring to keep
  his eyes scanning the hills. Their rest only lasted a few
  moments before Padraig compelled the group to
  continue. Home lay in wait, with dry straw pallets and
  warm bowls of stew. Crow hoped the return walk
  would erase his guilt.
  47
  
  Coming in Issue #13 of
  Hermes’ Portal
  Covenants As Characters,
  Continued
  by Erik Dahl
  Prince of Magi
  by Alexander White
  Germanic Shapechangers
  by Jarkman
  and all your regular columns
  …
  
SOURCE: textdata/thevault/Hermes' Portal/Hermes' Portal 12.pdf