TEXT: A Magical Medieval
  Society: Western
  Europe
  Expeditious Retreat Press
  
  2
  A Magical Medieval Society:
  Western Europe
  brought to you by
  Expeditious Retreat Press
  Suzi Yee
  Joseph Browning
  visit us at www.exp.citymax.com
  We Gratefully Thank
   Our Content Readers
  Brian Forester
  Chris Gath
  Stuart Parker
  
  3
  A Magical Medieval Table of Contents
  Introduction: On Setting Concepts .....6
  Gender ........................................................... 6
  Communication .............................................. 6
  Race ............................................................... 6
  Alignment ....................................................... 6
  Pervasiveness of Magic ................................. 7
  Welcome and Thank You ............................... 7
  Chapter One: On Those Who Toil .......8
  The Manorial System ..................................................... 8
  Manorial Complex .......................................... 8
  Manorial Bureaucracy .................................................... 9
  Administration ................................................ 9
  Managers ....................................................... 9
  Laborers ......................................................... 10
  Peasants on the Manor .................................................. 11
  Legal Status ................................................... 11
  Labor Obligations ........................................... 11
  Manor Monopolies.......................................... 11
  The Village ...................................................................... 11
  Layout............................................................. 11
  Self-Governing ............................................... 11
  Farming .......................................................... 12
  Harvest ........................................................... 13
  Labor Calendar .............................................. 13
  Other Workers on the Manor ......................... 15
  Castles as Manors ......................................... 15
  Magic on the Manor........................................................ 16
  Prevalence and Familiarity ............................ 16
  Peasants ........................................................ 16
  Practical Magic ............................................... 16
  Plot Hooks (see Appendix V for more manorial plot
  hooks) .................................................... 17
  Chapter Two: Generating Manors .......18
  Lord of the Manor ........................................... 18
  Feudalism and Land Acquisition ................... 18
  Medieval Mindset ........................................... 18
  PC Land Acquisition ...................................... 18
  Starting Up the Manor .................................................... 19
  What is mine? ................................................ 19
  Definition of Manor ......................................... 19
  Geography...................................................... 19
  Generating Individual Manors ........................ 19
  Manor Size ..................................................... 19
  Arable Land .................................................... 20
  Population ...................................................... 20
  Generating Manorial Income .......................................... 20
  Income Sources ............................................. 20
  Cash Crops .................................................... 21
  Manorial Rights .............................................. 22
  Income Modifiers ............................................ 22
  Generating Expenses .................................... 23
  Staff (Administration) ..................................... 23
  Personal Staff ................................................ 24
  Example: The Good Fellows.......................... 25
  Calculating Income ........................................ 25
  Calculating Expense ...................................... 25
  Profit ............................................................... 25
  Role-Playing ................................................... 25
  Generating Multiple Manors ........................... 26
  Manor Worksheet ........................................... 27
  Chapter Three: On the Magical Medieval
  City ...................................................28
  Origins ............................................................................ 28
  Lord’s Interest ................................................................. 28
  Movable Wealth ............................................. 28
  Fortification..................................................... 28
  Peasant’s Interest .......................................................... 28
  Freedom ......................................................... 28
  Self-Administration ......................................................... 29
  Guilds ............................................................. 29
  City Council .................................................... 29
  Justice ............................................................ 29
  Taxes .............................................................. 29
  Citizenship ...................................................... 29
  Types of Cities ................................................................ 29
  Commune ....................................................... 29
  Founded City .................................................. 29
  Chartered City ................................................ 30
  Free City ......................................................... 30
  City-State ....................................................... 30
  Layout ............................................................................. 30
  Streets ............................................................ 30
  Buildings ......................................................... 30
  Wards ............................................................................. 31
  Street Markets ................................................ 31
  Water Fountains and Wells ........................... 31
  Baths .............................................................. 31
  Hospitals ........................................................ 31
  Churches ........................................................ 31
  Prominent Structures ..................................................... 31
  City Walls ....................................................... 31
  City Gates ...................................................... 32
  Main Markets .................................................. 32
  Commodity Markets ....................................... 32
  Great Churches .............................................. 32
  Town Halls ...................................................... 32
  Guildhalls ....................................................... 32
  Libraries ......................................................... 32
  Universities ..................................................... 32
  Urban Concerns ............................................................. 33
  Size and Population ....................................... 33
  Fire ................................................................. 33
  Sanitation ....................................................... 33
  Plague ............................................................ 33
  Stockpiling ...................................................... 33
  Crime .............................................................. 33
  Country-Grown ............................................... 33
  Power Centers ................................................................ 34
  Craft Guilds .................................................... 34
  Merchant Guilds ............................................. 35
  Wizards’ Guilds .............................................. 35
  Thieves’ Guilds .............................................. 36
  Religion .......................................................... 37
  Patriciate ........................................................ 37
  City Council .................................................... 37
  Town Lords ..................................................... 38
  Kings .............................................................. 38
  The Social City ............................................................... 38
  Adventurers .................................................... 38
  Trade and Economics .................................................... 39
  Price ............................................................... 39
  The Market ..................................................... 39
  Coin and Specie ............................................. 40
  Banking .......................................................... 40
  Complex Financial Interactions ..................... 40
  Magic in the City ............................................................. 40
  Familiarity ....................................................... 40
  Effects of Magic .............................................................. 41
  Stability ........................................................... 41
  Wealth of Cities .............................................. 41
  Civic Uses of Magic ........................................................ 41
  Defense .......................................................... 41
  
  4
  Taxation .......................................................... 41
  Justice ............................................................ 42
  Building .......................................................... 42
  Public Services .............................................. 42
  Spellcasters in the City .................................................. 42
  Spontaneous Casters .................................... 42
  Magic and Craft .............................................. 42
  Magic and Law ............................................... 42
  Chapter Four: Generating Towns and
  Cities ................................................43
  Physical City ................................................................... 43
  Population and Density .................................. 43
  Size ................................................................ 43
  Average Number of Structures ...................... 43
  Gold Piece Limit ............................................. 43
  Wealth ............................................................ 43
  Income for Lord/King ..................................... 43
  Magic Resources ........................................... 43
  Wards ............................................................. 43
  Assigning Structures ...................................... 45
  Mapping Wards and Cities ............................. 45
  Structural Style ............................................... 45
  Power Centers ............................................... 45
  Influence Points ............................................. 45
  Unabsorbed Influence Points ........................ 45
  Dividing Influence Points ............................... 45
  Wealth ............................................................ 46
  Professions .................................................... 46
  Guilds ............................................................. 46
  City Worksheet ............................................... 54
  Power Center Worksheet ............................... 55
  Chapter Five: Economic Simulator.....56
  Complex Economy ......................................... 56
  Social Implications with Resale ..................... 56
  Purchasing Examples .................................... 57
  Chapter Six: On Those Who Pray .......65
  The Multiplicity ................................................................ 65
  The Patron God .............................................................. 65
  Establishing a Patron God Status ................. 65
  Patron God of the City ................................... 65
  Patron God of the Region .............................. 66
  Patron God of the Kingdom ........................... 66
  Social Effects of High Intolerance ................. 66
  The Feudal Church ......................................................... 67
  Philosophical Church ..................................................... 67
  Magic .............................................................. 67
  Miracles .......................................................... 67
  Social Church ................................................................. 67
  Church Building .............................................. 67
  Preaching and Guidance ............................... 67
  Proselytizing ................................................... 67
  Rites ............................................................... 67
  Holidays and Celebrations ............................. 68
  Charity ............................................................ 68
  Other Social Roles ......................................... 68
  Political Church .............................................................. 68
  Tax Exemptions .............................................. 68
  Alienation ....................................................... 68
  Canon Law ..................................................... 69
  Investiture....................................................... 69
  Fiscal Church ................................................................. 69
  Tithe ............................................................... 69
  Manorial Income ............................................ 69
  Magic .............................................................. 70
  Corruption ...................................................... 70
  Organization ................................................................... 70
  Centralized Hierarchies .................................. 70
  Decentralized Hierarchies .............................. 70
  Denominationalism ........................................ 71
  Monastic Orders ............................................. 71
  The Church of the Neutral Good God ........... 72
  Hierarchical Progression ................................ 72
  Social Hierarchies .......................................... 73
  Unaffiliated Clerics ......................................... 73
  Clerics of Philosophy ..................................... 73
  Adepts ............................................................ 73
  Druids ............................................................. 74
  One Order ...................................................... 74
  Secret Society ................................................ 74
  Seeking the Druid .......................................... 74
  Alternatives for Druids ................................... 74
  Evil Religions .................................................. 74
  Chapter Seven: On Those Who Rule ..76
  Feudalism ....................................................................... 76
  Vassalage ....................................................................... 76
  Vassal’s Obligation ......................................... 76
  Lord’s Obligation ............................................ 77
  Types of Fiefs ................................................. 77
  Personal Nature of Vassalage ....................... 77
  Recourse for Loss of Faith ............................ 77
  Multiple Vassalage ......................................... 78
  Liege Lord ...................................................... 78
  Six Rights of Land .......................................................... 78
  Homage and Fealty ........................................ 78
  Knight Service ................................................ 78
  Feudal Aids .................................................... 78
  Social Rights .................................................. 78
  Justice ............................................................ 79
  Feudal Incidents ............................................. 79
  Added Complexity .......................................... 79
  Alienation ....................................................... 79
  Fief Layout ..................................................... 80
  Resurrection Magic ........................................ 80
  Feudalism Example ........................................................ 80
  Aristocracy ...................................................................... 81
  Commonality .................................................. 81
  Kings ............................................................................... 83
  Divine Kingship .............................................. 83
  Tied to the Land ............................................. 83
  Multiple Kingships .......................................... 83
  Government as an Aspect of Kingship .......... 83
  Types of Monarchy ......................................... 84
  Development of Government ......................................... 84
  Land Management ......................................... 84
  Religion Forming Monarchies ........................ 84
  Treasuries ...................................................... 84
  Courts ............................................................. 84
  Bureaucracy ................................................... 84
  Chanceries ..................................................... 84
  Parliaments .................................................... 85
  Diplomacy ...................................................... 85
  Development of Law ....................................................... 85
  The Nature of Law ......................................... 86
  Aspects of Court ............................................ 86
  Manorial and Feudal Court Procedures......... 87
  Charter Court Procedures .............................. 87
  Ecclesiastical (Canon) Court Procedures ..... 87
  Royal Court Procedures................................. 88
  Magic and Justice .......................................... 88
  Crime and Punishment .................................. 88
  Enforcement ................................................... 88
  Outlaws .......................................................... 89
  Chapter Eight: Generating Kingdoms and
  Aristocracy ......................................94
  General Information ....................................... 94
  Size ................................................................ 94
  Population ...................................................... 94
  Population Density ......................................... 94
  
  5
  Rural and Urban Population .......................... 94
  Acres Under Cultivation ................................. 94
  Manors ........................................................... 94
  Number of Towns and Cities .......................... 94
  Placement of Communities ........................... 95
  Cresson, an Example Kingdom ..................... 95
  Government ................................................... 95
  Type of Government ...................................... 95
  Strength of King ............................................. 95
  Allodial Land................................................... 95
  Aristocracy ...................................................................... 96
  Number .......................................................... 96
  Manors ........................................................... 96
  Cresson’s Elite ............................................... 96
  Income ........................................................... 96
  Manorial Income ............................................ 97
  Tax Income ..................................................... 97
  Scutage Income ............................................. 97
  Mine Income .................................................. 97
  Income from Towns and Cities ...................... 97
  Cresson’s Income .......................................... 98
  Kingdom Worksheet ...................................... 99
  Appendix I-Demographics ...................100
  Demographics Worksheet ............................. 103
  Influence Points Worksheet ........................... 104
  Appendix II-Generating Magical
  Resources .......................................105
  Bargaining for Magic ...................................... 105
  Magic and Age ............................................... 105
  Examples of Annual Aristocratic Magical Revenue
  Generation ............................................. 105
  Appendix III-Magical Medieval King
  Template ..........................................106
  Appendix IV-Building System .............107
  New Structures ............................................................... 107
  Step One: Structure Type .............................. 107
  Step Two: Layout, Walls, and Excavation ..... 107
  Step Three: Height ......................................... 107
  Step Four: Materials....................................... 107
  Step Five: Carriage ........................................ 108
  Step Six: Style ................................................ 108
  Step Seven: Final Cost .................................. 108
  Step Eight: Construction Time and Crew ...... 108
  Step Nine: Magic Modifiers ............................ 108
  Renovations .................................................................... 109
  Rebuild ........................................................... 109
  Interior/Exterior Changes ............................... 109
  Addition .......................................................... 109
  Remodel ......................................................... 109
  Demolition and Cannibalism .......................... 109
  Castle Construction Advise ........................... 109
  Underground Construction ............................. 109
  Magic .............................................................................. 109
  Magic Spells ................................................... 110
  Wondrous Items ............................................. 111
  Monstrous Builders ........................................ 112
  Final Notes ..................................................... 112
  Example One: A Simple Great Hall ............... 112
  Example Two: The Great Hall Expansion ...... 113
  Example Three: A Great Church ................... 114
  Structure Types .............................................. 115
  Material ........................................................... 118
  Style ............................................................... 120
  Building Worksheet ........................................ 122
  Appendix V- A Magical Medieval
  Miscellany ........................................123
  A list of expenses in gaining the charter for Hattighar
  123
  A sample city charter ..................................... 123
  A sample free-city charter .............................. 123
  A sample grant of farm to the town of Nagar 124
  Grant of toll exemption ................................... 124
  Sample guild rules ......................................... 124
  Examples of Mundane Tolls and Taxes ......... 126
  Examples of Magical Tolls and Taxes ............ 127
  Plot Hooks Compendium ............................... 127
  Glossary ................................................129
  Bibliography .........................................131
  A Magical Medieval Exam ....................132
  Legal Stuff.............................................133
  
  On Setting Concepts
  6
  Introduction: On Setting Concepts
  This book aids the creation of a generic Western European
  medieval world consistent with third edition Dungeons and
  Dragons. This is not a campaign setting, nor is it a history
  book with a list of rulers, powerful people, and events. This
  book allows you to add a medieval feel to your world without
  forcing you to play in a truly medieval world. This volume
  provides a wealth of resources concerning medieval Western
  Europe: the spatial systems, the social groups and distinctions,
  the trade and economics, the law and justice, and the typical
  medieval mindset. Modeled after Germanic high medieval
  societies, this book simulates, but does not replicate actual
  medieval Europe.
  However, this book does not discuss costumes, customs,
  mythology, games, tournaments, linguistics, or any of the other
  particulars of a distinctive campaign setting. It does not provide
  all the necessary information to create a comprehensive
  magical medieval society. Such is the prerogative of the GM’s
  unique campaign world. This supplement provides GMs
  information and tools for increasing the depth of their existing
  world.
  Some basic core assumptions of third edition Dungeons and
  Dragons integrate poorly with medieval society. Ultimately,
  GMs must make decisions on how their magical medieval
  society works.
  Gender
  The medieval period, though romantically remembered for
  chivalry and knights, is not known for its gender equality.
  However, medieval society is not as discriminatory as most
  moderns believe. Women find places in medieval society as
  guild members, powerful landowners, and abbesses. Some
  societies assign gender to certain roles but allow women to
  assume those roles though assuming a different gender.
  Complex gender issues aside, third edition assumes ability is
  not based upon sex or gender. This means a female fighter
  swings and hits as hard as a male fighter.
  The religious views of women that colored feminine perceptions
  in the medieval times are another gender consideration. There
  is no inherent Eve or Madonna in third edition. This does not
  remove all historically sex-defined roles, but it does allow a
  GM more equality in game play.
  What kind of place in society would women have in third edition
  parameters? Making women statistically equal to men
  challenges every historical concept of women. Female rulers
  would be more common, or even the norm in some kingdoms.
  Women would bear arms and be a part of military endeavors.
  A female society and fighting force could exist and kill anyone
  that has problems with sword-carrying chicks. Religious
  institutions would incorporate women in their hierarchy, and
  female apprentices would be accepted as readily as male ones.
  Because of third edition’s gender assumptions, GMs determine
  societal roles rather than assuming historical gender roles.
  That being said, if GMs prefer busty serving wenches and
  damsels in distress (so that PCs can kill dragons and steal
  their treasures), keep in step with the historical view towards
  women in a magical medieval society.
  Communication
  The ease of third edition communication, both written and
  spoken, leads a magical medieval society away from its
  historical roots. Firstly, by virtue of being classed, a large
  percent of society is literate. Even thorps, not including
  barbarians and commoners, have on average fifteen literate
  people. Secondly, everyone speaks common, including non-
  human races, such as elves, dwarves, gnomes, halflings, and
  many of the goblinoids. This does not exclude variations in
  regional accent and local slang, but everyone can effectively
  communicate with each other. This removes interesting
  encounters such as kings and queens speaking different
  languages, muddling through marriage with a smattering of
  each other’s native tongue. Everyone possessing a common
  language is analogous to everyone in the medieval period
  speaking fluent Latin, even the commoners.
  These two factors change the way a magical medieval society
  progresses. Increased literacy leads to a more educated
  society, while a common language allows for more
  communication between races, cities and nations. One expects
  trade and the rise of cities to occur faster and be more
  pervasive in such an environment when compared with the
  historical examples. Better dissemination of ideas leads to
  gains in technology, religion, and innovations, altering the
  social makeup of a magical medieval Western Europe.
  Race
  This book mostly considers humans and human interactions.
  This is because humans were the only existing creatures in
  the historical Middle Ages and because there are vastly
  differing interpretations of the other races (elf, dwarf, halfling,
  gnome, half-orc, half-elf). Our basic assumption is a society
  in which race is a non-determining factor for social interactions.
  This is, of course, far from what probably would occur in a real
  magical medieval society, but allows GMs flexibility so they
  can implement their own ideas about race in their campaign.
  It also lets GMs easily change race relations to fit different
  areas of their world without forcing them to change anything
  in this book. If a particular race is hated in one area and favored
  in another, A Magical Medieval Society: Western Europe can
  be equally applied in both cases.
  Alignment
  Alignment is perhaps the most difficult of all third edition
  concepts. Every GM and player has differing ideas about what
  constitutes LG or LE. This book purposefully does not address
  alignment issues because of this fact. We believe the base
  alignment (and what we are here describing) of magical
  medieval societies is LN. Law and order keep these societies
  functioning; therefore most magical medieval societies view
  moral implications based upon maintaining structure. This
  mindset explains their reluctance to change. Good maintains
  order, and change always upsets order.
  
  7
  On Setting Concepts
  Pervasiveness of Magic
  Magic is the most difficult factor to resolve with a medieval
  society. Cure spells, lyres of building, talking to gods through
  commune, and every small town having a person who can
  cure disease are very difficult to resolve with a medieval
  mindset. Most supplements simply lay a magic patina over
  historic medieval times, but magic really changes everything.
  In resolving the issue of magic, our first assumption is that
  society evolved and developed alongside magic. Relying on
  the cleverness, ingenuity, and survival of humanity, this
  supplement is based upon extrapolation of historical
  information and trends.
  Our second assumption is that most magic in a magical
  medieval society is mundane magic, not adventuring magic.
  Most people stay rooted in their community and do not take to
  wandering; therefore, a real society uses their magic and
  creates items to help everyday life. Wealthy individuals have
  more mundane magic than adventuring magic, because, on a
  day-to-day basis, they use the mundane magic more. Magic
  focuses on crops, medicine, craftsmanship, labor, and
  entertainment more than on dungeon delving.
  Our third assumption resolves a historical medieval mindset
  with a magical world by viewing magic as a form of technology.
  Though some feel treating magic as technology lessens the
  mystical feel of magic, a real society developing with the magic
  prevalence dictated by the core rules would not view magic
  only as a mystical thing. Powerful magics remain a great
  mystical affair in the society, but low-level magic is familiar to
  all but the most isolated.
  Any society that evolves alongside magic views magic in a
  similar manner as they view other forms of technology. It is no
  different than three-field system for farming, a water mill to
  grind grain, a lever and pulley for constructing tall structures,
  the “magic” of forging metal, or a trebuchet for busting curtain
  walls. Magic becomes a useful tool, but this does not lessen
  the mysticism associated with medieval technology. For
  example, smiths are often viewed as magicians because
  people do not understand the science behind metallurgy.
  Smiths carefully guard their secrets and perform ritualistic
  actions that have no effect upon the forging of the metal.
  Magical medieval people incorporate magic in their everyday
  existence, but this does not mean magical medieval societies
  have the modern mindset for welcoming change.
  Our final assumption is magic brings social change to medieval
  societies. Traditionally, medieval society is broken down into
  three categories: those who toil, those who pray, and those
  who fight. In a medieval society, those who fight are implicitly
  understood to be those who rule. Magic disrupts this triumvirate
  by inserting itself into all layers of society and establishing
  another source of power in a magical medieval society. This
  supplement chooses to insert magic throughout society, rather
  than put all the changes into one condensed chapter.
  Welcome and Thank You
  Welcome to a Magical Medieval Society: Western Europe!
  We hope the information here provides you with hundreds of
  campaign and adventuring ideas. We hope the generation
  systems for manors, towns and cities, kingdoms and
  aristocrats, buildings, and the short economic simulator in the
  appendices provide you with a board upon which to bounce
  your own campaign specific needs against. We’ve tried to
  make all systems as historically accurate as possible, while
  considering our setting assumptions, and hope you find them
  as useful as we do. Thanks, and enjoy!
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  Setting Table A-Spellcasting Demographics*
  *See Appendix I-Demographics for additional information.
  
  8
  On Those Who Toil
  Chapter One: On Those Who Toil
  Though the main focus of third edition is adventurers, the
  importance of those who toil is implicit in every campaign
  setting. Those who toil are the people in society who produce
  and reproduce. They are the bulk of the population, typically
  90-94%, and they work the land for food, fodder, drink, and
  clothing. They not only work for their own survival and
  betterment, they make the food and raw goods that support
  those whose livelihood is not growing food. Urban
  communities, traveling military forces and small standing
  armies rely upon those who toil. Urban dwellers, living in small
  towns or larger, usually grow food outside of the urban center,
  but not enough to support the dense population found in the
  city. Armies are completely dependant upon the work of those
  who toil. A generic magical medieval setting is based in an
  agrarian society, unless climate and terrain dictate otherwise.
  Note: Though presented here in a clear-cut and ideal form,
  actual magical medieval manors vary in almost every
  imaginable way: size, productivity, living conditions, buildings,
  and staff. As in all things magical medieval, there are
  generalizations, but societies are defined by their exceptions.
  See Chapter Two: Generating Manors for a closer look at
  manorial diversity.
  The Manorial System
  The basis of a medieval agrarian society is the manorial
  system. Manors are rural estates under a lord, often an
  absentee lord, who has certain rights over the land and its
  tenants. This land is usually apart of a benefice, a package of
  land, buildings, or rights given by another lord in exchange for
  military service or coin. This land may include defensive
  structures, farms, mines, quarries, meadows, forests, marshes,
  rivers, mills, or villages. If it includes a village, all the occupants
  of the village become the lord’s tenants and are indebt to the
  lord due the protection he provides them. Some peasants own
  their own land, but are still required to provide labor on the
  lord’s land at harvest. In cases where there are no villages in
  the lord’s benefice, the lord may build a manor or castle. A
  community usually develops around him for protection and
  unoccupied land. Most agrarian-based communities only
  develop to the size of a village. Some communities may grow
  to the size of small towns or larger, evolving into an urban
  center. Lords can have more than one manor, and one manor
  can encompass more than one village.
  Most manors are small, usually less than 640 acres, or one
  square mile. Rural communities are usually within 1-2 miles
  of each other. Larger villages or towns, where markets and
  fairs for selling and buying surplus occur, are usually within
  five miles of most small rural communities.
  Manorial Complex
  On every manor, the lord sets apart land for his various
  manorial interests. This includes a manorial house, storage
  buildings, vineyards, orchards, gardens, beehives, dovecotes,
  livestock, and all other things belonging to the lord. Even an
  absentee lord has a manorial complex. The quality and number
  of buildings within the complex depend on the lord’s assets
  and personal industry.
  Manorial Home: Every manor has a manorial home, even if it
  is no more than a simple great house. Made of stone and
  usually two stories tall, the manorial home houses the bailiff
  and other important staff. On large manors, body servants’
  quarters are nearby the manorial house while body servants
  on small manors usually sleep in the great hall. Common
  servants are employed from the village manorial populace.
  Every manorial house has a large meeting room on the ground
  floor called the great hall, home of the manorial court and
  feasts of harvest and holidays. If the lord resides in the manorial
  home, his quarters are on the second floor to provide privacy
  for the lord and lady’s family. The kitchen is a separate building
  attached to the manor by a walkway, while the pantry, storing
  bread, and the buttery, storing wine, are next to the great hall.
  Garderobes are also off of the great hall, as well as upstairs.
  Unlike most of the other structures on the manor, the manorial
  home is not solely focused on agriculture and growing food.
  Its importance is also social. It is where important people
  preside, where visitors stay, and where peasants only go by
  the lord’s grace. If the manorial home is the lord’s main
  residence, the level of luxury and food attest to his wealth and
  social standing.
  Chapel: All manorial complexes have a small private chapel
  for the lord, his family and their guests. The chapel is usually
  a single room in the manorial home, set apart as a place of
  worship. In some magical medieval societies, particularly pious
  lords have more than one chapel to appease many gods. This
  private chapel provides the lord social distinction from his
  peasants who attend village churches. For the implications of
  rural religion, see Chapter Six: On Those Who Pray.
  Garden: Within the manorial complex is the lord’s garden.
  The lord’s garden is larger than the small gardens peasants
  have behind their homes. As large as a few acres, the manorial
  garden grows all manners of vegetables, fruits, and herbs.
  Though the staff and peasants tend the manorial garden, it is
  considered property of the lord to consume, sell, or give away.
  In luxurious manors, lords may keep decorative gardens to
  display their wealth and luxury. Using good soil for aesthetics
  over practicalities is definitely a sign of luxury.
  Barn: Tended by the granger, the barn stores grain and winter
  fodder. It is the winter living quarters for the lord’s livestock
  and can also act as stables for the lord’s horses. The manorial
  barn is quite large, as much as 5,000 square feet. Built of
  stone, the lord’s barn is usually one story with a partial second
  story made of good wood.
  Dovecote: The dove is the lord’s bird on the manor. Peasants
  hunt other birds of the air for dinner, but only the lord feasts
  on doves. The dovecote is eighteen feet tall, cylindrical, and
  ten feet in diameter. Usually build of stone, the dovecote holds
  up to 1,000 doves at a time. The thatch roof and open vent
  allows birds to fly in and out of the dovecote. Besides a tasty
  meal, dovecotes provide fertilizer for manorial gardens. Some
  manors use the bottom of dovecotes for extra grain storage
  space.
  
  9
  On Those Who Toil
  Storage: Tools, plows, winnowing fans, flails, and other items
  the manor uses throughout the year also require storage. When
  barns and other structures run out of room, manors build
  storage buildings. They come in all sizes, are built of all types
  of material, and are the medieval counterpart to the modern
  garage.
  Bakehouse and Brewery: Some manors have private
  breweries and bakehouses within the manor complex. They
  are usually near the kitchen and accompany facilities to make
  and barrel wine, if the manor grows grapes.
  The Village: Outside of the manorial complex are rural
  communities that vary in size. According to core rulebook II,
  thorps are the least populated rural communities, villages are
  the most populated rural communities, and hamlets lie between
  them. Some manors may have small towns and large towns,
  the least populated urban communities, within their demesne.
  The village peasants live and work outside of the lord’s
  complex. The peasants only enter the manorial complex for
  labor, manorial court, and special occasions, like harvest feast
  and holidays.  The manor complex is physically and socially
  separate from their daily existence.
  Manorial Bureaucracy
  Running a manor requires permanent staff for different
  functions. Lords have administrative officials who help run the
  manors. Each manor has managers who perform year-round
  duties, and the manorial house has domestic servants of its
  own. A lord’s main manor, in which he and his family reside,
  has extra servants, as well as specialized staff to tend to their
  daily needs. Castles acting as manors have military staff as
  well. The size and holdings of a manor dictate what kind and
  how much staff it requires.
  Administration
  Steward: The day-to-day concerns of a manor are rarely
  managed by the lord directly, but by his staff and pool of
  manorial labor. The steward is the first and most important
  part of a lord’s staff. The steward oversees all of a lord’s
  manors, does the accounting of all the manors, runs the lord’s
  main manor, appears in manorial courts to represent the lord
  on a village level of justice, greets visiting officials and gentry
  when the lord is unavailable, and selects a bailiff and reeve
  for each manor. The steward knows how much money and
  kind is spent entertaining a visiting knight and his entourage,
  what amount each manor should produce at harvest, how much
  wine to buy for the lord’s main manor, how much the lord and
  lady spend on clothing every year, and which bailiffs tend to
  skim off the top at collection time. The steward is the lifeline
  between the lord and his manors.
  The steward travels from manor to manor throughout the year
  checking on each manor’s progress and attending the manorial
  court, also known as the hallmote. The steward has attendants
  and clerks that travel with him. They keep records of incursion
  income from the hallmote. Stewards and their clerks usually
  visit a single manor a few times a year, each stay lasting only
  a day or two. Lords with vast holdings may employ multiple
  stewards, while lords who hold and reside on one manor may
  not need a steward at all. In general even lords with one manor
  employ stewards for the times he must leave the manor. A
  lord must leave to serve military service or counsel for his
  lord, to fight wars, or to visit other manors and lords for political
  or social reasons. Lords mostly employ stewards to avoid
  troubling themselves with the trifles of daily subsistence.
  Chamberlain: Lords usually employ chamberlains on their
  main manor and on other important manors. The chamberlain
  takes care of the great chamber and aids the steward in caring
  for the household. He makes sure no one takes the silver, the
  tablecloths are cleaned and stored, and sacks the unproductive
  or sticky-fingered servants.
  Almoner: This servant takes care of the lord’s alms, his gifts
  to the poor. Old livestock, scraps of food, old clothing, and
  other tidbits are usually given to the poor in measure. Though
  most manors give to the poor, not all manors have almoners.
  A lord’s main manor certainly employs an almoner and larger
  manors usually employ almoners. Alms to the poor account
  for roughly 1-5% of the manor’s annual income. Such trifles
  endear the lord to the peasants, reduce the risk of peasant
  revolts, and provide a cleaner conscience.
  Managers
  On every manor, the steward selects a bailiff to act as manager.
  The bailiff then chooses more managers from the peasants,
  creating part of the manorial bureaucracy.
  Bailiff: Every manor has a bailiff, who acts as the lord’s
  representative on the manor year round. The bailiff is either
  from a rich peasant family or a younger son of the gentry,
  appointed by the lord at the steward’s recommendation. The
  bailiff resides in the manorial house, a stone giant among the
  peasants’ wattle-and-daub homes. He and his family receive
  meals in the great hall at the lord’s expense, as well as
  receiving furs, clothing, feed for his horse, salary in coin, and
  gifts at the holidays.
  The bailiff is to the steward as the steward is to the lord. He
  watches over the lord’s fiscally rewarding rights and property.
  He secures the food, fodder, and supplies of the manor from
  theft, keeps record of the manor’s expenses, sells the lord’s
  surplus and livestock at market, and buys supplies for the
  manor. A bailiff’s shopping list might look like this: 200 candles,
  200 sheets of parchment, eight axles, three carts, 50 pounds
  of iron, three large millstones, two barrels of tar, kitchen
  utensils, a new stool for the buttery, metal brackets for the tool
  shed, thatch and slate for the roof, and 30 chickens. Among
  his list of expenses is the cost of entertaining visitors, which
  not only includes the guest’s room and board, but the room
  and board for the guest’s entire entourage, fodder and stable
  for their horses, and food and lodging for any hunting dogs
  and falcons. The bailiff also protects the village and peasants
  from outside threats. Bailiffs have been known to bribe traveling
  armies to move along to other villages for their grain. Like the
  steward, the bailiff has lesser officials on the manor, including
  serjeants and macebearers that oversee work and harvest,
  foresters that protect the forest from poachers and tend to
  forest matters, and grangers who protect the grain and stores
  in the barn from theft and ruin. Though some manors do without
  all these village officials, every manor has a reeve.
  Reeve: The reeve is the next link in the chain of manorial
  bureaucracy. Chosen annually, the reeve serves for a year,
  
  10
  On Those Who Toil
  beginning and ending his term in late September after harvest.
  The reeve is a villager, closer to the peasants economically
  and socially than the bailiff. The reeve is typically relieved of
  all his labor obligations, receives some meals at the manor,
  and some reeves are paid a salary in coin or in grain. Some
  peasants serve multiple terms as reeve, while other peasants
  chosen for the position pay to get out of the duty because
  they’d rather avoid the social conflicts that arise while
  performing the office.
  The reeve’s principal task is making sure the peasants who
  owe labor services perform work on the lord’s demesne. He
  also determines what labor is required and when it is needed.
  He manages plow teams, hedges, moving and penning the
  livestock, manure collection, mending the lord’s structures,
  and all the other tasks on the manor (see Table I.3-Labor
  Calendar). In cases of absentee bailiffs, the reeve sells the
  surplus of the manor. He also performs the majority of the
  manor’s accounting. At the end of harvest, he delivers the
  accounting to the bailiff, who ultimately reports to the steward
  or the steward’s clerk. This accounting includes rent collection,
  lists of those who are overdue on rent, and receipts from selling
  grain, livestock, and other products. The accounting also
  includes the food and goods delivered to the lord from the
  manor, payments to individual workmen, a listing of the grain
  and livestock on the manor, and all purchases. The reeve
  accounts for the grain and stock in every conceivable manner:
  how much the manor holds, how much the lord receives, how
  much the harvest boon consumes, how much surplus to the
  market, how many new animals this year, what age they are,
  and how many hides from the animals killed. To keep reeves
  honest, some lords set quotas on the amount of grains and
  livestock the reeve is to deliver to the lord, making the reeve
  pay the difference if he fails to milk the manor for all a lord
  thinks it is worth.
  Beadle and Hayward: The beadle and the hayward, assistants
  to the reeve, are economically and socially below the reeve.
  Though the reeve, beadle, and hayward are all exempt from
  labor obligations to the lord, the holdings of the beadle and
  hayward are usually less than the reeve’s. Beadles and
  haywards receive less salary in coin or kind, and they typically
  receive partial board in the manor. The beadle saves the seed
  from the previous year’s crop for planting, and serves the reeve
  in the field, overseeing the peasant labor at mowing, reaping,
  harrowing, plowing, and sowing. The beadle also collects rent
  and the fines determined through the hallmote. The hayward
  impounds stray cattle and sheep that nibble on the lord’s crop,
  fine the owners, and tends to the hedges and fences that pen
  the livestock. On smaller manors, the beadle and hayward
  are sometimes combined into one position.
  Laborers
  Each manor has a permanent work force that the lord pays
  either in coin or in kind. The laborers are peasants that live
  within the lord’s demesne and probably own land in the fields.
  These laborers are the work force entrusted with the tasks
  that might cause the average serf to nip at the lord’s coffers.
  They serve the lord’s land, protect the lord’s interests, and
  increase the lord’s industries and profits. The lord pays these
  permanent laborers with grain, coin, labor obligation relief,
  giving a portion of peasant labor obligation to work their lands,
  or any combination of these. These laborers are plowmen,
  carters, shepherds, dairymaids, cowmen, pigmen, and
  overseers.
  Plowmen: Plowmen plow up to 90% of the lord’s holdings in
  the fields. Villeins with plows work the remainder of the fields,
  and other serfs with labor obligations do tasks like harrowing,
  breaking clods, and weeding. A manor requires a plowman
  for every 30 acres of arable land.
  Carters: Carters are the deliverymen of the manor. They carry
  grain and goods to and from market, make deliveries from the
  manor to the lord, and execute other various deliveries. Carters
  are well paid to keep them honest, since they are in a position
  to take advantage of the lord’s bounty on a continual basis.
  Carters are especially important to lords with multiple manors.
  These lords require more carriage between their manors.
  Shepherds: Shepherds have many duties. They tend to the
  lord’s sheep, fold and pen the sheep, collect the manure from
  the pens to fertilize the arable land, take care of sick sheep,
  and sheer the sheep in spring. A manor with sheep needs a
  shepherd to every 100 sheep.
  Dairymaids: Dairymaids milk the lord’s cows and sheep. They
  make butter and cheese for the manor, with a portion going to
  the lord and the surplus to the market. They tend to the poultry
  and collect eggs, as well as making a mid-day meal for the
  other permanent manorial laborers, usually pottage.
  Depending on the number of livestock, a manor employs 1-5
  dairymaids.
  Cowmen and Pigmen: Cowmen and pigmen do odd jobs
  around the manor that need special attention or trusted
  laborers. They are the least specialized of the permanent labor
  on the manor and receive the least amount of pay. Though
  some manors have individual men for each position, most have
  a collective laborer who deals with animal husbandry. On
  manors with few sheep and no shepherd, cowmen and pigmen
  also tend to sheep. Besides moving the livestock from pasture
  to pen, they also mend fences and hedges.
  Overseers: Most manors only have a few fruit trees, a garden
  growing produce, flax, and herbs, and a few hives for honey
  and wax. But if a manor has such production on a large scale,
  overseers manage peasant labor and prevent theft. Overseers
  for olive groves, orchards, vineyards, or land growing cash
  crops are typical for the manor with such industry.
  Household Servants: Household servants are peasants
  without farmland who perform paid labor. Some manors give
  them room and board as partial pay, while other manors pay
  in grain and coin exclusively. Staff includes chambermaids
  and cleaners to take care of the rooms and toilets, marshals
  and grooms for the stables and horses, messengers and pages
  for delivering messages and completing petty tasks, and
  washwomen to do the laundry. In the kitchen, slaughterers,
  poulters, cooks, sauce cooks, butlers, pantlers, brewers,
  bakers, cupbearers, dispensers, fruiters, and their helpers kill,
  prepare, and serve food to all who dine at the manor. Smaller
  manorial homes may not require so much personal, while
  larger ones have even more servants.
  
  11
  On Those Who Toil
  Peasants on the Manor
  Without peasants to work the land and pay rent, fees, fines,
  tolls and taxes, being lord of a manor loses much of its appeal.
  Every peasant that lives within the lord’s demesne becomes
  the lord’s tenant due the protection he provides. The legal
  status of individual peasants determines how much labor he
  owes the lord, as well as how much of the lord’s justice applies
  to him.
  Legal Status
  Free tenants, known as yeomen, own their land independent
  of the lord. Though the free tenant is obligated to work the
  lord’s land at harvest, he does not have to perform any other
  labor on the lord’s land. The fees and fines enacted by the
  lord do not hold sway over a free tenant, though they do pay
  taxes and can be sued for infringement of the lord’s property.
  More often than not, free tenants swear loyalty to the lord for
  protection. This insures the land stays in the peasant’s
  possession, and the peasant remains in good standing with
  the lord. When free tenants swear loyalty to the lord, they often
  assume many of the taxes and regulations levied by the lord
  in exchange for the protection provided. When free tenants
  purchase land from serfs or villeins, all the labor obligations
  of the previous owner fall to the free tenant, but only for that
  plot of land. Labor is tied to the land, not the man.
  Unfree tenants, known as serfs or villeins, are under the
  jurisdiction of the lord and his manorial court. They are subject
  to the fines and fees the lord enacts on his manor, and they
  owe substantial labor obligations to the lord, roughly five days
  of labor a year per acre of arable land. Being a villein does not
  mean that peasants are slaves. Unfree peasants can buy, sell
  and inherit land and livestock. Typically, they can also marry
  and give dowries without first requiring the lord’s permission.
  Though not all unfree peasants can marry freely, most can
  and they usually pay tax on it. Serfs and villeins enjoy many of
  the same benefits as those who are free. However, their unfree
  status is a social stigma against serfs trying to move up in
  society, and unfree peasants under a tyrant lord are at his
  mercy.
  Labor Obligations
  All the lord’s tenants are under obligation to work the lord’s
  land. The obligation varies on the legal status of tenant and
  the size of the peasant’s holding; the larger the holding, the
  greater the obligation. The peasant’s obligations to the lord
  includes farming, harvesting, and transporting the fruits of the
  lord’s fields, haying the meadow, tending to the lord’s livestock,
  and working the lord’s vineyards, orchards, dovecotes, and
  beehives. Repairs or construction on the lord’s demesne is
  another way for the serf to pay his labor obligation. This
  includes mending the lord’s plows, harnesses and tools, as
  well as tearing down and rebuilding ditches, fences, hurdles,
  and hedges to keep the livestock away from the fields. When
  the lord requires construction, he provides the material for the
  villeins and craftsmen. Hiring outside labor is reserved for
  complicated construction or a shortage of manorial labor. Some
  peasants pay their obligation with coin. This coin buys
  wanderers, hired labor from within the village, or day laborers
  from the city. Unfree tenants have more obligations in the form
  of taxes and fees, a sample of which can be found on Table
  I.1-Taxes and the Lord’s Rights. Many of these fees are waved
  for the poorest peasants who have only their house and garden
  with no holding in the fields.
  Manor Monopolies
  Regardless of legal status, all a lord’s tenants are subject to
  the lord’s monopolies on the manor. A common mill and a
  common oven are part of most manors and villages. Most
  manors also practice sheepfold, keeping all the village’s sheep
  in the lord’s demesne, so the lord’s land benefits from the
  manure. Lords can also ban home fulling and tanning, making
  all villagers use his facilities, as with common ovens and mills.
  Free men who run the common mills, ovens, tanneries, and
  fulleries on the manor pay the lord for the privilege of running
  the lord’s industry.
  Justice is another monopoly on the manor. The lord’s court
  system decides the fate of petty crimes and trespasses, while
  greater crimes of treason, murder, and such are usually dealt
  with in the king’s court. Fines from incursions and fees from
  settling civil disputes fill the lord’s coffers at the expense of
  the peasants. This does not mean lords have absolute control
  over their peasants, but they have socially supported
  preferential rights.
  The Village
  Layout
  Villages come in different shapes. Some are radial, with the
  houses and common green on the inside and the fields on the
  outside, while others are strings of houses along a road or
  river, known as street or row villages. Polyfocal villages have
  more than one hub, while crossroad villages form an X around
  a central green. Some villages combine multiple patterns,
  making a hodge-podge of wattle-and-daub houses, winding
  narrow dirt streets, and ridge-and-furrow fields. Despite the
  different layouts, the houses are always close together, facing
  inward, with the fields farther out. Houses cluster together for
  protection and social reasons. A small vegetable and herb
  garden is usually directly behind the house.
  Self-Governing
  Though the lord exercises taxes and monopolies in the manor,
  he often allows villagers to govern themselves on certain
  matters. Villagers make up the jury that presides over the lord’s
  court, the hallmote. Once the jurors, the assembled villagers,
  and the steward reach a consensus, the court delivers a ruling
  while the clerk notes the fines.
  The court is a place where peasants address the wrongs done
  to each other as well as their grievances with the lord for not
  fulfilling his duties. Peasants pay a court fee, even if the case
  is settled outside of the hallmote, and few suits against the
  lord fall in favor for the peasants. This is not always from blatant
  oppression, but from the social structure of the manorial
  system. The lord’s socially accepted privileges make proving
  legal infringement by the lord very difficult for any peasants
  seeking restitution.
  The most prevalent issue the peasants decide upon is farming.
  Regardless of individual legal status, the community comes
  together to create farming bylaws by consensus. The
  communal body of peasants decide what kind of crops to plant
  
  12
  On Those Who Toil
  and in what ratio, the restrictions on plowing, planting,
  harvesting, gleaning, and carrying the harvest, when work is
  to be done (never in the dark to discourage stealing), and
  when the animals graze on the field stubble. They also decide
  fines for wasting seed, theft, and chicanery (edging the plow
  into another’s strip).
  Farming
  Open Field System: The community farms on three open
  noncontiguous fields, each divided into rectangular plots called
  furlongs, which follow the natural drainage of the field. Furlongs
  do not line up side-by-side, but are scattered over a field
  wherever the greatest natural advantage can be claimed. Each
  furlong is then divided into long narrow sets of furrows known
  as strips. Strips run parallel to each other within the same
  furlong and are generally thought of as a day’s plow.
  Three-Field Rotation: Manors employ the three-field rotation
  system in which one field lies fallow all year, one is sown with
  winter wheat in autumn, and one is sown with spring crops
  after the last freeze. The villagers rotate the planting and fallow
  cycle, so a field lays fallow every three years. The furlong is
  the basic sowing unit because all the strips in the furlong grow
  the same crop. Each peasant holding land has strips in each
  field to ensure a winter and spring crop every year.
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  Table I.1-Taxes and the Lord’s Rights
  
  13
  On Those Who Toil
  Working the field requires many runs with a plow on the same
  strip. The first run is to turn the soil and allow decomposition
  of the residue crop, grass, and weeds. The second plowing
  runs along the center of a strip on both sides, aerating the soil
  for sowing. Spring seeds are planted after the last frost, with
  peas, beans, and vetch (legumes) in the furrow and grain on
  the ridge. Winter grains, wheat and sometimes rye, require
  three runs of the plow, the first in April, the second in June,
  the third in midsummer, after which the seed is sown in fall.
  The peasants sometimes harvest the winter wheat in shifts,
  tiding everyone over until the abundant harvest in September.
  Average Peasant Holding: Around half the peasants hold
  ten or fewer acres of arable land in the field. This is very close
  to subsistence for one family in the magical medieval period.
  A third of the peasants own a half-virgate, ranging from 12-16
  acres. The poorest of labors have little to no land in the fields,
  only a house and the immediate soil around the house for a
  modest garden. Wealthier peasants, who have more land than
  they can work, hire those without land. Strips owned by the
  same peasant are not in single blocks, but are usually
  intermingled with other peasant’s strips. The same is true of
  the lord’s holdings, usually a third of the acreage, in the fields.
  Harvest
  Though strips of plowed land, draft animals, and tools are
  individually held, harvest is considered a communal event in
  the village. Most serfs own a spade, a hoe, a fork, a sickle, a
  scythe, a flail, a knife, and a whetstone. Those with more land
  have more tools, a plow, and draft animals (cows, oxen, or
  horses). Those that do not have a plow work the land by hand
  or with hand tools. Able-bodied villagers perform the more
  difficult tasks, while the very young, old, and the infirm glean
  the fields after harvest.
  Harvest season begins the first of August, with the busiest
  time between September 8th and 29th. Though harvest is a
  season with many tasks, the main goal is to cut, gather, bind,
  and haul the sheaves of the lord’s grain into the barn for
  threshing and winnowing. Every tenant works the harvest, even
  those who could afford to pay off their service, and the lord
  may hire laborers to work the manor during harvest. In general,
  each acre requires four able-bodied workers per acre to harvest
  the fields, yielding roughly eight bushels of wheat. The range
  of 15% more in a good year and 15% less in a bad (not
  disastrous) year is a reasonable estimation of field yield. For
  other crops, see Table I.2-Seed and Yield per Acre.
  In exchange for the peasants’ harvest boon, literally “gift” to
  the lord, the lord gives a boon as well. The lord feeds the
  peasants working his strips for each day they harvest his fields.
  The lord’s fields are always harvested first, and harvest usually
  takes one day, but may take up to three days for large, wealthy
  manors. The feast is lavish the first day, with many cheeses,
  breads, grains, beef, doves, fowl, and ale. Subsequent days
  generally require less labor, and the food thins out as supplies
  run low and the lord wishes to speed his harvest. The amount
  of the lord’s boon is often spelled out before the peasants
  start work on the lord’s fields: how much grain and ale the lord
  provides (a gallon of ale per man per day is a conservative
  amount), what part wheat the bread is composed of, how large
  the loaves of bread are, and how much each person should
  be able to eat. Hired labor had the choice of 1 sp with food or
  2 sp without food per day of work. Regardless of one’s station
  on the manor, harvest is a time of plenty flowing with a bounty
  of food.
  Labor Calendar
  Accounting: Accounting is done on the manor from
  September 29th to September 29th of the following year, right
  after harvest. Rent, taxes, and outstanding fines are also
  collected right after harvest, usually by the reeve or bailiff.
  The bulk of a lord’s income from taxes, rent, and selling the
  surplus from his fields comes at harvest time. Income from
  forest, mines, fees, fines, justice (after autumn/winter), and
  industry are spread throughout the year.
  Barrel wine: After the grape juice ferments, it stands for a
  month before being barreled. Most wine does not ferment very
  long, yielding a sweeter less alcoholic wine than modern wine,
  though some manors specialize in making more alcoholic,
  higher quality wine.
  Collect firewood: Wood is only for the lord and those living
  on the manor. The lord may sell firewood, but peasants often
  make do with dried peat, dead wood, or stolen wood.
  Collect honey and wax: One swarm can make up to three
  gallons of honey, with 10% of the honey in the comb. Some
  beekeepers are very destructive in collecting honey and wax,
  destroying the hive and killing the swarm in the collection
  process. Larger manors have beekeepers that manage to
  preserve the hive after harvesting the honey and wax. These
  manors usually have buildings to keep the hive through the
  winter.
  Find wild swarms: In May, peasants hunt for wild bee swarms
  and transplant them to the manor.
  Harrow: Peasants break up the soil and cover the seedlings.
  Mallets are used on some of the bigger clods.
  Harvest: Harvest occurs at different times of the year,
  depending on the crop. The earliest harvest is flax and hemp,
  along with the garden vegetables in late July. Cotton and
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  14
  On Those Who Toil
  certain fruit trees are harvested in August. Though the bulk of
  winter wheat is harvested in August, some of it is cut early in
  June to tide hungry peasants. Spring crops are harvested in
  September along with grapes, and the remaining fruit trees.
  Olive harvest is in October.
  Haying: Any meadow or plains area is designated for haying
  in June. Often mixed with the wheat stubble and straw, hay
  makes up the bulk of winter feed for the livestock. Most, if not
  all, of the hay goes to the lord, but some villages have common
  greens, where the hay is divided among the villagers. Haying
  involves cutting, binding and drying of the grass.
  Gather reeds and bracken: Reeds are gathered, dried and
  bound to make thatch, while bracken is dried for winter bedding
  for livestock in the barn.
  Livestock birthing: March is the month for baby sheep, cows,
  goats, oxen, and horses, as well as hatching eggs for geese
  and chickens.
  Meadow livestock: The livestock graze on the stubble of the
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  Milk cows: Cows are not milked all year. Milking begins in
  May and ends in late September after harvest. The milk usually
  goes to making cheese and butter by the dairymaid.
  Milk sheep: Although they do not generate as much milk as
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  Sheep are not milked as long as cows.
  Pannage: Pigs are driven into the forest to forage and fatten
  for sale or slaughter. The lord’s swine forage for free, but
  peasants have to pay between 2 sp to 1 gp, depending on the
  size of the pig.
  Pasture livestock: The lord’s livestock, and sometimes the
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  Table I.3-Labor Calendar
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  15
  On Those Who Toil
  fertilizing the fields. The animals are fenced in so they do not
  wander into the other fields.
  Plow: The fallow field gets plowed 2-3 times a year. The lord’s
  strips are fertilized with manure. Plowing also prepares the
  fields for the seed on the winter wheat field and the spring
  crop field. A heavy plow is used.
  Press and jar olive oil: The peasants press the olives, either
  by hand or by a mill. The olives produce 60% of their mass in
  oil. Olives may be preserved in vinegar or eaten fresh from
  the harvest.
  Prune and stake vines: Pruning produces larger better quality
  grapes, while staking keeps them off the ground, reducing the
  chance of rotten grapes.
  Repair and rebuild: In the winter, villagers mend tools,
  hedges, and fences, clear ditches, and repair their houses
  and the lord’s buildings.
  Sell livestock: Most livestock that cannot be supported
  through the winter are sold at market in October and November.
  Sheering sheep: Depending on the climate and when it warms
  up, sheep are sheered in May or June. The castrated males
  are reputed to have the softer, finer fleece.
  Slaughter: Some livestock, particularly old or unproductive
  animals, are slaughtered for a harvest feast. Salting, smoking,
  and drying also preserve slaughtered animals for the long
  winter. A large percentage of slaughtered animals are pigs.
  Sow garden: Most peasants’ gardens are behind their houses,
  while the lord may have a larger garden worked by the
  peasants or his permanent staff. Crops like flax or hemp are
  grown for spinning, weaving, or making rope. Vegetables and
  herbs also grow in the garden.
  Thresh, winnow, dry, and store: Threshing and winnowing
  separate the individual grains from the ear, making chaff and
  straw to mix with the fodder. This involves a leather thong, a
  flail, a hand staff and beater, but it’s not as kinky as it sounds.
  However, it does require an immense amount of pure physical
  labor. The grain is thrown on a winnowing sheet, allowing the
  wind or a winnowing fan to blow chaff and straw off the grain.
  Sieved and stored, grain lasts much longer than flour and is
  the preferred method of keeping grain. Peas and beans are
  thoroughly dried and stored.
  Vat grapes: After the grapes are harvested, they are crushed
  by stomping or by a mill. Yeast and other ingredients are added
  to the grape juice, while the solid bits are used for fertilizer in
  the lord’s garden.
  Weed and fertilize: Because of the timing, the spring crop is
  especially vulnerable to weeds. The lord’s land is weeded and
  fertilized regularly. The peasants do the weeding, while the
  trusted manorial staff handles the manure to prevent theft.
  Other Workers on the Manor
  Besides farm labor and household staff, craftsmen and
  freemen work on the manor. Freemen pay the lord for running
  his monopolies. Freemen run all wind and water-powered
  tanning, fulling, and grain mills as well as ovens. Watermills
  over rivers often act as bridges, with millers collecting toll.
  Smiths and carpenters repair the mills and work on the lord’s
  plows and carts. With an anvil, hammer, tongs, and bellows,
  the smith equips his shop with horseshoes, ox shoes, blades,
  cauldrons, kettles, cups, sickles, billhooks, saws, nails, and
  fasteners. Carpenters repair and build dovecotes, churches,
  granaries, barns, porches, machine parts, and sometimes
  boats. Cotters, the poorest of all serfs, are jack-of-all-trades
  who perform odd jobs for richer peasants and the lord.
  Traveling tradesmen passing through villages take care of
  other concerns. Thatchers and slaters repair or re-roof houses,
  tinkers fix brass and other metal accoutrements around the
  home, and tilers lay tile for manors, churches, and rich tenants.
  Villagers go to nearby towns and cities for other services,
  though necessity often mandates that peasants do their own
  spinning of cloth, mending, brewing, sewing, tanning, and
  fulling as opposed to using cotters or other craftsmen.
  Castles as Manors
  Castles are daunting structures and expensive endeavors.
  Nonetheless, members of the peerage and the high-ranking
  gentry build castles as soon as they are allowed or can afford.
  Magical medieval castles are functional, not decorative.
  Strategic lines of defensive structures strengthen the line of
  supply to armies, keep the peace within a kingdom, and create
  safeguards from hit-and-run raiders.
  Lords first determine where a castle is needed, and then
  choose the best land in the vicinity for the building site. Castles
  are usually built in stages over many years. If an immediate
  defensive need occurs, the first thing a lord builds is a keep
  and the outer curtain wall. Lords then build interior structures
  like the great hall, storage buildings, kitchens and stables.
  Once the wall is up, a lord can expand the castle outward,
  extending the curtain wall and making new sections, called
  barbicans. If there is no immediate defensive need, the keep,
  great hall, curtain wall, and other buildings are built concurrently
  or serially, depending on the lord’s finances.
  If rural communities exist within the lord’s demesne, the lord
  has a source of income to offset the great building expenditure.
  If no communities exist near his building site, laborers often
  become his first tenants, with more tenants drawn by land
  and protection arriving later.
  Castles and other defensive structures are beacons for
  peasants due the greater security and protection a lord and
  his demesne provide. Lords, their retinue, and the castle staff
  create a sector within rural life that consumes the goods the
  peasants create, providing a market for craft items and surplus
  food. Peasant homes and fields lie outside of the castle wall,
  and peasants bring their goods within the castle for market. In
  general, larger populations form quickly around castles. It is
  not uncommon for villages and towns near castles to evolve
  into cities.
  The castle acts as a manorial home, but of a greater distinction.
  Lords prefer a castle to a manorial home as their living quarters
  because of the increase in safety, social prestige, and
  projection of power.
  
  16
  On Those Who Toil
  Magic on the Manor
  Prevalence and Familiarity
  According to third edition, magic users live in the smallest rural
  communities, the most common being adepts, bards, clerics,
  and druids. Sorcerers and wizards are usually in villages, half
  of the hamlets, and 25% of the thorps in a kingdom.
  Most spell casters in rural communities are low-level casters
  (see Appendix I-Demographics). The highest-level casters in
  a village are 5th level adepts, bards, clerics, and druids, 4th
  level in hamlets, 3rd level in thorps. There is a small chance of
  having higher-level druids and greater numbers of druids in
  rural environments, but more than likely, they are found in the
  same ratio as other divine casters.
  Rural peasants are quite familiar with the lesser magics.
  Watching someone sow seeds twice as fast with the aid of
  mage hand, mending tools, clothes, and dishes with one’s
  mind, or cleaning dishes and flavoring food with prestidigitation
  is a special, but no longer extraordinary, thing. Though rural
  peasants are familiar with the some of the effects of magic,
  they do not understand how it works or all its limitations. The
  basic understanding peasants have formed about magic is
  “spellcasters do tricky things.” If something weird happens, it
  is probably a spellcaster’s doing. They move things without
  using their hands, close and heal wounds instantaneously,
  and create sounds and lights out of thin air. They make things
  appear that are not there at all. They make things that are
  there seem not to be. They change a person’s mind and have
  them do things they normally would not do.
  Though magic is present in rural communities, peasants often
  have unrealistic expectations of magic and hold superstitions
  that magic works in ways it does not. Low-level casters are
  accused of cursing and hexing villagers’ property, regardless
  of the level and class of the spellcasters. A peasant whose
  son falls and breaks his leg is taken to a 2nd level sorcerer with
  expectations of healing him for harvest on the morrow. A
  neighbor watching a spellcaster using mending on socks asks
  him to patch up his thatch roof.
  Peasants in rural communities view magic as a source of
  power, and often revere or fear spellcasters depending upon
  the circumstances and society. Since each person casts spells
  uniquely, basic understanding of magic in the country is only
  available to those who cast spells, retired adventurers, and
  rich people who employ spellcasters.
  Peasants
  Spellcasting relies on statistics, not on money or social
  standing. This is especially true in classes that cast
  spontaneously and divine spellcasters. Due to the nature of
  divine magic, clerics and adepts do not have to belong to a
  religious hierarchy to have magical powers, though a GM may
  create a campaign setting where social and legal laws prevent
  such casting. Druids have a special importance in rural
  communities because of their close kinship with nature and
  their ability to augment nature’s gifts (see Chapter Six: On
  Those Who Pray for social implications of divine casters).
  Wizards, with the costly upfront expense of a spellbook, are
  the only spellcasting class whose spellcasting abilities are
  dependent on factors other than statistics. Like other
  professions in the medieval world, apprenticeships or
  patronage helps offset the starting expenditure of wizards.
  In a society with magic, spellcasters have a source of power
  and de facto social prestige. If a peasant family has a bard or
  adept it has a higher social standing and an alternate income
  source. Within a rural society, payment for magic is usually in
  the form of bartering in kind. Two chickens and a pig for a
  cure light wounds or a peasant working strips with the plow at
  sowing time for his neighbor who cast neutralize poison on
  one of his plow team are not unusual barters. In a social
  environment that is not rich in minted coin, such formal
  arrangements with informal methods of payment occur often.
  The kinds of spells local spellcasters know and use are very
  different from PC spellcasters. The classes, spells, feats, and
  skills NPCs possess are the results of their activities, unlike
  PCs, whose players choose with foresight and planning. NPCs
  do not choose, rather they receive levels in classes, skill points,
  feats, and spells from their experiences in living. A local smith
  commissioned to make a weapon, when he usually makes
  pots and horseshoes, may receive a point or two in craft
  (weapon smith) next time he levels. An NPC spellcaster that
  never uses magic should not level any further in a spell-using
  class. A NPC bard knows the spells she discovers through
  practicing, performance, or possibly from more dire need. This
  is why most NPC bards know a cure spell.
  Practical Magic
  O-level spells are great spells for peasants. Every spellcaster
  can cast them, they require no material components, and even
  though they are limited, they make the lives of peasants much
  easier and more entertaining. Mage hand, with duration of
  concentration, is quite useful for peasants. Lifting and moving
  one object up to five pounds seems marginally helpful to PCs,
  but this spell allows peasants to plant seeds in two rows near
  each other, one by hand and one with mage hand. It also makes
  for good practical jokes. Cure minor wounds may not heal
  much of a PC’s numerous hp, but one hp is a large percent of
  a commoner’s life. It also stops bleeding and closes wounds,
  which reduces the risk of infection. Though cure spells cannot
  regenerate limbs and digits, they do heal broken bones, taking
  away the risk of an improperly set bone. Mending becomes a
  housewife’s best friend for darning socks and clothes, fixing
  dishes, and anything else around the house that is less than
  one pound. Prestidigitation is a great spell for flavoring food,
  warming bath water, cleaning the house, and entertaining the
  villagers with small tricks. Purify food and drink makes every
  piece of food and ale viable for consumption, and create water
  makes clean water (not always a standard among the local
  water supply) that a peasant does not have to fetch. People
  traveling with druids do not have to worry about getting lost
  with know direction, and spellcasters put on a great show with
  dancing lights, ghost sound, and light.
  Many 1st level spells require common material components or
  none at all. Goodberry is a way for druids to store and distribute
  healing and nourishment without expending experience or
  taking a feat. Endure elements takes the chill out of cold winter
  days. Invisibility to animals and detect animals or plants make
  hunting easier. Using a bit of horsehair, mount provides a light
  workhorse that does not need provisions, and charm person
  leads to much wooing and trouble. Expeditious retreat and
  
  17
  On Those Who Toil
  jump wins races and contests, while unseen servants are the
  slaves of peasants.
  Magic may not be used every day. Most peasants cannot afford
  magical solutions to their problems. Even spellcasters may
  not use all their magic every day. Those that can heal never
  know when their services are required, especially if they are
  compensated for healing. Peasants do not stop using poultices
  just because someone can cast cure light wounds in the
  community. Candles are not replaced with light in homes of
  peasant spellcasters. People do not stop sweeping up,
  because they have prestidigitation. But according to the core
  rules, the magic is there whenever and however they want to
  use it.
  Lords and Manors
  Magic provides a new method for the lord to exploit his land
  and peasantry for financial benefit. The lord can now hire a
  druid to cast plant growth on the fields and charge a magic tax
  on the peasants. As the overall yield increases, so does the
  rent. Peasants that cast magic can do service for the lord
  instead of paying fines or laboring, especially those that can
  brew potions. The lord provides the materials and laboratory,
  while the serf expends experience to pay his obligation. If a
  peasant family with a promising child wants to send her away
  for training to become a wizard, she must serve three years of
  magical service at the end of her apprenticeship instead of
  paying chevage. Spellcasters also fulfill their obligation in
  military service. A manorial defense force with spellcasters
  stands a better chance against rebellions, uncivilized
  humanoid raids, and banditry.
  Magic also generates more money from the lord’s monopolies.
  Determining justice brings in more money if the lord has a
  cleric on hand to cast zone of truth for an extra fee. Having
  detect thoughts in the hallmote also generates more money
  in peasant infringement cases and serf fines. Such spells also
  come in handy when collecting grain and coin from the miller,
  or making sure the smith used his own iron on the horseshoes.
  Through magic, the lord of a manor in a magical medieval
  society has another way of exploiting his peasantry.
  Plot Hooks (see Appendix V for more manorial plot hooks)
  PCs start as lesser sons and daughters of neighboring friendly
  gentry. Double starting gp and start with one level in aristocrat
  as well as PC class. Divergent Hook One: One PCs father as
  been captured in war and his ransom must be raised. PCs
  mother demands her youngest to go into old ruins and come
  back with gold or he can forget about any inheritance.
  Divergent Hook Two: One PCs father has been paying extortion
  for years to local thieves guild to keep his shady past as a
  rogue a secret. He’s tired of paying and sends the party to the
  city to “clear up” the matter.
  A local lord asks the PCs to investigate who’s casting diminish
  plants. His crops are failing and he’s already spent 900 gp for
  several plant growths. Divergent Hook One: Caster of diminish
  plants is the druid the lord has hired to cast plant growth.
  Divergent Hook Two: Caster of diminish plants is lord himself,
  seeking to plead to his lord that he cannot pay taxes this year.
  PCs stumble upon a young woman running in front of a small
  group of lightly armed men. She asks for their protection. Upon
  investigation, the men claim the woman has refused to pay
  her Legerwite fine. She says the lord’s youngest son is her
  lover and the lord doesn’t approve. He claims she seduced
  him, a ‘moment of weakness,’ he calls it, and is trying to
  interfere with his upcoming wedding. Divergent Hook One:
  The lord actually wishes to capture the girl and keep her quiet
  until his son’s wedding is over and the subsequent land transfer
  is finished. Divergent Hook Two: If PCs are foolish enough to
  attack men (they don’t appear too threatening), PCs are in
  serious trouble with the lord. Young woman decides to return
  to the manor (afraid the PCs will hurt her) and reports them to
  the lord.
  
  18
  Generating Manors
  Chapter Two: Generating Manors
  Lord of the Manor
  Acquiring land is a natural progression in a PC’s adventuring
  career. Having a place to store booty, create magical items,
  conduct research, house followers, or found a religious
  institution becomes more viable as the PCs attain more wealth,
  make social connections, and do a few favors for local lords.
  Possessing land introduces a world of new adventures, new
  complexity, and new experiences for players, GMs, and PCs.
  Everyone knows the thrill of hacking through a small army of
  orcs, the moral clarity in killing evil creatures to take their
  possessions, and the vacuum of wealth and monsters all
  generated for the PCs’ exploitation. This section is for the
  players and GMs who want to go a step further in role-playing.
  How do PCs get land? What steps do PCs take in starting a
  community and promoting their monetary betterment? What
  kind of staff and advisors does a lord need? How do GM’s
  generate manors and holdings, NPC lords and their manorial
  income/expenditures? All these factors play into land
  ownership in a magical medieval setting, where PCs are
  anchored to a dynamic world of economics, society, and
  politics. Don’t worry, they can still kill orcs and slay dragons,
  but now they have a place to store the booty.
  Feudalism and Land Acquisition
  In the medieval period, land acquisition is always through the
  feudal system. The feudal system relies on the relationship
  between the lord and vassal over a benefice. A benefice is
  any combination of the following: land, mills, ovens, tanneries,
  manufactories, mines, quarries, rivers, forests, and rights to
  hold markets, fairs, and manorial court. Sometimes the
  ownership of a structure is given to the vassal. Other times a
  lord retains ownership and bestows administration of the
  industry to the vassal.
  Vassalage is an arrangement where knights or nobles pledge
  military service and council to a lord in exchange for a benefice.
  In return, the lord gains a fighting force he does not have to
  physically support. Borderlands and areas in contention with
  their neighbors may still practice this breed of feudalism, but
  in most magical medieval societies, what began as a military
  affair turns into an economic relationship. Lords, hesitant to
  leave their established manors, begin to pay their military
  service off in coin, similar to the way villeins and serfs pay
  their manorial obligation in coin instead of performing labor.
  As the practice of infeudation continues, loyalties and politics
  become complicated. Knights and nobles with land may
  become lords themselves, parceling smaller tracts of land to
  lesser knights. Nobles are often pledged to more than one
  lord, leading to conflicts of interest. A lord’s holdings maybe
  dispersed across the countryside, even spread into different
  kingdoms.
  Medieval Mindset
  From a modern mindset, it is difficult to understand why a lord
  would want more vassals. Why would he split his land up when
  he could make more money by managing it himself? It is hard
  to understand why a strong lord would not simply keep the
  entirely of his land and never enfeoff others.
  A lord wants vassals for several reasons. His holdings become
  more secure by adding to his military might without expending
  coin. He gains men who are indebted to him and will vouch for
  him were the need to ever arise. He gains a social connection,
  though perhaps not a legal one, to the vassal’s relatives that
  he may exploit. Since his social standing also relies upon the
  number of vassals and sub-vassals he has, a lord gains social
  prestige across the board. He gains the use of a competent
  man who pays attention to smaller, yet important, local issues
  because he has a vested interest in keeping the peace and
  increasing productivity. Lastly, like modern man, a magical
  medieval lord subinfeudates because it is easier to deal with
  vassals than the day-to-day responsibilities of a vast eminent
  domain.
  PC Land Acquisition
  In game terms, PCs have a few paths for gaining land. They
  can claim unclaimed land, borderlands with uncivilized
  neighbors, or newly discovered lands. Though the PCs seem
  to circumvent the vassalage system, they are bound to
  encounter difficulties in claiming unclaimed land. If they are
  claiming borderlands, eventually a kingdom’s borders press
  far enough to challenge the legitimacy of the PCs’ claim. The
  same problem occurs with newly discovered lands. Someone
  with more money, magic, resources, prestige, and muscle
  power takes interest in the land, especially if it is profitable,
  and the PCs do not have a social sponsor or lord to back up
  their claim.
  Taking another lord’s land through challenges, duels, bets,
  tournaments, and other competitions are other particularly
  magical medieval methods for gaining land. Conquest is
  another option, but it may create more enemies than allies for
  a new lord. Ambitious neighbors are always discomforting.
  Historically, the most common methods of vassalage are
  through marriage, inheritance, purchase, charter, land grant,
  and gift, all of which are open to the PCs. Marriage, inheritance,
  and purchase do not excuse an upcoming lord from swearing
  fealty, but they are more subtle ways of gaining land than by
  conquest. Doing service for a king, lord, or other high-ranking
  social figure in exchange for benefice is more likely for a group
  of PCs than marrying into royalty or inheriting from a rich uncle.
  In royal charters, the land still belongs to the king, and the
  lords are just administering the land. Land grants give vassals
  land, with an understanding of service, coin, or obligation in
  exchange for the land. In both situations, the benefice can be
  revoked. Receiving land as a reward for services rendered is
  a more adventurous method of gaining land. It is also
  advantageous for NPC lords and rulers, who wish to anchor
  powerful PCs into social obligations, giving the bequeathing
  lords significant control over the PCs.
  Another consideration for PCs is land-holding institutions
  outside of the aristocracy. Guilds, arcane societies, and
  
  19
  Generating Manors
  religious institutions can all own and bestow land in a magical
  medieval setting. They may have obligations to other power
  sources, but the PCs can align themselves with groups other
  than governmental leadership.
  The main factor to remember when PCs acquire land is their
  role within a society. In the magical medieval period, land is a
  source of wealth and social prestige. Lords are key players in
  politics and economy due their land ownership. Landownership
  raises PCs to a higher social status. They are no longer merely
  wandering adventurers.
  Starting Up the Manor
  What is mine?
  Technically, short of farmers holding allods, everything on the
  manor belongs to the lord. Lords then allow peasants and
  freemen to hold land or run industries in exchange for feudal
  obligation. In practice a lord typically owns one-third or up to
  one-half of the arable land on the manor. He also owns the
  forests, marshes, industry, and most of the pasture. Some
  communities have a common green where peasants graze
  their animals and gather hay for winter fodder. This information
  is not necessary for generating generic manors, but it adds
  flavor to PCs lords who have inquiries about what is theirs.
  Once PCs get land, what do they do with it? First, they should
  assess what comes in their benefice, grant, or charter. Climate,
  terrain, preexisting settlements, and potential industries should
  all be noted. How many acres are actively growing staples?
  What rights (mills, mines, quarries, markets, and fairs) come
  with the benefice? Do all the mills work? What repairs are
  required? Is there a manorial house or other structure to act
  as a control center for the new PC lords?
  The people already on the land are another consideration when
  receiving land. If villages are on the benefice, pre-existing
  claims and agreements must be examined, altered, or
  continued. If they resist the will of the new lord, finesse or
  force is called for. Some villages have multiple lords claiming
  demesne over the village. New PC lords might have border
  disputes, or they may only receive a portion of the village in
  terms of income and labor. Some land may have few
  settlements or none at all.
  Once the PCs know what they have, how do they start making
  money off the land? If there are willing communities, arable
  land, and industries, a new lord only has to hire labor and let
  the manor run. Some PCs may want to run the manor
  themselves, acting as their own steward, but PCs soon tire
  with the affairs of chickens, rents, and harvest.
  If the land has nothing on it, PCs have to attract peasants into
  their demesne. Land does not make money without people to
  work it. Lords attract tenants in various manners. Most lords
  start by making buildings. Construction requires laborers, and
  temporary laborers become permanent tenants if the lord offers
  them parcels of land or gives them materials for building their
  own homestead. Lords can petition in chartered cities, offering
  land and clean living to urban dwellers. Lords with vested
  interests can offer land or buildings to different groups.
  Churches, guilds, or universities can have patrons and safe
  havens in the country. Taking another lord’s peasants will not
  result in friendly neighbors; wise PCs attempt to recruit mostly
  from the cities.
  In situations near borderlands, humanoids and other races
  may be a problem. When the humanoids are not hostile,
  negotiations and peaceful treaties for trade and co-existence
  are possible. If they are hostile, a good rule of thumb is PCs
  only “own” the land that they can hold. Orcs, hobgoblins, and
  lizardmen do not really care if the king gave the PCs this land.
  Military support from a lord or from the liege lord may not be a
  given, and mercenaries do not come cheap.
  The following generation system allows GMs to generate
  manorial industries, manorial income and expenses, and
  manorial income from multiple manors. This system is
  especially useful for designing benefices for PCs, as well as
  determining the holdings and income of prominent NPCs.
  Definition of Manor
  For magical medieval people, the word “manor” has many
  different meanings. The manor is the entirety of a lord’s estate,
  a large plot of land containing many communities, or the great
  house in the community set aside for the lord, his visitors, and
  his agents. This generation system chooses to define the
  manor as the community, its fields, and the nearby industry
  for purposes of generating income.
  Geography
  Though specific terrain and climate of a campaign setting is
  up to the GM, the assumed climate and terrain for a magical
  medieval society is temperate land comprised of 35-50%
  arable land (not necessarily currently being cultivated), 15-
  20% forest, 20-25% pasture or meadow (plains and hills), and
  the rest of the land is marsh, mountain, or waste (unusable)
  land. Sometimes rural communities predate the manors. Other
  times a stronghold, church, monastery, or other potential
  protector settles the land and houses follow. Regardless the
  incubation sequence, communities cluster together in arable-
  rich land. These clusters of communities may reside in a single
  large manor, or in smaller multiple manors. The definition of
  which is mostly dependant upon the political situation.
  Generating Individual Manors
  A manor is a complete or partial community within a lord’s
  demesne. It is the community, the population, the industry,
  and the rights tied to that piece of land. This is not to be
  confused with a benefice, which may incorporate multiple
  communities, industries, and rights. For example, a lord holds
  2,000 acres as the king’s vassal. The 2,000 acres are not a
  contiguous piece of land. There is a single, large plot of 640
  acres, while the remaining acreage spreads over the
  countryside. Within the 640-acre plot, there are two hamlets.
  In the manor generation system, each hamlet constitutes a
  separate manor. Though the land surrounding the two hamlets
  also belong to the lord, the manor as an income-producing
  unit is considered the acreage of the community, its fields,
  and the nearby industry.
  Manor Size
  Manors are not very large, usually less than 640 acres, or one
  square mile. In developed areas, most of the acres in a manor
  are dedicated to arable land growing staple crops (at least
  
  20
  Generating Manors
  75% to 90% of the total manor acreage). The remainder of
  the land is forest, plains and hills, or wasteland. Forests are
  preserved for hunting, foraging, and winter wood. Plains and
  hills provide food for livestock and hay for winter fodder.
  Houses and roads are considered wasteland, and marshes
  and mountains are also wasteland.
  Arable Land
  Arable land refers to the land growing staple crops, not cash
  crops. Arable land is divided into three fields: two-thirds of the
  land is under cultivation, while one-third remains fallow. On
  the manor, 75-90% of the land is arable land, which means
  that the manor is predominantly concerned with growing food.
  If a GM wants a plantation style manor, where cash crops are
  more abundant, the GM should increase the number of acres
  on the manor or reduce the percentage of land growing staple
  crops.
  Population
  An appropriate relationship between arable land and
  population is two adults per acre of staple crops, an adult being
  someone old enough to do a full days labor. This figure can
  vary greatly depending on the GM’s discretion. If the land is
  on the borderland, the population density drops. If a manor
  purposely farms more land than its peasants can handle, as
  with parts of Italy, than the GM may allot more land to a manor,
  and the lord hires city labor at harvest time. If the manor is to
  make enough food to support the community, a GM shouldn’t
  exceed 3-4 adults per arable acre. Such population density
  leads to an even more miserable existence for magical
  medieval peasants.
  Generating Manorial Income
  Once a GM determines a manor’s statistics and population,
  the GM must then decide what industry is on the manor. The
  list of income sources, cash crops, and manorial rights are
  possible sources of income and may not exist on every manor.
  Income listed as a gp value represents the gains from selling
  surplus. Income from manorial rights is often paid partially in
  kind rather that coin, especially fees, justice, rents, and taxes.
  All income and production amounts are determined without
  magic, either for benefit or for detriment.
  Income Sources
  Beehives: Beehives are often taken from the forest or a wild
  habitat and transported to the manor. Providing the manor
  with honey and wax, beehives do not take much labor the
  whole year, except at harvest.  A manor typically has one
  beehive for every 75 acres in the manor. A lord may employ a
  beekeeper in his permanent manorial staff to ensure that the
  hives are not destroyed in harvesting the honey and combs.
  Carpenter: The carpenter is traditionally one of the freemen
  on the manor. He pays a yearly rent to work on the manor,
  and often services the lord and the wealthier peasants in the
  village. Income in coin reflects the rent paid to the lord for
  allowing him to practice his trade on the manor.
  Dovecote: An average dovecote is an eighteen-foot tall stone
  building with a ten-foot radius and a wooden or thatch roof.
  Holding around 700-1,000 doves each, most doves find their
  way to a lord’s table. Only a few are sold in comparison to the
  amount the manor consumes. Their manure is also used to
  fertilize gardens and fields.
  Forest: Forest provides game, vegetation, food for pigs, and
  wood for the winter. For income generated by cutting down
  forest, look at lumber under cash crops.
  Livestock: The lord has his own livestock, namely oxen,
  horses, cows, pigs, chickens, capons, sheep, hens and geese.
  His staff watches over his livestock and their manure, used as
  fertilizer on his strips in the field. The cows’ milk produces
  butter and cheese, while sheep’s milk makes cheese.
  Dairymaids take care of poultry and make cheese and butter,
  while pigmen watch over the pigs. Income in coin includes
  selling livestock and surplus cheese and butter, but not
  commercially sold wool, doves, or honey and wax.
  Mill (grain): Every manorial village has a grain mill, sometimes
  called a gristmill. This monopoly gives the lord much income
  in coin, as well as a portion of the grain the mill grinds. The
  miller is a freeman who pays a high annual rent to the lord for
  running the most profitable industry on the manor. Larger
  communities have multiple grain mills, typically one for every
  150 arable acres. Mills are notorious for breaking down and
  needing replacement parts, so some manors have multiple
  mills to ensure that there is one working mill at all times.
  Millpond: The miller is usually responsible for the millpond.
  Renting boats, selling fishing rights, and collecting flax and
  reeds are all a part of the bounty of a millpond.
  Mine: The king or a high-ranking member of the peerage
  generally owns mines, since keeping control over metals is
  vital for rulers. Rights to mine are given in benefices, with high
  taxes on anything the mine produces. A common arrangement
  is one third to the owner, one third to the lord managing the
  mine, and the last third to the actual miners. The miners pay
  taxes on their portion, so the miners’ cut ends up being less
  than a third. A mine takes 30 adults to work, barring any magic.
  After a mine is depleted, manors have been known to grow
  mushrooms in the abandoned mine. To determine if there is a
  mine on a manor, see Table II.1-Incidence of Mines/Quarries.
  For income of specific mines, see Table II.2-Types of Mines.
  Pound (animal): The lord has stray animals impounded,
  especially if they are nibbling on the crops. Sometimes the
  animals are strays from the forest, other times they belong to
  a peasant. If the animal belongs to a peasant, they have to
  pay the lord to collect their animal. The animals that are not
  claimed are put to work, eaten, or sold.
  Oven (communal): A communal oven is another monopoly
  on the manor. No one else can bake bread except the baker
  at the communal oven. Larger communities will have two or
  three ovens at opposite ends of the village. The baker is a
  freeman and pays an annual rent to the lord.
  Quarry: Quarries are more common than mines because of
  the need for stone in construction. Quarries generally come
  with the benefice, unless the quarry is especially valuable.
  Quarries require 30 adults to cut and polish the stone. A lord
  who owns the mine usually receives half of the income from
  the mine, the other half going to the miners and taxes to his
  
  21
  Generating Manors
  Table II.1-Incidence of Mines/Quarries
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  lord. If a GMs campaign occurs after the fall of an ancient
  civilization, quarries can be ruins of ancient towns or cities. To
  determine the appearance of quarries on the manor, see Table
  II.1-Incidence of Quarries. For the income of specific quarries,
  see Table II.3-Types of Quarries.
  Smithy: The smith is another freeman who pays an annual
  rent, but not as much as millers and bakers. The smith gets
  paid for services to the lord and other peasants.
  Staples: Staple crops are barley, beans, oats, peas, rye, vetch
  and wheat. The income generated from staple crops assumes
  two crops per year. Staple crops require arable land and
  provide food for the manor, straw for fodder, surplus to sell for
  coin, and seed for the next growing season. When calculating
  income, only apply the number of cultivated arable acres. The
  lord’s strips in the fields are harvested first, requiring four
  persons per acre for a one-day harvest. This only includes
  cutting, bundling, and moving the grain inside the barn.
  Threshing, winnowing, and storage are done once the grain
  in safely inside the barn. The rest of the year, manorial staff
  and peasant labor obligations sufficiently tend the fields.
  Cash Crops
  Most cash crops grown in the middle ages, excluding wool,
  olive groves and vineyards, are done on a small scale: flax
  and hemp growing in gardens and by the millpond, a few fruit
  trees, one or two dovecotes, and a handful of beehives. Some
  cash crops can grow on plains and hills, but with the advent of
  magic (plant growth), part of arable land traditionally allotted
  for staples may produce cash crops.  Keep in mind the villagers’
  role in determining what crops are grown in the fields when
  converting arable acres into cash crop producing acres.
  Cotton: Though cotton is not a traditional plant grown in
  medieval Europe, it is used in cloth at the time. Cotton is very
  labor intensive at planting and harvest time, requiring ten
  persons per acre for cotton. Cotton also strips the land of
  minerals and nutrients, so continual cotton harvests can
  deaden the land, even with spells like plant growth, which only
  increases the yield 33%.
  Flax and hemp: Flax and hemp are both used in making rope,
  bowstring, twine, and cloth. If grown commercially, the most
  labor intensive part is harvest, drying out the plant, and
  separating the fibers of the plant.
  Lumber: Harvesting lumber involves cutting trees down, not
  uprooting the stumps, which is a part of assarting. Labor is
  accounted for in the amount of income wood produces.
  
  22
  Generating Manors
  Olive grove: Olive trees require a warm climate to flourish. It
  takes four years for olive trees to become fruitful. Olives
  produce 60% yield when pressed for oil. Olives can also be
  preserved or eaten fresh. The most labor-intensive time for
  olives is harvest, requiring five persons per acre to pick the
  olives. Pressing the olives and jarring the oil does not require
  as much labor. Each acre produces six bushels of olives, or
  four bushels of olive oil. The income in coin reflects the profit
  from selling the surplus after the manor’s consumption.
  Orchard: Fruit trees provide variety in diet, as well as cider
  and liquors. It takes new fruit trees 2-3 years to mature into
  their full yield. Picking fruit at harvest is the most labor-intensive
  time in orchards. Harvest time depends on the type of fruit
  trees in the orchards. Some fruit ripens as early as June or
  July, while others are late into September. Each acre produces
  four bushels of fruit. Making cider and liquor from fruit usually
  yields ten gallons per bushel. The manor consumes quite a
  bit of the fruit and cider. The income in coin reflects the profit
  from sold surplus.
  Wool: Wool is the more profitable way to exploit sheep on the
  manor. One acre supports two grazing sheep. At sheering, a
  person can sheer twelve sheep a day. Every 100 sheep require
  one shepherd to tend to the flock.
  Vineyard: It takes seven years to establish a new vineyard. In
  the medieval period, an acre of grapes make about 20 gallons
  of wine. Very few vineyards in the magical medieval period
  are concerned with making fine wine and almost no one ages
  wine. Wine over a year old often goes bad. Wine is the
  common drink among lords and their retinue, as ale is
  considered the drink of the peasants. They go through barrels
  of it a year, with 50 gallons to the barrel. Subsequently, lords
  with vineyards often drink much of the wine, up to 20%. The
  income in coin reflects the selling of surplus.
  Manorial Rights
  Only lords, who acquire the land in a benefice through
  vassalage, have the right to justice, enacting tolls and fees,
  holding weekly markets, and hosting biannual fairs.
  Landholders who are not lords but have tenants can charge
  rents on their tenants. In turn, the lord of the demesne charges
  rents and taxes for the entirety of the landholder’s portion.
  Fees: The lord has various fees attached to marriage,
  inheritance, death, sex outside of marriage, harvest, livestock,
  and everything else under the sun (see Table I.1-Taxes and
  the Lord’s Rights in Chapter One: On Those Who Toil). All
  these fees generate income for the lord. Apply these fees to
  every person in the community. The numbers take into
  consideration the very poor, for whom fees are often waved,
  and the freemen in the community, who are not subject to the
  lord’s fees. Income is not the amount of coin a lord receives,
  but a monetary translation of all the coin and kind a lord
  receives in fees on the manor. Treat it as coin for simplicity’s
  sake.
  Justice: The income from justice includes fines as well as
  fees for bringing a suit to court. Apply the income from justice
  to every person in the community. The numbers take into
  consideration those too poor to pay, the number of suits, and
  the types and prices of varying fines. Income in coin is not the
  amount of coin a lord receives, but a monetary translation of
  all the kind and coin a lord receives from his hallmote. Treat it
  as coin for simplicity’s sake.
  Rents: Rent considers living quarters, not rent for running one
  of the lord’s industries. Apply rent to every person in the
  community. The numbers take into account that not everyone
  pays rent, only freemen and those leasing their land. Rent is
  mostly paid in coin.
  Tax: Everyone on the manor pays tax on the land they hold,
  even freemen. Tax is collected after harvest, when everyone
  has coin from labor or kind from harvest. Apply to the total
  population. Income in coin is not the amount of coin a lord
  receives in taxes, but a monetary translation of all the kind
  and coin he receives for taxes.
  Tolls: Certain roads are tolled, especially if they are en route
  to a market or fair. Mills sometimes doubled as bridges across
  a river, in which case the miller collects toll for crossing.
  Weekly markets: Granted by a vassal’s lord, weekly markets
  are usually held in one community among a cluster of four or
  five. Lords tax the sellers for the wares they intend to sell,
  collect an entrance fee for those who come to shop, levy tolls
  on the roads leading to market, and have a home advantage
  for selling their surplus.
  Biannual fairs: The right to hold weekly markets or a spring
  and winter fair can come with a benefice. A lord generally
  cannot host a fair or market whenever he likes. He usually
  has to have a permission of his lord.
  Income Modifiers
  Cold Climate: Since cold climates cannot yield two crops a
  year, there is a 50% decrease in income for income sources
  depended on arable land (staples, cash crops, grazing
  livestock).
  Warm Climate: Year round growing is possible in warm
  climates, +20% income on income depended on arable land
  (staples, cash crops, livestock).
  Dam: Dams control the water level, allowing mills to increase
  productivity due to greater force. Dams also increase the
  fruitfulness of the millpond.
  Mill (other): Magical medieval people use wind and water-
  powered mills to simplify many other activities. Fulling mills
  treat raw wool. Tanning mills crush plants and herbs that
  produce tannin, a component vital in treating leather. Hammer
  mills beat down on anvils, allowing a blacksmith to produce
  more goods. Mills for vineyards crush grapes, making grape
  juice for wine, and olive groves use mills for making oil. These
  mills reduce the cost of labor and generate rent for running
  the lord’s industry, creating an additional 20% income to the
  production of wool, olive oil, wine, and rent for tanners and
  smiths.
  Multiple Manors: In the case of lords holding multiple manors,
  the most profitable manor is considered the lord’s main manor.
  Each additional manor generates 10% more income in all
  industries and land than normal, providing that the lord has
  
  23
  Generating Manors
  more than one source of a particular commodity. For example,
  a lord has three manors. Grain mills and arable land growing
  staples are on all three manors. Of those three manors, one
  has a vineyard, two keeps bees, and the third has a large
  orchard. The income from the main manor is calculated as
  usual. The other manors’ grain mills and arable land growing
  staples generate 10% more income than normal. Since the
  lord only has one vineyard and one orchard, he makes no
  additional income off those cash crops, even if they reside in
  a manor that is not his main manor. However, one of the manors
  that keeps bees does receive a 10% increase. The one that
  generates the most income is considered the lord’s main
  source of that commodity. Rights and ownership of industry
  do not constitute a separate manor unless a community is
  nearby.
  Plant Growth:     Manors under the effect of plant growth increase
  their agricultural yield 33%. This affects staples, forests, olive
  groves, vineyards, orchards, gardens, and grass for hay and
  grazing. This enhanced growth also affects weeds and wild
  growth, which may threaten deliberate agriculture, making
  weeding more important than usual. Since plant growth
  extends to a mile radius, many surrounding manors may also
  benefit from one manor’s employment of plant growth. A lord
  can make arrangements with nearby lords, or charge extra
  taxation if his vassals and tenants are the unforeseen
  beneficiaries of plant growth.
  Generating Expenses
  Many of the expenses are dependant on the lord’s income.
  Use the income of the manor(s) before any expenditure, but
  after any increase from multiple manors. See Table II.4-
  Expenses for a list of expenses on the manor and in the lord’s
  household.
  Alms: In magical medieval times, giving to the poor is a duty
  of the wealthy. Giving table scraps, stale bread, old clothing,
  old animals, and other things to the poor is quite typically of
  lords. On special holidays, lords may even bring a full dinner
  to all the poor hovering outside his door. A lord always gives
  to his poor peasants, not wandering vagrants or poor peasants
  on someone else’s manor. Besides cleaning house, these
  measures endear the lord in the eyes of his peasants, reduce
  the risk of peasant revolts on his manor, and give the lord
  more social prestige among his peers.
  Assarting: Assarting is one of the few ways to squeeze more
  money out of a manor. Cutting down forests creates more
  arable land, lumber income, and building material. Assarting
  forests involves removing the stumps, which costs more in
  labor and are not accounted for in lumber income. Lords can
  also turn low-lying lands and swamps into arable land. In low-
  lying lands (waste land, but not as bad as marsh), raising the
  land higher with more dirt is the easiest kind of reclamation.
  Assarting marsh is more of an ordeal, involving draining the
  marsh, making ditches and dams, and in some cases moving
  significant dirt to raise the land higher than the water. Land
  gained from assarting marsh is also more likely to need
  continual repair.
  Construction: Refer to the building system (Appendix IV-
  Building System) for construction prices on different types of
  buildings. A lord with adequate peasantry on his manor may
  cut costs by using labor obligations and manorial staff on the
  construction site. This cuts final construction price by 40%-
  60%.
  Maintenance Consumption: The more land a lord has, the
  more social prestige a lord acquires. In order to maintain his
  status, a certain level of maintenance consumption is
  necessary according to his position. Maintenance consumption
  includes clothing; food; entertaining guests; hosting parties,
  hunts, and other events; patronage of the arts; donating to
  groups, religions, and projects; giving gifts to higher nobles
  and landowners; and anything else involved with keeping up
  appearances. See Table II.5-Maintenance Consumption for
  the appropriate consumption expense. This is the minimum
  requirement. Most lords spend in excess to ensure social
  status.
  Maintenance and Repair: Things need repair on the manor.
  Whether it is a plow for the fields, a millstone for a mill, mending
  the dovecotes, or reinforcing assarting, everything on the
  manor that makes money needs continual repair. Typically, a
  manor has enough labor to perform its own repairs, unless
  the repairs require a specialist or craftsmen. If a manor is
  performing its own repairs, cut the maintenance cost in half.
  Table II.6-Maintenance and Table II.7-Special Maintenance
  determine the amount of maintenance on the manor for a given
  year. The maintenance cost is listed as a percentage of income.
  For example, there is a mishap (3%) at the grain mill that
  produces 575 gp, so the cost of repair is 3% of 575 gp or
  17.25 gp. Maintenance rolls should be for the coming year,
  either for the entire manor or for each type of income source.
  If income rolls are for the entire manor, the maintenance
  percentages are applied to total manorial income before
  expenses. Unusual maintenance expenses can create
  challenges for PC lords or PC-aided lords. A major flood,
  burning fields before harvest, sabotaging mills, diseasing
  livestock, and other such incidents can be the beginnings of
  wonderful adventure.
  Scutage: The best way to avoid paying scutage is to serve
  the feudal obligation or to send men to fulfill the obligation.
  The typical service is 40 days out of the year. This is a good
  way to adventure and get away from the old farm for a few
  days, though paying coin relieves the vassal from serving
  feudal obligations in person.
  Tax: The blanket 20% tax represents all the various forms of
  taxes kings and higher lords can levy on their vassals.
  Staff (Administration)
  These are the staff required at every manor and are separate
  from a lord’s personal staff.
  Chamberlain: The chamberlain is the caretaker of the house.
  The manorial home and complex is his domain. A lord may
  not employ a chamberlain at every manor, especially the
  smaller insignificant manors in his demesne.
  Household and Kitchen Staff: This covers chambermaids
  and cleaners to take care of the rooms and toilets, marshals
  and grooms for the stables and horses, messengers and pages
  for delivering messages and completing petty tasks, and
  washwomen to do the laundry. In the kitchen, slaughterers,
  
  24
  Generating Manors
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  Table II.5-Maintenance Consumption
  Table II.6-Maintenance
  Table II.7-Special Maintenance
  poulters, cooks, sauce cooks, butlers, pantlers, brewers,
  bakers, cupbearers, dispensers, fruiters, and their helpers kill,
  prepare, and serve food to all who dine at the manor.
  Laborers: These laborers constitute the permanent labor
  working on behalf of the lord. They are from the community,
  but they work for the lord for pay. This includes carters,
  cowmen, pigmen, dairymaids, ploughmen, shepherds,
  gardeners, beekeepers, and dovekeepers.
  Managerial Staff: The managerial staff are also members of
  the community, though their role is supervisory over the
  peasants and the laborers. This includes reeves, bailiffs,
  beadles, foresters, grangers, haywards, macebearers, and
  serjeants, though every manor does not employ all these
  different positions.
  Personal Staff
  These are the people who follow the lord in his daily activities.
  They usually reside in the lord’s main manor with the lord’s
  family. They travel with the lord’s family. There is additional
  prestige in having a larger retinue of servants and specialists.
  Steward: The lord’s accountant over all the various manors,
  the steward is the lord’s right-hand man. The steward travels
  to each of the manors throughout the year, holds court, checks
  the accounting, and collects taxes. A lord can have more than
  one steward if he has many manors.
  Barber: Besides cutting hair, the barber performs other
  services to a magical medieval lord. Barbers sometimes act
  as blood letters and surgeons.
  Doctor: To ensure the family’s health, lords may employ a
  doctor permanently at his main manor. The doctor usually
  accompanies the family when they travel.
  Falconer: The falconer trains and cares for falcons, a favored
  hunting bird of the magical medieval hunting lord. Training a
  falcon takes three to four years of careful attention, and
  falconers are another measure of the lord’s income and
  prestige.
  
  25
  Generating Manors
  Huntsmen: Huntsmen facilitate and plan hunts for the lord
  and his guests. He is familiar with the various animals used in
  hunting and being hunted. The number of huntsmen is another
  way to gauge a lord’s prestige.
  Keeper of the Wardrobe: The keeper of the wardrobe is in
  charge of the lord’s clothing. He dresses the lord and the lady
  in the morning and undresses them at night. The keeper of
  the wardrobe becomes more important as magical medieval
  costume becomes more and more elaborate and difficult to
  don. A lord may have many wardrobe keepers, at least one
  for the lord and one for the lady.
  Tailor: Tailors serve much the same function as they do today.
  They mend and alter clothes for the lord and lady. Tailors make
  custom fit clothes, with the ladies equivalent of a dressmaker.
  Example: The Good Fellows
  After successfully averting disaster and the embarrassment
  of a local duke in a small matter concerning a book of dark
  knowledge, a scantily-dressed sorceress, and an ethereal
  skeleton-shaped brass key, The Good Fellows (a group of six
  adventurers led by the goodly Cora Goodbarrel) receive the
  fullness of the duke’s gratitude with a large hamlet in his
  demesne.
  With 360 adults, their elderly, and a slew of children, the hamlet
  of Watersdown is nestled between hills, a modest forest, and
  the Arlein River. Watersdown, once held by one of the duke’s
  nephew’s lesser cousins, has recently escheated as its
  previous lord passed away in a hunting accident leaving no
  heirs or inheritors. Originally a part of a larger fief, the duke
  sheared off Watersdown from another’s benefice in order to
  properly reward the Good Fellows.
  The Good Fellows undergo vassalage to the duke, using their
  fighter Canine as the mortmain. The group as a whole receives
  the land, but when Canine dies, the land reverts back to the
  lord. At that time, the Good Fellows must pay a fee to receive
  the land again and choose another mortmain.
  When the Good Fellows arrive, they find the hamlet vibrant
  with life, but the manorial house and some of the buildings in
  the manorial complex require some repair. First, the Good
  Fellows assess their new demesne. The entire manor is 240
  acres, with 180 arable acres, 12 acres of forest, 15 acres of
  pasture, and 33 acres for the manorial complex and the
  peasants’ homes and gardens. The adult population of
  Watersdown is 360.
  Within the manorial complex are 3 beehives, a dovecote, a 5-
  acre orchard, an animal pound, a garden, a large barn, storage
  sheds, and the manorial home. Watersdown has a carpenter,
  a smith, a communal oven, a grain mill, a mill pond with a
  broken dam, a tavern to entertain the workers of the nearby
  quarry, and a small church to the neutral good god, to which
  the cleric was “conveniently” assigned.
  Upon investigating their boundary in the forest, the Good
  Fellows encounter Asreale, a druid of the forest. The Good
  Fellows explain the nature of their business, and Asreale
  informs them that she knows of the change of power. Asreale
  has been sent by the local druids to assess the character of
  the new lords and see if they are malleable to the will of nature.
  Upon further encounters and negotiations, the druids and the
  Good Fellows make a bargain. The druids agree to cast plant
  growth on the Good Fellows land, enriching Watersdown and
  the nearby forest as long as the Good Fellows give 5 acres of
  forest into the care of the druid, discontinue the unseemly
  hunting rituals of the previous lord, and agree to cut down no
  more than one acre of forest a year for wood.
  Calculating Income
  Using the worksheet, the expected income of the manor before
  expenses is 9,705.35 gp. The beehive, carpenter, dovecote,
  livestock, mill (grain), millpond, pound (animal), oven, smith,
  and manorial rights are straight forward, not being affected by
  magic or circumstance. The Good Fellows now have 7 acres
  of forest in striking a deal with the druids, lessened their annual
  forest income. On the other hand, plant growth now adds 33%
  more income to staples and orchards. The Good Fellows
  negotiate a 100 gp ground rent for the tavern and a 50 gp
  ground rent for the modest church of the neutral good god,
  noted in miscellaneous income.
  Calculating Expense
  The Good Fellows distribute alms to the poor, using the clerics
  of the neutral good god as almoners. As members of the gentry,
  they spend 5% of their income decorating, buying new clothes,
  stocking the pantry, and entertaining a neighboring member
  of the gentry. Since the place was a little run down, the Good
  Fellows launch an ambitious maintenance program costing
  4% of their income, but by using peasant labor, they reduce
  the cost to 2% of their income. Tax is unavoidable, collected
  shortly after harvest. The Good Fellows hire a steward, a
  chamberlain, and the appropriate staff, though they manage
  to keep costs down by having few personal staff, only four
  personal maids. If they serve their military feudal obligation,
  their total expense is 4,742.14 gp, but if they decide to stay on
  the manor and pay scutage, their total annual expense is
  5,712.68 gp. The Good Fellows have decided to put off
  repairing the dam until next year, when the maintenance costs
  should be less.
  Profit
  To determine the profit, simply subtract the total annual
  expense from the gross annual income. All financial information
  is either for the upcoming year, determining the kind of
  challenges and weather the year will bring, or the previous
  year, as a follow up for the previous years endeavors. Almost
  half of the profit is in kind, various livestock, eggs, grain, and
  extra labor for the maintenance repairs, and the Good Fellows
  are on their way to becoming established gentry.
  Role-Playing
  Manorial income and expense can add a lot of role-playing
  possibilities and flavor. For this reason, PCs might have an
  idea what to expect for the coming year, but they should not
  know concrete numbers until the year has passed.  Perhaps a
  more prominent lord visits the manor, causing their
  maintenance consumption to rise, but at the same time, their
  social standing rises as well. Perhaps major maintenance and
  repairs are needed after someone sabotages the mill, creating
  a chance for a good old-fashioned mystery or dungeon crawl.
  
  26
  Generating Manors
  Maybe the duke wants the Good Fellows to host a small hunt,
  but the Good Fellows wish to avoid tension with the druids.
  Since lords receive the bulk of their manorial income after
  harvest and new PC lords do not have a stockpile of food,
  goods, and money save the fruits of their adventuring, new
  PC lords may have to take a loan the first year to start the
  manor up. This financial arrangement may lead the PCs into
  new adventure for their lender.
  Generating Multiple Manors
  For lords with multiple manors, GMs can generate each
  individual manor, adding 10% on all commodities provided by
  multiple manors. This has its benefits, especially if the GM is
  generating a NPC lord with whom the PCs often come into
  contact. If GMs simply want to generate the income of a lord,
  there is no need to generate each and every individual manor.
  First generate the main manor, along with the primary source
  of each commodity (which may not reside on the main manor,
  but is the lord’s primary source of that commodity). Then bundle
  all the commodities provided by multiple manors and add 10%
  to that income, taking expenses into account after adding 10%
  to the income. Add the two profits, one for the main manor,
  one for all the multiple manors, and that is the lord’s annual
  manorial profit.
  
  27
  Generating Manors
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  Profit:
  
  28
  On the Magical Medieval City
  Chapter Three: On the Magical Medieval City
  Origins
  The generative force of magical medieval cities is security.
  Most settlements begin in the shadow of strongholds, towers,
  castles, or great churches. As these settlements grow in size
  and number, coupled with an increase in population and trade
  from newfound stability, a network of towns, cities, and their
  surrounding villages appear on the map. Most urban
  communities do not grow past a few thousand souls, the
  majority remaining towns for their entire existence. Only towns
  in strategic locations, active in trade, and with plenty of surplus
  food and people develop into small cities, large cities, and
  metropolises. In the magical medieval period, small and large
  towns are usually five miles apart while small and large cities
  are 20 miles apart. All of these communities feed on the surplus
  food and people of the surrounding countryside. Towns serve
  the immediate surrounding countryside by selling goods,
  buying surplus, and offering the services of craftsmen and
  professionals. The city is a larger extension of the town, but
  has its own benefits and problems that do not grace the magical
  medieval town. Though titled On the Magical Medieval City,
  this chapter discusses trends found in all urban environments,
  from small towns to metropolises. Towns are usually the
  conservative side of the trend, while metropolises demonstrate
  the extreme of the trend.
  Lord’s Interest
  The development of the magical medieval city is largely due
  to the lord of the manor. Without the lord’s protection, backing
  and surplus, towns and cities, which are filled with people who
  do not work the land for a living, could not exist. A lord’s main
  advantage in possessing urban communities within his
  demesne is receiving wealth without dealing in the particulars.
  Magical medieval towns and cities are organized to run
  themselves. A lord does not have to hire administrative and
  managerial staff for a city. A lord does not have to maintain a
  city’s infrastructure, because he allows his city enough rights
  to maintain their own. In return, he simply collects his money.
  Lords also benefit from towns and cities because they create
  a free (non-servile) labor pool. As the magical medieval
  economy goes from bartering to a coin-economy, feudal
  obligations are transferred into money payments. This means
  lords can transfer manorial rents and labor obligations into
  coin. This allows lords to hire day labor from the urban labor
  pool. These laborers are considered more efficient than the
  labor from manorial obligation. A lord also has fewer social
  obligations to a laborer than he as to one of his peasants.
  Although heavily weighted on the lord’s side, the feudal system
  does provide peasantry with some protections usually withheld
  from laborers.
  Movable Wealth
  In the manorial system, the land and its fruits are the lord’s
  wealth. With cities, lords have access to movable wealth that
  is not directly tied to the land, namely coin. Lords get coin
  from cities in various manners. The most obvious is bribes
  and payments. Attaining new charters, renewing old charters,
  gaining certain rights as a citizen of the city, and holding
  positions in the city government are usually negotiable with
  enough coin. Lords get regular payments from cities, as well
  as money rents, opposed to the four capons and the bushels
  of wheat he gets on the manor. Trade is another source of
  income for the lord with a city in his demesne. Cities are
  consumers for the surplus off a lord’s manor, ensuring his
  surplus grain always has a buyer.
  Some lords use cities to increase their wealth at the detriment
  of other lords. Lords may found or charter a city and offer
  benefits to peasants who settle the new city. Of course, these
  benefits do not apply to peasants from his demesne, but they
  certainly apply to another lord’s serfs. Lords attract people to
  towns and cities, because more people generate more local
  trading. As towns and cities have more money flow (or more
  goods and money are changing hands), a lord reaps higher
  taxes and payments from his urban communities, and usually
  in coin. A lord’s magical taxation also increases from the
  concentration of higher-powered spellcasters found in urban
  environments.
  Fortification
  Towns and cities also have a military benefit for the lord. Almost
  every city has a wall and behind every wall are people who
  have self-interest in building and manning the wall. Lords
  typically give the city dwellers, unlike manorial peasants, the
  right to bear arms and protect themselves. The lord gets a
  defensive structure built by unpaid labor, manned with a
  defensive force that he does not have to support, and who
  have a stake in protecting the city that makes him money.
  Some lords found cities along borders, creating a fortified line
  around their interests.
  Peasant’s Interest
  City development is a balance of concessions by the lord and
  money from the peasants. As the magical medieval markets
  move from barter economy to coin economy, cities become
  more desirable for the manorial lord. When a lord wants to
  develop his cities quickly, he offers more concessions to entice
  surplus peasants. When a community seeks a charter, and
  therefore a measure of self-determination, they pay the lord
  for every concession in coin. As cities grow larger and
  wealthier, they begin to wield a power of their own, meeting
  the town lord as an equal at the negotiation table. Revolt and
  armed conflict also lead to these concessions. When
  developing a city for a campaign, there are endless
  combinations of lord’s and city dwellers’ rights spelled out in
  the city charter. It is important to remember that any right the
  city holds is only by concession of the town lord. The idea of
  inherent rights of individuals, cities as natural self-determining
  entities, and inherent rights of citizenship are modern ideas
  that do not occur in a magical medieval society.
  Freedom
  As the saying goes “town air makes free.” If a serf lives in a
  city for a year and a day, he becomes a freeman by virtue of
  his urban dwelling. Freedom of this magnitude has many
  implications for the serf. Gone are the feudal obligations, both
  in labor and coin. A lord cannot prohibit a freeman’s movement;
  
  29
  On the Magical Medieval City
  a freeman can move where he pleases and leave the city.
  Along with a free status, a lord may also offer protection of
  property, which means if a peasant lives in a dwelling for a
  year and a day, he has a recognized claim on that dwelling.
  Medieval cities also give peasants another kind of freedom,
  the freedom of profession. Artisans, craftsmen, and other
  professions flourish when peasants are provided an alternative
  to agriculture. Remember that these common rights are won
  from the lord via charter negotiations and do not exist in every
  city. Freedom is not a guarantee of citizenship, but it is a
  prerequisite.
  Self-Administration
  Lords give their cities enough rights to run themselves without
  siphoning too much power out of the lords’ direct control. At
  the same time, communities and communes are pushing for
  autonomy from the town lord. This conflict creates vibrant,
  dynamic situations leading to interesting developments.
  Guilds
  Guilds provide structure and self-regulation in a city. Lords
  give cities the right to form guilds as listed in their charter. In
  the early days of the city, the guild replaces manorial obligation
  and organization in peasant society. Members of guilds pay
  dues and are subject to the guilds’ rules and regulations. Guild
  membership, in conjunction with oath taking, brings free
  peasants citizenship and all its benefits. Guilds also act as
  insurance policies. If a merchant or craftsman dies, the guild
  takes care of his family and gives him a proper burial. The
  guild also provides assistance to guild members when their
  business is struggling. Guild members eat together, drink
  together, celebrate together, live near each other, and perform
  together, creating private theater troops in the magical
  medieval city. Guilds commonly sponsor public activities and
  plays, using such occasions to demonstrate their wealth and
  influence. Guilds and their members, called burghers, also
  man the city walls in early cities. In magical medieval cities,
  guilds are very powerful, especially merchant guilds. It is not
  uncommon for guild influence to rival town lord’s influence.
  For guilds as power centers, read further in this chapter under
  Power Centers-Craft Guilds and Merchant Guilds.
  City Council
  Lords usually grant their cities the right to form a city council,
  although a lord can continue to assign officials in key positions
  if he wishes. The actual rights of the city council vary. A
  municipal governing body provides the city a foundation for
  taxation, a city justice system, regulating trade, and other
  matters of civic concern.
  Justice
  Lords may grant freedom from manorial court to urban
  dwellers, meaning they cannot be taken from the town or city
  to answer for their transgressions in manorial court. Granting
  this freedom leads to the creation of civic justice, though there
  are other ways of gaining the right to justice. Cities that win
  this right have a source of income and possess power over
  their own inhabitants. Lords are hesitant to give cities the right
  to have their own court, judges, and subsequently, their own
  jurisdiction, but usually do for larger urban communities. For
  more about justice, see Chapter Seven: On Those Who Rule.
  Taxes
  A lord usually grants his city rights to taxation on a limited
  scale. The most common taxation is trade taxes. Gates, fords,
  ports, and harbors become tax checkpoints for incoming
  goods. As merchants and tradesmen bring in goods, the city
  taxes them according to their wares. Wine tax, beer tax, grain
  tax; if the city can monitor the movement of a commodity, it
  can tax it. City councils may also tax guilds, much like what
  the lord does to the city. Cities often levy taxes in times of
  emergency, such as war taxes, and neglect to revoke them
  once the emergency has passed, such as an indefinite war
  tax. The bulk of magical medieval taxes come from the use of
  public infrastructure (bridge tolls, entrance fees) and financial
  transactions.
  Citizenship
  The city is the birthplace of magical medieval citizenship.
  Although people previously held associations and social ties
  to their home, the citizen as a member of a civic society only
  develops with the rise of the city. Only free persons can become
  citizens by belonging to a guild and taking an oath to the city.
  Numerous privileges come with citizenship. The most common
  privileges are tax exemptions on certain goods sold in the city,
  some toll exemptions, and advantages on wholesale goods.
  Citizenship also creates social distinctions that fuel the class
  tensions common in later magical medieval cities. As guilds
  fill up and more peasant immigrants enter the city, guilds close
  their doors to new members by only allowing new membership
  through heredity; by reducing the number of apprentices,
  journeymen, and masters in the city; or through high guild
  entry fees. This affectively closes citizenship off for many
  peasants in the city, creating social stratification re-enforced
  by economic discrepancies.
  Types of Cities
  There are five general types of cities, though each city has its
  own unique and sordid past.
  Commune
  The commune is a community in which the members pledge
  allegiance to the other members of the community. Much like
  cooperative living, the commune treats itself as one entity,
  sharing the work, woes, and rewards among people who are
  bound together by oath and mutual affiliation. Communes
  spring up across the countryside without an official lord or
  protector. Lords do not favor such communities, because they
  receive no financial benefits from them. Some lords disperse
  and destroy communes as they are commonly seen as seeds
  of dissent in their demesnes. Other lords give charters to
  substantiate the commune’s existence. Bringing a commune
  under a charter provides payments and taxes to the lord, but
  not all lords are willing to chance the fidelity of communes.
  Founded City
  When a lord wants a city in his demesne, he can found a city.
  A lord founding a city does not require permission from his
  lord or from the king, but he may be pressed for more men in
  military situations and more taxes. Most of the time, founded
  cities have little to no city development, but through the lord’s
  concessions, peasants, buildings, and walls soon take root.
  
  30
  On the Magical Medieval City
  Founding cities is particularly useful for creating fortified lines,
  for generating income off unused land, and for populating
  borderlands.
  Chartered City
  Lords and kings grant charters to towns and cities. Charters
  assign land and rights to a group of settlers forming an urban
  community. Charters officially recognize pre-existing cities, like
  communes, or charters create new cities as colonies in recently
  claimed land. Charters define the city’s specifics: the rights of
  the city and its inhabitants, money owed to the town lord, and
  when the charter begins and ends. A lord can revoke a charter,
  refuse to extend a pre-existing charter, or refuse to draft a
  new charter for an old city. If any of these cases occur, the city
  reverts to the town lord, and he controls the city and all its
  holdings and inhabitants. A lord can then re-instate all the
  feudal obligations, restrictions, and justice on the city. Although
  strong, larger cities may fight to remain free, smaller towns
  have problems sustaining revolt against a strong town lord.
  Free City
  Free cites have no lord to which they answer. Either their lord
  or the king granted them status as a free city with independent
  justice, administration, and municipal government. In practice,
  free cities still have monetary ties to certain lords and kings,
  but are not under legal obligation to them. There is a subtle
  but important distinction between a lord or king’s yearly 30,000
  gp gift from a free city and a lord or king’s yearly right of 30,000
  gp from the city. Free cities can wage war against neighboring
  cities, own land surrounding the city, and in cases of a weak
  king, eventually become oligarchic city-states, as with Italian
  cities.
  Sometimes kings or strong barons declare cities or communes
  within the demesne of other lords or kings as free cities. They
  also provide charters to cities within other’s demesne. This
  hampers the lesser lord’s ambitions by lowering his income
  and by forcing him to deal with potentially rebellious
  communities.
  City-State
  City-states are the most independent type of city in a magical
  medieval society. They are free from feudal ties to town lords.
  They have social recognition as a free city, either from a lord,
  king, or by their own merit. A greater level of autonomy
  distinguishes city-states from free cities. City-states usually
  have organized well-equipped armies or professional standing
  armies to protect their civic interests. City-states have
  developed infrastructure for taxes, justice, municipal governing,
  and military operations. Although free cities may own nearby
  land, city-states hold extensive land with farms, industry, and
  villages constituting their own separate demesne. City-states
  are power centers rivaling lords and kings. City-states usually
  occur when weak kings, rich land, and extensive commerce
  coexist. Strong kings and lords may take control of free cities
  and city-states, but these cities have the best defenses and
  organized forces to counter such a coup.
  Layout
  The magical medieval city grows in different patterns
  depending on its history. In general, the city is an organic
  growth, bulging here and spilling out there, with extensions to
  the city walls where they are needed. Villages that grow into
  towns, usually under a castle or religious center, change slowly
  over many generations. The end result is narrow winding
  streets following the natural terrain of land with a radio-centric
  system of walls extending to encompass yet another suburb.
  The heart of the city is fairly isolated from the bustle of visitors
  and sellers coming in at the gates and docks because of this
  organic growth and continual extension.
  Planned cities tend to have a different layout. Designed in
  advance for colonization, they look like checkerboards with a
  central open space for market, public buildings and assembly.
  Old and large planned cities maintain their grid patterns in the
  city center only, as new growth outside of the original plan
  tends to follow the organic, radio-centric pattern. Grid cities
  are less common than their organic counterparts.
  Cities are often on high ground for strategic positioning, while
  farms and fields are on the fertile low ground. Cities are usually
  by rivers, not only for personal use, but also for water mills.
  Navigable rivers are a predominant mode of transportation
  for goods and people, because they are more efficient than
  magical medieval roads. Land inside town walls is obviously
  more valuable than land outside
  Streets
  Following the natural terrain of the land, most streets are far
  from straight roads laid in grid patterns. Even planned cities
  eventually spill out of their checkerboard, creating a spider
  web of small curved streets. Streets form from the paths people
  and animals naturally walk, opposed to the modern city where
  streets regulate what paths people take from place to place.
  In the magical medieval city, streets are predominantly for foot
  travel, not vehicle traffic. Subsequently, streets are winding
  narrow affairs, most only 5-10 feet across. In some larger cities
  or in planned cities, there may be one wider street leading
  from the gate into town, usually no wider than 20 feet across.
  Most large cities pave or cobble streets, beginning with the
  ones leading into the main market. Smaller streets may remain
  dirt paths, while unused streets become dead ends leading
  nowhere. Streets usually bear the name of the original
  craftsmen who founded the suburb. As time passes and people
  move around the city, the street names have little to do with
  the people who currently live there. It is not uncommon to
  have no baker living on Baker Street.
  Buildings
  Buildings vary from towns to cities. Towns are not as structurally
  dense as cities, allowing green space and more independent
  buildings. In cities people build homes in blocks, with open
  space for gardens within the block of homes. The wall of one
  house backs into the wall of another house, making the homes
  within a block safer from crime, warmer in the winter, and
  providing a communal feeling to city life. In early cities,
  craftsmen of the same vocation live together in the same block,
  rendering the naming of streets and buildings after the
  craftsmen who originally settled there. As more people enter
  the city and space becomes limited, occupational segregation
  lessens, and the open spaces within the block become sheds,
  extra storage, workshops, or even extra housing. Although
  these grouped homes sharing external walls are called blocks,
  that is no reflection on their shape, size, or orientation. A block
  
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  On the Magical Medieval City
  of cobblers may squeeze in ten families into irregularly shaped
  houses on a triangular piece of land wedged between the
  weavers, fullers and cloth cutters. Stone foundations, stone
  walls and slate roofs are preferable building materials, but the
  cost of stone and its carriage is often too much for the simple
  craftsmen. Most urban buildings are wattle and daub or wood
  with thatch roofs.
  Work and domestic life intermingle in the magical medieval
  city. Shopkeepers live above their shops, and workshops often
  occupy the same space as the home. Apprentices and
  journeymen live with the master craftsmen’s family. The master
  craftsmen’s wife also knows and facilitates the family
  enterprise. Zoning is unheard of except in professions involving
  unpleasant odor, namely tanning, leatherworking, dyers, and
  butchers. Professions that rely on a steady source of water,
  like blacksmithing and water mills, are also zone specific.
  These professions are generally practiced on the outskirts of
  town, though some cities prefer to regulate the place where
  butchers work to ensure proper sanitation. In the medieval
  period this usually means cutting and selling in reserved
  pavilions in the market.
  Wards
  The ward is the basic living unit in a magical medieval city.
  Also called districts or quarters, the ward provides the physical
  and spiritual necessities for living. In places of strong patron
  gods or monotheism, wards also act as religious divisions for
  organizational purposes. The ward is a social unit where
  people meet, congregate, celebrate, and gossip. It is a true
  neighborhood, where everyone knows each other, where
  people vouch for each other, and where people perform their
  everyday routine. Particular wards vary in size, shape, and
  composition. Walling in suburbs during early city development
  typically creates wards and their specific characteristics.
  Different types of wards in magical medieval cities include
  patriciate, merchant, craftsmen, administration, gates, docks
  (rivers/bridges and sea/ocean), odiferous business, military,
  and market wards. Slums and shantytowns are usually
  dilapidated wards within the city or communities outside of
  the city walls. For more on generating wards, see Chapter
  Four: Generating Towns and Cities.
  Street Markets
  The street market is small and provides the ward its food and
  basic goods. The name is indicative of its layout. Strung along
  a narrow street, shopkeepers display their wares from grain
  to local crafts. The smell of food vendors tempting shoppers
  and passersby amidst the sound of livestock, haggling,
  laughing, and playing children is a common scene on the street
  market. Daily shopping is a time for city dwellers to visit each
  other and talk about the weather and the ridiculous price of
  grain.
  Water Fountains and Wells
  Every ward has a water supply, either a well or a gravity fountain
  fed by a cistern. Pipes and aqueducts are other options for
  water supply, but both are advanced and expensive
  engineering for most magical medieval cities. Like the street
  market, the water fountain is a place for work and socializing.
  In the morning, women and children congregate at the fountain
  to draw the water for daily family use. This leads to much gossip
  and playing as well.
  Baths
  Most cities have public bathhouses for cleaning. Baths are
  small stone buildings, serving 20-30 people at a time. Some
  are public pools, like the Roman baths, while other baths use
  private tubs with attendants. They are usually sex-segregated,
  although some baths become seedy, brothel-like hangouts.
  Hospitals
  Hospitals are quite common in magical medieval society and
  are found in most wards. They are usually run by religious
  orders, though some cities found municipal hospitals. Hospitals
  are small, usually stone, buildings that serve few people. Most
  have less than 20 beds, while the largest have as many as
  75. Magical medieval hospitals have a different function than
  their modern counterpart. Hospitals take care of sick people,
  but they are not a place people go to get treated for illnesses.
  Hospitals take in people that would otherwise die alone on
  the streets and give them a bed and solace. Hospitals are a
  form of charity in the city. Medieval cities had two types of
  hospitals, those that served lepers and those that served
  everyone else. Cure disease should remove the need for
  leprosy hospitals in magical medieval cities, but nothing
  magical relieves the need for personal care of the elderly and
  poor.
  Churches
  Religion plays a prominent role in magical medieval societies.
  Though every city has a large church near the main market,
  individual wards have smaller churches. Churches are stone
  buildings that house the priests and lay brothers as well as
  serve the public. For more about religion in a magical medieval
  society, see Chapter Six: On Those Who Pray. For more
  information about religious institutions as power centers in the
  city, see “Patron God of the City” in Chapter Six: On Those
  Who Pray.
  Prominent Structures
  City dwellers take pride in their city’s appearance and
  architecture. Though these buildings serve a physical purpose,
  they also symbolize something greater to the average city
  dweller. A symbol of definition and boundaries, a show of
  wealth, proof of blessing, and a source of civic pride, these
  prominent structures are part of the medieval mindset as well
  as part of the city.
  City Walls
  The city walls separate the city from its surrounding, offering
  protection and regulating people and goods going in and out
  of the city. They are often thick stone walls, some as thick as
  20 feet and as high as 30 feet. Towers may abut the wall for
  fortification. Some walls are wooden with ditches and pikes to
  prevent invaders from breaching the walls. City walls expand
  to encompass new suburbs as the city grows in population.
  The determining factor in extending the city wall is the
  importance of the people living in the suburb. Merchants and
  craftsmen usually have little problems convincing the city to
  protect them, but peasants and laborers are not so fortunate.
  From an aerial view, the walls are a system of circular growths
  
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  On the Magical Medieval City
  with streets cutting across a former part of the wall, connecting
  the new suburb to the rest of the city. Besides protection, the
  wall offers a mental definition for its citizens: inside the wall is
  “us”, outside is “them.” The wall compliments the need for
  definition and classification in the magical medieval mindset.
  In cities where invasion is not a large concern, a certain laxity
  behind the martial use of the wall turns the wall into a place of
  socializing. Guards, who are simply local guild members in
  most towns and some small cities, patrol the walls and streets,
  stopping to talk and chat with people they know. On hot
  summer days, people climb on top of the walls to catch a cool
  breeze and talk about local affairs.
  City Gates
  Gates are where the city and the outside world collide. There
  is usually more than one gate into a city, and each gate is
  manned to regulate and tax people and goods coming into
  the city. Certain gates see more traffic, usually on roads linking
  the city to other urban centers. These gates become the city’s
  main gates. City gates also regulate who enters the city, and
  some cities keep records of the comings and goings at the
  gate. Rows of stalls and shops line the streets leading from
  the city gates. Since city gates have a constant influx of people
  and goods, it is a prime location, second only to the main
  market, for traders and sellers.
  Main Markets
  The main market is one of the few open spaces inside the
  city. Though not strictly geometrically shaped, the main market
  has the benefit of cleared space in a city teeming with buildings
  and people. Usually paved or cobbled, the main market
  sometimes has pavilions, covered walkways with shops on
  either side. It is where wholesale merchants, local craftsmen,
  and traveling merchants come to trade. The main market is
  also where public assemblies take place. Public trials,
  executions, and other events usually occur in the main market,
  because it is one of the few open spaces in the city.
  Commodity Markets
  Commodity markets are specialized markets. Spread
  throughout the city, numerous commodity markets provide
  wholesale merchants and local citizens with goods. Vegetable
  markets, cloth markets, spice markets, grain markets, horse
  markets, wood markets, and wool markets are a few of the
  various commodity markets. In some cities, commodity
  markets replace the presence of a main market, while others
  have both commodity markets and a main market.
  Great Churches
  A great church is the most common type of impressive
  architecture in a city. Larger and grander than the ward church,
  a great church varies from an upscale church to magnificent
  structures that rival cathedrals. The grandeur of a great church
  depends on the size and wealth of the community. Standing
  taller than most structures in town and with fine craftsmanship
  throughout, great churches are architectural wonders
  compared to other structures in the city. Such buildings take
  many years, sometimes decades, and lots of money. It is not
  unusual for construction to cease for a few years, because
  the church ran out of money. But once erected, a great church
  often becomes a symbol of the city.
  Town Halls
  Town halls are seats of civic government. Early cities use
  taverns, homes, and other places for city council meetings,
  but as cities become more prosperous, stone buildings on the
  main market become the seats of civic governing. Town
  councils sometimes share town halls with guilds to reduce
  building and maintenance costs.
  Guildhalls
  Guildhalls are similar to town halls in construction, but they
  house particular guilds. The merchant guild, usually the most
  lucrative guild in the city, has its own hall. Other guilds usually
  do not have the finances to build independent guildhalls.
  Sometimes guilds pool their resources and build communal
  guildhalls, sharing the building between all the contributing
  guilds. Guildhalls are places for meetings, posting news and
  notices, and for recreation, such as theater performances,
  music shows, and other entertainment the guild members put
  on through the year. However, most guild performances occur
  in public spaces.
  Libraries
  Magical medieval libraries are private libraries where people
  can enter for a price. Most libraries are not owned by a single
  person, but by groups. Books cannot be taken from the library,
  and librarians can always refuse service. Libraries often require
  people to use a guide or a librarian to expedite searches, as
  well as to prevent theft and damage to the books. These
  assistants are, of course, also compensated in coin. Because
  of magic, other restrictions are in place in some libraries.
  Libraries may require complete disrobing of their patrons.
  These patrons receive official library robes and must purchase
  their pen and papers from the libraries’ personal stores. Even
  stranger measures may ensure the security of the collection.
  There are many different types of libraries in magical medieval
  societies. Medical, legal, magical, civic, scholastic, and
  religious libraries all offer different benefits for its users. Stored
  knowledge is the main benefit provided by libraries. This is
  especially useful for knowledge checks because having access
  to a relevant library adds a circumstance bonus. Libraries also
  house small scholarly social groups, allowing them interaction
  with other like-minded groups. Libraries are another form of
  public display through architecture. Built of stone and
  elaborately decorated and carved, a magical medieval library
  can be as grand as any cathedral.
  Universities
  Magical medieval universities are centers of learning, and
  attending university is usually a step towards a profession.
  Medicine, science, history and law are common professions
  that spring from university attendance. Wizards, with their
  dedication to research and learning, have a natural propensity
  to found universities to further learning. Students pay
  professors at the end of class, and their pay is a measure of
  the professor’s performance in the classroom. The university
  is a community between teachers and their students. Not unlike
  craftsmen of the same guild, they drink together, talk together,
  socialize together, and celebrate together. Generally, magical
  medieval universities are private endeavors of affluent
  organizations and citizens.
  
  33
  On the Magical Medieval City
  Urban Concerns
  Size and Population
  Medieval towns and cities are small, usually less than a mile
  in diameter, and rarely grow larger than a few thousand souls.
  Most urban environments average a population density of 20-
  60 people per acre. Larger cities, royal cities, or cities on major
  trade routes have higher growth potential because of the
  amount of money flowing through the city. Population density
  in these cities is as high as 200 people per acre. City walls
  may keep size and population under control in the early stages
  of city development, but as people settle outside the walls for
  lack of space inside the city, merchants, craftsmen, and
  peasants create suburbs. As these groups become important
  to the city, town lords, city officials and other high-ranking
  people extend the walls to protect the suburb. With rapid growth
  and limited resources, some cities’ walls do not extend fast
  enough, leaving whole wards outside of the walls. Cities that
  build upward can accommodate more people in the same
  footprint, but at the cost of construction concerns, higher fire
  risks, and greater sanitation problems.
  Fire
  Cities contend with fire on a regular basis. Fires are common
  because of the medieval lifestyle. Cooking fires are in open
  pits and hearths, people pile on top of each other, and lots of
  wooden buildings with thatch roofs are built in close proximity.
  Fires are everyone’s concern since cities are small and fires
  spread fast. Municipal groups and city councils take measures
  to reduce fire risk. Magic can reduce some of the threat, but
  more effective than magic are stone buildings with slate roofs
  and fire brigades that form at the very end of the magical
  medieval period. Unfortunately, the expense of stone buildings
  makes them possible only for the well-to-do, and many poor
  wards regularly break municipal fire codes out of necessity.
  Some cities encourage whitewashed thatch roofs in the poorer
  wards, as they are slightly more fireproof than plain thatch
  roofs. A few cities even whitewash thatch roofs for the poor at
  no expense. However, fire is not completely detrimental to a
  city: one unforeseen benefit from fire is its disinfecting power.
  It kills vermin along with bacteria and viruses. Fires allow more
  city planning, as destroyed buildings provide opportunities for
  better, newer construction.
  Sanitation
  When people live close together, sanitation is a problem. The
  practices of the country become sanitation nightmares in close
  quarters. Disposing waste, burying the dead, finding clean
  water, and insuring food sanitation are some of the problems
  faced by cities. Though magic alleviates some of these
  concerns, it is important to keep a medieval perspective when
  applying magic to the city. People do not eat rancid meat and
  do not drink unclean water, because they smell and taste bad.
  Cities know that dumping waste in the same river from which
  they draw drinking water is a bad health practice, but they do
  not know about germs, bacteria, and giardia. Buried dead may
  pollute the ground water, but the medieval person usually
  buries their dead instead of burning them, unless there is an
  epidemic or plague. Certain magic practices like create water
  and purify food and drink make magical medieval cities cleaner
  than their historic counterparts. Active city councils may require
  street cleaning with prestidigitation, and proselytizing churches
  may offer clean water to the public via fountains filled by
  decanters of endless water.
  Plague
  Plague still affects the magical medieval society. Only the
  greatest magics can reverse effects that decimate a third to a
  half of a kingdom’s population, wiping out entire cities and
  villages across the countryside. Such magic is only accessible
  to experienced spellcasters, who usually reside in urban
  communities. Religious institutions bolster themselves for such
  an event with scrolls, potions, and even wands of remove
  disease, but the sheer number of people and the rapid spread
  of plague make preventing or ending plagues almost
  impossible. Paladins live up to heroic expectations in plagues
  with their divine health and class ability to remove disease.
  Any spellcaster who can cast or make an item with remove
  disease has an instant insurance policy, as well as a cash
  cow. Two groups within magical medieval societies are
  protected from plague: those who can cast remove disease
  and those that can buy it. Plague no longer “levels of playing
  field,” blind to wealth and social standing as it historically was.
  Even wealthy people who die from the plague can come back
  with a remove disease followed by a raise dead. Such magic
  changes the social effects plagues traditionally have upon
  feudal societies, because there is little social turmoil for the
  aristocracy.
  Stockpiling
  Towns and cities stockpile food and supplies for emergency
  events, like war, siege, or famine. Sealed jars of grain,
  weapons, magic, and equipment are a few of the things cities
  stockpile. The stockpile is usually under the control of the city
  council, which leads to disputes and revolt if the peasants
  and citizens do not agree with the city council’s distribution
  system.
  Crime
  Crime is a constant companion of the city; the larger the city,
  the higher the incidence of crime. Most crime in cities is theft,
  not violent crime. City courts hear civil cases between citizens
  and try individuals on infringement of the municipal codes.
  Early cities rely heavily on guilds to enforce their own
  regulations and social pressure to enforce civic codes.
  Magic greatly facilitates crime. It improves stealth, allows easy
  access to private locations, and provides excellent information
  regarding security. However, it also deters crime through many
  of the same measures. The powerful and wealthy will be
  adequately protected from crime mostly through the threat of
  retaliation. It may be fairly easy to steal the guild master’s
  chest, but keeping it is another matter.
  Country-Grown
  Regardless what type of town or city, all urban environments
  in a magical medieval society are of the country, not
  dichotomously opposed to the country. Medieval cities are the
  products of surplus food and surplus people from rural
  communities, and they have a stake in the success of rural
  pursuits. Farms and villages surround most cities, producing
  enough surplus food for city dwellers. Some urban dwellers
  still have to help with harvest at the bequest of the town lord.
  
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  On the Magical Medieval City
  Wards, guilds, and housing blocks create smaller communities
  within an urban space, making “little villages” within city walls.
  Though vastly different in certain ways, urban living in the
  medieval period is not far from the village society.
  Power Centers
  Power centers assert their will over others’; that is their defining
  trait. This occurs in differing degrees and varies according to
  social groups. In larger communities, determining power
  centers is not always clear-cut. Generating the type and
  alignment of power structures is in core rulebook II. This section
  addresses possible power centers in an urban community, and
  the special manners in which they assert their power in towns
  and cities.
  In a magical medieval society, power centers are usually group-
  defined. In a world where definition and classification are vital
  in social interaction and understanding, a person is defined
  by his relationships: what he does, where he lives, who he is
  related to, where he moved from, what guild he is a member
  of, and what pub he drinks at. Power comes to groups, not to
  individuals. Individuals use their status within the group to
  attain personal power. This is the magical medieval way. Lords
  have power because people have an implicit understanding
  of landed aristocracy. Leaders of strong religions are more
  powerful because of the religious symbol on their robes. It is
  extremely rare that an individual wields power independent of
  a social organization. Laws, rights, and customs are all results
  of social interaction. Individuals have great difficulty wielding
  social power outside of the social system. Although
  cooperation within groups is normal, cooperation does not
  exclude the possibility for internecine conflict.
  In general, earlier magical medieval towns and cities have
  one power center, the town lord. All other groups are relatively
  equal in power, meaning no others posses the ability to assert
  their will over other groups. They do not have the resources
  and connections to have that kind of power. Older and larger
  cities develop more potential for multiple power centers and
  usually have a handful that contend for control of events, social
  issues, and money. Toward the end of the magical medieval
  period, the aristocracy, namely strong lords or a king/emperor
  figure, regains control of the cities that do not have enough
  power to maintain their independence.
  Tracking power centers within a specific city is a juggling act.
  GMs should constantly weigh the wealth, might, and influence
  of different groups and their agendas. Many small rebellions
  occur everyday in the city when religions contend for favor,
  members of the patriciate fight the town lord for more control
  and less extortion, and craftsmen guilds argue over who gets
  the guildhall for their Michaelmas performance and feast.
  Though physical might simplifies matters, social interaction is
  another battlefield that adds extra complexity to any campaign.
  For generating statistics on urban power centers, see Chapter
  Four: Generating Towns and Cities.
  Guild memberships, official appointments, tax exemptions,
  personal favors for friends and family, blatant extortion and
  bribery, and bending rules for personal benefit are all old, well-
  established means through which power centers manipulate
  their surroundings. This following describes how power centers
  exert power unique to their station.
  Craft Guilds
  Craft guilds usually wield the least amount of power among
  power centers. They control the production of their craft, the
  progression of their craftsmen, and the selling price of their
  products. In the early magical medieval period, craft guilds
  may require the permission of the town lord or the city council
  to exist, but as the period progresses, craft guilds become
  very common. Every imaginable kind of craft can embody a
  craft guild: butchers, fletchers, cobblers, candle makers,
  masons, and tanners, to clothiers, cloth cutters, weavers, fine
  cloth sellers, smiths, and toy makers.
  Most early magical medieval city dwellers are guild members.
  As more people immigrate to the cities, guilds become
  increasingly selective with their membership and with their
  members’ progressions within the guild. Some guilds charge
  exorbitant entry fees, while others only allow entry through
  heredity or marriage to a guild member’s daughter. These
  limitations make guild membership socially exclusive and
  financially beneficial for those with influential guild positions.
  Every craft guild has varying amounts of control over their
  members and influence in their city. This determines the level
  of restriction enforced by the guild.
  Apprentice: Craft guilds are stratified into three types of
  craftsmen: the master craftsmen, the journeymen, and the
  apprentice. All three are members of the guild and pay dues
  according to their station. All are subject to the guild’s rules
  on methods of production, materials used in production, who
  can make certain items, and the items’ selling price. The
  apprentice is the lowest of craftsmen. Taken in by a master
  craftsman, he usually lives and works in the master craftsman’s
  home. The apprentice is not allowed to make or sell any item
  without the permission and approval of his master craftsman.
  Often the master craftsman has his apprentices do the
  laborious tasks of the craft or produce the smallest and
  simplest items. When the apprentice makes items and the
  master craftsman sells them, he must pay the apprentice a
  small cut from the sale price. The apprentice earns a paltry
  amount of money and pays the least amount of dues to the
  guild. The guild promotes apprentices to journeymen on the
  recommendation of their master craftsmen.
  Journeymen: Journeymen are the intermediary strata in the
  craft guild. They can independently make and sell items,
  though some craft guilds require journeymen to have a master
  craftsman’s supervision and implicit permission. The craft guild
  limits the products journeymen make and the selling price of
  those products. Complicated tasks, which master craftsmen
  exclusively perform, are not within the journeymen’s repertoire.
  Of the products that journeymen and master craftsmen both
  make, journeymen must sell their product for a lesser price.
  Since the man who made the item is not a master craftsman,
  magical medieval society assumes an implicit inferiority of
  quality. This is similar to the modern concept of buying name
  brand products. If a journeyman wants to progress to a master,
  he must produce an exceptional item and deliver it to the guild
  masters. If it is of worthy quality, the journeyman may become
  a master. However, becoming a master is not only dependent
  on the quality of the journeyman’s craft, but also on several
  social and fiscal factors. How well liked is the prospective
  journeyman? Who does he know? Is he married to the
  daughter of another master? Can he pay the entry fee to
  
  35
  On the Magical Medieval City
  become a master? The answers to all of these questions are
  usually more important that the ability of the candidate, as
  long as he is competent.
  Master Craftsmen: Masters are the ruling class in the craft
  guild. Socially and financially, they receive the greatest return
  from the guild and its regulations. They decide who become
  journeymen and master craftsmen. They determine the selling
  price for products of their craft based on the item and the level
  of the craftsmen who makes the item. They are ambassadors
  of the craft in civic matters and in dealing with the merchant
  guild.
  Besides controlling their craft and those who practice it, craft
  guilds also affect the city at large. Rebellions, revolts, and
  hostile takeovers have all found a start in the craft guild at one
  time or another. Weavers banding together in opposition to
  the merchant guild’s regulations on their craft, cobblers not
  agreeing with the large tax on fine foreign leather coming into
  the city, and masons striking because the master mason in
  charge of building the new church is not a local master mason
  are all common examples of craft conflict.
  Merchant Guilds
  All cities have a merchant guild, even the earliest of magical
  medieval cities. Merchant guilds usually develop before any
  other guilds. Socially, they rank above craft guilds, though
  craftsmen may belong to the merchant guild. In absence of a
  city council, the merchant guild acts as the city council. They
  negotiate rights, taxes, and rents with the town lord, make
  municipal bylaws, and pick city officials. If there is a city council,
  prominent merchant guild members are almost always
  members of the council.
  Most merchant guild members are wholesale merchants. They
  are not concerned with the production of crafts and goods,
  but rather the transporting, buying, and selling of goods. Some
  wholesale merchants are concerned with buying local goods
  and transporting and selling them to neighboring cities, fairs,
  regions, or possibly kingdoms. Others concentrate on
  importing sought-after goods into the city. Selling staple
  products like grain and coarse cloth are quite profitable; other
  wholesale merchants specialize in luxury goods like wine, furs,
  silks, and fine linen. In smaller cities, all merchants may belong
  to one merchant guild. In larger cities, merchants may form
  multiple guilds according to their specific commodity.
  Unlike the craft guild, merchant guilds are concerned with city
  commerce on a larger level, due to their concern with wholesale
  goods. They determine how much tax should be imposed on
  various foreign items, i.e. any item that was not made in the
  city by a craftsman of the city. They have monopoly powers,
  determining who can sell what, where, and when. They
  establish trading partners for certain commodities along river
  and land routes. Merchant guilds designate particular areas
  as the “territory” of a particular merchant for specific goods.
  They can limit which cities’ merchants can come into the city
  and sell their goods. They can also determine to which cities
  a merchant can export a particular commodity. Merchant guilds
  usually wield exclusive power on trade in the city, although
  strong town lords and independent city councils try to curb
  the merchant guild’s power.
  Wizards’ Guilds
  No magical medieval city is complete without a wizards’ guild.
  Like other members of society, wizards need a community
  and group insurance. To determine a viable wizards’ guild,
  one needs to remember why people form them: what benefits
  they offer, what financial and social payments its members
  pay for the privilege of membership, and the guild’s role as
  regulator in the city. These ideas are integral to maintaining
  medieval thought among magical times. The unique magical
  ability of wizards also adds complication in creating a guild
  structure.
  The guild is for camaraderie, insurance, and social distinction
  according to one’s profession or craft. A wizards’ guild offers
  many benefits for its members, both social and arcane-
  oriented. If a wizard dies an untimely death, then the guild
  insures proper burial and a stipend for the widow and children
  left behind. For members wealthy enough to afford coming
  back, the guild can ensure the member’s return. In larger cities
  with wealthy guilds, the guild can grant access to research
  facilities, laboratories, special materials, and spell components.
  Where else can a wizard safely find the snake off a medusa’s
  head, even if he has to pay the outrageous guild price? Other
  possibilities are shared magical learning, spell trading, and
  lend/lease magic items. Holiday feasts and theater productions
  must be a riot at the guildhall, and the types of songs wizards
  sing after pitchers of ale are legendary. Wizards also enjoy
  the settled ease of knowing someone understands them when
  they say over cards, “Yes, I tried to reverse the metamagic
  field by polarizing the phlogiston; unfortunately, upon opening
  the box, I found the cat dead.”
  The guild acts as a police force for its craft, both on guild
  members and on outsiders within the guild’s territory. If there
  is a wizards’ guild in a city, being a member of the guild is not
  a luxury; it is a prerequisite. As with other professional and
  craft guilds, membership is compulsory to practice wizardry in
  the city, which includes casting spells for others, selling wizardly
  services, and making magic items for sale. Unauthorized
  practitioners risk retribution by the guild if word leaks out. This
  does not mean that it does not happen; it just means that
  guilds have a socially and legally supported right to pursue
  such transgressors.
  The guild also creates its regulations and bylaws. Any number
  of restrictions may be a part of a wizards’ guild. Though the
  particular laws of any given wizards’ guilds are campaign
  specific, here are a few ideas. Wizards’ guilds limit who can
  make what magical items. They restrict what level of spells a
  wizard can cast for hire, depending on level or status in the
  guild. They regulate the prices at which wizards sell magic
  items, potions, scrolls, or spells they cast from memory. They
  determine who can create new spells and what new spells
  are created. They determine who becomes a wizard, through
  controlling membership and taking on apprentices. They even
  create codes of conduct for foreign wizards who enter the city.
  They create specializations within the guild, like battle wizards,
  caravan wizards, research wizards, and production wizards.
  However, with guild membership comes guild obligation.
  Service, magic items, scrolls, potions, research, spells, unique
  components, or plain coin cover membership fees and other
  payments. The combination of payments depends on the
  
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  On the Magical Medieval City
  particular guild. The guild itself has feudal obligations it must
  fulfill. The amount of comparative power the guild holds, the
  lord or city council that gives the guild a charter, and the
  arrangements made with other groups determine the feudal
  obligations a wizards’ guild owes to other groups and power
  centers in the city.
  It is important to remember that despite the camaraderie and
  rules for self-policing, wizards’ guilds have just as much
  internecine fighting, backstabbing, individual power grabs,
  systematic rule-breaking, and dirty play as any other magical
  medieval guild. Although lords may grant a city the right to
  form a wizard’s guild, they will never relinquish control over
  their rights of magical taxation and service, unless physically
  forced otherwise.
  Wizards’ guilds are potentially one of the most powerful groups
  in a city. Such organizations have the magical power, and most
  likely the wealth, to compete against other guilds and power
  centers for attention and influence. Wizards provide magic
  that improves crime solving, intelligence gathering, and
  diplomacy. Wizards’ guilds are full of learned men and their
  comprehensive libraries, facilities held in high esteem as
  places of learning and prominent architecture. A city’s wizards’
  guild is immensely useful in places where military concerns
  are strong, or in times of war.
  In smaller communities, it is possible to have an arcane guild,
  opening the guild concept to sorcerers and bards, but such
  an organization is unlikely where enough learned wizards
  gather and look down upon their unlearned and undisciplined
  arcane counterparts.
  Thieves’ Guilds
  Thieves’ guilds are associations between people who thieve
  for a living. Members of the thieves’ guild do not have to be
  rogues, nor do rogues have to delve in the shadier use of their
  skills. Being a part of a thieves’ guild provides the same basic
  benefits of all guilds: insurance, training, and tricks of the trade.
  Members get training and specialized class tools, which may
  not be available at typical stores. If a member of the guild gets
  into some legal trouble, the guild may pull some strings,
  especially if there is coin or favor in return. Thieves’ guilds
  gather like-minded individuals who make alliances, plan jobs,
  and get information on buildings, people, and security
  measures.
  Another benefit to guild membership, besides two unbroken
  legs, is more sophisticated thievery. Sophistication allows such
  things as protection rackets, where people pay the thieves’
  guild to insure they, their homes, and their buildings are not
  burgled. This only works with implicit cooperation from guild
  members. If the guild leader says, “do not rob this place,” he
  really means, “do not rob this place.” Guilds also build up a
  repertoire of snitches, informants, bribed officials, and magic
  connections that other guild members may use. Smuggling
  goods, either for direct profit or through fencing, is also easier
  when thieves work together. The officials may catch one or
  two thieves, but the operation continues.
  Maintaining a slim margin of honor among thieves is very tricky,
  which is why the most successful thieves’ guilds are lawful. In
  order to keep a thieves’ guild together, the guild must be strong
  and powerful enough to police their members and independent
  thieves that trespass on the guild’s territory. Once a merchant
  pays the guild protection money, the guild’s reputation is now
  on the line. Who wants a thieves’ guild you can’t trust? Guilds
  with enough authority allot territory to various factions within
  the guild to help keep the peace and reward favored members.
  The guild decides whether the Red Footpads or the Black
  Tigers get gambling and girl rights in the docks ward, while
  pick pocketing and begging on Baker Street goes to the
  Unseen. Such territory distribution also leads to internal
  contention that guild rulers use for their benefit.
  The Law: Law in magical medieval times is not like modern
  law. Laws are codifications of social custom. In larger cities
  where people come from many different places, laws become
  guidelines for easier coexistence. Sometimes laws are
  enforced with fiscal or physical punishment; other times laws
  are a formality thrown to the wayside due social necessity.
  Only those with power can force others to abide by the laws,
  whether they are guild laws, civic laws, manorial laws, or royal
  laws. Laws do not necessarily work as a deterrent from certain
  behaviors, nor are their transgressors always prosecuted.
  Thieves thrive off illegal activities. The activities that are not
  illegal per se are probably immoral. This includes pick
  pocketing, robbery, theft, smuggling, burglary, gambling, and
  other illicit entertainment. Despite the differences in goals,
  thieves and their guild coexist in a magical medieval city that
  has laws. Unless the entire society and the leaders of the city
  are all of the goodly persuasion, thieves’ guilds probably exist
  in cities, provided there is enough movable wealth for thieves
  to make a decent living.
  The first explanation for the easy existence of thieves’ guilds
  in urban society is the implicit social agreement between
  thieves and their victims. People expect crime, (crime in a
  magical medieval city is usually not violent crime but some
  form of theft) and they tolerate a certain level of crime. The
  level of tolerable crime changes with the alignment of the
  population, the ruling and civic power centers, and the wealth
  of the city. As long as the thieves operate at or near the level
  of tolerable crime, little attention is usually brought to their
  organization. Now if the thieves’ guild pulls a job on the church
  of the patron god, stealing one of their treasured relics or pulls
  a huge heist on an influential merchant, there may be trouble
  and lots of it.
  The connections and alliances forged with other guilds and
  city factions are another reason for the continued existence of
  thieves’ guilds. Thieves’ guilds may bribe enough civic officials
  to keep the guild in business, and most wealthy members of
  society have enough coin to pay protection money. Even with
  the aid of magic, it is certainly easier to co-exist than to uproot
  an entire illegal organization especially considering the majority
  of those making rules within the city can protect themselves
  from theft more readily by accepting the guild than fighting it.
  Perhaps the leader of the thieves’ guild also happens to be
  the leader of the merchant guild. Thieves’ guilds also serve a
  civic function for those who need discrete yet slightly illegal
  resolutions. In more hostile environments, thieves’ guilds
  usually have close connections with the wizards’ guild, gaining
  the wizards’ concealing magic in exchange for roguish favors.
  
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  On the Magical Medieval City
  Most indicative of the unique magical medieval culture, the
  final reason for a thieves’ guild in a city is the multiplicity of
  law. Given the five common sources of law, (See Chapter
  Seven: On Those Who Rule) actions may be illegal in one
  court, but legal in another. Crafty thieves quickly discover these
  points of contention and exploit them. Maritime law, charter
  law and royal law in particular often come in profitable conflict.
  Magic: Like other secret societies, magic jeopardizes the
  thieves’ guild’s secrecy. If someone wishes to rid the city of a
  thieves’ guild or simply find out who is in charge of the guild,
  they can employing a spellcaster with charm person, dominate,
  zone of truth, discern lies, scrying, commune, prying eyes, or
  greater scrying. Anyone who knows anything about the guild
  is a potential information leak, either through enchantment,
  force, coin, or divination. Several of these enchantment or
  divination spells are high level, but using simple magics to
  accentuate force threatens the guild’s prized secrecy. Thieves’
  guilds may employ counter magics, especially from cross-
  classed rogue/clerics or rogue/wizards. Employing a cell
  structure is the typical non-magical method of averting magical
  prying. A typical cell structure is where a thief only reports to
  one person above him, and the person who receives the
  reports of several thieves reports to only one person above
  him. By reducing the number of connections, the guild
  minimizes exposure and mimics the feudal environment with
  roguish secrecy. The easier alternative for the guild is try not
  to anger anyone too important, and if they have to, make some
  powerful and influential friends first.
  Religion
  See “Patron God of the City” in Chapter Six: On Those Who
  Pray.
  Patriciate
  The patriciate forms the upper crust of urban society. Socially,
  financially, and politically, the patriciate distinguishes itself from
  the common burgher, creating the immense class tension
  found in the later magical medieval city. Although members of
  the patriciate may own land, they are usually not large
  landholders. Instead, they gain status from movable wealth
  and lots of it. The patriciate often has social tensions with the
  landed aristocracy because their wealth does not come from
  landownership. Much like the English viewed late 19th century
  America’s wealth, magical medieval aristocrats see the
  patriciate as upstarts who have little refinement and distinction
  in their methods of attaining wealth. Comprised of wealthy
  merchants and other city dwellers, the patriciate rarely contains
  members of the peerage. However, as in all things magical
  medieval, the complete opposite is also true. Such distinctions
  are a measure of individual magical medieval societies.
  The patriciate are the best families in the city. They create
  fashion and wear it, they speak with a distinct accent and
  vocabulary, they live and associate with the well-to-do portion
  of town, and they have immense power in many regards.
  Members of the patriciate are usually in the city council and
  have greater ability to benefit from civic manipulations.
  Patriciates are usually leading members of the merchant guild.
  However, some families separate from their mercantile roots
  through land purchases and minor aristocratic titles. Positions
  in the merchant guild open doorways to financial and
  commercial benefits. Obtaining prime mercantile territory or
  applying pressure on craft guilds via the merchant guild are
  two common examples of fiscal gerrymandering. The social
  benefits of the patriciate include getting children into
  prestigious guilds, universities, or religious hierarchies;
  arranging advantageous marriages; and the potential of joining
  the aristocracy. Being a member of the patriciate does not
  require civil office holding or a prominent position in the
  merchant guild to wield power. Easily movable wealth, a rarity
  in the magical medieval period, carries a power of its own.
  However, even very wealthy families are subject to the guild.
  Even within the patriciate, power comes from the social group,
  not the individual.
  Patriciates are the deep pockets of the city. Although they
  regularly obtain tax exemptions and more favorable trade
  agreements because of their social class, the patriciate are
  the favored target when town lords, city councils, or simple
  raiders desire coin. If the city needs a new dock, more than
  likely a member of the patriciate loans the money to the city,
  either voluntarily or by force.
  Patriciates are also community supporters and patrons of art,
  religion, guilds, and city projects. In a city of multiple religions,
  having the social and financial support of a member of the
  patriciate is very important for a religious hierarchy. If the
  patriciate favors arcane guilds over religion, that favor lends
  more power to a wizards’ guild over religious institutions.
  Patriciates give alms to the poor, like lords of the manor, though
  the sheer amount of poor people flocking to the cities often
  makes their alms inadequate.
  City Council
  The city council is the municipal head of the city. The right to
  have a city council and the rights of the city, which the city
  council oversees, are spelled out in the city charter. Almost all
  cities have the right to tax and form a militia for civic defense.
  The right of taxation includes levying various taxes, such as
  poll taxes, gate taxes, taxes on luxury goods, tax on magical
  items, mercantile taxes, war taxes, and emergency taxes. The
  right to levy taxes creates an entire financial system for
  collecting taxes and accounting, as well as other financial
  practices like forced loans. Forced loans are loans to the city
  from a merchant or patriciate by physical force, revoking
  special privileges, or threat of confiscation or exile. Although
  the name implies unpleasantries, most of the time wealthy
  merchants and patriciates pay forced loans without too much
  duress. They even earn interest on the loan from the city. City
  councils have been known to over-tax their citizens, pay their
  town lord, and pocket the difference. However, the city treasury
  is usually in debt from military expense, poor financial practices
  (toll/tax exemptions granted in recompense for personal gain),
  and inflation.
  The right to form a militia includes stockpiling weapons, magic,
  food, other logistic materials, and men for military use. Most
  city militias are just burghers who bring their own simple
  weaponry. Cities with more to protect often develop their
  military forces into a professional standing army. Cities also
  hire mercenaries to man the walls, especially in the later
  magical medieval period, when burghers opt out of guard duty.
  
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  On the Magical Medieval City
  Cities usually have their own judicial system separate from
  their lord’s court. Although a city’s jurisdiction is only within
  city limits, city courts generate income and give the city leaders
  more power over the city and its inhabitants. They also make
  city ordinances on sanitation, curfews, guilds, and nightly patrol
  of the streets. They oversee city projects and city planning,
  and in free cities, the city council can even charter guilds.
  Town Lords
  The lord who originally gives the charter to the city is the town
  lord. Due to feudalism, it is possible to have multiple town
  lords through one city existing within multiple fiefs. Both the
  town and the rights of its inhabitants exist by the grace of the
  town lord. Though the town lord may relinquish some of his
  privileges (see on “Peasants’ Interest”), he may remain an
  active force in the city if he wishes. Choosing key officials,
  packing the city council with favored burghers and merchants,
  and taxing more money out of the city (ground rents, fees,
  and payments) are a few of the traditional methods town lords
  exert their influence in the city. Cities are also crucial to the
  town lord because of the density of spellcasters in the city. On
  top of coin, the town lord demands magic services, items,
  scrolls, and potions from the city. In some situations, town
  lords never revoke feudal obligations or they re-instate them
  on their cities and its inhabitants. This is especially true of
  cities in the beginning and end of the magical medieval period.
  Kings
  Kings wield power as town lords, but they have the force of
  the crown behind them, which gives them significantly more
  power. Even weak kings are as strong as the most powerful of
  his lords; otherwise he would not be king for long. Kings give
  and revoke royal charters, and even overrule another lord’s
  charters for a city. Only kings give cities free status, removing
  the feudal yoke off the town. This means the city no longer
  has a town lord, and subsequently, no longer makes payments
  to a town lord. Kings declare cities free as a method of
  controlling unruly barons and strong lords who oppose them.
  Kings can also take away free status, or at least threaten to,
  for additional coin, magic, particular local specialties, or to
  curb strong power centers in the city. Cities who feel unjustly
  burdened by their town lord can petition the king for relief.
  Conversely, cities can also seek strong barons and lords if
  the king is the town lord tyrant.
  The Social City
  The cornerstone of a magical medieval society is definition
  and classification. Although a truism on the manor, this is
  especially true in the city, where many people live in close
  quarters and where new people are moving in all the time.
  Everyone belongs to a family, a manor, a lord, a guild, a
  religious order, or some other form of group identity. In the
  time of uncertainty that precedes the magical medieval period,
  safety and survival comes in numbers. One’s craft, familial
  relations, and interests are not merely a means of
  understanding through classification; they are protection for
  the individual from a society that tends to persecute others
  who are different from them. It is not far from modern times,
  except that the modern mindset allows for a greater diversity
  within definition. Groups police themselves, vouch for their
  members, and create smaller communities within the bustling
  city. Similar to the early 20th century American cities, living on
  Baker’s Street, being a member of the butcher’s guild, or
  attending certain churches define someone’s personality.
  Within every group, there is further stratification. It is not
  enough to know that a person is a member of the clothier
  guild. Are they a master, journeyman, or an apprentice? Who
  did they work under as an apprentice? When did the guild
  make them a master? Who does that person associate with
  from the guild? Do they work with linen, silk, or course cloth?
  Stratification does not stop at craft specifics, but continues on
  to include economics, social factors, and community
  involvement.
  Citizenship has its own importance. People in the magical
  medieval period are not nearly as mobile as modern people.
  Generations of the same family farming the same land, being
  a master of the same guild, or living in the same city is typical
  in the magical medieval period. Rooting a family in a social
  network dependent on geography means that the family is
  subsequently rooted to that specific geography. This is why
  exile from one’s city is one of the most heinous kinds of civic
  punishment. It is the immediate removal of identity, definition,
  and social understanding, both personally and externally. A
  person may travel because of business and spend long periods
  of time away from home, but most magical medieval people
  only feel truly at home in the place where they were born. This
  sentiment is not to be confused with nationalism per se.
  Nationalism does not develop until after the magical medieval
  period.
  Adventurers
  This begs the question of what to do about adventurers, both
  NPCs and PCs. Adventurers make a profession of taking jobs
  that others do not want or are unable to do. They do not have
  a social definition, yet the core rules state that adventurers do
  not stir any extraordinary attention by virtue of being
  adventurers. There are a few ways to resolve the magical
  medieval mindset and the social reaction to adventurers listed
  in the core rules. The best way of understanding adventurers
  from a magical medieval mindset is calling them mercenaries.
  They travel and act as sell swords and solve problems for
  wealthy people. Some also do some pro bono work, saving
  the occasional village from orcs or rescuing the farmer’s
  daughter from the goblins’ lair. Some wreak terrible damage
  for personal gain, slaying and pillaging as they go. Like
  mercenaries, PCs are heroes in armed conflict, but worrisome
  when the conflict ends. They are a dangerous lot by virtue of
  their mobility, their paucity of social sponsorship, and de facto,
  the lack of social restraint.
  More than likely, PC adventurers draw at least some attention.
  First, most PCs usually wear armor and are fully equipped for
  combat and adventuring. This is not very common in a city,
  unless it is a time of war or a fort city where most people do
  soldiering. Even then, having a person in full armor with
  multiple weapons who is not an aristocrat or a knight is rather
  rare. Anyone showing up at a city’s gates in full armor and
  fully armed, and who wishes to enter the city in such a state,
  has a lot of explaining to do. Unless they have a writ or badge
  identifying their social sponsor, most PCs probably have to
  surrender martial weaponry and all but light armor into the
  custody of the city until they depart, at which time, they can
  collect their things. Second, PCs have backpacks stuffed with
  
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  On the Magical Medieval City
  interesting things that jingle. As they try to enter the gates,
  such loot attracts attention of sellers, pickpockets, and the
  guards collecting taxes at the gate. On top of paying an entry
  tax (see Mundane and Magical Taxes in Appendix V- Magical
  Medieval Miscellany), PCs pay for the goods they bring into
  the city, even if PCs claim they are not selling anything in town.
  Bribery, intimidation, bluff, diplomacy, and magic are always
  options for bypassing the gates and taxes, but PCs must
  remember that they are subject to the city laws and the force
  behind them. Third, should someone have the power to look
  (in larger cities gate guards are always equipped with detect
  magic) PCs have lots of magic. Cities tax PCs for the magic
  items they have, and PCs should obey the civic rules on holding
  and using magic in the city. Some cities have strong groups
  that regulate the use and abundance of magic in the city. Some
  cities require people to surrender certain types of magic items
  and restrain the use of certain schools of magic in the city.
  PCs would do well to always get the specifics when entering a
  new city.
  Large trade cities through which many people travel through
  are more acclimated to adventurers, mercenaries, and the
  shady lot of society. But for the most part, adventurers stick
  out in society. Retired adventurers are understandable, seen
  as wanderers who settled down and entered society at that
  point. Even if they adventure again, the retired adventurer has
  roots and social connections that tie him to a locale.
  There is an undercurrent among the urban powerful to invite
  wandering PC adventurers into social obligations, and in effect,
  a social classification. Adventurers that accept such invitations
  become agents of a certain lord, religion, or ideal. Such
  relationships are also beneficial for PCs. Social connections
  are very useful, if only in tax savings alone. PCs who establish
  such ties have home bases, relinquishing rented beds and
  tourist prices for dinner invitations, choice gossip, and surety
  should something strange happen in their presence.
  Another truism of the magical medieval city is that news travels
  fast, especially bad news, and it seems like everyone knows
  everyone else’s business. When PCs roll into town, it does
  not take long for everyone to hear about them, know what
  they look like, and learn how many pitchers of ale they had at
  lunch. This can make subtlety and covert operations difficult
  for outsiders. People also know that PCs have lots of money,
  as displayed by the 50 pounds of metal the fighter wears, the
  goods they carry into the city, and the amount of magic on
  their person. This affects the prices they pay for goods and
  services, the number of touts and beggars that follow them
  around, and thievery attempts. If the PCs look rough and
  seasoned or if they come with a social connection, it is possible
  that no one in town wants that much trouble.
  Trade and Economics
  Magical medieval trade and economics are often mistaken for
  anachronistic modern concepts. Things like supply and
  demand, purchasing power, and the market do exist, but in a
  proto-form of its developed descendents. Magical medieval
  economics are not capitalistic, socialistic, free trade or
  restrictive. It borrows traits from all four systems and creates
  an economic system that is neither here nor there to modern
  economic thinking. The biggest difference between magical
  medieval economic thought and modern thought is the purpose
  and conduct of business.
  Maximizing profits is not the goal of magical medieval trade.
  Making a profit is much more important. Magical medieval
  societies do not have the modern tools, resources, or ideas
  that allow modern societies to hone maximization of profits to
  an art form.
  Most people make the goods they sell. There are fewer
  middlemen in commercial transactions in a magical medieval
  society. Usually, the only cost associated with a good is the
  cost of materials and the craftsmen’s time. Only wholesale
  merchants are concerned with base costs and selling goods
  for more than they bought them, but even wholesale merchants
  usually buy their goods from the actual craftsmen and
  producers. Since most people make the goods they sell, a
  large inventory is not a typical practice in most workshops. A
  large inventory means things are not being sold or that
  something has been sitting on the shelf too long.
  Expensive items are not kept in inventory because they cost
  too much to make. This is especially true of magic items,
  expensive in either material cost or the level of skill required
  in their creation. A ring of protection +1 only costs 4,000 gp,
  but its forging requires a 12th level caster with the forge ring
  feat. Expensive or unusual items typically have to be
  commissioned. If expensive or unusual items are bought on
  site, they are probably the craftsmen’s personal belongings.
  Magical medieval economics differ from modern economics
  because price is not set or static. A merchant may want 5 gp
  for an item but he’ll be willing to sell it as low as 3 gp. But he’ll
  start his negations at 8gp or better so he has room to negotiate
  down. Depending upon the skills of the purchaser, the
  merchant may receive 6 gp for his item and be a bit happier.
  Price
  There are no fixed prices in a magical medieval society. The
  craftsmen who make the items determine their worth, and they
  have the power to negotiate the price. The prices listed in the
  core rules are suggested prices for GMs’ and PCs’ ease in
  buying and selling. But when a PC buys a bedroll, it does not
  come with a tag labeled “1 sp.” In a magical medieval society,
  prices change due to local and regional production, supply
  and demand, and the interaction between buyer and seller.
  For example, wine is cheaper in winemaking regions than in
  areas that import their wine. A peasant buying a chicken for
  dinner pays much less than a PC fighter encased in 50 pounds
  of metal with three weapons, a nice cloak, and boots, even
  with a high bluff or diplomacy check. In kingdoms at war,
  everything costs more, from wheat to weapons. A city that
  specializes in weapon manufacturing is unlikely to pay much
  for a party’s spare mundane weapons. To incorporate supply,
  demand, and circumstantial factors into trade and economics,
  see Chapter Five: Economic Simulator.
  The Market
  Statements like “the market will not bear it” do not apply very
  well to magical medieval economics, partially because prices
  are not set. In a bargaining society where price is always
  negotiable, the only effective market is a party of two, the buyer
  
  40
  On the Magical Medieval City
  and the seller. The seller does not sell if the price is too low;
  the buyer does not buy if the price is too high. Guilds play a
  large role in regulating prices, but these regulated prices are
  not concerned with maximizing profits. They are concerned
  with maintaining social order. Guilds usually set a low limit
  price to avoid undercutting prices in competitions between
  merchants and craftsmen of the same guild. Occasionally
  maximum prices will be set, but such is only typical in famine
  situations and usually only effects grain.
  Coin and Specie
  Even within cities, lots of business transactions are barter or
  paid in kind. This is especially prominent among the city’s
  craftsmen and wholesale merchants, where people may
  conduct business without ever exchanging coin. Besides being
  a simpler form of financial interaction, it also removes the
  difficulty involved with species. For example, a wine merchant
  sells 100 barrels of wine for 100 ells of cloth. By trading goods,
  neither merchant has to produce large amounts of coin or worry
  about its safe transportation and exchange. Any man can
  spend coin, but not everyone can turn 100 ells of cloth into
  money.
  Merchants who have worked with each other before often rely
  on IOUs. They are lighter and more secure than payment in
  either kind or specie. In more developed magical medieval
  societies, banks may honor notes of credit drawn on their
  accounts. There may even be networks of banks in the largest
  cities, but remember that such endeavors are private
  enterprises of mostly patriciate class individuals. When banks
  lend to kings or strong landowners, they should be able to
  accept the consequences of a bad loan if they hope to continue
  in business. Of course, they had better be willing to lend to a
  king or a strong landowner if they want to continue business
  in their demesne as well.
  Banking
  Banking in a magical medieval world is an esoteric affair,
  controlled by tight-lipped, rich members of the patriciate.
  Bankers rely mostly upon bills of exchange, and many
  merchants simply rely upon IOU’s and their reputation. Magical
  medieval banks are not banks in a modern sense; they are
  simply rich families or a small group of rich people who lend
  money in one location and have the borrower deposit money
  in another. For example, a merchant borrows money to buy
  goods in city A that he transports to distant city B. After selling
  his goods at B, he pays his loan to B’s local branch. This branch
  provides him a notarized copy so he can prove he paid his
  loan. Borrowers are heavily scrutinized, a process relying on
  the banker’s personal knowledge (or on the personal
  knowledge of his friends) of the prospective borrower. People
  who are not solidly rooted in their community have no hope of
  receiving loans. Even respectable merchants are charged a
  substantial surcharge (interest).
  Such systems rely heavily upon location of branch offices.
  Generally there are only a few bankers in any continent-sized
  grouping of magical medieval societies, and they have
  branches in only a few important trade cities. Each house
  usually has a particular area of the continent claimed as theirs,
  and fiscal competition can be fierce, both to expand and defend
  territory.
  In magical medieval continents with different currencies,
  currency speculation occurs through bills of exchange. A
  merchant may receive a bill of exchange in city A and redeem
  the bill of exchange in city B, when city B is experiencing a
  specie influx. He then keeps the large amount of specie B
  until the city experiences a shortage of specie (common around
  markets and predictable landing of ships carrying expensive
  cargo, like spices). In this way the merchant has collected
  specie B when it was plentiful (when he received many B coins
  for his A coins), and used it when it was rare (when he wouldn’t
  have received as many B coins for his A coins). This way he
  makes a profit by exchanging specie at a beneficial time, as
  well as gaining goods to sell.
  Complex Financial Interactions
  Magical medieval societies do have complex financial
  interactions. Even though there are fewer middlemen than in
  later societies, magical medieval societies explore many
  different types of financing at great fairs, where large
  transactions occur.
  Great fairs are held in rotation through a continent, and they
  are the magical medieval equivalent of international trade.
  Fairs are held a few months apart in different locations, due to
  transportation issues. Great fairs only occur where trade
  spheres overlap. Merchants from one sphere travel as far as
  they can to sell goods, which are purchased by another group
  of merchants, who have traveled as far as they can to buy the
  goods. Great fairs occur where merchants from multiple lands
  are unwilling to travel further to buy and sell goods. Generally
  merchants do not travel more than 60 days to transport goods,
  excepting luxury products that can produce even yearlong
  treks.
  Merchant houses send couriers ahead of their long
  merchandise trains, and these couriers perform most of the
  bargaining for the goods. They sell the goods, sight-unseen,
  and instead of exchanging coin, exchange credit instruments.
  Most goods are purchased in this manner, by paper reckoning,
  so that by the time the merchandise arrives, a significant
  portion is already sold. At the end of the fair, there are several
  days of accounting. All the books are balanced, and all affairs
  settled. Settling affairs requires a notary who records the
  transaction and the specifics of the transaction. This well paid
  third party figures civic taxes on the transaction and can be
  called upon to testify to any fiscal wrongdoing.
  Magic in the City
  Spellcasters are abundant in magical medieval urban
  environments, both in number and percentage of the
  population. Besides creating familiarity with magic and
  spellcasters, magic in the city affects how the city operates,
  power centers in the city, the level of magic and wealth
  distributed in the city, and the role of spellcasters in the city.
  The larger the city, the more familiar its populace is with magic.
  The more spellcasters and higher-leveled spellcasters there
  are within a city, the more magic plays a role in civic power
  centers and wealth.
  Familiarity
  Peasants and Laborers: Most peasants and laborers in the
  city have little better knowledge of how magic works than the
  
  41
  On the Magical Medieval City
  peasant on the countryside, but they do have more experience
  with it through living in the city. Peasants in urban environments
  have more potential to see and know the various ways magic
  works than their country counterparts. They know the
  difference between divine and arcane magic, but only through
  a social environment. Stick a wizard in clerical robes, and the
  average peasant won’t know the difference. Bardic and
  druidical casting styles confuse peasants, mostly because they
  heal but are not a part of a church.
  Craftsmen: Craftsmen have a more refined understanding of
  magic than peasants. Removing some of the superstition and
  misinformation peasants have, craftsmen know about magic
  they encounter in their trade or that which helps in their
  particular craft through associations in the guild. They do not
  necessarily know the name of a spell, or the fundamental
  difference between arcane and divine magic. For example, a
  roofer knows about feather fall, a tavern keeper knows about
  charm person, and a bailiff serving in the court knows about
  zone of truth. They may also have some basic magical items
  (potions or low priced magic items) if they are wealthy
  craftsmen in larger cities. Craftsmen also know basic things
  like familiars typically belong to arcane users, not divine, but
  a friendly animal does not immediately mean a person is an
  arcane spellcaster. They are not aware of most spellcasting
  classes’ limitations, but know armor and arcane magic do not
  mix very well. Craftsmen also know that if someone is casting
  a spell at them, try giving a swing.
  Merchants: Merchants, having more money and possible need
  for paid magical assistance, are more familiar with the
  particulars of magic than craftsmen. Merchants are more likely
  to stockpile magic items than craftsmen, especially well-off
  merchants and members of the patriciate. Merchants are
  familiar with different types of spells and can identify common
  spells by their effects. Merchants understand any spell that
  has physical effects, though that not necessarily by name.
  For example, a merchant identifies a cure spell, but not the
  power of the spell. Merchants, by virtue of their wealth, have
  the opportunity to learn more about spellcasting and how magic
  works through proper education from a private tutor, religious
  training, or studying arcane sources.
  Static and Adventuring NPCs: These figures have reliable
  knowledge about magic and its limitations. They know a
  command spell does not last very long, that spreading out
  prevents certain attack spells, and that your best friend may
  suddenly attack you without warning, but it’s not his fault.
  Though some NPCs’ magical knowledge revolves around their
  profession rather than adventuring and combative uses, many
  of the misconceptions and superstition surrounding magic
  disappear at this level of society.
  Effects of Magic
  Stability
  Magic often brings stability to a magical medieval society. It
  may safeguard against crop failure, disease, invasion, and
  other factors that disrupt society and prevent its growth. If
  magic affects a magical medieval society in such a positive
  fashion, magically generated stability has dramatic effects. A
  magical medieval society has greater population with higher
  continued growth than a historical medieval society. In the face
  of such growth and numbers, kingdoms and people expand
  faster claiming the wilderness for cultivation. Such population
  growth also leads to more surplus labor, which either moves
  to urban communities or settles wilderness between population
  centers or on borders. With more people expanding the
  kingdom’s cultivated land and moving into urban environments,
  there are more towns and cities with an increase in population
  across the board. Towns and small cities shoulder the brunt
  of increased urban population. Most magical medieval
  societies reap the benefits magic usually brings, but to other
  magical medieval societies magic is a burden. Continual,
  intense magical war can bury a land in fire and ash faster and
  more enduringly than historical medieval war.
  Wealth of Cities
  Though cities have a determined amount of wealth calculated
  in core rulebook II, this does not mean all cities are equal.
  The wealth listed in the core rules determines how much a
  city can buy and sell at a given time, mostly for the benefit of
  PC adventurers trying to unload treasure for coin. Assuming
  the presence of magic grows along side the city, a portion of a
  city’s wealth may be held in magical resources due to the city’s
  age. Older cities, as well as older guilds, buildings, and
  established families within the city, have magical resources of
  the current generation and previous generations.
  Civic Uses of Magic
  Since the rise of magical medieval cities occurs in the presence
  of magic, it is not unreasonable to assume an integration of
  magic in certain civic duties. This does not mean that cities do
  everything with magic. It means magic is available for a price.
  The particular way which cities use magic are unique and up
  to the GM. These are just a few ideas.
  Defense
  Besides using magic in combat, cities can fortify their perimeter
  with magic. Detect poison and create water make poisoned
  wells less of a threat. Wall of stone is a quick, but expensive
  way to repair or replace a curtain wall, especially in siege
  attacks. Move earth allows cities to shape the geography of
  their terrain, making favorable defense conditions.
  Taxation
  Tax revenue in the magical medieval period is greater than its
  historic counterpart because magic makes collecting taxes
  easier. Hiding the valuables or magic items is more difficult
  with spells like zone of truth and detect magic. Magic also
  generates more income from taxation because taxes are
  assessed by the amount of movable wealth a person holds,
  as well as the land they hold. Considering magic items, potions,
  and scrolls as movable wealth, city counsels, town lords, and
  kings all generate more income from taxation.
  Besides using magic in tax collection, civic leaders also levy
  additional taxes on spellcasters and magic item owners. Cities
  levy greater taxes on persons entering the gate with magic.
  Cities may require all magic items to be registered with the
  city for safety purposes, collecting taxes on those items in
  times of “dire” need. Cities may work an arrangement out with
  the wizards’ guild to lighten the taxation of the guild in exchange
  for magical services at the gates or other areas of civic interest.
  
  42
  On the Magical Medieval City
  Justice
  If the city has its own jurisdiction and courts, cities may use
  magic to expedite justice and collect more fines from
  trespassers of civic law. City courts may direct claimants to
  spellcasters who, for a fee from which the city receives a slight
  percentage, lend their services for civil suits. For more
  information on using magic in justice, see Chapter Seven: On
  Those Who Rule.
  Building
  Many arcane and divine spells are most useful for building
  and construction, especially for grand structures like great
  churches, libraries, and other prominent structures. For more
  detail on the effects of specific spells and items, see Appendix
  IV-Building System.
  Public Services
  Cities may use magic for lighting, cleaning, fire, waste disposal,
  clean water, and entertainment. This does not necessitate a
  servile relationship between the civic leaders and spellcasters.
  Cleaning toilets by hand may be disgusting, but when someone
  can clean them 25 feet away without using their hands, perhaps
  waste management is not such a bad profession.
  Some organizations and guilds may provide services in a spirit
  of civic contribution. Proselytizing churches or religions
  oriented toward charity may fill cisterns and fountains with
  clean water. Wizards’ guilds may investigate harmful and illegal
  acts of magic in the city. Spontaneous spellcasters, with limited
  spell lists, may be predisposed to the professions in which
  cities employ spellcasters.
  Spellcasters in the City
  Spellcasting and crafting magic items are professions loosely
  comparable to advocates and architects in a historical medieval
  society. They are people whose commodity is specialized
  knowledge. Not everyone can afford them, but those who can
  pay handsomely for their services.
  The application of magic in the city depends greatly upon the
  guilds, associations, and politics of the city. In places with a
  strong wizards’ guild, other arcane spellcasters have a hard
  time practicing or selling their magic. Some cities have rival
  wizards’ guilds with differing alignments. Such an environment
  might lead to wizard duals, political conflict, and conversely, a
  tendency toward divine spellcasters. In cities with strong patron
  gods, clerics not aligned with the leading deity have problems
  performing social programs that overlap with the church of
  the patron god. Perhaps the church of the patron god does
  not allow other religions to heal people, or to break curses
  and enchantments. The cityscape looks much different with
  multiple guilds, churches, and associations of spellcasters,
  no one strong enough to have an effective monopoly on magic
  in the city.
  Spontaneous Casters
  Besides organizations of wizards and clerics, spontaneous
  casters can also form guilds or alliances. Bards sometimes
  form bardic colleges, offering training and sharing lore. These
  associations do not have to be exclusively for spellcasting
  bards, but also for non-magical performers and entertainers.
  Sorcerers may also form groups, though not as organized as
  their arcane brethren. Neutrally structured sorcerers have an
  easier time collecting dues, holding meetings, and regulating
  sorcerers’ activities than their chaotic associates. Generally
  speaking, spontaneous casters usually work outside the
  magic-based guild system.
  Magic and Craft
  It is more likely for spontaneous casters to have other
  professions, finding a social niche through membership in
  professional or craft guilds. This may also be true of wizards
  and clerics who wish to remain outside of guilds designated
  for spellcasters. Rather than perform magical services and
  make magic items, they use their magical abilities toward
  furthering their craft and trade. Strong arcane guilds or
  churches may attempt to prohibit independent spellcasting in
  the city. Most wizards’ guilds and patron god churches do not
  curb independent or spontaneous spellcasters as long as they
  do not get too powerful, encroach or hinder on the guild’s/
  church’s activities, or devalue the selling price of magic for
  the guild or church by creating alternate sources of magic.
  Independent spellcasters and spellcasters with other
  professions are more likely in places with weak or no wizards’
  guilds or churches of patron gods. Spellcasters belonging to
  craft and merchant guilds may even sell their magic to other
  guild members for extra money, something that is usually
  prohibited by the presence of wizards’ guilds or churches of
  strong patron gods.
  Magic and Law
  Typically, using magic in and of itself is not a crime. Many
  magical medieval societies have people who perform white
  magic, blessings, healing magic, or utility magic that society
  accepts and welcomes. The civic concern comes in using
  magic to hurt someone or injure property, commonly referred
  to as maleficium. In cities with strong wizards’ guilds, the guild
  is a magic watchdog and protector, investigating abuses of
  magic, policing what magic items are in the city, and registering
  spellcasters in the city. Other cities may have a separate civic
  branch for magical investigation, filling civic courts with case
  after case of charm person’s or scams involving illusion magic.
  The nature of magic in third edition makes determining cases
  of maleficium easier to flesh out, but the continued politics of
  a magical medieval society make distinguishing truth from
  manipulation difficult. Clerics can speak with the gods and
  determine what is happening, but that does not remove the
  problem of an individual caster’s credibility. For who really
  knows if what the caster claims as knowledge received from
  divine sources is truly such?
  
  43
  Generating Towns and Cities
  Chapter Four: Generating Towns and Cities
  This system helps GMs create and design magical medieval
  towns and cities. This system provides methods for generating
  vital city statistics like population density, size, numbers of
  buildings and wards, different kinds of professions and guilds,
  and civic power centers. This system is compatible with the
  core rules and other systems in this sourcebook, namely the
  kingdom generation system, and the building system. The
  generation system follows the city worksheet, explaining each
  sector of the city in detail. For the incidence of different types
  of urban environments, see Table VIII.1-Urban Center
  Distribution in Chapter Eight: Generating Kingdoms and
  Aristocracy.
  Physical City
  Population and Density
  Population is the crux of many generation factors in the city.
  Besides the information in core rulebook II, population also
  determines the range of population density, and the average
  number of structures and wards in a magical medieval city.
  After establishing population see Table IV.1-Urban Statistics
  and core rulebook II’s demographic section to determine the
  other vital statistics of the city.
  Size
  Most magical medieval cities are small, generally less than 1
  sq. mile, or 640 acres. To determine the physical size of the
  city in acres, take the adult population and divide it by the
  population density. For example, a small city with 10,000 adults
  and a density of 100 adults/acre is 100 acres. All 100 acres
  may be enclosed in a city wall, or part of the city may spill
  outside of the walls into shantytowns. The size of the city does
  not include fields for growing food, although small and large
  towns may include space for gardens and are less structurally
  dense than cities.
  Average Number of Structures
  The average number of structures in a town or city is the size
  of the city (in acres) multiplied by a chosen average within
  range on Table IV.1-Urban Statistics. For example, a small
  city of 100 acres with an average of 50 structures per acre
  has roughly 5,000 structures in the city. This gives an overall
  picture of the city. For more specific information about the
  number and placement of structures, see wards. For more
  information about individual structures and building structures,
  see Appendix IV-Building System.
  Gold Piece Limit
  Listed by community size in core rulebook II under generating
  towns, the gold piece limit determines the maximum priced
  items that may be found in a community.
  Wealth
  Determined by the population and the gold piece limit of the
  community, the available wealth of a city is in core rulebook II
  in the section on generating towns.
  Income for Lord/King
  A lord’s income generated from towns and cities are
  percentages of the wealth, found on Table IV.2-Payments. The
  recipient of a city’s payments is not necessarily a single
  aristocrat. For example, a small town resides on the demesne
  of two lords, who are rich members of the gentry. These two
  lords grant the small town a joint charter and receive their
  feudal obligation in the form of year-round payments. The lords
  over those two members of the gentry discover that the two
  members of the gentry are now receiving income from a town
  and raise the taxation. The total payment is 800 gp, 400 gp
  going to each member of the gentry. One lord taxes his vassal
  100 gp, while the other lord taxes 150 gp. So the original 800
  gp is divided among 4 aristocrats: 300 gp to one town lord,
  250 gp to the other town lord, 100 gp to the first town lord’s
  lord, and 150 gp to the second town lord’s lord. Were the town
  more valuable, the town lords’ suzerains may also get in on
  the act.
  Magic Resources
  Small to large towns possess
  approximately 5% of their
  town’s wealth in magic. Small
  cities 
  to 
  metropolises
  possess approximately 10%
  of their wealth in magic.
  Wealth for communities is
  determined in core rulebook
  II.
  Wards
  Every town and city has wards, or self-contained urban
  communities. These wards are the basic living blocks, akin to
  neighborhoods in the dense city. There are twelve different
  types of wards in a magical medieval city. Wards come in
  different sizes, structural densities, and styles of buildings.
  Most ward information is based on the acre, which is 43,560
  sq. feet or a roughly 210 ft. by 210 ft. square. Some wards
  reside within the wall, others outside of the wall. For example,
  a group of craftsmen are living outside the walls due to a town’s
  rapid population growth. Such a ward should be considered a
  craftsmen ward rather than a shantytown, even though it lies
  outside of the city walls. See Table IV.3-Wards for a list of
  wards from most structurally dense to least structurally dense
  and their respective building styles.
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  44
   Generating Town and Cities
  Administration: Ad-
  ministration wards
  house the structures of
  civic endeavors. They
  include courthouses,
  buildings for record
  keeping, taxation, and
  any other of the vari-
  ous functions of the
  city government. In
  smaller urban commu-
  nities, administration
  structures are spread
  throughout the various
  wards of the city. But
  in small cities or larger,
  cities may have their
  own administration
  ward, housing these
  buildings and some
  the civic employees. In
  general the adminis-
  tration ward has larger
  but fewer buildings.
  Craftsmen: Craftsmen wards house the workshops, homes,
  and warehouses of craftsmen. Often a craftsmen’s home,
  workshop and shop are one in the same. Craftsmen live,
  create, and sell their goods in the same space. Most of the
  buildings in craftsmen wards are these workshop/homes, while
  the size of their homes varies with the wealth of the craftsmen.
  Craftsmen wards are also the most common wards within the
  city walls. Multiple craftsmen wards may occur in large towns
  or larger.
  Gate: Gate wards are a bustling part of town, where traders
  line up to enter the city, sellers hawk their goods, and vendors
  sell various foods on a stick. Gate wards are second only to
  market wards in activity. In order to have a gate ward,
  communities must have gates, or designated areas where
  people must enter the city. At these areas of entry, some level
  of inspection, inquiry, or taxation of merchants usually takes
  place. These sorts of conditions create the bustling and
  enterprising environment of a gate ward, usually found in small
  cities or larger. They tend to be some of the structurally densest
  wards in the city, second to shantytowns and slums.
  Market: Market wards do not house many people. They are
  home to wealthier shops, guild houses, great churches,
  pavilions, merchant offices, and trading spaces. Market wards
  vary in size, from the large market ward of a city’s main market
  to the smaller market wards of commodity markets. Market
  wards are teeming with warehouses, shops, offices, fountains,
  and grand displays of architecture appropriate for the city. They
  are more structurally dense than craftsmen wards, but less so
  than the gate wards.
  Merchant: Merchant wards house the city’s merchants, their
  shops, warehouses, and offices. With shops and storefronts
  underneath their homes, they are more dense than patriciate
  wards, but less dense than craftsmen wards. There is usually
  only one merchant ward in town, though multiples may occur
  in wealthy large cities or metropolises.
  Military: Not typical in most towns and cities, military wards
  house soldiers and generals, conduct military training, and
  manage concerns of civic defense. Military wards are built in
  cities that employ mercenaries or keep a professional standing
  army paid for by the city treasury. They are less structurally
  dense, housing soldiers in barracks and requiring open space
  for training.
  Odoriferous Business: Odoriferous business wards are often
  outside of the walls, need a steady supply of water, and
  maintain occupational segregation in a magical medieval city
  when other professions and crafts intermingle. They tend to
  be less structurally dense than craftsmen wards, because of
  the limited people who occupy the ward and kinds of trade
  that qualify as odoriferous businesses, namely tanners, dyers,
  blacksmiths, and butchers. Many poor craftsmen live in
  odoriferous business wards as their status prevents them from
  progressing to a craftsmen ward
  Patriciate: Patriciate wards house the crème de la crème of a
  magical medieval city. They have larger buildings and less
  structural density than merchant and craftsmen wards. A
  magical medieval city must be wealthy enough to support a
  patriciate before the city has a patriciate ward. For this reason,
  patriciate wards usually only occur in small cities or larger. In
  general, there is only one patriciate ward in a city, which
  expands to accommodate growth in the upper crust of city
  society.
  River/Bridge: River/bridge wards vary in form and function.
  With rivers come trade, water mills, and means to cross the
  river. River/bridge wards can resemble docks, with lots of
  warehouses, offices, and shops to accommodate for trade,
  deliveries, and industry from the water mills. Other river/bridge
  wards may act like market wards, buying and selling at the
  source of the goods, rather than moving them to market. The
  notion that river/bridge wards are scenic places to stroll and
  shop is a very modern notion and should not root itself into a
  magical medieval city. Rivers are dirty from people dumping
  their waste products, both personal and industrial, into the
  river. Active rivers are lined with mills and boats unloading
  and loading goods. They are more akin to docks than tourist
  stops.
  Sea/Ocean: Sea/Ocean wards resemble river/bridge wards
  in their dock-like nature, though the structures involved with
  supporting a sea/ocean port are more numerous and complex.
  Sea/ocean wards may have shipwrights and naval outfitters
  that seem excessive in river/bridge wards. In general sea/
  ocean wards accommodate more ship traffic than river/bridge
  wards. They may have harbors, lighthouses, ports, and other
  structures that are not necessary in river/bridge wards. Sea/
  ocean wards usually see more business and activity than river/
  bridge wards, simply because of more exposure to bigger
  masses of water.
  Shanty Town: Shantytowns are homes and shacks thrown
  up outside the city walls. The infrastructure for roads and water
  are scarce while the people and shacks are not. Only small
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  Table IV.3-Wards
  
  45
  Generating Towns and Cities
  cities or larger communities have shantytowns outside their
  walls.
  Slum: Slums are structurally dense and teem with the city’s
  poor. Slums are full of low-grade buildings, houses, and
  tenements quickly and cheaply built to raise coin for landlords.
  Slums are usually within the city walls, giving its residences a
  little more protection than shantytowns. Slums are found only
  small cities or larger.
  Assigning Structures
  For quick structure generation, multiply the city’s acreage by
  the average number of structures in the city. For example, a
  small city with 10,000 adults over 100 acres has on average
  5,000 structures.
  For a more precise method of generating a city’s structures,
  use Table IV.3-Wards. This table lists the wards from most to
  least structurally dense. The average number of structures in
  small cities is 40-60 structures per acre. By distributing the
  20-point spread over the twelve different wards according to
  density, shantytowns have 60 structures, slums 58, gates 56,
  docks 52, craftsmen 50, and so forth. Then multiply the number
  of number of structures found in each ward by the acreage of
  the ward. For example, a small city with 10,000 adults over
  100 acres may have a merchant ward, three craftsmen wards,
  two gate wards, a river/bridge ward, an odoriferous business
  ward, a market, and a slum.  By using the more precise method,
  this small city has 5,160 structures broken down by number of
  buildings per ward.
  Mapping Wards and Cities
  For GMs interested in mapping wards, Table IV.5 through Table
  IV.9 identify structures by ward, use, and profession. Table
  IV.5-Structural Incidence lists the percentages of different
  structures found in each ward. For individual workshops,
  shops, and offices, Table IV.6-Workshops, Table IV.7-Shops,
  and Table IV.8-Offices determine the specific businesses
  housed in each on a d1,000. Table IV.9-Random Structure
  Generation randomly determines individual structures by ward
  on a d100. For more description of the structures, see
  Appendix IV-Building System.
  Structural Style
  Every ward has a range of style associated with its structures.
  These styles correlate with the styles listed in Appendix IV-
  Building System. Besides determining the level of luxury and
  cost in building, styles provide GMs and PCs a general idea
  of wealth in the town or city and the individual wards compared
  to each other. From least to most style: D is derelict, rough, or
  functional; C is utilitarian, basic, or normal; B is tasteful, ornate,
  or artistic; and A is luxurious, royal, or imperial.
  Power Centers
  As communities grow larger, power centers become more
  frequent and complicated. Core rulebook II has a generation
  system for the type and alignment of a community’s power
  structure. Table IV.4-Power Centers gives guidelines for
  generating the number of power centers in communities
  depending on the community size. The Power Center
  Worksheet helps GMs design hierarchies of group-based
  power centers, such as guilds or religions. These are merely
  guidelines, and power centers and influence points are at the
  GM’s discretion.
  Influence Points
  Every level of adept, aristocrat, barbarian, bard, cleric, druid,
  fighter, monk, paladin, ranger, rogue, sorcerer, and wizard is
  one influence point. Levels of commoner, expert, and warrior
  are ½ influence points. The average number of influence points
  is based on the information in Appendix I-Demographics.
  Unabsorbed Influence Points
  Every community has people that slip through the grasp of
  power centers, especially in large communities. Before
  generating the pool of influence points at a power center’s
  disposal, subtract the unabsorbed influence points from the
  community’s total influence points.
  Dividing Influence Points
  Generating power centers and their human resources through
  influence points can be a time consuming and laborious task
  for the larger cities. However, it is one of the more through
  and precise methods for fleshing out city settings. Dividing
  influence points establishes the pool of people under the
  influence of power centers, whether they are groups or
  individuals. In the case of group oriented power centers,
  assigning influence points allows GMs to create hierarchies
  and NPCs. All people who receive the majority of their income
  from a power center are under the influence of that power
  center. Their numbers and influence points count against the
  power center’s resources. Conversely, any person who has
  25% or more of their income taken by a power center is under
  the influence of the power center. For example, a beer
  merchant who sells most of his beer to a member of the
  merchant guild is under the influence of the merchant guild.
  That beer maker and his staff all count in the merchant guild’s
  influence points. In the countryside, any peasant is considered
  under the influence of his lord if the lord takes 25% or more of
  his income. Most lords take approximately 50% or more.
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  46
   Generating Town and Cities
  There are many considerations in distributing influence points
  to power centers. First, the highest-leveled person in a power
  center or hierarchy is not necessarily the person in charge.
  Second, a higher-leveled person is not necessarily more
  important than a lower-leveled person within the hierarchy. A
  combination of social, financial, and strategic considerations
  determine who is in charge and who is important in a power
  center, guild, or hierarchy. Someone with more money, more
  social connections, more important familial relations, or better
  skills and strategy will rise to the top of a hierarchy, even if
  they are not high level. For example, a young scion who
  becomes head of the family after his father dies is in a position
  of great importance, though he may only be a 3rd level
  aristocrat/2nd level fighter.
  Begin by assuming a community has 100% influence, which a
  GM can generate by hand in Appendix I-Demographics or take
  the average listed by community size in Appendix Table I.3-
  Number of Influence Points. The power center worksheet
  assigns people and influence points into power centers. After
  removing the unabsorbed influence points, a GM distributes
  the remaining influence points and corresponding leveled
  people into power centers. If the community has
  multiple power centers, determine the percentage
  of influence points that flow to each power center.
  For example, in a large city 30% of the influence
  points is unabsorbed, 15% goes to the king, 20%
  to the patron church, 20% to the thieves’ guild, and
  15% to the wizards’ guild.
  Wealth
  Power centers receive a portion of a city’s wealth
  equal to the same percentage it receives of a city’s
  influence points. If a power center has 20% of a
  city’s influence, it controls 20% of a city’s wealth.
  Professions
  Table IV.10-Professions lists possible professionals,
  craftsmen, and merchants found in a magical
  medieval society and their incidence rate in society. For
  example, 1 out of every 120 people is a cobbler, so in a small
  town of 1,000 adults, there are 8 cobblers. This table also
  randomly generates professions on a d10,000. For example,
  if the PCs intervene in a robbery and they want to know whom
  it is they helped, roll d10,000 to generate that person’s
  profession.
  Guilds
  Guilds form around commonality, usually in profession. In a
  large metropolis where there are 50 bookbinders, there are
  enough bookbinders to constitute their own guild. There may
  even be 3 bookbinders guilds, one for arcane books, one for
  scholastic books, and one for penny books, or cheap readers
  for the masses in the more literate magical medieval society.
  But in smaller communities, like-minded professions group
  together to form guilds in place of single craft guilds. For
  example, in a small town, the single bookbinder and bookseller
  in town may join the paper-makers guild. Refer to Table IV.11-
  Guilds to see a sample grouping of guilds for smaller urban
  communities.
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  47
  Generating Towns and Cities
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  48
   Generating Town and Cities
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  M
  tn
  e
  m
  ts
  e
  V
  0
  0
  0
  4
  9
  7
  9
  9
  -
  7
  7
  9
  9
  stsi
  m
  e
  h
  cl
  A
  0
  0
  5
  4
  2
  8
  9
  9
  -
  0
  8
  9
  9
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  r
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  k
  n
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  B
  0
  0
  5
  4
  5
  8
  9
  9
  -
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  8
  9
  9
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  m
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  i
  D
  0
  0
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  4
  8
  8
  9
  9
  -
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  8
  9
  9
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  0
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  4
  1
  9
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  9
  9
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  ir
  C
  n
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  0
  0
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  4
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  9
  9
  9
  -
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  9
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  lle
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  9
  -
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  M
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  -
  8
  9
  9
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  r
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  tn
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  nI
  0
  0
  0
  6
  0
  0
  0
  0
  1
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  a
  h
  c
  r
  e
  M
  cig
  a
  M
  0
  0
  0
  2
  1
  
  52
   Generating Town and Cities
  Table IV.11-Guilds
  dliu
  G
  n
  o
  is
  s
  e
  f
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  r
  P
  e
  c
  n
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  e
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  R
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  ig
  n
  E
  &
  stc
  e
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  c
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  A
  stc
  e
  tih
  c
  r
  A
  0
  0
  0
  4
  s
  r
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  n
  ig
  n
  E
  0
  0
  0
  3
  s
  h
  ti
  m
  s
  k
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  o
  L
  &
  s
  r
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  o
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  r
  A
  s
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  A
  0
  0
  1
  2
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  m
  s
  k
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  L
  0
  0
  5
  1
  stsitr
  A
  stsitr
  A
  0
  0
  0
  1
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  r
  e
  tn
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  P
  0
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  1
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  S
  0
  0
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  t
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  c
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  B
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  M
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  P
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  P
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  &
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  0
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  0
  2
  5
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  a
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  0
  0
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  1
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  &
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  B
  0
  8
  6
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  a
  r
  D
  0
  5
  2
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  r
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  a
  M
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  y
  D
  0
  0
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  F
  0
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  a
  M
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  R
  0
  0
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  0
  0
  2
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  n
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  a
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  ni
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  M
  0
  0
  8
  1
  r
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  P
  0
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  otc
  ello
  C
  x
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  T
  0
  0
  0
  4
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  n
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  F
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  si
  F
  0
  0
  0
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  m
  h
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  F
  0
  0
  8
  s
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  m
  S
  &
  s
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  F
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  B
  0
  0
  9
  s
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  a
  M
  elk
  c
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  B
  0
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  C
  0
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  u
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  al
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  0
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  2
  1
  &
  s
  r
  e
  k
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  M
  s
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  u
  p
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  d
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  a
  s
  r
  eld
  d
  a
  S
  0
  0
  8
  
  53
  Generating Towns and Cities
  dliu
  G
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  54
   Generating Town and Cities
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  55
  Generating Towns and Cities
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  56
  Economic Simulator
  Chapter Five: Economic Simulator
  The prices in the core books do not adequately reflect a
  functioning magical medieval economy. Supply and demand
  are not allowed their influence on the static prices as listed.
  This is because the prices listed in the core books are only
  guidelines for players and GMs. GMs who want to add a little
  complexity to their economics can follow this simple system.
  After considering the campaign situation, every item is given
  a base DC assigned by the GM. For example, camels would
  be very rare in tundra climates. This DC is modified by how
  common the item is, how much the item costs, the size of the
  community in which the item is being purchased, and the
  amount the buyer is willing to pay.
  GMs should base their decisions upon the DCs presented here.
  Common DCs are given for all core items, all spell components,
  and several new commodities and gems. The DCs here reflect
  a generic magical medieval society and should be modified
  by the GM to reflect his particular campaign or community
  environment. If the PCs are in the middle of a large continent,
  fish could be more expensive. If they are in a dwarven kingdom,
  dwarven waraxes would have a much lower purchase DC. If a
  war has just begun, weapon purchase DCs may make an
  across the board increase.  All DCs here are already modified
  by the price of the item. Magic items are not listed here, but
  are perfectly suited for this system.
  Increasing the amount of gold offered for each item allows
  players to modify their d20 roll. The buyer’s modifier represents
  the lesser availability of items when the price offered is less
  than the core rule price (some GMs may not allow players to
  purchase items under core rule prices), and represents the
  greater availability of items when the offered price is greater
  than that listed in the core books. Purchasing checks are made
  like all DC checks. A player rolls a d20 and adds any buyer’s
  modifiers to his roll. If the result is equal to or better than the
  purchase DC of the item, the item is available at that price.
  Players can only make one purchasing roll at each buyer’s
  price bracket. If a player does not succeed in purchasing an
  item with a buyer’s modifier of +6, the item is simply
  unavailable.
  Overall, prices for items tend to increase when using this
  pricing system. GMs who wish to allow players to purchase
  items for under core price can allow the buyer’s modifiers listed
  here that subtract from the players’ rolls. If GMs allow players
  to modify their purchase roll with skills or statistic modifiers,
  GMs should inform their players of their particular house rules.
  GMs should carefully consider the effects of allowing PCs to
  purchase items at under cost. If a GM allows players to use
  buyer’s modifiers to decrease item cost, there’s a good chance
  that players will consistently pay less than the core rule price
  for common items. GMs can also limit players to one or two
  attempts with negative buyer’s modifiers or GMs can limit the
  negative buyer’s modifiers to a –8. This gives players some
  chance of buying items under cost, but limits the consistency
  of the event. There are several ways to control players’ options,
  and each GM should choose what is appropriate to his setting.
  This system is designed under the basic assumption that there
  is not a set price for items. Every transaction is between a
  seller and a buyer. Prices for items vary from person to person.
  One person may always spend 6 sp (1 sp more than listed in
  the core rules) for a day’s worth of trail rations, while another
  always seems to get them for 4 sp. Neither person is paying
  more or less than they should, because price is determined
  by how much a person will pay for an item and by how much a
  person will sell an item, not the price listed in the core
  rulebooks. Sellers do not set prices in magical medieval
  societies like they do in modern real-life societies. If a GMs’
  players have difficulty understanding this concept, just show
  how modern societies still bargain for certain items. Houses
  and cars are two good modern examples of a market in which
  bargaining is still acceptable. If players dislike buyer’s modifiers
  and think they are unreasonable, explain that there are simply
  no sellers willing to sell to the player for the amount listed in
  the core rules. The blacksmith may have two perfectly good
  longswords ready for sale, but he simply won’t sell them for
  the price in the core books for whatever reason.
  Complex Economy
  This system can simulate a complex economy. GMs should
  create production centers (like a dwarven city renown for its
  weapons) and then create demand centers. Purchase DCs
  are lower at production centers and higher at demand centers.
  If long distances separate production and demand centers,
  intermediary cities develop as transit commercial centers. A
  good historical example is silk. It was produced in the Far
  East and transported to the Middle East by one group of traders
  who then sold it to another group of traders who moved it into
  Europe. The cities that stood in the middle of the silk route
  became very wealthy. As the DCs fluctuate from location to
  location, so do prices.
  Social Implications with Resale
  GMs may wish to alter the standard 50% return PCs receive
  when selling items according to this system. If the purchasing
  DC for swords where the PCs are is greater than the standard
  purchasing DC for swords, simply adjust proportionally. When
  PCs sell at the standard 50% they are selling to guild members
  who will then resell the product at the standard price. If the
  PCs attempt to sell products at full value as opposed to the
  standard 50%, the PCs are selling to the end purchaser.
  Whenever PCs decide to enter into the market, they had best
  be prepared for the full wrath of a powerfully connected guild.
  Social connections may alleviate some problems, but until the
  PCs become members of the appropriate guild, they should
  have a constant source of conflict.
  There is still potential conflict even when selling at the standard
  50%. For example, if a party sells the five swords they found
  in a dungeon, who are they really selling to? If they sell to the
  blacksmith, they may upset the merchant guild by transporting
  foreign (not produced in the city) goods. If they sell to the
  merchant guild, they might upset the blacksmiths’ guild. If PCs
  are members of the community, such occasional sales are
  simply overlooked because everyone needs to sell things every
  
  57
  Economic Simulator
  once in a while. But if the PCs are outsiders to the community,
  such actions are frowned upon because they are taking money
  away from members of the community no matter how they
  sell their item.
  Purchasing Examples
  Oswync fitz Richer needs a pound of nutmeg (Purchase price
  DC 12) for his next dinner party. He lives in Pushkar (a large
  city, purchase roll modifier of +9) so he shouldn’t have any
  difficulty finding nutmeg. Unfortunately, the player rolls a 1 for
  his purchase roll. Oswync can’t find anyone willing to sell
  nutmeg at 11 gp a pound in Pushkar, and his dinner party is
  tomorrow night! Oswync decides to offer the spice merchant
  13.75 gp (1.25 buyer’s modifier of +1, giving a total +10 to his
  roll) and the player rolls again. This time he gets a 15 and
  Oswync’s dinner party is saved!
  Noiwyr Chemdam wants to purchase a sailing ship (Purchase
  price DC of 25) for his next voyage of discovery. Noiwyr is in a
  port metropolis (+12 purchase modifer: if he wasn’t in a port
  town, there would be no sailing ships available at all) so he
  has a decent chance of finding a sailing ship currently for sale.
  The player rolls a 16 and Noiwyr finds his ship.
  Numli the Dwarf needs a replacement dwarven waraxe
  because it was turned to rust by an unfriendly druid whom
  Numli the Dwarf then pummled to death with a rock (serves
  him right!). Numli goes to the hamlet (-2 purchase modifier)
  he was helping and tries to find a replacement. Dwarven
  waraxes have a purchase DC of 15. Numli’s player rolls a 10
  for a total of 7 so he finds no axe for 30 gp. The player then
  rolls with an buyer’s modifer of +1 and still no axe. The same
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  Table V.1-Item Price DC Modifier
  Table V.2-Community Size Purchase Modifier
  Table V.3-Buyer’s Modifier
  happens for buyer’s modifiers of +2, and +3. Numli’s player
  reluctantly goes to a +4 buyer’s modifier and rolls a 14.
  Happiness! A dwarven waraxe is found for Numli, and he only
  had to pay 60 gp. Numli is now a bit upset about choosing a
  rare weapon to specialize in, but he’s glad to have an axe.
  
  58
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  Table V.4-Item Purchase DC
  
  59
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  65
  On Those Who Pray
  Chapter Six: On Those Who Pray
  Although multiple sources of divine power in third edition create
  more freedom in character generation, it creates problems
  when transporting a campaign into a magical medieval society.
  Historic medieval society is strongly influenced by the Roman
  Catholic Church. Many of the flavorful tidbits of the medieval
  era (crusades, witch hunts, heretic trials, festivals, celebrations,
  and social institutions taken on by religion such as marriage,
  birth, and death) rely on the presence and power of the Catholic
  Church. This section offers variations for integrating religion
  in a magical medieval society without losing the flavor of
  historic medieval times and the importance of religion. GMs
  should apply these variations to their kingdoms, regions, or
  cities. There are two types of magical medieval religious
  societies: multiplicities and patron god societies. Each type
  has its roots in actual medieval attitudes concerning religion.
  This chapter discusses those who pray, not their deities.
  Pantheons and their functioning is a prerogative of GMs and
  their campaign worlds. This chapter deals with churches and
  how they socially interact in a magical medieval society. The
  church has material goals and uses its material resources to
  achieve those goals.
  Note: The Roman Catholic Church was very powerful in the
  medieval period, despite schisms, internal conflicts, and local
  diversity. Unless a magical medieval society is monotheistic
  or a very strong intolerant patron god society, magical medieval
  religions will not attain the level of prestige and favor (royal
  tax exemptions, uncontested alienation, amount of land, and
  political power) typical of the Roman Catholic Church.
  The Multiplicity
  The general feeling behind multiplicity is, “to each his own.”
  Leaders, rulers, city councils, and the local butcher all have
  their own way of worshipping their own chosen deity, force or
  nature itself. Multiplicities have different religions, and no single
  religion has enough power or wealth to assert its personal
  agenda over other religions. Some multiplicities have favored
  gods or more powerful churches, which often shifts a
  multiplicity into a patron god society. Multiplicities do not
  exclude religious conflict within the same religion, zealotry,
  and proselytizing among different religions. Multiple religions
  do not limit the amount of sophistication and structure within a
  society, and a multiplicity of gods creates religious texture in a
  campaign. In a multiplicity, individual religions do not have as
  much land, power, and wealth as the Roman Catholic Church
  historically did, but religions still play important parts in magical
  medieval societies. They wield the power of the gods, of life
  and death, of nature and the unnatural. Magical medieval
  multiplicities usually occur in what are more accurately
  described as peripheral kingdoms. Most magical medieval
  kingdoms have some form of patron god society.
  The Patron God
  Patron god societies are dedicated to nature, one deity, one
  force, or a small group of like-minded deities. Like the Greek
  ideal, a city, region, or kingdom has a protector. The society
  pays homage to that deity and recognizes the physical church
  of that deity as an important power center. Such societies
  usually worship a deity over a force or philosophy because of
  religious anthropomorphic tendencies. The differentiating
  factor between patron god societies and multiplicities is the
  power level a single religion or church attains within society. A
  society regards the patron god and his associated church as
  prominent. Other deities, churches and religions are lesser
  forces. Patron god societies do not have to worship a singular
  force, they can have a system of patron gods, where multiple
  gods have a patron status, but other deities and forces outside
  the patron system are treated as lesser forces in the area.
  There are two main factors in creating a patron god society:
  the demesne of the church of the patron god, and the level of
  tolerance towards other gods and their worshippers.
  Establishing a Patron God Status
  Since worshipping nature and all manner of gods and forces
  grants divine spellcasting and special abilities, the real battle
  in establishing a religion as the chosen patron god comes in
  organization, mobilization, and strategy. Wealth, influential
  patrons, land, many followers, a good reputation among the
  populace, doing favors for the right people, and politically
  sabotaging other churches propel a religion well along its way
  to patron godhood. In the climb to favored religious status,
  the church of the patron god may form alliances with other
  groups. Kings, lords, guilds, and other groups may support
  the church of the patron gods and the church’s intolerance, if
  such support is beneficial to their aims. For example, kings
  and lords may gain extra finances from taxing alternate
  religions and their followers. They may gain regular gifts and
  payments from the church of the patron god. They may gain
  more land through reclaiming other religion’s alienated land.
  Generally, the more intolerant the religion, the more difficult it
  is to become the patron god of the society except through
  force. Intolerant churches usually require a larger bureaucracy
  to police other religions. They also have a harder time making
  alliances and gaining support from other groups in society.
  Once a religion attains patron god status, divination magic,
  detect lie, zone of truth, and other divine spells make
  uncovering coups and policing those who worship alternative
  gods fairly simple.
  Patron God of the City
  Due to its concentration of people, labor, and wealth, cities
  are natural breeding grounds for religious movements and
  power collection. As religions gain money, social influence,
  and political backing, they become natural power centers within
  the city. Patron gods usually develop over time as their
  churches become more powerful. Patron gods of the city may
  be the god, or the system of gods, predominantly worshipped
  by the city’s founding citizens. He may have been the favored
  god among a ward, whose church gained more social and
  economic power than other religions in the city. Rulers also
  establish patron gods, asserting their religious preference
  within their demesne.
  Some cities experience theocratic rule, both officially or through
  puppet lords and city councils. Such religions utilize their social
  and economic resources to back various causes, wars, taxes,
  city leaders, or just to fill their own coffers. Moreover, religions
  
  66
  On Those Who Pray
  of the masses have great sway among the tightly packed cities.
  They provide another way for peasants, burghers, and
  patriciates to distinguish and define who they are in a society
  that moves and changes faster than its rural predecessors.
  Using popular support, religions wield their power in direct
  ways, asserting their force and wealth through warfare and
  physical maneuvering, or in more subtle ways through moral
  sponsorship or disdain of ideas, causes, or political figures.
  Patron God of the Region
  Patron gods of a region control land with its towns, cities, and
  countryside. The countryside provides churches a constant
  mundane food supply, natural resources, and manpower.
  Regional patron gods create networks of social ties and
  obligations, thereby securing religious identity to geographic
  identity. Religions that successfully root themselves into the
  social machinery of a region have a strong base for influence
  and control in social, economic, and political realms. In some
  campaigns, the church of the regional patron god may have
  more regional power and recognition than that of secular
  leadership.
  Patron God of the Kingdom
  Kingdom-wide worship of a patron god is the highest political
  achievement for a religion in the magical medieval society,
  short of theocracy. Instituted by rulers or other powerful figures,
  patron gods’ churches require a vast network of bureaucracy
  throughout the kingdom to maintain their support and monitor
  the rise of other religions. Magical medieval religion, although
  a spiritual affair, is always grounded in earthly matters. The
  more power a religion attains, the more earthly matters require
  its attention.
  Patron gods of kingdoms do not necessarily have the support
  of the populace. For example, rulers may install a new
  kingdom-wide religion, or invaders may take over a region
  and implement their cultural, religious, and legal traditions.
  The important question then becomes a matter of tolerance,
  both from the ruler and the religion.
  Tolerance
  The level of tolerance towards other religions defines individual
  patron god societies. Once a religion attains patron godhood,
  some form of intolerance is usually pursued. The level of
  intolerance within the church of the patron god is a good
  indicator of its power in society. This does not mean all strong
  churches are spiritual tyrants, but all churches take necessary
  measures, shoring up their power and resources against other
  religions. This process usually involves limiting others’ power
  and resources.
  When the church of the patron god practices tolerance, it is
  usually because other religions provide reasons of why
  tolerance is more fruitful than intolerance. For example, lesser
  religions that regularly pay their fiscal respects to the church
  of the patron god receive more tolerance. Perhaps another
  religion has many powerful followers, and intolerance would
  alienate too many influential people. Other social, political,
  and financial incentives often lie at the root of a church’s
  tolerance. This is common in patron god societies with multiple
  patron gods.
  Patron god societies with full tolerance tend to resemble
  multiplicities with favored gods, where everyone does not have
  to worship the patron deity. Such patron god societies have
  churches to other gods with an independent infrastructure.
  Such tolerant patron god societies still retain a group
  recognition and implicit respect to the patron deity. People do
  not have to worship the patron gods, but do not slander or
  defame their names.
  Societies that do not exercise full tolerance usually practice
  partial tolerance, or conversely, partial intolerance. Cities,
  regions, and kingdoms may have segregated living
  communities or wards within a city for non-patron god
  worshippers. Some levy extra taxes on people worshipping
  different deities or implement some form of social restraint on
  people of differing religions. The most common methods of
  social aggression and intolerance are strict marrying laws and
  restricted access to certain professions. In less tolerant
  societies, worshipers of a non-patron good are forced to wear
  a physical mark demonstrating their religious affiliation. Such
  marks can be badges, armbands, or even tattoos and
  scarification.
  Social Effects of High Intolerance
  Very intolerant patron god societies propagate certain social
  phenomenon. First, alternative religions and worshippers
  become easy scapegoats for physical, social, and financial
  problems that arise in society. Pogroms, surely called religious
  cleansing in highly intolerant societies, are also more likely to
  occur. Established ghettos within cities, or entire ghetto-like
  cities exist if intolerant societies form segregated living
  communities. Inquisitions, or other organizations and
  machinery for finding and prosecuting heresy are also more
  likely in intolerant patron god societies. If neighboring cities,
  regions, or kingdoms have differing patron gods or support
  multiplicities of religions, very intolerant societies have
  increased border tensions and hindered diplomatic relations
  with them.
  Intolerant patron gods also create problems for other power
  centers in a magical medieval society because other power
  centers cannot play multiple churches against each other for
  personal benefit. Kings and lords must balance the power of
  one concentrated, singular force, rather than the multiplicity
  or the more-tolerant patron god church where internecine
  conflict and pursuit of personal power limits the overall power
  of the religion. Theocratic rule is also more likely with strong
  intolerant patron god societies, especially in areas of factional
  kingdoms and weak secular rulers. Conflicts of interest
  between arcane spellcasters and divine spellcasters sharpen
  as well. Intolerant patron god societies usually seek a religious
  monopoly over magic.
  Perhaps the most unforeseen yet threatening aspect of highly
  powerful and intolerant patron god society is the limited
  viewpoint of such a society. Societies with one prominent
  philosophy, doctrine, or code exclude other types of thinking.
  It is limited to the domains, spells, and theology of the religion,
  which is disadvantageous for the whole society. Besides
  reluctance to change, new technology, and different magic,
  intolerant patron god societies have exploitable limitations,
  especially in warfare and political machinations. For example,
  an intolerant patron god society may limit the development of
  
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  wizards and their guilds, effecting limiting the magical
  resources of secular lords and kings. Lawful intolerant patron
  god societies may have rules of combat, which they follow to
  their detriment. Chaotic intolerant patron god societies are
  more susceptible to internal contention, making them inactive
  at crucial moments. Religion is integral to society’s functioning
  in intolerant patron god societies; therefore enemies may
  exploit predictable tendencies more successfully because
  religious thought in intolerant patron god societies is less
  adaptable.
  The Feudal Church
  A religious institution of the magical medieval period has many
  facets to consider. Religions deal with spiritual matters that
  surpass this world, but are also tied into land ownership, feudal
  obligations, lords, and kings. Though the idea of religion being
  separate from worldly concerns is certainly a popular one, in
  a magical medieval society, nothing is separate from feudalism.
  Philosophical Church
  Where there are people, there is religion. Their beliefs,
  questions, and explanations create a social niche for religious
  institutions to flourish. Theology, creation stories, and
  descriptions of the afterlife give society definition for the greater
  sense of motivation in the world that is otherwise unnamed.
  Weather patterns, cycles, astronomical phenomenon, and
  natural disasters are often incorporated in theology, providing
  people with explanations for the fantastic. Whether one god
  created the world, a giant elephant gave birth to the world, or
  unknown ancient gods sung the world into existence,
  philosophically, religion has influence over society because it
  explains how things work.
  Magic
  Magic is the most notable difference between magical medieval
  societies’ religion and historical medieval societies’ religion.
  Since magical ability is given to priests who worship nature or
  any force or god, magic is not the best way for proselytizing
  churches to prove their supremacy over other theologies. Since
  priests of different faiths and theologies can reproduce clerical
  magic, divine magic is inadequate for proving one particular
  divine concept superior to another.
  Miracles
  Things historically considered as miraculous, like healing
  disease, curing blindness, closing wounds, changing
  substances into other substances, and other mystical acts are
  more common with the advent of magic, even if divine casters
  do not use them often. For the magical medieval masses,
  miraculous works are a form of contemporary myth whose
  power is not through actuality, but through belief. Miracles are
  a sign of religious fervor and enthusiasm among the populace.
  Miracles for magical medieval societies are much grander than
  miracles of historical medieval societies and occur just as
  frequently.
  Social Church
  Religions gain social prestige and influence from their work in
  society. Agents of religious orders usually have codified roles
  in serving society, although specific mandates of individual
  religions are campaign dependent. It is important to note some
  churches do not care about proselytizing, preaching, charity,
  or any other popular social needs. Such religions have
  agendas that do not depend on the populace for influence.
  Though some religions do not work at social prestige, it is one
  of the more effective ways of wielding power in the magical
  medieval period, a time where laws are from custom and
  custom from the people. The following are a few of the possible
  social roles that churches fulfill.
  Church Building
  In a magical medieval society, the church building is a symbol
  of community as well as religion, providing reasons and means
  for people to gather, celebrate, and associate. In the
  countryside, the church is one of the few stone buildings a
  peasant often enters; a place of distinction and importance
  made for gathering. In the city, every ward has at least one
  church, if not many places of worship for multiple gods. The
  physical building housing the religion and its servants is home
  to celebrations, marriages, blessings, mourning, and other
  religious rites. Life takes place within religious spaces, and
  rites serve as bookends, marking the beginning and the end.
  Churches are often centers of business as influential people
  mingle on a regular basis.
  Preaching and Guidance
  Usually, part of a religion’s purpose is sharing its views on
  how things work. Priests, from small rural parishes to city
  cathedrals, have a mandate to spread the influence and will
  of their religious patron, regardless of alignment and domains.
  Priests are also community counselors, due their wisdom and
  social position. People come to rely on priests for advise on
  uncertain matters. Through these interactions with members
  of a community, religions and their priests create paradigms
  for “moral” living based on the ethos, theology, and alignment
  of each religion and priest. What is one god’s sin may be
  another god’s glory.
  Proselytizing
  Proselytizing is actively trying to convert other people to one’s
  religion. Proselytizing is the next step in religious enthusiasm
  after preaching, though not necessarily with the blind
  determination of zealotry. Most proselytizing is no more than
  one religion holding the inherent belief that people are better
  off with their religion. This may be for the benefit of the masses,
  or for the benefit of the religion. Only in strong patron god
  societies or monotheistic societies can a religion have enough
  power to coerce or force people into worshipping a particular
  force, god, or nature.
  Rites
  Religious rites vary greatly, even within the same religion. They
  integrate with local customs, incorporating local flavor into
  religion. There are two kinds of rites, those that apply to all
  followers and believers, and those only performed by priests
  of the church, due the power and responsibility bestowed upon
  them. Confirmation of birth and adulthood, death ceremonies,
  naming ceremonies, rites for forgiveness, atonement for
  transgressions, and prayer are fairly common among religions
  that serve the populace. Some rites for the populace require
  the presence and intercession of priests, making religious rites
  a source of income. Making money off rites is not a corrupt
  action that carries moral implications, although withholding
  
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  rites because of non-payment may be considered as such in
  some magical medieval societies. Some rituals for priests and
  the very devout are fasting, meditation, prayer, and purification
  rituals, traditionally done by bathing or washing away
  impurities. Priests are usually required to perform the rites of
  the populous as well.
  Holidays and Celebrations
  Though holidays and celebrations do not have to be affiliated
  with a religion, religions usually practice days of celebration,
  feasting, and remembrance. Special days such as planting,
  harvest, and the passing of seasons and years are important
  in the agrarian-based magical medieval society. Remembering
  important people in the religion’s history and figures from the
  religion’s mythos provide non-agrarian reasons for festivals.
  Holidays acknowledging and appeasing dark forces are also
  a part of some religions.
  Some religions adopt secular holidays and give them a
  religious meaning in an attempt to root itself with a certain
  community. Adversely, religious holidays can be mutated and
  warped by the passing of time and the assertion of local custom
  (How else explain chocolate bunnies?). Some holidays
  practiced by religions have the barest of religious justifications
  in order to eat and drink a lot, similar to the debauchery of the
  Feast of Fools supposedly celebrating the combination of St.
  Stephen’s day, St. John the Evangelist’s day, and Holy
  Innocents.
  Charity
  Giving to the poor and caring for the sick are two common
  social responsibilities religions usually adopt. In cities hospitals
  are generally manned by religions. Charity is a key part of
  churches, especially proselytizing churches. Giving table
  scraps and old clothes is a daily ritual for some churches in
  the city. Some host dinners on days of celebration and holidays,
  while others use their clerical ability to heal and cure people.
  Besides giving of its own resources to the poor and sick,
  religions also encourage other wealthy members of society to
  show such charity. The majority of charity in magical medieval
  societies comes from churches.
  Other Social Roles
  Magical medieval societies attribute roles to religions that are
  not longer viewed as religious. Religions open schools to
  educate lay people, giving religion a head start on enculturation
  a region’s youth. A god of travelers has churches along roads
  providing spare rooms for the weary. A god of trade officiates
  the launching of the first ship to leave port after stormy winter
  weather. A new master blacksmith has a priest of the smith
  god perform a rite on his workshop. In the magical medieval
  society, local superstition seeps into religion, and some
  religious rites reflect that integration in a priest’s social duties.
  From the magical medieval mindset, all these examples are
  religious due to the integration of religion in daily life.
  Variant: GMs wishing to increase the role of religion in
  everyday society can provide a bonus to skill checks (craft,
  knowledge, diplomacy, etc) to people who observe regular
  religious rites or places that receive benedictions. If religion is
  extremely important to a society, GMs can apply penalties to
  people and places that do not observe or receive regular
  religious rites.
  Political Church
  Religions of note are generally a part of the political scene.
  Some societies value the wisdom of religious figures and rely
  on their guidance in serious matters. Others rely on omen
  reading and prophesy in determining action. The ability to
  return a life that is taken keeps certain divine casters close to
  rulers and strong lords. Some religions assert themselves in
  order to have political impact. Politics in the magical medieval
  period is not clear-cut and often has messy rules with
  overlapping jurisdiction and contradictory, overriding laws.
  Magical medieval religious politics are no less the case.
  Any established religion with physical buildings, developed
  organization, hierarchy and followers holds land. Though some
  churches have humble beginnings, it is not feasible for a
  religion to acquire much prestige without having private lands.
  Without holding land, religions cannot build churches, house
  priests and lay servants, or operate complex religious
  organizations.
  With land ownership and the power of divine magic, religions
  have bartering points with other power centers. After attaining
  large tracks of land, magical medieval religions usually attempt
  to establish religious authority over secular matters by pushing
  for special privileges.
  Religious institutions gain these privileges as they attain more
  power in society. The more influence they attain, the more
  privileges lords and kings grant them. Sometimes, kings and
  lords exchange such privileges for religious support and divine
  powers. This is not necessarily seen as a corrupt practice in
  the magical medieval mindset, though a campaign setting may
  certainly adopt such a view.
  Tax Exemptions
  Some churches receive exemptions from various levels of
  taxation. A respected local church may be exempt from paying
  city taxes, while the prominent church of the patron god
  receives exemptions on civic and royal taxes. Tax exemptions
  gain importance as the church acquires more land, creating
  pockets within a kingdom that generate no income for the ruler
  or the other lords.
  Alienation
  Alienation of land is a way for religions to acquire land at the
  cost of another lord, or even the crown. When a landholder
  dies, control of his land usually reverts to his lord or the king,
  depending on the type of feudalism. With the right to alienate
  land, people leave their land to a church, in effect permanently
  taking the land away a lord and giving to a religious institution.
  As long as the religious institution exists, the land is in their
  control, adding to the church’s income and influence.
  Alienation of land to the church often happens at the deathbed,
  in exchange for last rites or religious purification before death.
  Lords also alienate land as signs of piety and virtue, a stance
  many religions encourage as long as they are the beneficiaries.
  Strong kings and rulers may reclaim alienated land from
  religions, which usually involves demoting or ousting the
  church in bloody conflict. The privilege of alienation may extend
  to other powerful groups in a magical medieval society, as
  
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  long as they have another source of power and authority other
  than being landed.
  Canon Law
  Canon law creates a religious jurisdiction for members of a
  religious hierarchy. This has serious implications for magical
  medieval societies. Since religions internally police themselves
  and often communally police themselves in relation to differing
  religions, a priest of a religion can only be prosecuted in a
  religious court, shielding them from manorial, civic, and royal
  jurisdiction. Under canon law, religions may also have the right
  to try transgressors against religious statues, even if the
  defendant is not a member of the clergy (not attending religious
  services, blasphemy, etc.). These laws are completely subject
  to GMs and their campaign worlds.
  As with all rules and laws in the magical medieval period, this
  is open to debate and interpretation depending upon the
  strength of religion and the type of feudalism practiced within
  a society. In a monotheistic or strong intolerant patron god
  society, the canon court comes from a singular source, drawing
  its guidelines, rules, and punishments from its theology. In a
  multiplicity of religions, the religious leaders in a city can draft
  joint codes of conduct applying to priests of all religions, making
  canon court another battlefield for influence among religions.
  Because justice (whether civic, manorial, or royal) brings
  income, it is unlikely that canon law and religious jurisdiction
  develop except in the strongest religions. See Chapter Seven:
  On Those Who Rule for more information on canon law and
  court.
  Investiture
  Investiture means the right to establish an office, fill that office,
  or ratify the person selected for that office. In regard to magical
  medieval religions, investiture has a long and sordid history
  beginning through the acquisition of land by religions.
  There are two ways for religions to attain land in the magical
  medieval period, vassalage and alienation. Since alienation
  is a privilege granted to influential religions, most religions
  acquire land through vassalage. In vassalage, religions adopt
  feudal obligations in exchange for land. Religions fulfill military
  duties directly or by taking vassals and having them perform
  feudal military service. Other obligations and rights of holding
  land also become the responsibility of the religion. In return
  for these obligations, the religion has land to nurture and grow
  its church.
  The core of feudalism is vassalage, an agreement between
  two people, the lord and the vassal. When a church becomes
  a vassal of a lord, that agreement is between the lord and the
  particular religious figure to which the land is given in trust.
  The problem arises when either of these two people dies. If
  the religious figure dies, the land, any structures, organizations,
  and communities on that land revert to the original lord. It is
  then customary for the lord to choose a new vassal, giving
  that new vassal the control of the land, buildings, organization,
  and communities of that fief. If the lord dies, then a new lord is
  chosen, and the vassalage of the church is nullified by the
  death of the previous lord. The church, at risk if the new lord
  refuses to accept the church as a vassal, must swear fealty to
  the new lord. Most churches legally bind a lord and his
  successors to hold the land for a set amount of time. Some
  churches may even have their high priests as the sole
  beneficiary of any enfeoffed land, so that no matter who
  actually stewards the benefice, the high priest is considered
  the lord.
  Religious infeudation leads to a few problems. First, priests
  are considered feudal lords, which may conflict with religious
  duties. Second, priests in religions are vassals to secular lords,
  which limits the moral authority and influence of a church. Third,
  the situation arises where secular lords are de facto appointing
  people in positions of power within a religious institution, known
  as lay investiture. Only strong religions, probably monotheistic
  societies or strong patron god churches, have the ability to
  counter this effect. The competitive nature of most magical
  medieval polytheisms prevents religions from banning together
  to assert moral authority over secular forces.
  There is another form of investiture, where religious persons
  ratify, or even select candidates for high secular offices. This
  type of investiture is a public display of a church’s moral
  authority over an office. For example, religious figures
  performing coronations show a religion’s right to anoint rulers.
  Whether the religion selects the official or is merely a
  figurehead varies on the campaign setting.
  Fiscal Church
  Financial responsibilities are a function of religious institutions.
  Religions cannot avoid finances in a society where churches
  hold land, contend for prestige among other religions and
  power centers, cast spells, and create magical items.
  Tithe
  The traditional income of a magical medieval religion is through
  tithing. Tithe is a voluntary contribution given to support a
  religious establishment or institution. Some societies,
  especially rural communities, may pay tithe in kind, though
  coin is certainly preferred by religions. If the religion has a
  hierarchy of churches, a portion of the tithe from smaller
  churches goes to support the head church. Tithing is done on
  a church-by-church basis, meaning a church’s resources come
  from collecting tithes from their followers. If a church does not
  receive enough resources from tithing, priests do not expect
  any aid from other churches of his religion. Some societies
  impose tithing by law, though only religiously ruled societies,
  monotheisms, or strong patron god societies have the power
  to demand tithes of the general populace. Though some
  religions survive only on tithes, most find other ways of securing
  wealth to support their church.
  Manorial Income
  Although some religions only receive enough land to build a
  church and feed themselves, other religions acquire vast tracks
  of land, making them lords in their own right. Food production,
  commercial crops, and selling surplus provide the sustenance
  and coin for religious institutions to operate. Some churches
  work small plots of land, preferring monastic life in rural
  isolation. Other churches hold large amounts of land, relying
  on peasants and manorial bureaucracy, selected from religious
  brethren, to tend the manor. Once a religion is a large
  landowner, it acquires vassals and creates resources from
  feudal obligations. When clergy become wealthy lords, religion
  
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  and rulership merge, and this is the normal state of affairs in
  magical medieval societies. There is no separation of religion
  from rulership when religions are major landowners.
  Magic
  Though spellcasting may not be a prerequisite for church
  membership, divine magic is central to a church’s power.
  Selling spells, stockpiling magical items, and using magic as
  bartering tools in negotiations with other groups are likely to
  occur. Each religion has a code about how to use magic and
  to what extent magic can be used for material benefit. It varies
  greatly, even within different branches of the same religion.
  Corruption
  More often then not, some form of financial indiscretion takes
  place among all branches of religions. Even the most
  structured and regulated good churches have their bad apples
  every now and then. What is permissible and what constitutes
  corruption depends on the tenets of each individual faith.
  Besides dipping from the manorial surplus, the tithe box, or
  taking bribes, priests also abuse their position in a number of
  imaginative ways.
  Simony: Simony is the practice of selling church offices for
  money. Typically reserved for the lesser sons and daughters
  of the aristocracy and patriciate, a position in a religious
  hierarchy is a respectable livelihood with many social, and
  potentially economic, benefits. The more prestigious the church
  is, the more benefits one attains from being a member of the
  church’s hierarchy. A priesthood of a patron god sells for a
  much heftier price than one for a lesser church. All religions
  practice simony on a small scale, and it is socially acceptable.
  Only the clergy who practice simony on a large are considered
  corrupt by their peers.
  Indulgences: Indulgences are prepaid pardons for moral
  transgressions not yet committed. Indulgencies are also
  pardons for people already deceased, bought by living relatives
  and friends. The selling of indulgences only occurs in strong
  patron god societies, where the religion of the patron god
  corners the market on forgiveness. Very strong patron god
  societies may make indulgences from other religions illegal.
  This does not mean it does not happen, it only means that
  social and legal prosecution may result in other religions selling
  indulgences.
  Organization
  There are as many types of religious organization as there
  are religions. Religions with multiple churches usually employ
  some type of hierarchy. There are four basic types of
  hierarchical organization for magical medieval religions,
  defined by who is in charge and the relationships between
  churches of the same religion.
  Centralized Hierarchies
  Centralized hierarchies follow a chain of command, ending
  with a leading religious head or council. More structured than
  other types of hierarchy, centralized hierarchies facilitate
  internal policing and a level of organization that other religions
  lack. Under strong or charismatic leadership, centralized
  religious hierarchies exploit the full power of their religion,
  creating and ending disputes, attaining more land and wealth,
  and uprooting other religions vying for ruling secular favor.
  Centralized hierarchies rely on definition: what and who is a
  part of the religious institution, and what is not. This definition
  applies to positions within religious institutions, religious
  doctrine, and the procedures and protocol of the church.
  Though centralized hierarchies are discriminating by nature,
  such discrimination does not necessitate intolerance of other
  religions.
  Centralization has its problems. Centralization leads to more
  and more bureaucracy, making the head of a religion farther
  away from the individual churches. Such separation of
  leadership from the local churches leads to increase
  corruption, dissension, and careerism within the hierarchy.
  Maintaining a centralized hierarchy requires more work and
  policing from the leadership against corrupt priests, ambitious
  clergy, and disputes over the rigidity that comes with
  centralization. Having a centralized hierarchy does not stop
  priests from stepping out of line, breaking the chain of
  command, experiencing internecine conflict, and does not
  mean that the head of the religion has unflinching control over
  all the churches. Centralization is only a model of religious
  organization, and even the most ideal centralized churches
  do not attain all the facets of centralization.
  The Roman Catholic Church is a good example of a centralized
  religious hierarchy, where there is one leader to whom all clergy
  are responsible to and who makes the political and religious
  decisions of the entire religion.
  Decentralized Hierarchies
  Decentralization is a familiar friend of magical medieval
  institutions. It is seen on the manor, within kingdoms, and in
  religions. Magical medieval institutions have enough autonomy
  to run themselves while generating benefits for their social
  sponsors, leadership, or lords. The preference for
  decentralization is consistent with other magical medieval
  institutions. The benefit lies in local persons taking care of
  local business. The main assumption of decentralization is
  that local people know the most about problems and make
  the best decisions in resolving problems. Conflict arises when
  multiple persons think they are the best person to make local
  decisions. Decentralized religious hierarchies increase the risk
  of heretical movements, of splinter groups, and of individual
  high officials wielding disproportionate power within the
  religion.
  Decentralized hierarchies come in many different forms. They
  are not subject to the strict definitions and order that mark
  centralized hierarchies. This is not to say that they are
  disordered or non-discriminating, but rather that
  decentralization describes how individual churches of the same
  religion interact with each other.
  The most typical decentralized religious hierarchy is one in
  which multiple churches in different areas sorts each church
  into geographical or political divisions. Each division operates
  independent of a religious head, unlike the centralized
  hierarchy. Within each division, the religion may employ any
  manner of organization. In order to maintain some doctrinal
  purity and decide upon new developments in society, key
  
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  figures from each division meet and discuss any important
  matters of theology, politics, or other religious business. These
  meetings may result in new statements of creed, changes in
  policy toward secular rulers, or changes in the structure of the
  church.
  Druids often employ this kind of religious structure, where
  natural landmarks make divisions. Head druids allow a fair
  amount of autonomy for their priests, and druids meet
  occasionally to discuss the state of affairs.
  Denominationalism
  Denominationalism is where multiple religions worship the
  same force or god, but each branch is a religion in its own
  right. Denominationalism decreases the power of the god’s
  influence and decreases the overall power of any one
  denominational religion. This makes land acquisition, political
  power, and secular recognition harder to attain for
  denominations of the same god. Denominationalism is
  common in strong single patron god societies, and very
  common in centralized patron god societies. Due to the limiting
  restraints of church hierarchy, individuals find socially viable
  alternatives to the existing ecclesiastical order. For example,
  a lawful good patron god has a lawful neutral cleric, who is
  very frustrated with the “misunderstanding” the others have
  with the tenets of the god. Being socially connected,
  charismatic, and powerful, he convinces the others in his
  church who are sympathetic to his views to start a new church
  to the same god. To the rest of society, the subtle dogmatic
  differences between individual denominations are often
  marginalized in light of other pressing concerns. But these
  subtle differences can also lead to the most violent and brutal
  conflicts: religious civil wars. Any shade in between is plausible.
  Denominationalism is often a step toward decentralization of
  a centralized religion. In the example above, the two churches
  may reconcile, but only if a more open attitude of religious
  organization is acceptable.
  Monastic Orders
  In a magical medieval Western Europe, monastic
  organizations are religious in nature, filled with divine
  spellcasters and members of religious organizations, not tied
  to the core class of monk. One of the founding principals of
  monastic orders is worldly isolation of its brethren, removing
  them from the world’s concerns and temptations. Monastic
  communities usually have more intense religious rites that are
  practiced more fastidiously than those of traditional churches.
  Some perform ritual fasts, meditation, and vows of silence to
  further enhance the solitude that brings them closer to their
  god. Many monastic orders have tenets regarding wealth and
  ownership that compliment their rural communal lifestyle.
  Monasteries usually adopt the tenets of the order’s founder,
  focusing on rural isolation, communal living, and fastidious
  religious mindfulness.
  In general, feudal lords prefer monastic orders to churches
  for vassalage. In the early magical medieval period, monastic
  communities attract peasants and setters to the lord’s land. In
  those uncertain times, peasants faired better in the shadow of
  strongholds and strong communities like monastic orders;
  hence lords acquired more peasants without having to build
  further fortification or infrastructure. Monastic orders are also
  not as particular as churches about what fief they receive. In
  keeping with their simple living, monastic orders generally
  accept a smaller fief than churches. They also accept
  wasteland for a fief, working the land and making it fruitful
  through their hard toil, where as many churches consider
  wasteland useless. Though monasteries may not pay as much
  for land than churches, they are more agreeable and less
  demanding tenants for the feudal lord. This relationship may
  change as monastic orders ban together or ally with
  established churches. When this alliance occurs, some
  monastic orders establish monasteries in magical medieval
  cities and begin political and financial pursuits on top of
  previously acquired land.
  The number of monasteries held by monastic orders varies
  with the number of divine casters and followers they attract.
  Some monastic orders with surplus brethren branch off,
  sending a portion of its members to another fief to create a
  monastery and spread the influence of the order.
  Some monasteries are groups of religiously like-minded divine
  casters who prefer living and working on the countryside,
  establishing their own monastic order with no other affiliations.
  These orders do not seek political power or financial greatness,
  rather solitude and honest living. Other monasteries are
  affiliated with larger established churches or religions for the
  benefit for both parties. Monastic orders gain influence by
  making an alliance with an established religion, while religious
  institutions gain access to the monastic lands and their
  influence over the community. Some religions found monastic
  orders within their church, sending them to the country to
  acquire more land and root the religion into the community.
  Besides spreading a religion’s influence and theology, founding
  monastic orders creates alternatives for religious agents who
  seek solitude without breaking up the church.
  In cases where religions create their own monastic orders or
  adopt pre-existing orders, the monastic order is usually outside
  of the hierarchy. They answer to the leader of the religion
  directly, without have to go through the proper channels. This
  creates potential problems with other churches and priests
  inside the same religion that do not receive such consideration.
  There are monastic orders that do not have land, mainly
  because of the strict tenets of poverty in the order. These
  agents of unlanded monastic orders are known as mendicants,
  who travel from village to village, owning next to nothing and
  denying themselves of all physical comforts save food.
  Peasants often go to mendicants because their poverty makes
  then more accessible than regular clergy. The austerity of
  mendicants often attract many followers by the display of utter
  faith on the part of its priests, while others disdain priests who
  beg for food from people with little enough as it is. The advent
  of magic alleviates some of the social tension by relieving the
  mendicants’ need for begging. Create Food and Water
  provides for the mendicant and those that do not have enough
  to eat, although such use of magic depends on the tenets of
  the order. It is also plausible for mendicant orders to require
  the use of magic for helping others, but the mendicant must
  beg for his own food.
  
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  The Church of the Neutral Good God
  As with all things of the magical medieval period, religious
  organization does not adhere to neat definitions. Any and all
  combinations of organizational structure can apply to any and
  all levels of a religious institution’s organization. Take for
  example a religion worshipping a Neutral Good God. This
  established church has representation throughout the
  kingdom, being one of the religions of the three patron gods
  in the kingdom. Leading the religion on a kingdom-wide level
  is a council of twelve, who solidify doctrine, codify progression
  in the church, approve directly or indirectly all new priests,
  create policy on other religions and secular groups, and lead
  the entire religion with its infinite wisdom. For organization,
  the council divides the kingdom into twelve dioceses or
  divisions, based on geographic, political, and economic lines.
  Each diocese is run by one of the council, who ensures proper
  behavior and protocol in the daily dealings of the church.
  The three dioceses run by lawful good leadership follow
  protocol to the best of their ability, abiding to the structure and
  moral vision of the religion. One of those lawful good diocese
  leaders is unofficially considered the leading council member
  because his diocese, containing the royal city, is the wealthiest
  and the seat of politics. The six neutral good council members
  follow the church’s law most of the time, but they always follow
  the spirit of the council’s law, which is there to ensure that
  good be done in all its fullness. The three dioceses run by
  chaotic good council members give their churches and clerics
  a fair amount of leeway, as long as any breach of church rules
  does not turn into scandal or ruin, at which point bribery may
  be an appropriate response.
  The overall organization is generally centralized, in the sense
  that there is a defined doctrine, a set progression for the clergy
  within the religion, lesser churches that answer to a religious
  head, and a leading council that creates policy and issues
  mandates. The actual dioceses are decentralized in the sense
  that each diocese leader has the ability to run his diocese as
  he likes, within certain parameters. Within the lawful good run
  dioceses, centralized organization is more likely than
  decentralized, whereas lesser churches in chaotic good run
  dioceses have more leniencies from their diocese leader.
  Though the church quickly brought unaffiliated churches
  worshipping the same god into the fold early on, some
  monastic orders that worship the same god remain
  independent of the church hierarchy. Feudal lords and the
  unified religions of the rival patron gods socially support these
  independent monastic orders in an attempt to curb the power
  of the church of the Neutral Good God. The council of twelve
  begins an ambitious program of founding new monastic orders,
  offering them prime pieces of land from the church’s land. They
  hope to entice the best priests of the independent monastic
  orders to begin an order of their own on better land. The council
  of twelve thinks that this plan is secure, since the newly-
  founded monastic orders have a feudal relationship with the
  mother church, even if the religious relationship falls apart.
  The council creates a series of rigid rules for the new
  monasteries, ensuring their ties to the church. Serendipitously,
  the best land the council can offer is in the diocese of lawful
  good leadership, where the diocese leaders are best suited
  for making certain the monasteries abide by these rules.
  The council of twelve’s plan attracts some of the best minds
  from the independent monastic orders. Over the course of
  two decades, the council of twelve manages to bring the
  independent orders into the fold of the church. The most
  prominent of the new orders is the Order of the Gull, named in
  admiration of that noble bird’s character.
  Over several years, the order attracts many followers and
  eventually approaches the diocese leader for permission to
  found a daughter monastery. Given the order’s lawful good
  nature, the diocese leader speaks favorably to the council of
  twelve when deliberating the matter. The council agrees to
  the founding of a daughter monastery for the Order of the
  Gull, giving the monastic order a measure of well-earned
  freedom in the church. The Order of the Gull sends a dozen of
  its experienced priests with the founders of the daughter
  monastery and spreads the word of the Neutral Good God.
  As the order grows in prominence and prestige, daughter
  monasteries spring up throughout the kingdom and even into
  neighboring kingdoms. After twenty years and forty-five new
  monasteries, the Order of the Gull runs into problems with the
  Council, which is now under neutral good leadership. The
  council tries to curb the growth and power of the order, because
  it has spread into non-lawful council members’ diocese. The
  order feels wronged. They consider their rapid growth a sign
  of their pre-eminence within the religion. After much
  deliberation, the order realizes their monarchical structure is
  the future of the church. They speak with the lawful good
  council members and convince them that a greater order in
  the church is the most effective way of spreading the religion
  of the Neutral Good God. After much discussion, the lawful
  good council members agree to split from the church,
  supported by the funds and prestige of the Order of the Gull.
  The Order of the Gull and the lawful good priests create an
  independent lawful good church of the Neutral Good God.
  This schism sparks contention among the believers of the
  Church of the Neutral Good God. New tenets and subtle
  changes in doctrinal interpretation create confusion among
  the followers, and this leads to fighting. The “old guard”
  opposes additional doctrinal rules, claiming such measures
  fill coffers rather than souls. The “new guard” believes
  additional rites ensure more mindful piety and create followers
  who are more deserving of the Neutral Good God’s blessing.
  Regardless of the reasons, the conflict is purely about power:
  who decides what is the god’s will. Both sides believe they
  are better vessels for the Neutral Good God’s will, and are
  willing to engage in combat to defend their beliefs against those
  who “taint” the religion.
  Hierarchical Progression
  Though each religion has different offices, honorary titles, and
  prized assignments, a religion with an identifiable hierarchy
  usually follows a certain progression. Every member of the
  religious hierarchy is considered a full time employee of the
  church, whose daily task is taking care of the church’s affairs.
  The lowest levels in the hierarchy are laborers and initiates.
  Laborers are the everyday men and women who take care of
  the church’s needs, from gardeners to kitchen staff. In some
  monastic orders and churches, the actual priests do these
  duties, while other churches hire help from the community.
  Initiates are persons training to become priests through labor
  
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  and absorbing the ethos of the religion. This may involve being
  a clerk or aid of another priest, living and working in rural
  communes under church supervision, performing church tasks
  or missions, or performing unfavorable duties of church
  upkeep.
  In order for an initiate to become a priest, some person higher
  up in the hierarchy must approve him for religious duty. This
  may be the head priest at the church the initiate serves, a
  religious sponsor, or the religious leader or council. The new
  priest usually remains in the same church or area that he
  served as an initiate, working under priests who are higher in
  the hierarchy. Many of the same duties fall upon the new priest,
  running errands for the church, acting as clerks to other priests,
  and investigating problems and strange phenomenon in the
  community. The new priest also has obligations to the flock,
  though many religions entrust certain rites and social duties
  to higher-ranking priests over new priests.
  Some priests, after time and dedication, or sometimes coin,
  are given a church and flock of their own. Usually in small
  rural communities, the church assigns the priest to the post,
  either filling an empty position or starting a new church in the
  area. It is up to the priest to tend to the social needs of the
  community, as well as produce enough food and coin to keep
  the church and its servants running. New and better posts
  may be a part of a priest’s career, but most usually remain in
  the same place, geographically and socially. Only the ambitious
  and wealthy go on to build churches; found new orders within
  their religion; move into decision-making offices of their
  religious hierarchy; advise lords, kings, and leading secular
  figures; and accumulate vast tracks of land with its subsequent
  wealth and prestige. It is not unusual for clerics high in church
  organization to have levels in aristocrat, expert or even rogue,
  depending on their particular path to power.
  Social Hierarchies
  Third edition, by virtue of levels, creates an implicit equation
  of more levels equaling higher-ranking or more importance.
  Though this may be true in abilities, skills, and combat prowess,
  this is not necessarily true of magical medieval hierarchies.
  The captain of the guard is not the highest-level fighter or
  warrior in town. He is the man with wealth or social connections
  as well as some martial prowess. In some places, the captain
  of the guard may only have a vague idea of what a great sword
  looks like. The highest-level fighter is probably a mercenary
  in town, working for his daily pay, or perhaps the clerk to the
  captain of the guard, lending his experience to his influential
  captain.
  This is especially true of religious hierarchies. If a person is a
  part of religious hierarchy, skills and abilities are not the only
  measure of his advancement in the hierarchy. Mitigating social
  factors are familial relations, close friends, and social sponsors,
  people in higher positions who speak on behalf of the priest.
  There are other considerations: wealth, which in some religions
  buy offices or influence religious leaders, and social skills like
  bluff, diplomacy, gather information, innuendo, intimidate, and
  sense motive. This does not mean the class or character level
  are not a consideration, just that they are not the only
  consideration.
  Unaffiliated Clerics
  Clerics not affiliated with a church or established religion
  encounter friction because of their lack of social connectivity.
  This is an axiom throughout a magical medieval society, but
  more so with religions and clerics. It is best to think of religions
  as professional groups when considering the social
  ramifications of unaffiliated clerics practicing or selling magic.
  This detracts from the church’s influence, as well as their
  coffers. Even if the unaffiliated cleric worships the same god
  or force as local religions, the social and economic reasons
  for friction do not disappear. In strong patron god societies
  with an extensive bureaucracy, religions police the use of
  “unauthorized” practitioners of divine will and power.
  Punishments for infractions vary according to campaign
  specifics: strong reprimands, fines, public humiliations, forced
  retractions, beatings, confiscation of belongings, branding,
  exile, death. For a list of typical magical medieval punishments,
  see Chapter Seven: On Those Who Rule, under Crime and
  Punishments.
  Clerics of Philosophy
  Religions worshipping a force or philosophy are in contention
  with religious organizations that center around a deity. Deity-
  based religions dislike churches worshipping a force for the
  same reason that organized religions dislike a bunch of
  unaffiliated clerics wandering around in their territory. It detracts
  from their influence in society, creates religious alternatives in
  an already competitive field, and if it succeeds in attracting
  followers, takes wealth away from the deity-based religion.
  Even in religions of philosophy that compliment a deity’s
  alignment, the physical church of the deity seek out those that
  threaten their influence on secular groups.
  Adepts
  The adept is a unique cross between arcane and divine magic,
  with an emphasis on divine casting style and spell selection.
  Listed in core rulebook II, the adept in a magical medieval
  society is probably seen as a witch or wise women in the
  community. Socially, they have abilities to help and heal people,
  while also having abilities to defend themselves from ordinary
  persecutors. Adepts are outside of most spellcasting social
  groups. They are not affiliated with organized spell casters,
  like clerics and wizards, nor do they congregate with
  spontaneous arcane casters.
  Some societies welcome adepts because they are an
  alternative to organized religions for healing and aid. Some
  adepts peacefully exist in society because they use their divine
  spells to augment their particular profession or craft. Adepts
  serving as heal alls, spiritual consultants, and midwives earn
  a community’s respect and a place within it.
  Mysticism is another way adepts exist in society. Mystic adepts
  are separate from society, with no social ties or relations to
  vouch for them. People still require the adept’s services, with
  a wound here and a potion there, but in general, the community
  is uncertain of the mystic adept’s intentions since he has no
  social ties.
  Adepts have potential conflicts with religious organizations,
  especially if the society is monotheistic or a strong patron god
  
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  society. These conditions make adepts easy scapegoats for
  the ills that befall a society or targets for heretical purging.
  In the smallest of rural communities, there may be some
  camaraderie among adepts and clerics who are unaffiliated
  with a larger religious institution. Adepts may form small groups
  or covens in a community, but large associations like guilds
  are not in their shamanistic nature.
  Druids
  Druids have many personas in history, myth, and third edition.
  Some view druids as a secret society, performing rites and
  rituals to nature. Some see druids as protectors of nature,
  while others see druids as maintaining the balance in nature.
  Some have druidical religion fighting humanity over nature,
  while others see humanity as a part of nature, having their
  role to play in the matter. Placing druids in the confines of
  third edition and a magical medieval society necessitate a few
  alterations to the druidic order.
  One Order
  Druids, regardless of the diversity in alignment, all belong to
  the same druidic society. Such a collection of diversity is only
  possible through the decentralization of the druidic order. This
  does not exclude druidic order from having a hierarchy of
  leading druids pursuing goals and working together. It means
  that druids, once on their own, have great leeway before the
  druidic society regulates one of its members. Since all druids
  are members of druidic society, there is an implicit regard
  between druids, even if their alignments and personal agendas
  for nature are diametrically opposed. This, of course, does
  not exclude conflict within druidic society or druids countering
  each other’s actions. Nature and its agents are competitive
  and cooperative.
  Secret Society
  Druids cannot maintain a secret society in a magical medieval
  world. As a class, druids have fewer spells to counter divination
  spells, and they rely on multi-classed members and other
  spellcasters for the protection they do have. Rather than a
  secret society, think of druids as mystery cults. People know
  that druids exist and know where to find particular druids in
  their community. What is secret about the society is what they
  do and how they do it. A particularly medieval phenomenon is
  public secrets: those that everyone knows, but no one publicly
  acknowledges. Druids can easily fall into this category.
  Magic makes infiltration of clandestine druidic rites possible.
  Secret rituals, initiation rites, a special druidic language known
  only by druids, and an invisible hierarchy hidden from all of
  society are easily ascertained with arcane and clerical magic.
  Seeking the Druid
  As nature’s boon, many people of the agrarian magical
  medieval society actively look for druids. Peasants and
  manorial lords have obvious reasons for nature-oriented
  spellcasters. Druids are another source of magical aid
  peasants can appeal to, while manorial lords seek proper
  feudal obligation from druids in their demesne. Most lords view
  druids as an exploitable source of magic, to rival other sources
  of magic, while other divine spellcasters seek druids to secure
  their monopoly of divine magic.
  Druids are also the most prolific spellcasters in a magical
  medieval society, since they can possibility appear in large
  numbers in thorps and hamlets. Keeping interest at bay in
  such a prolific source of magic is difficult.
  Alternatives for Druids
  There are many ways of integrating druids in a magical
  medieval society while maintaining their unique druidic
  attributes. Despite role-playing choices in magical medieval
  societies, druids remain neutral agents of the nature they
  worship, preferring solitude and spending the majority of their
  time in the wilderness. Some druids resist attempts to integrate
  with society, refusing social obligation in a feudal society. But
  working outside of society arouses popular suspicion and
  makes druids easy targets for persecution. For this reason,
  druids usually have a defined role within society or they risk
  being hunted or treated as a scapegoat. Other druids integrate
  with the feudal system. Druids undergo vassalage and acquire
  land that is socially recognized as theirs. This land does not
  have to be cultivated in the fashion of other churches. In
  keeping with the druidic reverence of nature, druid fiefs are
  usually preserved as forest or a druid grove. These druids
  view this method as working within the feudal system to acquire
  land and preserve it, while having social protectors to vouch
  for the land. Some druids become active lobbyists for nature,
  which explains why all urban environments have a cornucopia
  of druids, with numbers similar to adepts, bards, and clerics.
  Druids worshipping nature deities may work with clerical-based
  religions of the same deity. This method of affiliation prevents
  feudal arrangements with secular lords, replacing such
  obligation for cooperation with a like-minded nature religion.
  Most druidic organizations practice all of the above methods
  of nature worship and preservation. The method chosen
  depends upon local circumstance and the power of the local
  druids to enact their will. Druids have powerful bargaining chips
  due their strong fertile magic, and they almost always
  peaceably co-exist in their chosen lifestyle. In very powerful
  feudal societies, druids usually integrate, while in weaker
  societies, druids maintain more independence.
  Evil Religions
  In order to discuss evil religions and how they fit into a magical
  medieval society objectively, it is important to remember a few
  things. First, in third edition the word “evil” is a definition or
  flag used as a game mechanic and a guideline for role-playing
  possibilities. As a mechanic, there is no distinction between
  the very evil and the slightly evil. Second, evil people and
  religions do not all sacrifice virgins and actively smite good.
  There are many different ways to play an evil alignment and
  many degrees of evil not accounted for in the game mechanics.
  Third, the problem with evil in third edition is its absolutism
  and its detectable nature.
  Because evil is an absolute quality which is detectable, the
  existence of evil religions in a magical medieval society is
  tenuous in kingdoms led by good rulers or societies with a
  good patron god. More than likely, evil churches are smaller
  organizations in remote places, similar to other groups
  ostracized in a magical medieval society. They are the ideal
  scapegoat, as well as the target of purging and purification
  waves that hit religions and societies. It is also important to
  
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  remember how difference is dealt with in a magical medieval
  society: troublemakers are punished, not rehabilitated.
  When determining the role and importance of evil religions in
  neutral and evil societies, social factors are just as important
  as moral factors. If an evil religion does a lot of social work for
  purely selfish reasons, they still look acceptable to the
  populace, even if its clerics glow under a detect evil spell.
  There may be a situation where prominent figures of a
  community must chose between working with a slightly evil
  church, perhaps a predominately evil branch of a neutral god,
  or a destructive evil church who has its hand in all kinds of
  mischief. Rulers may allow lawful evil religions, knowing that
  their lawful nature is a way to keep them in check.
  
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  Chapter Seven: On Those Who Rule
  Feudalism
  Feudalism is the basis of aristocratic magical medieval
  societies. Feudalism is a social, economic and political system
  in which a subservient peasant class, bound by obligation,
  works the land for the benefit of a lord. The lord holds the land
  and the rights associated with land from another lord in
  exchange for military and other services. Though feudalism is
  subject to variation, the above is a useable definition. This
  section addresses the feudal relationship between a lord and
  his vassal.
  Most of the bounty of a magical medieval society resides in
  the hands of the aristocracy. Nobles control vast amounts of
  land and subsequently, vast amounts of wealth and power.
  Beneath the nobility, a large gentry class controls much of the
  land as vassals of the nobility. Beneath them all, the peasantry
  toil to produce the fruit for their betters. In a magical medieval
  society, gaining control of land is gaining self-determination.
  “Every lord a land, every land a lord,” is an old saying.
  Feudalism develops to meet the needs of agricultural
  production and defense in uncertain times. Strongmen gain
  and hold land through strength and service to stronger men.
  Magical medieval feudalism has progressed far from the rough
  days of its inception, but it is still the obvious child of its parent.
  Vassalage
  The core of feudalism is vassalage. Vassalage is swearing an
  oath to a lord in exchange for protection. Vassals usually
  receive land and the power it brings in their benefice, though
  there are men who swear vassalage without receiving land
  from his lord. In return for land, the lords gain warriors to defend
  their lands. The methods of vassalage and the rights
  associated with land ownership vary according to need, but
  certain basic similarities exist in all feudal relationships.
  The ceremony of commendation seals the feudal relationship
  between lord and vassal. The ceremony is usually between
  two free men, limiting vassalage to non-servile people. The
  commendation ceremony is composed of five distinct actions.
  Each action is important, as they are the actions of free men,
  a legal and social status taken seriously in such times.
  The first actions are homage, the ancient magical medieval
  concept by which a man self-surrenders to another. Typically,
  the prospective vassal makes a statement of intent to become
  a vassal of said lord. Once the lord accepts the statement, the
  prospective vassal places his bare hands within the bare hands
  of his soon-to-be lord, swearing, “I promise by my honor that
  from this time forward I will be faithful to [lord’s name] and will
  maintain towards him my homage entirely against every man,
  in good faith and without any deception.”
  The second action is a visible gesture calculated to impress
  the ceremony on spectators, insuring the action is memorable.
  Usually the two men kiss, the lord saying, “Now at last you will
  be mine.”
  The third action is investiture, the symbolic handing over of
  the land to the vassal. After the kiss, the lord presents his new
  vassal with a token, usually a stick, a knife, or a stalk of wheat,
  to symbolize the vassal’s investiture.
  The fourth action is fealty, or the swearing of an oath. The two
  men swear upon a holy object, which solidifies the vassal’s
  and the lord’s fealty. Swearing on holy symbols impress upon
  the two men and the spectators the serious and severe nature
  of the oath.
  The fifth action is the written word, recorded proof of the
  relationship.  A charter is drawn up recording the ceremony
  and the precise obligations incurred by the two parties.
  As always, there are exceptions within magical medieval
  societies. Some places do not follow the classic commendation
  ceremony. In some societies the kiss is absent. In others the
  act of homage is forgone, because the vassal is an unfree
  knight, common in certain forms of feudalism. Sometimes the
  ceremony is simply condensed into a swearing of oaths before
  witnesses. As in all thing magical medieval, consistency is a
  mutable term. For example, homage is supposed to be the
  action of a free man undertaken freely, but in countries where
  lords are very strong, a great lord can compel his vassal to do
  homage to another lord. Such exchanges of vassals are rare,
  but can seal a treaty or ensure goodwill. The ceremony
  described here is a good generalization, but it only that.
  Vassal’s Obligation
  Vassalage is an obligation not to be entered upon lightly, for
  the lord as well as the vassal. Each party has rights and
  obligations to the other, with serious consequences should
  either fail to perform their promised duties.
  A vassal’s oath follows these five words: safe, sure, honest,
  useful, and pliable. A lord must have a safe vassal, who does
  not cause his lord physical or fiscal injury. A lord must be sure
  of his vassal’s discretion, leaking none of his secrets, such as
  castle locations, magical resources, or alliances that are his
  security. A vassal must be honest to do no injury to the rights,
  prerogatives, and justice of his lord. A vassal must have useful
  resources, perspective, connections or skills to add to his lord’s
  resources. And lastly, a vassal must to pliable, ensuring his
  lord has no difficulties from his vassal in accomplishing his
  desires.
  A vassal swears more than the absence of harm to his lord.
  He holds his lands from his constant right action towards his
  lord’s interest. A vassal provides his strength and wisdom to
  his lord’s abilities. A vassal provides counsel and support to
  his lord. If a he fails to do any of these things, his lord can
  accuse him of bad faith and take back his benefice. There is
  much that remains to be said concerning the role of the vassal.
  His oath is just the beginning of his obligations to his lord.
  Military Obligation: The crux of feudalism is a vassal’s
  obligation of military service to a lord. A lord parcels his land
  
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  to vassals obtaining warriors at his disposal that he does not
  support year-round. A vassal is responsible for his equipage,
  as well as the equipage of others if his obligation entails more
  than just his military service. Some obligation includes several
  knights, which a vassal usually raises by acquiring vassals of
  his own.
  Military service usually takes place between planting and
  harvest, lasting 40-90 days. Lords use their military service in
  different ways, usually towards important matters. Duty of
  escort, duty in the administration of the lord’s manors or
  household, duty of securing the safety of road travel, or simply
  carrying messages are a few ways a lord allots his warriors
  raised from military service. Some lords engage in
  chevauchees, raiding at another lord’s expense and gaining
  wealth while avoiding combat.
  As times change, vassals more commonly pay their military
  service in money payments, known as scutage, to avoid
  serving military obligation. Scutage is advantageous to both
  the lord and his vassal. It allows vassals to avoid the uncertainty
  of military service and provides their lords coin to hire more
  professional soldiery. Few lords do not accept scutage from
  certain vassals, namely those whose counsel and bellicose
  abilities are too valuable to forgo. But the majority of vassals
  pay scutage instead of physical service.
  Due the long history of infeudation, many variations of military
  obligation arise. Some vassals entertain yearly visits from their
  lord and his household as service, paying for the food, lodging,
  and entertainment of the entire entourage. Others have simpler
  tasks, such as carrying the high priest’s palanquin during his
  yearly rituals or holding the head of the king as he travels by
  boat. There are even vassals entirely lacking service
  obligations, but the most common type of alternate service is
  castle-guard. Under castle-guard, a vassal sends a contingent
  of men to a nearby castle providing a permanent garrison for
  a set period of time. Castle-guard is also commonly substituted
  by scutage.
  Counsel: A vassal is also required to provide counsel to his
  lord. Almost as important to a lord as military service, a vassal
  is obligated to appear when summoned by his lord. Lords take
  this obligation seriously. Vassals who refuse a summons may
  even lose their benefice. A vassal is required to serve time in
  his lord’s court as an advisor, as well as judge disputes brought
  before his lord. Scutage cannot abrogate a vassal’s obligation
  of counsel. A suzerain requires his vassals to gather and listen
  to the opinions of their vassals, especially concerning important
  legal disputes. There are, of course, relationships where
  scutage abrogates counsel, but these are few and far between.
  Lord’s Obligation
  In vassalage, lords are also obligated to their vassals. Although
  the ceremony of commendation does not specifically mention
  these duties, they are written down in the vassalage charter.
  Like vassals, lords are obligated to keep good faith with their
  vassal and not act in any way that would injure the life, honor,
  or property of the vassal. A lord must also materially support
  his vassal with protection and maintenance.
  Protection: Protection is one of the older feudal obligations a
  lord pays to his vassals. Feudal protection requires a lord to
  come to the assistance of his vassal if he is unjustly attacked,
  requiring a lord to defend his vassals against their enemies.
  Such obligation may even propel a lord to war in defense of a
  vassal. Explicitly stated in the vassalage charter, a lord’s
  protection is usually in the form of military or magical protection.
  Another form of a lord’s protection is legal. In disputes and
  infringements, lords vouch for their vassals, offering counsel,
  advice, and greater resources and wealth to the vassal’s
  corner. Such legal protection can even extend to the king’s
  court, and in rare cases, the lord is required to replace his
  vassal as the defendant if any case is brought against his
  vassal.
  Maintenance: Maintenance is another obligation of lords,
  which entails providing their vassals the means to support
  themselves. A lord usually gives his vassal a fief, allowing
  vassals to become lords themselves. These land-holding
  vassals are called knights and are the typical type of vassal.
  Some vassals are supported at court, called domestic vassals,
  bachelor knights, or household knights. Bachelor knighthood
  is usually a temporary affair until the lord can arrange a fief
  after a few years of good service.
  Types of Fiefs
  There are two types of fiefs: those held independent of the
  feudal system and those held from another lord. Fiefs held
  independent of the feudal system are called allods. Allodial
  land is free from all obligations (close to a modern concept of
  landownership if one did not have to pay any taxes associated
  with the land) and is a remnant from a less civilized past. Allods
  are rare since most land ends up in the feudal system. In some
  feudal society, strong barons still hold large amounts of allodial
  lands, hampering the development of a strong, effective
  kingship. Fiefs held from another lord are the most common
  type of fiefs. A brief example explains this clearly: Lord A owns
  allodial land X. Lord A grants X to lord B who then grants part
  of X to lord C. Lords B and C hold land in the typical magical
  medieval manner.
  There are two parts of a magical medieval lord’s land. There
  is the land he directly controls, called eminent domain, and
  the part of his land he has used to enfeoff others, known as
  the utile domain. Using the same example as above: lord B
  holds all of X as eminent domain except the part he gave to C,
  which he holds as utile domain. Lord A holds all of X as utile
  domain, even the part held by C.
  Personal Nature of Vassalage
  Though vassalage creates a series of relationships ending
  with a king or emperor, it is ultimately a relationship between
  two freemen. The suzerain does not receive or give feudal
  obligations to his vassal’s vassal. The phrase, “the vassal of
  my vassal is not my vassal,” is understood by all, though a
  man may support his lord in his lord’s obligation. The only
  notable exception to this rule is when a lord dies without any
  potential heirs. The deceased lord’s vassals are then
  considered the vassals of their ex-suzerain.
  Recourse for Loss of Faith
  If either lord or vassal feels the other is failing his obligations,
  there is little recourse available. A public declaration of loss of
  
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  faith is the most common recourse, but purely social in nature.
  In an attempt to remedy such failure, declarations inform
  society that someone is not performing his promised duties,
  exerting great social pressure upon the accused. Although
  social pressures are very strong in a magical medieval society,
  the accused typically responds with an explanation of his
  actions. In magical medieval law, which is more customary
  and less book-bound than modern law, a public explanation
  often removes much social pressure, allowing others to see
  that the accused has not acted as badly as his accuser has
  stated. Despite its challengeable nature, a declaration of loss
  of faith is an effective method for addressing and amending
  wrongs between lord and vassal.
  If a public declaration does not remedy the situation, the most
  common recourse is military action. The accuser sends a
  messenger to the other party, throwing wheat or another
  symbol of investiture upon the floor before the accused.
  Throwing away is a physical demonstration of breaking the
  vassalage. Once the wheat is thrown, the usual outcome is
  combat.
  Multiple Vassalage
  Originally, magical medieval vassalage was an exclusive
  relationship. At one time, a vassal had a single lord, but in a
  magical medieval society, homage to many different lords is
  common. So common, in fact, that there are men known to be
  vassals of more than twenty different lords. There are a few
  men who refuse multiple vassalage, but they usually suffer
  from their inability to acquire land rapidly. Owing feudal
  obligations to multiple lords creates unusual situations in
  vassalage. Most aspects of vassalage are clear and fairly
  inflexible, but paying homage to multiple lords creates
  complexity in social and legal obligations.
  The obvious problem with having multiple lords is when they
  fight each other. A vassal may be forced to choose between
  his lords, or he may behave as if he were the vassal of neither.
  Sometimes a vassal benefits when his lords fight each other,
  playing each side of the conflict for more reward.
  Liege Lord
  To counter the effects of multiple vassalage, lords created a
  new class of lordship known as liegeancy. Liegeancy is
  accepting one lord as the primary lord, or as liege lord. By
  creating a higher level of homage and fealty, lords hoped to
  establish a recognized hierarchy among a man’s lords.
  Unfortunately multiple vassalage roots itself into liegeancy as
  well. Men have as many liege lords as lords, swearing to hold
  every liege lord in more honor than the others.
  A few strong kings manage to usurp the concept of liegeancy,
  making every vassal swear allegiance to the king during their
  commendation ceremony. Most kings do not have such power,
  and those that do continually deal with the complexities of
  plurality within the feudal system.
  Six Rights of Land
  Land in a magical medieval society is not just crude earth and
  vegetation. It is the method of gaining self-determination. That
  is how lords maintain their vassals through giving them fiefs.
  Holding land has many advantages, food and shelter the most
  obvious. The social and legal aspects of land ownership are
  more important that fulfilling physical needs because they
  create feudal power. Land provides six main benefits,
  considered rights in a magical medieval mindset.
  Homage and Fealty
  The first right is homage and fealty. By holding land, a vassal
  can become a lord to his own vassals. Through such
  subinfeudation, men build up networks of social, fiscal, and
  military responsibility.
  Knight Service
  The second benefit of lordship is knight service. Once a lord
  acquires a vassal, he receives all the rights of obligation under
  vassalage. His vassal must perform military service, or pay
  scutage to alleviate such service, and provide counsel and
  justice duties.
  Feudal Aids
  A lord’s third benefit, feudal aids, gives the man the legal right
  to enact taxes upon his serfs and vassals for various reasons.
  All magical medieval societies acknowledge a lord’s right to
  collect feudal aids for the knighting of the lord’s eldest son,
  the marriage of the lord’s eldest daughter, and for ransoming
  the lord if he is ever captured. There are many other feudal
  aids depending upon local custom: aids for the knighting of
  any son, aids for the marriage of any daughter, aids for a
  crusade (in a strong patron god society), aids for a journey to
  the royal court, and aids for other extraordinary undertakings.
  Social Rights
  The fourth right involves the lord’s social rights. Certain social
  events are sole property of the lords, such as festivals, fairs,
  and tourneys. Fairs and markets are fiscally beneficial to the
  lord, receiving coin from merchants, peasants, and buyers of
  manorial surplus. These are so lucrative that a lord must be
  given the right to host a fair or market by his lord. Social events
  with his peers are another matter entirely. It is not uncommon
  for lords to spend vast amounts of money on tournaments to
  visibly display their wealth and power.
  Other social events are also the right of the lord. If any person
  or organization wants to have a festival or celebration within
  the lord’s benefice, the lord must first be consulted. For
  example, lords have rights over religious festivals. The lord
  may not have an iron grip over religious activities within his
  fief, but having such power asserts his authority preeminently
  within his demesne.
  The last social right of a lord is the right of entertainment.
  With this right, a lord may visit his vassal’s manor. When a
  lord travels, his entire entourage travels with him, including
  family, advisors, administrative staff, body servants, grooms,
  horses, hunting dogs, hunting falcons, falconers, huntsmen,
  lesser staff, and sycophants. During the length of the lord’s
  visitation, his vassal provides food, lodging, and entertainment
  for his lord and the entire entourage. This right is so favored
  by lords that a common punishment for insolent vassals is
  indefinitely hosting their lord.
  
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  Justice
  The fifth right of a lord is justice. Most benefices contain a
  small community or manor to which a lord provides justice.
  Lords receive coin from settling civil disputes among peasants
  and fines when peasants do not follow the lord’s manorial laws.
  If a lord has vassals, he also gains the advantage of their
  counsel. He also exerts his counsel upon the fiefs held from
  him.
  Feudal Incidents
  The sixth and final right of a lord is the right to feudal incidents.
  The most common are forfeiture, relief, wardship, escheat,
  and marriage. This handful of rights is integral in the definition
  of a lord, namely because of the social power he wields among
  his peers. Forfeiture, the sundering of vassalage due to loss
  of faith or felony against obligation, is the only incident that
  does not deal with feudal inheritance.
  The rights of feudal incidents mainly regard inheritance of fiefs
  because of the importance of holding land and being lord of
  the land. Contrary to most modern depictions, primogeniture
  is not a guarantee of inheritance. Fiefs and benefices are a
  part of the lord’s maintenance obligation to his vassal. That
  obligation only exists upon the social and legal relationship
  between a lord and his vassal created at the ceremony of
  commendation. Vassalage is a relationship between two
  particular people. It does not recognize inheritability or
  obligation between the descendants (legal or genetic) of the
  two parties involved. All vassalage and everything associated
  with the relationship ends at the death of either the lord or the
  vassal. In most magical medieval societies, a lord is legally
  obligated to accept a direct heir of his deceased vassal as the
  new vassal of the land. This is not the case in all lands, and
  strong lords may bend or break magical medieval laws.
  Relief allows lords to charge one year’s gain as an entry fee
  on the potential inheritor of a fief. Some magical medieval
  societies have fixed relief payments, but the fee is at least
  one year’s gain or often higher. Wardship allows a lord to hold
  the fief as eminent domain until an heir of his deceased vassal
  comes of age, commends himself to the lord, and claims his
  fiefdom. Escheat reverts the fief back to the lord when his
  vassal dies without heirs. The feudal incident of marriage
  provides a lord with the right to decide whom a deceased
  vassal’s female inheritor marries. The incident of marriage is
  a very powerful aspect of a lord’s rights. Determining the fate
  of fiefs when a lord or vassal dies is very complicated, and
  many disputes are resolved at the altar.
  For example, when a vassal dies, his fief escheats back to the
  lord if he has no heirs. If there is a male heir, the fief is passed
  on via relief. If no male heirs are available, it is passed on to a
  female heir. When a fief is passed to a female heir who is not
  the widow of the deceased vassal she has two choices. If she
  wants to choose her own husband, she pays a large amount
  of money to the lord, usually equal to or greater than a relief.
  Even if the female inheritor pays, the lord must approve of her
  choice. If he does not approve, she cannot remarry. Her second
  choice is to allow the lord to select a husband for her. Widows
  can pay a large amount of money, usually two or three times a
  relief, to acquire the status of vassal herself. She must prove
  to the lord that she is able to perform all of the duties of a
  vassal. If she cannot afford or if she cannot prove to the lord
  her capability, she is forced to remarry to a man selected by
  the lord.
  In some magical medieval societies, a lord’s right of marriage
  extends to his peasants. In such cases, any peasant that
  wishes to marry must first have approval of the lord and pay
  the lord a fee. In a very few magical medieval societies, the
  king has the sole right of marriage, but in most societies the
  king only has incident over his direct vassals.
  Variant: In societies where women are legally equal to men,
  unlike the historical medieval period, remove the feudal
  incident of marriage from a lord’s rights and change the
  inheritability of fiefs to include all children, not just male
  children.
  Added Complexity
  In a magical medieval society, feudalism is not a simple
  pyramid of vassalage and landownership eventually ending
  in a king. As in all things magical medieval, complexity seems
  almost perversely preferred over simplicity as decades of local
  custom contradict other decades of local custom.
  Alienation
  One universal complication of magical medieval feudalism is
  alienation. Alienation is giving or selling land to another lord
  or institution, such as a church or arcane order. Alienated land
  is usually given by the allodial holder, though lords have been
  known to alienate land enfeoffed to them. Selling and giving
  land to other feudal lords typically remains in the feudal system,
  as lords enfeoff the land to acquire more vassals. If the allodial
  holder alienates the land, a simple transaction occurs. If an
  enfeoffed holder wants to alienate the land, he surrenders the
  land up the chain of feudalism until the allodial lord receives
  it. The allodial lord then relinquishes the land to the new allodial
  landholder in exchange for a relief, usually 3-4 times the yearly
  gain of the land. This is the ideal method of alienating land to
  institutions. Enfeoffed lords who alienated land without going
  through the proper channels create conflicts between the
  allodial holders of the land and the lords to which it is alienated.
  Problems arise when institutions receive land as vassals of a
  lord. Feudalism is a personal contract for the life of both parties;
  however, the life of an institution far exceeds the life of
  individual lords. This effectively alienates land, because the
  land never escheats back to the lord. The lord of land held by
  an institutional vassal loses income from feudal incidents
  involving inheritability, namely escheat, wardship, relief, and
  rights of marriage.
  To offset this loss of income, lords practice mortmain on
  institutional vassals to ensure relief payment. The practice of
  mortmain selects one person from the group, acting as a
  representative of the group. Once that person dies (even if
  that person is resurrected), the institution pays the lord relief,
  and another person is chosen for mortmain. For example, if a
  lord has a monastic order as a vassal, a single monk from the
  monastery on the fief is selected for mortmain. When that monk
  dies, the monastic order pays relief to the lord and chooses
  another monk from the monastery. This same practice is used
  when lords enfeoff long-lived races. In these cases, mortmain
  
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  simulates the life of a human. A human member of the
  enfeoffed populace can stand for mortmain. This person’s life
  is considered the life of the feudal pledge.
  Fief Layout
  The fief’s patchwork nature is another complication of
  feudalism. A lord may hold a total of twenty square miles of
  land, but it is more than likely held in the form of many small,
  disconnected plots as opposed to one large contiguous
  territory. If a man is lucky enough to have a large contiguous
  holding, he usually splits it up into many smaller holdings as
  he subinfeudates his land to acquire vassals. A magical
  medieval land is patch-worked by individual benefices, some
  merely being the right to the output of a single mill, which
  usually results in large landowners having land in many
  different places. It is not unusual for large landowners to be
  vassals of more than one king and to hold land from them in
  territories separated by long distances.
  Resurrection Magic
  A distinct aspect of divine magic in a magical medieval society
  is resurrection magic, changing the way feudal society
  operates. With the variety of religious institutions in a magical
  medieval society, lords have numerous sources of resurrection
  magic, should the need arise. Prudent lords hold multiple
  charters from different religions without informing their
  ambitious progeny about all of them. Unlike historical medieval
  societies, magical medieval feudal law must address the
  complications of resurrection within feudalism. Many societies
  decide that a dead lord brought back is the same as a lord
  that has never died. However, it is not uncommon for
  resurrected lords to pay the same relief that an inheritor would.
  In some situations lords will hold land in two cultural regions
  and he will pay relief in one and not the other upon his
  resurrection.
  Feudalism Example
  The following is a typical scene in magical medieval feudalism.
  Lord B has just received land X from Lord A for a knight service
  of 20 knights. Land X is composed of 25 manors spread out in
  10 separate holdings. No 2 holdings are closer than 5 miles
  from each other. Lord A can hold all his benefice as eminent
  domain, or demesne, if he wishes to spend a large amount of
  his time traveling to each of his holdings to dispense justice,
  watch over his lands to ensure none of his rights are
  encroached upon, and perform the innumerable other tasks
  required of a manorial lord. He decides to enfeoff 5 adventurers
  (C, D, E, F, G) with 2 manors each in exchange for 2 knights
  each. He also grants 5 manors to a cousin (H) in exchange for
  5 knights. He maintains the remaining 10 manors as his
  demesne, leaving him with only 5 knights to supply to his lord.
  Lord B has now secured his fief, ensured his rights will be
  protected, relieved himself of a difficult burden of
  administration, and increased his social standing.
  Next year C dies in a bizarre fish farming accident. He has
  one heir, a young son, and a widow. Fief C reverts to lord B
  under the feudal incident of wardship, but widow C wishes to
  secure her and her son’s status, fearing that lord B may marry
  her off at fee to another who wants her land. She knows that
  once she is married, her new husband may decided to replace
  her son’s position with one of his own sons. The widow of C
  pays a relief to lord B to ensure that he won’t force her to
  remarry. The fee she pays is 4 times the amount fief C
  produces in one year. She is lucky she can afford it; her
  husband was a successful adventurer. Lord B is very happy
  as fief C has now generated 4 years of complete income in a
  single year, comparable to holding the land in his demesne.
  He is also glad that he properly judged her resources when
  he upped the traditional relief from 3 times to 4 times.
  During the same year his cousin, vassal H, suffers an attack
  of conscience and decides he wants to found a monastery to
  ensure they will pray for his soul every day for centuries. He
  discusses this desire with lord B. Lord B is none too pleased,
  but accepts his vassals desires and promises to speak to lord
  A about H’s alienation. Lord B speaks with A upon his delivery
  of next year’s scutage, and A is not pleased. A argues with B,
  accusing him of not controlling his vassals because he didn’t
  talk H out of his silly desires. By this time, H has made a
  somewhat preemptory agreement with the local church and
  has started to build the monastery. Lord A hears of this while
  lord B is at his court. After an exchange of words, the church’s
  representative in lord A’s retinue diplomatically resolves the
  matter before tempers turn to combat. Under the wise words
  and promise of double magic tithe from his church retainers
  for the next 5 years, lord A relents and accepts from lord B the
  land relinquished by H. Lord A then accepts vassalage of the
  church, using the abbot as the mortmain. Though Lord A is
  still the allodial lord, he considers this land alienated. Lord A,
  however, is irked with lord B and makes him swear to provide
  the same 25 men, ensuring that lord B cannot argue this point
  at a later time. Lord B swears his word and a charter is written
  to witness. Lord B then informs his cousin, lord H, that even
  though he now only holds 4 manors from him, he will still have
  to provide 5 knights.
  After the New Year, more trouble arrives for fief X. Lord A dies,
  leaving no heir or widow. Lord A’s lord, Z, escheats all lord A’s
  land. Lord B goes to swear fealty to lord Z, but lord Z has
  already enfeoffed a new lord A. The new lord A has had
  continual disagreements with lord B for the past 5 years, and
  he is not willing to simply accept lord B as a vassal without a
  fee. Lord B is outraged and demands that lord Z force his
  vassal to follow custom. Unfortunately, lord Z has never
  particularly liked lord B either. Lord B quickly realizes he may
  have right to exert forfeiture against lord A. However, besides
  not being a bloodthirsty man, lord B realizes that if lord Z
  supports lord A, he has no way of winning. Lord B reluctantly
  agrees to pay a technically illegal relief to lord A in the amount
  of 1 year’s gain of fief X. Lord A accepts, and lord B returns to
  his fief to force his vassals to pay additional taxes to support
  his latest expense.
  A few years after the investiture of the new lord A, the powerful
  lord Z dies. His holdings are thrown into turmoil when 2 of his
  cousins claim right to his land. A war breaks out and lords D,
  E, and F perish in the fighting. Lord B is then forced to deal
  with a similar scuffle over their fiefs by their relations, but on a
  much smaller scale.
  As this example shows, feudalism should not be interpreted
  as a deterministic system. “If this happens then that happens,”
  is not a proper way of thinking about feudalism. There are
  customs and laws in feudalism, but laws and customs often
  
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  bow to social strength and persuasion. A magical medieval
  society is understood through its laws and customs, but defined
  by its exceptions. A liberal use of favor and coin, what modern
  society may consider bribery, is a typical occurrence among
  magical medieval aristocracy.
  Aristocracy
  The magical medieval aristocracy has four distinct groups:
  the gentry; the nobility, also known as the peerage; royalty;
  and the imperials (high kings). Many societies do not have an
  imperial class, but in almost every magical medieval world
  there is at least one imperium.
  The lowest station in the aristocracy is the gentry. Members of
  the gentry are knights who hold land and exercise justice,
  feudal aids, and lordship upon another. There are some knights
  (bachelor knights and unfree knights) who do not have these
  rights. They receive social standing by virtue of their
  knighthood, holding what little social status that can be attained
  without land and feudal rights. They are considered the least
  appropriate among the aristocracy for marrying purposes.
  Nobles, peers in parliamentary magical medieval societies,
  occupy the mid to high levels of aristocracy. Usually measured
  through comparative land ownership within the same kingdom,
  all nobles are large landowners. When comparing nobility from
  different kingdoms or nobility that own land in multiple
  kingdoms, land ownership is not the best way to determine
  precedence. A noble owning less acreage, but the majority of
  land in a small kingdom may be more prestigious than a noble
  with more land from a larger kingdom. In all cases, the history
  of a familial line and the deeds of ancestors partially determine
  the prestige of nobility.
  Royalty lies at the top of feudal structure. Composed of the
  blood relatives of a kingdom’s sovereign, royals enjoy a close
  association to the ruler as well as the benefits of nobility. They
  are large landowners, some families having royal blood from
  other kingdoms within their veins. The old saying, “royal blood
  is ambitious blood,” is apropos of magical medieval societies
  as much as historical medieval ones.
  The imperials are lords of kings. Magical medieval emperors
  (often called high kings) are rarely active and strong enough
  to force their will upon their unruly vassal states, but when an
  emperor has such power there is little which cannot be
  accomplished. True imperial power is rarely held for long in a
  magical medieval society. More often than not, emperors are
  simply figureheads giving a false sense of unity to a largely
  unorganized group of kingdoms.
  Commonality
  Aristocrats all share certain experiences and thinking, despite
  their different stations. They share similar experiences gained
  in exercising feudal rights and the privileges of lordship. Every
  aristocrat has their station, and they must perform the duties
  of their station. Even the meanest gentry understand the rights,
  powers, and responsibilities they wield. The aristocracy also
  has an implicit and ingrained understanding that they are
  separate from the common cotter, craftsman, or merchant.
  Such separation is the natural state supported in all things.
  The combination of these two shared phenomenon creates
  the crux of magical medieval feudalism: some people have
  more rights than others, there are no basic rights of humanity,
  and anyone who does not agree is trouble.
  Education: Aristocratic education is the primary way
  aristocrats pass down their understanding of the universe and
  their natural place in society. Both the gentry and the nobility
  learn the methods and rights of rulership through a more-
  experienced mentor. The nobility have an immersion system
  of education. Young nobles learn what nobility is by watching
  and mimicking elder nobles. Their early years are usually spent
  with their mother. After six or seven years they follow their
  fathers around, learning how to manage affairs and social
  interactions, which are direly important in aristocratic circles.
  Some nobles send their children to a greater noble’s household
  to learn these same skills. During this time they are inculcated
  with music, poetry, dance, athletics, horsemanship, archery,
  hunting, gaming, and magic. Noble youths who reach the age
  of twelve either continue their education at court or pursue
  religious or legal studies. Generally nobles do not attend
  schools or universities, as private tutors provide them what
  rote or magical learning they need. The exception is younger
  sons destined for religious, legal, or other livelihoods. A young
  noble is considered fully-grown when he engages in his first
  tournament at 16 or 17 years of age.
  The young gentry also learn what they need to know by
  following their father around while he performs his daily routine.
  They learn to dispense manorial justice, and the traditions
  and customs of their area. Children of gentry gain what
  refinement the family can afford. The young gentry engage in
  hunting, athletics, gaming, and horsemanship, but music,
  poetry and dance are often glossed over due to fiscal restraint.
  Unlike the nobility, children of gentry are often educated for
  religious, legal, or governmental service.
  The education of aristocrats focuses upon very practical
  matters. Besides management and financial concerns,
  aristocrats’ education largely involves the duties of one’s
  station. Young aristocrats learn the social obligations of their
  station and the particular relationships between stations. For
  example, sending the first harvest of grapes to the church of
  the patron god to make the sacramental wine, or the right of
  the first hunt belonging to the suzerain are passed down from
  generation to generation through educating young aristocrats
  in precedence and social order. Budding aristocrats must also
  know the proper method of addressing others, their order in
  precedence, the genealogy of great families and their heraldry,
  what entertainments are appropriate for different visitors,
  current social alliances, and eligible aristocrats for proper
  marriages. This is the bulk of aristocratic education, especially
  of the nobility and royalty. A member of the gentry learns what
  is appropriate for his social station and tries to prove worthy
  when interacting in the realm of nobility. A noble learns how to
  interact with his peers, the sovereign, and the gentry as befitting
  his noble birth. Kings and imperials learn the art of ruling
  through example.
  Household: Every member of the aristocracy supports a
  household. Households are collections of servants and other
  supporters, normally living under the same roof as the lord,
  whose purpose is to cater to his needs, advertise his status,
  and create the mode of life that he desires. This typically
  
  82
  On Those Who Rule
  includes ladies-in-waiting, the sons of other nobles, their body
  servants, and any other people the lord supports in his main
  manor. The size of households varies on the status of the
  individual but a rough estimate of 10 to 30 for a member of the
  gentry, 20 to 50 for a member of the nobility, 50 to 200 for a
  great landowner, and over 200 for a king.
  Households have two tiers: the officers and the lesser servants.
  The upper tier is composed of stewards, treasurers,
  chamberlains and the head of each function in the household,
  namely marshals, kitchen clerks, butlers, and chief chaplains.
  Larger households often have a separate secretariat to
  manage the lord’s correspondence and writs, which are also
  included in the upper tier of the household. Officers are usually
  from a social class similar to their lord’s. A noble’s officers are
  usually from the gentry or minor nobility, while a king’s are
  solely from the nobility. The lesser servants perform the
  mundane tasks associated with running the household and
  caring for the lord and officials. This includes household
  menials, valets, grooms, pages, carvers, waiters, and footmen.
  Council: One of the benefits of lordship is council. Councils
  are composed of the high officers of a lord’s household, other
  landholders of independent political prominence, and lawyers.
  Councils provide guidance to a lord, they advise on the general
  running of his affairs, on administrative problems, and on legal
  interests of the lord. Council members are often attached to
  particular lords, but there are always a few wise or perhaps
  simply cunning advisors who counsel several different lords.
  Most councils have at least one spellcaster, often more than
  one, who counsel the lord on magical matters.
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  Table VII.1-Precedence
  
  83
  On Those Who Rule
  Kings
  Kingship in a magical medieval society is a personal power.
  The king wields power through his person and his divine grace,
  not through law or popular election. Kings are assaulted from
  all sides daily and must be tireless in maintaining their
  kingdoms. Kings exert their power through their presence in
  the kingdom. Strong kings constantly move from one place to
  another, not trusting the information they receive from their
  underlings. Though kings have the resources to magically
  travel, they spend most of their time traveling by horse,
  because their entire court travels with them. Court, the
  mechanism of government, is always in the king’s location
  providing him the ability to perform all the needed functions
  and priorities of kingship.
  Kings also bear heavy feudal burdens. They must perform
  their many responsibilities to their vassals if they wish to
  maintain their authority. Their duties solidify their power, but
  force them to long periods of hectic activity. Kings cannot sit
  in their favorite castle and expect to successfully wield authority
  from a distance. Although magic provides many ways of
  exerting authority at a distance, nothing is more impacting than
  the physical presence of the king. If he is to maintain or expand
  his authority, he must possess ceaseless energy and vigilance
  in every feudal sovereign relationship and on his frontiers. He
  must be suspicious of his intimates and continually
  circumambulate his kingdom. Kings who deviate from the
  above may still wield power and authority, but they allow the
  seeds of dissent to take hold in potentially fertile fields.
  Divine Kingship
  Kings have a level of authority that dwarfs all but the strongest
  of barons. Kings can levy taxes; order executions on the spot;
  and control vast forests, which are subject to swift and harsh
  forest law. They are the ultimate achievement of the feudal
  system, and all beneath them dream of becoming kings.
  Magical medieval kings sit atop the great net of feudalism while
  caught in the intricate twists and turns of obligation. Besides
  being the greatest landowner in their kingdom and having
  resources that far surpass the strongest of their barons,
  magical medieval kings are the elect of the gods. They are
  distinct from the rest of the kingdom by their divine right to
  rule. These divine abilities may come from various sources
  depending on the kingdom’s religious orientation. A king’s
  abilities are usually from a group of like-minded gods or from
  the election of the entire pantheon. More rarely a single god
  elects a king, who then combats other kings selected by other
  gods. Kings receive their powers when they assume their title,
  either through self-coronation or through a religious ceremony.
  A magical medieval king’s primary power is the ability to
  remove disease as a paladin equal to twice his character level,
  but he gains several other powers as explained in Appendix
  III-Magical Medieval King Template.
  Tied to the Land
  Magical Medieval kings share a close tie to the lands they
  rule. When the king is hale, the land is hearty, but when he
  ails, the land deteriorates. Conversely if there is trouble in the
  land, the king bears the troubles of the land on his person. A
  king’s tie to the land is strong and representative of the king’s
  standing as the guardian of his realm. With great power comes
  great responsibility.
  The specifics of how a king and land relate are solely the GM’s
  domain. Not all kings will have a strong connection to the land,
  while some with have a truly unearthly attunement to their
  realms. A few kings can sense unrest in their land through
  noticing their internal state in time to prevent rebellion, but
  most kings will not notice a wrong until the wrong bears its
  fruit. The specifics of this dynamic should be worked out by
  the GM and should vary from kingdom to kingdom. Generally,
  strong kings from good lineage will have a greater sensitivity
  than new kings or kings of questionable descent. Evil kings
  share the same ties, but a GM shouldn’t assume that just
  because a king is evil his land will suffer. Tied to the land
  reflects the strength of a king’s land and reign. A king may be
  evil, but he can still be an excellent king, wielding his authority
  without question.
  Multiple Kingships
  Although kings display the grace of the gods through their
  unique abilities, others may receive the gods’ graces as well,
  leading to rival claims of kingship. The gods never revoke their
  gift. They prefer to provide another with the same benefits.
  This allows the gods’ chosen to triumph, regardless of the
  outcome. Occasionally a person claims a kingship by force.
  Though not under the direct blessing of the gods, they are
  quickly rewarded for their strength and effort. Any person
  blessed with divine kingship may decline the gift of the gods,
  but once chosen, kingship is only relinquished through the
  swearing of fealty to another king.
  There are the three main causes of multiple kingships. The
  first are kings who die leaving no direct heirs. This is the leading
  cause for incidents of multiple kingships. Several claimants
  with relatively good justice rise with the gods’ blessing in a
  struggle for the throne. The second reason is weak kings. The
  gods never look favorably upon weak kings, seen as a poor
  reflection of the gods and their will. Bad kings may rule for
  years, perhaps decades, before being opposed by a divinely
  ordained king. Sometimes it takes only a few years until the
  gods grow tired of an incompetent king, but more often the
  gods’ dissension of opinion prolongs the affair. The last and
  least prevalent reason for multiple kingships is kings who
  ascend the throne in their minority. Though the divine power
  of their parent transfers to them upon death, the gods
  occasionally wish another to be king. This is rare since the
  gods prefer to let a king come into fruition before making such
  a choice.
  Government as an Aspect of Kingship
  The blessing of the gods does not secure a crown; those who
  rule do so through strength, custom, and law, in that order.
  Government is the mixture of all three traits. Though magical
  medieval government seems primitive compared to modern
  government, it is both complex and engaging.
  Unlike modern government, magical medieval government is
  solely concerned with two things: generating wealth for the
  rulers and peaceful dispute resolution. The more important of
  these two factors is generating wealth. Peaceful dispute
  resolution (justice) creates direct wealth through fees and
  dispensation of justice. Establishing peaceful dispute
  resolutions creates greater stability and security, increasing a
  
  84
  On Those Who Rule
  ruler’s income and improving his chances of transferring his
  possessions and power to his heirs.
  The only common form of government found in magical
  medieval society is monarchy. Although there are city-states,
  communes, the very rare republic, and any of the many
  oligarchies (theocracies and magocracies being the most
  common), monarchies are the government of almost all
  magical medieval societies. Every person and society
  understands single, strong rulers, because they are a physical
  manifestation of power. Among the ruling class, government
  is considered a function of kingship. Centralized governments,
  such as monarchies, reflect the ruler’s ability to exert his will
  upon others.
  Types of Monarchy
  There are three divisions within magical medieval monarchies,
  listed from least to most complex: the primitive monarchy, the
  traditional monarchy, and the representational monarchy. Each
  sub-division has different aspects, strengths, weaknesses, and
  possible governmental systems. Each sub-division’s traits vary
  depending upon the strength of the current, and/or most recent,
  monarch. All three types of monarchies’ different traits are
  discussed throughout the remainder of this chapter and in
  Chapter Eight: Generating Kingdoms and Aristocracy.
  Development of Government
  Land Management
  Monarchical governments in the magical medieval kingdoms
  develop as an outgrowth of land management. Handling issues
  and disputed over land forces a lord to create standard
  methods of management borrowed from local custom. A lord
  takes these steps to keep the peace and ensure that he
  receives what he is entitled to. Eventually the methods for
  handling the more common problems are codified. This
  codification of local custom and lord’s advantage form what
  eventually becomes law. The most rudimentary magical
  medieval government can only begin after this methodological
  codification. Most primitive monarchies do not develop past
  damage control in the face of emergencies; therefore the
  subsequent institutions of land management and following
  trends do not occur in primitive monarchies.
  Religion Forming Monarchies
  Religion is a prominent catalyst for centralized magical
  medieval governments. Again remember that magical
  medieval governments are simply extensions of powerful
  landowners’ households, mostly the king’s. Churches, often
  placing importance on law or on good, are potential rivals to
  budding governments, because they offer an alternate source
  of peaceful dispute resolution with moral authority. In societies
  with a strong patron god, the church is very influential. Bloody
  conflicts between the church of the patron god and the
  government are inevitable, fighting over whom maintains the
  peace in the kingdom. Warring over the right to maintain peace
  is a quintessential magical medieval paradox. In societies with
  a multiplicity of churches, bloody conflict with a budding
  government is less likely given the greater chance of bloody
  conflict between other churches. Multiple religions are less of
  a catalyst toward the development of a centralized government,
  but they are often more difficult to fully integrate after the
  centralized government is established. A single church usually
  triumphs or is tamed by a government while multiple churches
  continue fighting with a tenacious obstinacy less typical of
  single patron god societies.
  Treasuries
  Treasuries are one of the institutions created after codification
  of land management. Treasuries account for the king’s affairs,
  ensuring the king has a codified method of generating revenue.
  Treasuries initially develop from the basic accounting on the
  lord’s demesne. Given the nature of feudalism, the accounting
  for the king reaches into the domain of many great lords. This
  eventually develops into a system of taxation control. Handling
  emergencies and unique situations provides the series of
  taxation precedents on which more robust treasuries are
  created. Treasuries account the king’s income. There is no
  kingdom’s income separate from the king’s income.
  Courts
  Courts are another institution following the rise of kingdom
  land management. The king’s private court relieves tensions
  and reduces warfare among the great lords. Eventually the
  king’s authority is strong enough that the king selects judges
  as his representatives. These royal judges dispense justice
  throughout the realm in the name of the king. Through this
  accumulation of authority, kings’ courts eventually enjoy the
  right to hear murder and other serious cases, because he is
  responsible for peace within his kingdom. He also enjoys the
  right of settling civil cases concerning land possession. He
  enjoys these powers, because murder and disturbing legal
  possession without due process produces disorder. Both of
  these rights develop and propitiate feudal suzerainty. Courts
  also provide the king with income as he maintains the peace.
  Both treasuries and courts generate revenue for the king and
  should not be confused with a modern concept of governmental
  income for governmental issues. Magical medieval revenue
  is for the king and his desires alone.
  Note: Unlike other subjects in the development of government,
  courts do not always originate from land management.
  Manorial, feudal and royal courts certainly do, other courts do
  not. See “development of law” in this chapter for more
  information.
  Bureaucracy
  Running treasuries and courts requires a body of professional
  men and women trained in procedure. If a budding government
  is to last, clerks and their bureaucracy must develop
  concurrently with treasuries and courts. Creating standard
  operating procedures and consistent, carefully worded
  formulas for letters are the most important developmental
  processes within both treasuries and courts. Clerks replace
  vague words with specific formulaic wording that cannot be
  misunderstood, a significant catalyst for more complex magical
  medieval governments. Clerks and the needed professional
  institutions associated with them develop the chancery.
  Chanceries
  Chanceries are the first real magical medieval bureaucratic
  institutions. Chanceries coordinate the work of courts and
  treasures. They issue orders to judges and tax collectors, as
  well as deal directly with barons, local lords, churches and
  
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  wizards’ guilds. Almost all other governmental institutions
  develop from chanceries, though the more complex ministries
  of defense, foreign affairs, internal security, intelligence, and
  trade do not develop until after the magical medieval period.
  Each of the three monarchies (primitive, traditional, and
  representative) has a working chancery. Chanceries in primitive
  monarchies have barely finished creating acceptable formulaic
  wording, and their clerks are barely considered professional.
  Traditional monarchies have chanceries capable of serving
  the needs of the government and possess professionally
  trained clerks. Representative monarchies are like traditional
  monarchies but have more complex and robust chanceries
  capable of dealing with parliaments. But the chanceries of each
  vary greatly within their respective types.
  The speed at which chanceries develop depends upon each
  kingdom’s circumstance. Chanceries develop faster in
  kingdoms where the king holds the majority of allodial land.
  They develop slower in kingdoms where the majority of allodial
  land is outside the king’s influence. Physically smaller
  kingdoms and their chanceries often develop faster than larger
  kingdoms, because there are fewer restraints to the king’s
  goals. Kingdoms built upon successive waves of invasion
  usually develop faster since there are fewer entrenched local
  customs or laws to be uprooted and replaced with the king’s
  will.
  Parliaments
  Parliaments allow some representation for the aristocracy.
  Magical medieval parliaments usually meet annually for a few
  weeks to discuss important issues. This does not mean that
  parliaments have the power to make decisions; parliaments
  merely allow representatives to voice their opinions to the king.
  The king still makes the final decisions on matters. Parliaments
  are usually composed of local representatives elected by local
  lords. Although most parliamentary elections have a façade
  of democracy, nothing is done without the full approval of the
  local lords. Often the local lords are the ones to travel to
  parliament.
  Parliaments develop in two main manners. The earliest
  parliaments develop after particularly abusive kings push the
  aristocracy too far. The aristocracy rebels and force limitations
  on the king, if they do not simply kill and replace the king.
  Parliaments can also develop peaceably. After watching the
  affairs of a parliament in another kingdom and noting their
  advantages, kings realize it is more effective to address a
  parliament with his demands than it is to address every
  individual, i.e. kings tend to gain more taxation from addressing
  a parliament.
  Although conflict is the natural state between kings and
  parliaments, kings receive many benefits from a parliament.
  They can show they have taken feudal counsel for their
  decisions, and they gain the help of their vassals to impress
  upon the entire aristocratic station the needs of the king. The
  aristocrats also gain power since the king more often meets
  their wishes than if were they to ask separately. This situation
  of mutual benefit is short-lived once parliaments force enough
  concessions out of the king in exchange for immediate funds.
  Most kings find their sovereign power decreasing within 300-
  500 years of a parliament’s foundation.
  Diplomacy
  Magical medieval diplomacy is an ad hoc affair since there is
  no ministry of foreign affairs. In fact, magical medieval societies
  consider the idea of a ministry of foreign affairs ridiculous. To
  the medieval mindset, trained bureaucratic men lack the
  knowledge and power to make decisions that are only the
  concern of kings and great barons. The constant flux of power,
  alliance, and war also deter magical medieval kingdoms from
  having institutionalized diplomacy. The speed and complexity
  of feudal change surpasses the accounting ability of magical
  medieval men. Relationships form and change too rapidly to
  be accurately maintained in any sort of governmental record.
  This inevitably leads to more questioning and conflict
  concerning land and rights. Most diplomacy in the magical
  medieval period begins and ends on the battlefield or at the
  altar.
  For example, Kingdom A and Kingdom B are currently at war.
  King A sends a peace treaty to king B to end their current
  conflict. On the same day, King A sends correspondence to
  King B concerning land X. King B is a vassal of King A for land
  X. Here, King A deals with King B in two different manners,
  according to two codified relationships. King B is a vassal of
  King A as well as a king. Being a good vassal and wishing to
  retain land X from King A, King B sent King A the required
  amount of men for land X to help King A fight against him in
  their current conflict.
  In place of an ordered diplomatic bureaucracy, individual men
  are given the power to speak for the king for specific tasks.
  These men are most commonly dukes, counts, earls, or other
  particularly powerful barons. They have the social standing
  and prestige necessary to wield extended sovereign power
  for a king. The chancellor and his staff perform the secretarial
  work needed for diplomacy. All records of diplomacy are kept
  alongside the fiscal records within the chancery.
  Overt magic use is almost completely absent in diplomacy,
  since the use of magic by foreign representatives in the
  presence of a king or a king’s representative has caused more
  than its fair share of wars. Of course, this does not prevent or
  deter covert uses of magic.
  Development of Law
  Magical medieval royal law generally develops in two different
  ways. The first method, known as single law, develops in
  smaller kingdoms or kingdoms formed from successive waves
  of invasion. Single law kingdoms develop faster and are more
  resistant to collapse. They tend to develop a sense of
  statehood earlier due to a communal identity throughout the
  kingdom. Unfortunately, single law kingdoms have more
  difficulty in assimilating conquered territories because they
  force their customs and laws on the defeated, displacing their
  customs and laws.
  The second development of law is layered law. Under layered
  law, the king appoints local administrators who perform their
  duties according to local law and custom. The law flows from
  local to regional to royal under layered laws, opposed to local
  to royal under single law. Layered laws handle the complexities
  found in large kingdoms with strong local cultures. Layered
  law kingdoms generally handle territorial acquisitions better
  
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  On Those Who Rule
  than single law kingdoms, because they allow natives to retain
  their own laws and customs. Since local customs are more
  prevalent and strong in layered law kingdoms, they take longer
  to develop a sense of statehood and rebellions tend to last
  longer.
  The Nature of Law
  Magical medieval justice differs from modern justice in many
  regards. These ideological differences further root campaigns
  in a magical medieval mindset.
  Inequality: Some men are better than others. This difference
  of worth is inherent, socially supported, and legally practiced.
  It is not evil or unlawful, rather good, just, and proper. Laws
  and determining guilt differs according to social class because
  the law is a tool of the powerful, mainly used to arbitrate
  disputes peacefully and generate revenue for landowners.
  Seeking the “liberty of men” or “justice” in its modern inception
  is not the role of magical medieval justice.
  Custom: Magical medieval justice varies upon the king and
  custom. Customs determine what is lawful; kings interpret
  customs, change customs, or simply override them. Wise kings
  follow custom more than oppose them, but their comparative
  power grants them leeway from custom. Communities and their
  customs are insular in a magical medieval society. What is
  law and custom in one village may not necessarily be
  considered so in another. Kings and other power centers may
  attempt to homogenize local customs into single law models,
  but change comes slowly in a magical medieval world. Laws
  derived from custom give way to precedent-based common
  law as magical medieval societies become more mobile.
  Strong kings and landowners encourage this trend, preferring
  codification of law, which maintains their preferential authority
  in courts.
  Fonts of Justice: Unlike the modern concept of the state
  having sole authority to determine justice, there are five primary
  sources of justice within the average magical medieval
  kingdom. Their precedence and jurisdiction are not always
  clear-cut. Manorial law, feudal law, king’s law, canon law, and
  charter (civic) law are the five fonts of justice in a magical
  medieval society. Law in a magical medieval society comes
  primarily from social customs and secondarily from
  precedence. The five different fonts of justice in a magical
  medieval kingdom develop concurrently, and each has its
  socially accepted realm of control. Unlike the modern concept
  of the state having sole authority, magical medieval people
  believe justice comes from different sources depending upon
  the judicial subject. Conflict through the years has given a
  slight ascendancy to the royal courts, but such ascendancy is
  far from complete, and most magical medieval people cannot
  comprehend the idea of justice being administered from only
  one source. Like everything magical medieval, there are
  exceptions or additions to this generalization. Each source of
  justice answers the basic questions of law raised in Aspects
  of Court.
  Speed of Justice: Justice may take a long time in a magical
  medieval society. A beermaid accused of watering down her
  beer may wait a full year before being tried and fined in her
  lord’s hallmote. For major offenses like murder, the deceased’s
  family may have to wait years for a verdict, and even longer to
  receive restitutions for the life taken. The nature of dispensing
  magical medieval justice accounts for the delay from crime to
  court. Manors only hold court once a year, as the steward
  travels from manor to manor. The king’s judges travel from
  town to town, dispensing royal justice as they go. Dispensing
  feudal law, which settles disputes among landowners, takes
  time, because each landowner only serves a limited amount
  of time in council to his lord. Hierarchical maneuvering usually
  accounts for delays in canon law (i.e. trying lay brothers and
  priests in different places according to their station within the
  church, etc.). Dispensing civic law, though held in a permanent
  seat year round, sometimes takes a long time due to
  complications in court. Another factor delaying magical
  medieval justice is the shear number of suits. In general, there
  are too many trials that need to take place and not enough
  manpower to dispense justice, collect fines and fees, capture
  outlaws, and enforce the law. This problem permeates into
  modern justice systems as well.
  Authority of Justice: Magical medieval law has less authority
  than modern law. The authority of the law is only as strong as
  the lord dispensing it. The lord must enforce judgments, collect
  fines and fees, and successfully settle civil disputes or his
  court holds little authority. Enforcing the law becomes more
  problematic as courts try influential, wealthy, or powerful
  people. Such people may simply ignore judgment, though GMs
  may decide to have more powerful law and courts than
  described here.
  Aspects of Court
  Court-based law must answer basic questions about its
  function and effectiveness in order to have authority. These
  aspects of court are specifically geared toward creating a
  magical medieval court system, but GMs may use them for
  creating any type of court-based legal system.
  Court Competence: What court tries which cases? This
  dilemma occurs quite often in a magical medieval society. For
  example, a crime is committed in one jurisdiction and the
  criminal is caught in another; a king’s ship docks erratically
  and damages a free-city’s pier; a member of the clergy who is
  also a member of the merchant guild is caught breaking guild
  rules; a merchant of kingdom A breaks merchant guild rules
  of kingdom B while in a free city in kingdom B. In such cases
  of overlapping jurisdiction, lords assert their authority to try
  the case. By winning the right to try a case, a lord expands his
  jurisdiction as well as gain income generated in dispensing
  justice. As custom-based law moves to precedent-based law,
  expanding one’s jurisdiction becomes more important. Each
  expansion of authority cuts into another’s authority, creating a
  new precedent.
  In the majority of magical medieval kingdoms, precedence of
  court authority is a question of competence. From most
  competent to least: king’s court, manorial court, cannon court,
  and city court. This is a gross generalization, as each court
  vigorously defends itself from the inevitable jurisdictional
  encroachments of the other courts. King’s courts are the most
  voracious of all courts, continually attempting to usurp power
  from other courts.
  
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  On Those Who Rule
  Trial: Magical medieval societies use different types of trials
  to determine the guilt or innocence of the accused. The most
  common type of trial is a trial by jury, though the method of
  choosing jurors varies from place to place. Trial by combat is
  still honored in some magical medieval societies, as well as
  compurgation, the act of swearing one’s innocence while others
  swear the defendant is innocent. Unlike modern trial,
  openness, transparency, and due process are not required.
  Decisions are often make in secret, evidence is not publicly
  displayed, and there is no immutable set of procedures.
  Court Appearance: Once the appropriate court is determined,
  how is the adversary made to appear? In some courts a plea
  is enough to bring the defendant to court. In the majority of
  magical medieval kingdoms, courts issue summons before
  an adversary can be seized. The court issues pleas and
  summons and follows through with the case depending on
  the nature of the crime and the station of the person raising
  the case. When a person of high station pleas a crime, he
  receives quicker and more attentive responses from a court.
  Greater crimes like treason and murder are tried first, even if
  other lesser crimes are reported earlier. Though issuing a
  summons is the first standard action of the court, there are
  plenty of situations (usually in violent crimes or feudal crimes)
  where a summons is issued and a man’s property is
  preemptively seized until the court date.
  Contumacious Adversaries: If a summoned adversary does
  not appear before the court, what actions does the court take
  to determine justice? Can the court seize him or his property?
  Can the court declare him an outlaw? Can the court declare
  him guilty if he does not appear in court? These questions
  depend upon the crime accused, the status of both the accuser
  and accused, and under which court the case is tried. In the
  majority of magical medieval kingdoms, each of the above
  can be performed upon a contumacious person depending
  upon situation.
  Against the Defendant: What can the court do if it finds the
  defendant guilty? Some cases only require the defendant to
  recompense the plaintiff, while others additionally require
  punishment. Punishments vary from amercement (fine) to
  imprisonment and corporal punishments such as stocks,
  mutilation, or execution. Punishments vary from court to court,
  law to law, and kingdom to kingdom.
  Against the Plaintiff: Magical medieval courts often have
  punishments against plaintiffs who fail to prove their case. A
  court’s time is not to be wasted. Under some circumstances,
  when a man claims wrongdoing from another and cannot prove
  the wrongdoing, he is punished. This is a holdover from a
  more primitive time and is not in use in more civilized areas.
  Manorial and Feudal Court Procedures
  Manorial law and feudal law use the same procedures, but
  are defined by who is the accused. A lord dispenses justice to
  his peasants and tenants in manorial court. A lord dispenses
  justice to his vassals or raises suit against his lord through
  feudal court.
  Manorial court procedures are the simplest of all courts.
  Manorial courts typically deal with matters such as chicanery,
  petty theft, impositions on the lord’s rights, estate and marriage
  issues, feudal issues, matters of debt, and failure to pay feudal
  aids. The most common of all complaints are farming related,
  such as sowing too early, working in darkness, being wasteful
  with seed, and being rough or abusive to food animals.
  Occasionally more serious matters arise, such as illicit use of
  magic, arson, rioting, assault, rape, mutilation, or murder. In
  most magical medieval societies, murder, mutilation, and
  kidnapping cases are heard in a royal court, the suspect’s
  neighbors being expected to detain him until a royal judge
  arrives.
  The lord of the manor or his representative (usually the
  steward) presides over manorial courts. Bringing a case before
  the court requires a court fee from the plaintiff. Juries are
  composed of 3-6 villagers with honest reputations, but the final
  decision is the lord’s or his representative’s. The lord metes
  out manorial law enforcement, normally but not always, with
  the consensus of the village. He usually has a manorial staffer
  (bailiff of serjeant) deal with the day-to-day affairs of the court.
  Charter Court Procedures
  Charter courts hear many claims similar to a manorial court,
  but not nearly as many pastoral cases. Charter courts deal
  with breaking guild laws, matters of debt, market laws, theft,
  feudal issues, bribery, sanitation laws, robbery, burglary, estate
  and marriage issues, failure to pay taxes or tolls, smuggling,
  illicit use of magic, assault, rape, arson, rioting, kidnapping,
  mutilation, and murder. As in manorial courts, charter courts
  are usually expected to turn over cases of mutilation, murder,
  or kidnapping to royal courts. Though a few cities have the
  king’s approval to try such cases, other cities try them anyway.
  Cities continually attempt to usurp authority from kings and
  establish autonomy.
  Charter courts are not equal. Charter courts of free cities exert
  more authority than charter courts of non-free cities. Charter
  courts usually have the most competence questions raised
  when determining which court tries a case. Charter courts are
  in a permanent state of flux between establishing autonomy
  and staving off the authority of other lord’s and the king’s court.
  Elected or appointed judges usually preside over charter
  courts. The method and laws of selecting judges depends on
  the city. Charter courts usually have juries of six honest citizens.
  The judge and jury mete out law enforcement through the city’s
  bailiffs, constables, and captain of the guard.
  Ecclesiastical (Canon) Court Procedures
  Cannon courts deal with the same matters as charter and
  manorial courts, but they provide recourse for wrongdoings
  done by ecclesiastics. Unlike other courts, they usually claim
  exclusive right over mutilation, kidnapping or murder cases
  involving ecclesiastics. They also claim jurisdiction over all
  cases of blasphemy, desecration, and church vandalism. In
  polytheistic societies, the arguments concerning what cases
  should be held in the courts of which god can be rather heated.
  Each court has a different tradition of law, and where a case is
  heard makes a significant difference in outcome.
  Ecclesiastical courts are the most varied of all courts
  throughout magical medieval societies because their existence
  and influence depend heavily upon the status of religion in
  
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  On Those Who Rule
  the kingdom and the strength of the monarch. In strong patron
  god societies, ecclesiastical courts attain the greatest possible
  power for a canon court. In other societies, there may not even
  be ecclesiastical courts.
  Ecclesiastical courts are presided over by the high-ranking
  clergy possessing jurisdiction over the location of the plea.
  They usually have juries of six other ecclesiastics. The high-
  ranking clergy and the jury mete out ecclesiastical law. Their
  will is enforced by the various martial orders or through
  agreements with royal, civic, or manorial officials.
  Royal Court Procedures
  Royal courts preside over the same matters as charter and
  manorial courts, but they are also concerned with the cases
  most dear to the kingdom. Matters of kidnapping, mutilation,
  murder, treason, sedition, international affairs, maritime affairs,
  feudal issues, illicit magic, and counterfeiting usually fill the
  dockets of a royal court. There are several different types of
  royal courts, each with its own purpose and jurisdiction. In
  royal courts, a judge presides with a jury of 6-12 honest men
  of the community. In cases involving nobility, a group of nobles
  serve as jury, though an inferior cannot judge a man of better
  standing. The king himself presides over the king’s court, which
  accompanies him throughout the year. The king entertains only
  cases of great importance or those that serendipitously occur
  near the king’s locale.
  The king’s court is regularly held, occurring in the same place
  at the same time every year, and the king’s court is wherever
  the king is. Besides the king’s court, there are wandering courts
  that serve the less populated areas of a kingdom. These courts
  travel long circuits hearing cases. It is not unusual for a person
  to be held in prison for months until the circuit judge arrives
  for the trial. These courts also hear cases concerning forest
  law; a law system with harsh penalties for poachers.
  Eyre courts, another type of royal court, audit other courts.
  Eyre courts travel to designated cities and manorial courts to
  inspect law records. Eyre courts look for infractions against
  royal law and fine for various infringements. Infringements
  provide the king an excuse to reclaim a chartered city or to
  take a benefice away from a vassal, though wise kings do not
  use this opportunity lightly or often. Eyre courts are often
  viewed as another method of king’s taxation because
  infringements on his rights are inevitable. Cities and vassals
  typically accord Eyre courts an unfriendly reception.
  Maritime courts hear cases concerning sea trade. Not all
  kingdoms have maritime courts. Even those that engage in
  sea trade may not have maritime courts. A kingdom must
  engage in a large amount of sea trade before maritime issues
  constitute a separate court. Maritime courts address infractions
  of carriage, upkeep, piracy, international maritime affairs,
  maritime abuse, shipping company laws, ship staffing laws,
  issues with cargo distribution, permissible trading routes, and
  smuggling.
  Magic and Justice
  Magic intrudes in court proceedings on a fairly regular basis.
  Though the use of magic bolsters the credibility of evidence,
  justice is still difficult to determine. The credibility of the
  spellcaster becomes another factor is court. Magic is a great
  to tool, used to lead and to mislead.  Each society develops
  different methods for using magic in judicial affairs, though
  certain magic uses and prohibitions are universal.
  Magic is not allowed unless sanctioned by the court, regardless
  of its effectiveness. The illicit use of magic in a court carries
  harsh penalties. The judge must grant approval of the magic
  and the spellcaster before any person uses magic in a case.
  This usually requires a fee or bribe. Courts do not retain
  spellcasters for the courts’ use. Courts make their money by
  fees and bribes for the right to use magic in their court. Every
  litigant has the option of acquiring magical help for their case,
  and they have the right to defend themselves against magic
  in court. If an accuser hires a cleric to cast zone of truth, the
  defendant can drink a potion of glibness or hire another cleric
  to counterspell. In fact, the defender may hire the same cleric
  to not cast the spell. Magic is a lucrative business.
  Crime and Punishment
  Table VII.2-Crimes and Punishments lists some of the more
  common magical medieval crimes. Most guilty verdicts in a
  magical medieval society result in a fee being paid to the
  injured party and/or a fee being paid to the court.  Branding,
  mutilation, magical punishments and executions are reserved
  for the worst of crimes, while imprisonment and bondage are
  used for serious crimes. The punishment of each crime varies
  depending on the social status of the injured and injuring party.
  Bringing a case to a court requires a fee as listed in the crimes
  chart, and seeing a case through to completion, whether
  successful or not, requires the amount indicated on the chart
  as well.
  Magical medieval crimes are loosely placed into four different
  types, from worst (A) to least (D). Crime types A usually result
  in heavy fines of >5,000 gp. Imprisonment [P 61- 240 months],
  bondage [B 61- 240 months], branding [Br], mutilation [M], or
  execution [X] is not uncommon, and any combination of the
  different punishments is not uncommon as well. Crime types
  B usually result in fines of 500-10,000 gp or imprisonment [P
  13-60 months], bondage [B 12-60 months], branding [Br], or
  mutilation [M]. Combinations of punishments are not
  uncommon. Crime types C usually result in fines of 100-1,000
  gp, bondage [B 1-12 months], imprisonment [P1-12 months],
  or any combination. Crime types D usually result in minor fines
  of 1sp-100 gp, imprisonment [P 0.25-1 months], bondage [B
  0.25-1 months], or any combination. These are large guidelines
  that should be flexible enough to accommodate any
  punishments a GM thinks are appropriate to his campaign.
  Repetitions of crimes usually accrue harsher punishments
  within the same crime type, eventually leading to punishments
  in the immediately higher type. The GM should determine his
  campaign’s particular methods of escalation. Harsher societies
  have fewer second chances, while lenient societies provide
  more. The crimes and punishments provided in the crime chart
  should be viewed as only a guideline for a GM when creating
  his own system of law.
  Enforcement
  Enforcing the court’s verdicts is difficult. Most imprisonments
  last for a short time (mainly do lack of holding capacity), and
  collecting reparations can take years. Even when convicted
  of a ten-year prison sentence, a criminal can expect to be
  
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  On Those Who Rule
  released before the end of his term, and a bribe to the prison
  guards or warden can shorten even the longest of terms.
  Repeat offenders are treated harshly when commoners and
  lightly when nobles. On top of all that, it is not uncommon for
  a noble to simply not leave his lands if convicted even though
  he risks the chance of being declared an outlaw if his crime
  was heinous enough. Most courts lack the resources to
  adequately force a noble to do what they want him to do. In
  situations with conflicting nobles, war often results.
  Outlaws
  Outlawry is common in magical medieval societies. Outlaws
  are created when a person refuses punishment after being
  convicted of a type A crime or any murder. Generally all the
  outlaw’s possessions are confiscated, their family is disowned
  or, less commonly, executed. Outlaws rarely congregate in
  magical medieval societies as it attracts magical attention.
  Divination proliferation forces magical medieval outlaws to a
  more lonely existence than their historical counterparts, unless
  they posses magic of their own.
  
  90
  On Those Who Rule
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  Table VII.2-Crimes and Punishments
  
  91
  On Those Who Rule
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  94
  Generating Kingdoms and Aristocracy
  Chapter Eight: Generating Kingdoms and
  Aristocracy
  The kingdom and aristocracy generation system is based on
  other generation systems as well as historical trends and
  information. Following, supporting, and explaining the kingdom
  worksheet, this generation system allows GMs to determine
  the wealth of a kingdom, its ruler and aristocracy, the number
  of aristocrats, the amount of land each aristocrat controls, the
  type of government, the strength of kingship in the kingdom,
  the population living in cities, the number of rural and urban
  communities, and other useful information concerning custom-
  made magical medieval kingdoms.
  General Information
  The first step of generating a magical medieval kingdom is
  size, population, and population density.
  Size
  Most magical medieval kingdoms are not very large. Small
  kingdoms are around 6,250 sq. miles (79 miles by 79 miles),
  while larger kingdoms can be as large as 360,000 sq. miles
  (600 miles by 600 miles). Geography plays a role in
  determining a kingdom’s boundaries. Consider the role of
  geography when determining the size, shape, and boundaries
  of a kingdom. Important geographical features, like lakes,
  rivers, mountains, and forests determine where people
  naturally settle, where trade routes and commercial centers
  are, and what kind of boundaries a kingdom has to protect.
  Population
  In order to qualify as a magical medieval kingdom, it must
  have a population of 1,000,000 adults. Otherwise consider
  the area an independent duchy. Most magical medieval
  kingdoms have a population from 1,000,000 to 10,000,000
  adults, though the system can accommodate larger
  populations and scales down for smaller ones.
  Population Density
  Population density is adult population divided by a kingdom’s
  sq. miles. Most magical medieval kingdoms have a population
  density ranging from 30-160 adults per sq. mile. Population
  density can vary due to geography, age of the kingdoms and
  its settlements, the prevalence of agrarian magic, or special
  events, like plague or epidemic.
  Rural and Urban Population
  Once population is established, determine the percentage of
  rural inhabitants and urban inhabitants. The percentage of
  adults living in urban environments (small town or larger) varies
  from 6.67%-20%, with the average 8% recommended in the
  core rules. Only established kingdoms in the later magical
  medieval period with a fair amount of trade and wealth can
  achieve the greater percentages of urban inhabitants. The
  remainder of the population is considered the rural population.
  Acres Under Cultivation
  Divide the rural population by 2 to get the total acreage under
  cultivation for food production.
  Manors
  Take the rural population and divide by 450 (the average
  number of adults residing on a magical medieval manor). This
  is the average number of manors in the kingdom and reflects
  the number of manors from a macro perspective of the
  kingdom. For a micro perspective of a kingdom’s manors, see
  the manor generation system in Chapter Two: Generating
  Manors.
  Number of Towns and Cities
  The types and number of urban centers in a magical medieval
  kingdom depend on the kingdom’s total adult population, as
  shown on Table VIII.1-Urban Center Distribution.
  For example, consider a small
  kingdom with 1,000,000 adults,
  80,000 of which are urban (8%) and
  live in a small town or larger. The
  most populated city possible is a
  large city with 20,000 adults (25%
  of 80,000). The next most populated
  communities are two small cities,
  whose total population 16,000
  adults. 24,000 adults live in large
  towns, with an average of 6 large
  towns of 4,000 adults. The
  remaining 20,000 adults live in small
  towns, with an average of 14 small
  towns of 1,430 adults.
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  *Note: the city numbers in parenthesis above are based upon an 8% urban population.
  These numbers will vary with different assumed urban population percentages.
  Table VIII.1-Urban Center Distribution*
  
  95
  Generating Kingdoms and Aristocracy
  Placement of Communities
  For those who are committing towns, cities, and rural
  communities to the map, place communities where there is
  moving water. Thorps, hamlets, and villages group together,
  forming pockets of communities among the vast countryside,
  or strings of communities along a river or important road.
  Manors are usually within a mile of each other, while a village
  or small town serves the four or five smaller nearby rural
  communities. This village or small town acts as a trading post,
  where people can get goods and supplies. Small towns and
  large towns are generally spaced five miles apart from each
  other, surrounded and fed by these rural communities and
  trading posts. Small cities and large cities are at least 20 miles
  apart from each other, developing in prosperous areas with
  surplus food, people, and wealth from rural communities,
  trading posts, and small and large towns. Metropolises only
  develop in kingdoms with 2,000,000 or more adults, 5,000,000
  for more than one metropolis. It is unlikely that a kingdom has
  more than one metropolis. Considering the small size of
  magical medieval kingdoms, resources naturally gravitate into
  one city and feed its growth into a metropolis, rather than divert
  into two cities. This is of course barring geographic
  considerations. For example, if a kingdom spans a mountain
  range, it is possible to have a metropolis on one side of the
  mountain and a metropolis on the other side. The end effect is
  a network of communities with small and large towns in the
  midst of rural clusters, and small cities, large cities, and
  metropolises placed at good harbors, river mouths, fords, trade
  roads, or crossroads.
  Cresson, an Example Kingdom
  Bordered by the great river Tolar on the north and east, and
  the forest of Eregon to the west and south, the Kingdom of
  Cresson contains only 22,500 square miles of land. Pratap
  Kumar, King of Cresson, presides over this small kingdom.
  Founded by Pratap’s great-grandfather Arun Kumar, Cresson
  was claimed from the indigenous orc tribes 93 years ago. Now
  boasting 1,000,000 adults within its borders, the kingdom’s
  population density is roughly 45 people per sq. mile (1,000,000
  adults/22,500 sq. miles), with much of the kingdom unsettled
  between the populated centers. 8% of Cresson’s population
  lives in urban environments with the remaining 920,000
  subjects of Cresson living in the countryside, spread over
  460,000 cultivated acres (920,000 rural population/2 adults
  per cultivated acre) or 2044 manors (920,000 rural population/
  450 adults per manor).
  Pushkar, the royal capital, is the most populated city with
  20,000 adults, or 25% of the urban population. The next largest
  cities are Hattighar, with 10,000 adults and Nagpur with 6,000
  adults. Of the less than two dozen towns scattered throughout
  Cresson, the only one of note is the large town of Anarg,
  serving as a supplier to the villages and manors on the
  southern border, where there is still an occasional insurgence
  of humanoid activity.
  Government
  There are three considerations in determining a kingdom’s
  government: the type of government, the strength of the king,
  and the amount of allodial land the king owns in the kingdom.
  These factors are used to generate the income of the
  aristocracy, as well as the strength of the king compared to
  the rest of the aristocracy and the political atmosphere of your
  kingdom.
  Type of Government
  Magical medieval governments are usually traditional
  monarchies, primitive monarchies, and representational
  monarchies. Monarchy types are usually congruent with other
  aspects of kingship. For example, primitive kings rarely hold
  85% of the land allodially, but GMs should use the appropriate
  information for their campaign setting. Governmental
  development and complexity are least under primitive
  monarchies and greatest under representational monarchies.
  This coincides with a shift in mindset from baronial authority
  to royal authority. This affects treasuries, courts, and
  chanceries in a kingdom.
  Strength of King
  The five levels of strength from greatest to least are
  exceptional, strong, average, weak, and pathetic. Indications
  of strength are a king’s political effectiveness, the king’s
  resources in coin and magic, the speed of military mobilization,
  and the history of the king’s linage. The strength of the king
  determines how much income the king receives in taxation
  and how much of the coin slips between his fingers into the
  coffers of the great landowners and the nobility.
  Allodial Land
  Allodial land is land held outright without feudal obligation to
  another lord. The king, great landowners, and nobility usually
  hold a kingdom’s allods. Rarely do members of the gentry
  hold allods, and if they do, they are insignificant amounts of
  land. An aristocrat may attempt to manage all his allodial land,
  though aristocrats usually use that land to acquire more
  vassals.
  The three levels of allodial land established for magical
  medieval kingdoms are 85%, 50%, and 25%. In the 85%
  model, a king owns 85% of the kingdom’s land allodially. The
  50% model gives a king half of the kingdom’s land free from
  feudal obligation. The 25% model has a king own a fourth of
  the kingdom’s land in the form of allods. The remaining land
  is held allodially by great landowners and nobles in ratio found
  on Table VIII.2-Allodial Holdings. If a GM wants a different
  percentage of land ownership, simple determine the
  percentage of land the king owns allodially. Then give 75% of
  the remainder to great landowners and 25% to the nobility.
  GMs may assign any percentage of land as allodial land, but
  should alter all aspects of kingdom generation accordingly.
  Allodial holdings determine the amount of scuatage or military
  obligation an aristocrat receives. It also determines the amount
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  Table VIII.2-Allodial Holdings
  
  96
  Generating Kingdoms and Aristocracy
  of income aristocrats make on mines in the kingdom. For
  example, if the king owns most of the land in a kingdom, he
  receives 85% of the total scutage collected in the kingdom.
  The same king also receives a handsome amount of annual
  income from mines, taking the king’s third from a mine’s
  income. But if the king owns 25% of the land allodially, he
  receives less scutage and mine income, with the great
  landowners and the nobility absorbing what coin and resources
  the king does not.
  In a magical medieval kingdom, land ownership is as confusing
  as the feudal system. This system of distributing the kingdom’s
  land in the form of allods does not mean that only subjects of
  the kingdom own the kingdom’s land. For example, the
  neighboring king may actually own enough land in another
  kingdom to qualify as a noble of that kingdom. It is not
  uncommon for affluent and ambitious aristocrats to hold
  multiple titles, like Pratap who is both the King of Cresson and
  the Duke of Angenent.
  Aristocracy
  Number
  The four stations of aristocracy from greatest to least are the
  king, great landowners, nobility, and the gentry. In a magical
  medieval society, land ownership determines the station of
  the aristocrat, but other considerations, like maintenance
  consumption and conspicuous consumption, also affect the
  regard paid to individual aristocrats.
  Members of the gentry have at least one manor, nobles at
  least ten manors, and great landowners at least 40 manors.
  These manors are the ones directly controlled by the aristocrat,
  generating a large percentage of an aristocrat’s income. For
  example a great landowner may own 10% of the kingdom’s
  land allodially, with a total of 70 manors on that land. He may
  personally manage only 45 of those manors, using the 25 other
  manors to acquire vassals. The great landowner has 45
  manors when considering his minimum manors and manorial
  income. Groups, guilds, or religions holding land are also a
  part of the feudal system and should be considered equal to a
  social station for purposes of income generation only.
  Manors
  Using the average number of manors determined by the rural
  population (rural population/450), a GM can distribute manors
  to each station as listed in Table VIII.4-Manor Distribution.
  While using the flat percentage and averages make kingdom-
  wide calculations and trends easier to determine, simple
  manipulation creates texture among a kingdom’s aristocracy
  and their unique circumstances.
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  Table VIII.3-Incidence of Aristocrats and Their Minimal
  Holdings
  Cresson’s Elite
  In the kingdom of Cresson, there are 5 great landowners
  (1,000,000 adults/200,000), 25 nobles (1,000,000/40,000), and
  1,000 members of the gentry (1,000,000/1,000). All the great
  landowners manage 306 manors, on average 61 per great
  landowner. The entire nobility manages 409 manors, on
  average 16 nobles with 16 manors and 9 nobles with 17
  manors. The gentry controls 1,288 manors, on average 712
  members of the gentry holding 1 manor and 288 members of
  the gentry holding 2 manors.
  Four of the great landowners are the descendants from the
  great families who fought alongside Arun Kumar in the great
  cleansing of the land 93 years ago. Arun handsomely rewarded
  their heroism and loyalty in land from the newly carved
  kingdom. Sangita, the final great landowner, has newly stepped
  into her station. After uncovering a plot to overthrow the king,
  she deftly uprooted and eliminated the treacherous
  conspirators, for which Pratap granted a portion of the traitors’
  lands on top of her modest holdings. Currently, the four great
  families manage 75 manors, 65 manors, 60 manors, and 56
  manors, leaving Sangita 50 manors.
  Income
  Determining a kingdom’s resources according to its aristocracy
  provides much useful information to GMs. Knowing the king’s
  income allows a GM to assign the kingdom’s resources, both
  mundane and magical. Determining the income of the average
  great landowner, noble, or member of the gentry provides
  guidelines in creating unique aristocrats and their holdings.
  An aristocrat’s income is based on four sources: manorial
  income, tax income, scutage income, and income from towns
  and cities. Determining the income of the entire station shows
  the wealth of the kingdom and its aristocrats, even though
  every aristocrat does not receive income from all four sources.
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  Example Worksheet-Cresson’s Aristocracy
  Table VIII.4-Manor Distribution
  
  97
  Generating Kingdoms and Aristocracy
  Manorial Income
  From a kingdom-wide perspective, manorial income is based
  on the base manorial income, which is the income of the
  average manor, taking cash crops, mines, quarries, tax,
  scutage, expenses, manorial staff, and maintenance
  consumption into account. The manorial income of an entire
  station is the base manorial income multiplied by the number
  of manors held by the entire station. The total manorial income
  is then divided by the number of aristocrats within the station,
  arriving to the manorial income of the average member of each
  station.
  Tax Income
  Income from taxation is based on the strength of the king.
  Exceptional kings receive a higher percentage of the total
  taxation than an average king, while a pathetic king only
  receives 6% of the total taxation in a kingdom. The great
  landowners and the nobility usually absorb the taxation that
  does not reach the throne. The total taxation is (manors in the
  kingdom – the king’s manors)*3000 gp. The king does not
  pay nor does he receive taxation off the manors he personally
  manages, which is reflected in the base manorial income for
  kings, while 3,000 gp is the taxation on the average manor.
  The king’s percentage of total taxation, followed by the great
  landowners’ and nobility’s tax income is on Table VIII.5-
  Taxation Income Distribution. To find the tax income for the
  average member of each station, divide the tax income of the
  entire station by the number of aristocrats within the station.
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  member of each station, divide the scutage income by the
  number of aristocrats within the station.
  Mine Income
  The mine income accounts for the king’s third. The lord’s third
  is already accounted for in the base manor income for each
  station. The mine income is based on the distribution of allodial
  land, matching the percentages (Table VIII.6-Scutage and Mine
  Distribution). If a king owns 85% of the kingdom’s land
  allodially, he receives 85% of the total mine income. To
  calculate the total mine income, divide the total number of
  manors by 20 and multiply by 2,300 gp (total manors/20*2,300
  gp). The total manors divided by 20 accounts for the incidence
  of the mines in a magical medieval kingdom. 2,300 gp is the
  average king’s third of all the different types of mines in the
  kingdom, weighted by occurrence found in Chapter Two:
  Generating Manors. To find the mine income for the average
  member of a station, divide the total mine income of the station
  by the number of aristocrats in the station.
  Income from Towns and Cities
  The income from towns and cities are either from feudal
  obligations, payments spelled-out in charters, taxation, or civic
  gifts to ensure that certain rights, privileges, or free status
  remain intact. Multiple aristocrats may receive payments from
  the same city. For example, a great landowner controls a large
  town, acquiring 5,250 gp from the town. Of that 5,250 gp, the
  king may tax the great landowner 1,000 gp for allowing him to
  found or charter a large town in his demesne. So the great
  landowner receives 4,250 gp and the king receives 1,000 gp
  from the large town.
  If the placement and income of towns and cities do not play a
  large role in the campaign, simply determine how many towns
  and cities are in the kingdom, multiply the number of
  communities by the average income, and distribute according
  to the distribution used for allodial land, scutage, and mine
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  Table VIII.5-Taxation Income Distribution
  Table VIII.6-Scutage and Mine Distribution
  Scutage Income
  Scutage is payment in place of a feudal military obligation.
  Though some lords may choose to serve their obligation, all
  feudal obligations are converted into coin for easier
  calculations. GMs may determine the amount of scutage that
  is actually served rather than paid. Scutage is based on the
  percentage of allodial land the king and other aristocrats hold.
  If a king owns 50% of the kingdom’s land allodially, he receives
  50% of the total scutage. Like taxation, the great landowners
  and nobility absorb what scutage does not go directly to the
  king. The total scutage income is (total manors-the king’s
  manors)*1,500 gp. Like taxation, the king does not pay scutage
  or receive scutage on manors he personally manages, which
  is reflected in the base manor income. The percentage
  breakdown for determining the distribution of total scutage
  income follows the allodial land distribution on Table VIII.6-
  Scutage and Mine Distribution. The table accounts for the
  entire station. To determine the scutage income for the average
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  Table VIII.7-Income from Towns and Cities
  
  98
  Generating Kingdoms and Aristocracy
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  9
  Worksheet Example-Cresson’s Income
  income. For example, in Cresson, there is one large city, two
  small cities, six large towns, and fourteen small towns. The
  total average income from towns and cities is 195,870 gp.
  The king receives 85%, the great landowners as a station
  receive 11.25%, and the nobility as a station receive 3.75%.
  If towns and cities are spotlight affairs in the campaign, create
  each important town and city using the city generation system
  (Chapter Two: Generating Towns and Cities) and determine
  the specific income, statistics, and political environment of the
  prominent towns and cities. Consider such things as in whose
  demesne the city lies, who gives the city a charter or free status,
  and what kind of political tensions and rivalries exist in the
  city.
  Cresson’s Income
  The following is a completed income worksheet for the
  aristocrats of Cresson.
  
  99
  Generating Kingdoms and Aristocracy
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  Kingdom Worksheet
  
  100
  Appendix I-Demographics
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  4
  Appendix I-Demographics
  The demographics appendix is based on the same generating
  die as core rulebook II, except the highest-level local requires
  more support. For example, if the highest-level local wizard is
  7th level, then the community also has two 5th level, four 3rd
  level, and eight 1st level wizards. Appendix Table I.1-
  Demographics allows GMs to manipulate their demographics,
  change class distribution within a community, and deviate from
  Appendix Table I.1-Demographics
  the core rulebooks with ease. For example, if a GM wants a
  city to have a greater proliferation of wizards, she can generate
  the NPC wizards at a higher-resulting die. Instead of rolling
  die, a GM can also assign appropriate class levels to NPCs,
  keeping in mind the number of classed people in a community
  and limits to highest-level NPC.
  
  101
  Appendix I-Demographics
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  Community (generating die): A list of the all communities
  and the various dice rolled to generate different PC and NPC
  classes.
  Minimum Number: The number of NPCs generated when
  rolling the lowest possible number in generation.
  Maximum Number: The number of NPCs generated when
  rolling the highest possible number in generation.
  Average Number: The weighted average from all possible
  die rolls.
  Min/Max Highest-Level NPC: The highest-level NPC when
  rolling the lowest and the highest on the die. This takes all
  modifiers into account.
  Minimum Influence Points: The total number of levels held
  by the class in the community when the lowest result is rolled.
  Maximum Influence Points: The total number of levels held
  by the class in the community when the highest result is rolled.
  Average Influence Level: The weighted average from all
  possible rolls. All levels in PC classes, adept, and aristocrat
  are considered one influence point. All levels in commoner,
  expert, and warrior are considered ½ points.
  
  102
  Appendix I-Demographics
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  Appendix Table I.2-Number of Classes People
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  Appendix Table I.3-Number of Influence Points
  Community Size: The different types of communities listed in
  core rulebook II.
  Minimum Number: The number of classed people in the
  community when the lowest result is rolled in every class
  (including generated commoners). Fill in the difference
  between the population and the minimum number of classed
  people with 1st level commoners.
  Maximum Number: The number of classed people in the
  community when the highest result is rolled in every class. 1st
  level commoners are counted in these numbers due to the
  nature of the generation system. If this number exceeds the
  number of people possible in the community, simply reduce
  commoner levels.
  Average Number: The weighted average from all possible
  results from every class. The bulk of classed people are
  commoners, experts, and warriors. Keeping that in mind, if
  there are any discrepancies in number of classed people and
  the desired population, these are the first classes to adjust.
  This table gives players and GMs an idea of the number of
  classed people in a community. If GMs want fewer classed
  people, they can multi-class NPCs, generating fewer but more
  powerful NPCs. GMs can also cut back on the number of
  commoners. Some feel that having epic commoners roaming
  a small city is a bit absurd.
  Community Size: The different types of communities listed in
  core rulebook II.
  Minimum Influence Points: The number of levels from all
  PC classes, aristocrats, and adepts plus half the levels of
  commoners, experts, and warriors assuming the lowest
  possible result from every die roll.
  Maximum Influence Points: The number of levels from all
  PC classes, aristocrats, and adepts plus half the levels of
  commoners, experts, and warriors assuming the highest
  possible result from every die roll.
  Average Influence Points: The weighted average of all the
  possible results from every class. Levels of PC classes,
  aristocrats, and adepts count as 1 influence point, while levels
  of commoners, experts, and warriors count as ½ points.
  This table allows GMs to distribute influence levels (and in
  effect classed NPCs) into groups, power centers, and perform
  other types of NPC manipulation. It is important to note that
  the remainder of the population after generation is distributed
  in the manner listed in core rulebook II. Their influence
  pointsare included in the average.
  
  103
  Appendix I-Demographics
  Demographics Worksheet
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  104
  Appendix I-Demographics
  Influence Points Worksheet
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  105
  Appendix II-Generating Magical Resources
  Appendix II-Generating Magical Resources
  Each aristocratic station in a magical medieval society receives
  a percentage of its yearly intake in magic items. Those that
  do not directly receive magic use their coin to purchase what
  they require. Generally the gentry and nobility receive 5% of
  their wealth in magic while great landowners, kings, and
  emperors receive 10%.
  Every station can purchase more magic than the percentage
  listed here. GMs should carefully consider the effects of large
  magical consumption in a society. Each item purchased
  requires money and XP to create, and purchasing large
  amounts of items with limited supply drives up prices.
  Bargaining for Magic
  Aristocrats can bargain for magic. Their social and legal ties
  are strong enough to effectively force their subjects to provide
  a higher magic percentage than normal for a single year in
  exchange for a reduction in magic taxation in the following
  years. Each station may quadruple its intake in magic for a
  single year. For example, a knight receives 20% of her wealth
  in magic one year to gain an expensive item, in exchange for
  magically taxing only 2.5% of her wealth for the next 6 years.
  GMs should carefully monitor such situations to guarantee
  such items can actually be created in the given circumstance.
  Her demesne may not possess a high enough spellcaster to
  create the item.
  Magic and Age
  Aristocrats save unused magic. The amount saved depends
  upon their station: gentry save 35%; nobles save 30%; great
  landowners, kings, and emperors save 25% yearly. This
  percentage is added every year. For example: a king receives
  600,000 gp in magic one year. The next year he receives
  600,000 gp in new magic and he saves 150,000 gp worth from
  the previous year’s magic. The remainder of the magic is
  expended in the continual struggles of the aristocracy and
  patriciate.
  Obviously magic accumulates rapidly and GMs should decide
  when an aristocrat is forced to dig into his magic reserves.
  Unusually expensive wars are the main cause of magic
  depletion. At any particular time, GMs should assume
  aristocrats possess 100-200% of their yearly income in magic.
  This is a quick method of generating NPC aristocratic magical
  stockpiles.
  Examples of Annual Aristocratic Magical
  Revenue Generation
  Gentry: A knight with two manors and a total income of 19,000
  gp receives 950 gp of magic a year from his subjects. He
  receives four potions of cure light wounds (200 gp) and a potion
  of remove disease (750 gp) as his magical tax. Being a prudent
  man, he sends one of his men out to the city to purchase a
  potion of glibness for 500 gp. One never knows when a good
  falsehood is required.
  Noble: A noble with fifteen manors and a total income of
  140,000 gp receives 7,000 gp of magic a year from his
  subjects. He receives three potions of glibness (1,500 gp); a
  potion of wisdom (300 gp); a potion of charisma (300 gp); a
  wand of cure light wounds (750 gp); five everburning torches
  (750 gp); a scroll of 1st-level bless, magic weapon, sanctuary,
  cure moderate wounds, and undetectable alignment (375 gp);
  a scroll of identify (125 gp); a stone of alarm (1,000 gp); and
  horseshoes of speed (1,900 gp).
  Great Landowner: A great landowner with 60 manors and a
  total income of 850,000 gp receives 85,000 gp of magic a
  year from his subjects. He receives a 100 bolts +1 (4,700 gp);
  ten potions of fly (7,500 gp); 100 potions of cure light wounds
  (5,000 gp); three potions of glibness (1,500 gp); a potion of
  spider climb (50 gp); 100 scrolls of 1st-level magic missile,
  sleep, shield, and mount (10,000 gp); twenty wands of cure
  light wounds (15,000 gp); ten wands of 1st-level caster magic
  missile (7,500 gp); a wand of charm person (750 gp); two
  wands of enlarge (1,500 gp), gauntlets of ogre power (4,000
  gp); two wands of 3rd-level fireball (22,500 gp); and two type
  one bags of holding (5,000 gp).
  King: An exceptional king with 85% allodial holdings and 40
  manors in a small kingdom of one million adults and a total
  income of 6,650,245 gp receives 665,025 gp of magic a year.
  He receives 50 +1 large steel shields (58,500 gp), 50 +1
  longbows (118,750 gp), 2500 +1 arrows (118,750 gp), 1,000
  potions of cure light wounds (50,000 gp), 100 potions of fly
  (75,000 gp), five staffs of fire (145,000 gp), 50 wands of cure
  light wounds (37,500 gp), two 3ft X 5ft carpets of flying (36,000
  gp), three hands of glory (21,600 gp), three eyes of the eagle
  (3,000 gp), two wands of detect magic (750 gp), and a scroll
  of calm animals and speak with animals (175 gp).
  
  106
  Appendix III-Magical Medieval King Template
  Appendix III-Magical Medieval King Template
  Magical medieval kings are the leaders of magical medieval
  societies of a million or more adults. They are the chosen of
  the gods and their power is representative of divine will.
  “Magical medieval king” is a template that can be added to
  any corporeal creature who rules a magical medieval society
  of a million or more adults. Creatures with this template retain
  their creature type.
  Hit Dice: Increase to d10. If base creature has greater hit
  dice, keep original hit dice.
  Special Attacks: A king retains all the special attacks of the
  base creature and also gains the following.
  Smite opposite morality (Su): Once per day a king can make
  a normal attack to deal additional damage equal to its HD
  total (maximum of +20) against a foe whose morality is
  opposite of the king’s. A good king smites evil, while an evil
  king smites good. Neutral kings choose to either smite good
  or evil when attacking.
  Special Qualities: A king retains all the special qualities of
  the base creature and also gains the following ones:
  Remove disease (Su): A king can remove disease as a
  paladin twice his level.
  Immunity to level drain (Su): Kings are immune to level drain
  and level-draining effects.
  Undetectability (Su): Kings are completely undetectable by
  magical means. They provide absolutely no information for
  any magical information gathering. Arcane eye, clairaudience/
  clairvoyance, commune, contact other plane, detect chaos,
  detect evil, detect good, detect law, detect thoughts, discern
  lies, discern location, divination, foresight, locate creature,
  locate object, prying eyes, and scrying do not effect kings.
  Spells such as arcane eye or clairaudience/ clairvoyance, show
  the entire environment but do not relay any information
  concerning the king. The caster sees or hears others
  interacting with what appears to be an invisible or silent
  creature. If a king is invisible, he is detectable by magic that
  detects invisible creatures. Kings cannot turn this
  undetectability on and off.
  Presence (Su): Kings have a divinely-inspired presence. Kings
  receive a +4 enhancement bonus to charisma.
  Tied to the land (Su): Magical medieval kings are physically
  and spiritually tied to their land. The land’s health is the king’s
  health and vice versa. GMs should customize this supernatural
  ability to provide campaign specific information. A short
  example follows.
  Unbalanced land or king: the king or the land has become
  unbalanced. The land can be unbalanced through the workings
  of a king’s enemies, the scheming of the gods, natural
  disturbance (famine, drought, earthquakes, volcanoes, large
  unfriendly creatures with big pointy teeth) or the king can be
  unbalanced through inappropriate alignment behavior, capture,
  torture, or magical manipulation. Unbalanced kings loose
  ability points, levels, skill points, feats, or the special abilities
  granted by the magical medieval king template. Unbalanced
  lands generally yield anywhere from 10-60% less. The GM
  should decide upon all particulars.
  Spell resistance: (see table below).
  Fire and cold resistance: (see table below).
  Damage reduction: (see the table below).
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  5
  Table III.1-King Template Information
  If the base creature already has one or more of these special
  qualities, use the better value.
  Saves: +1 divine bonus to all saving throws.
  Abilities: Same as base creature.
  Skills: Same as base creature except bluff, diplomacy, and
  sense motive are always class skills.
  Feats: Same as base creature.
  Challenge Rating: Up to 3 HD, as base creature +1; 4 HD to
  9 HD, as base creature +2; 10+ HD, as base creature +3.
  Special: for purposes of determining experience, magical
  medieval kings earn experience at their base HD, not their
  adjusted HD due the magical medieval king template.
  
  107
  Appendix IV-Building System
  Appendix IV-Building System
  Every GM needs to build things; castles, keeps, dungeons,
  towers, warehouses, shops and even whole cities. Populating
  an entire world with structures is a hefty task, and normally all
  a GM requires is imagination and time. But rare is the GM
  who isn’t questioned by a player “how much does a _____
  cost?” As players progress in levels, the desire to build a private
  sanctuary, castle, or thieves’ guild creates difficult questions
  for a GM. How much gold does it cost? How long is
  construction? How many workers on the site? What are the
  effects of various magic items and spells?
  The magical medieval society building system allows GMs to
  build, renovate or repair any structure in their magical medieval
  societies. It is comprehensive, easy to use, and provides
  accurate building costs while allowing a GM complete control
  of the parameters within which the building occurs. It simulates
  and simplifies a very complex situation into a useful game aid
  for every GM. There are nine steps in the magical medieval
  building system that accompanies the Building Worksheet.
  Examples follow at the end of this appendix.
  New Structures
  Step One: Structure Type
  Every structure begins with a desired goal. All structures
  represent their builders’ wishes, and much can be ascertained
  about the contents of a building from its construction. Houses,
  shell keeps, mills, mortuaries, freestanding walls, and even
  ditches represent different types of structures. Each is
  conceived with different goals and each executes its
  conception in different manners. How a structure is used
  determines its type, and the type of structure affects the square
  foot price of the structure. For different types of structures see
  Table IV.1-Structure Types.
  Step Two: Layout, Walls, and Excavation
  Layout: Mapping the structure is the second step in the
  building system. Determine the square footage of each building
  by mapping out its footprint and any other levels, above or
  below. Indicate where the square footage is located within the
  structure and its height above or below the ground.
  Walls: Pay close attention to the thickness of walls when
  designing structures and include the walls when determining
  total square footage of the structure. The default thickness of
  adobe, brick and stone is one foot. Wood and wattle and daub’s
  default thickness is six inches. The minimum thickness of
  adobe, brick, stone, and wattle and daub is four inches, while
  wood’s minimum thickness is one inch. Any wall can be up to
  two feet thick at no additional cost, but thicker walls change
  the basic structure type to “shell keep,” reflecting the more
  advanced construction necessary for such a reinforced
  defensive structure.
  Excavation: Every structure but the simplest need excavation.
  Generally, most structures only need two cubic feet of
  excavation per square foot at the foundation level, but basic
  structures are often built without excavation costs. Large stone
  structures require five to ten cubic feet of excavation per square
  foot at foundation level, and large stone structures (cathedrals,
  large towers, large gatehouses) need ten to fifteen for structural
  or defensive reasons. Truly giant stone buildings (the great
  cathedrals, massive tower) require fifteen to twenty cubic feet
  of excavation per square foot at foundation level. Structures
  that are built on riverbanks or marshy ground need deeper
  foundations than normal (120%-150% of average) unless
  geography dictates otherwise. Excavation cost per cubic feet
  depends on the excavation material and any material used
  for bracing. See Table IV.1-Structure Types for prices.
  Step Three: Height
  Using the structure’s layout determined in step two, allocate
  the appropriate square footage within each of increments as
  shown in Table IV.2-Height Modifiers. If the height of a section
  of square footage exceeds the standard 15-foot increment,
  price the square footage as if it was at the higher level. For
  example, if a cleric wants to build a church with a 90-foot high
  nave roof, the square footage of the nave would be priced as
  if it was at that height level (+50%). Use the highest point of a
  structure when determining which height modifier to apply to
  the cost.
  Initial Estimate: The initial estimate allows GMs and PCs a
  preview on the cost of the building. It relies on three factors:
  the square foot price determined by the type of structure, height
  modifiers on square footage above or below ground, and the
  cost of excavation.
  Initial Estimate= (sq. ft. x sq. ft. price x height modifiers) +
  excavation
  For example, consider a twenty-foot tall two-story house,
  whose footprint is 20 ft. by 20 ft. It has basic excavation, roughly
  800 cubic feet, costing 8 gp. The house is 800 sq. ft. with half
  built on the ground, and half built on the second story. No
  height modifiers apply when pricing the 400 sq. ft. on the first
  story, but a 10% height modifier applies to the 400 sq. ft. on
  the second story. The initial estimate for such a structure is
  (400 sq. ft. x 1gp/sq. ft.) + (400 sq. ft. x 1 gp/sq. ft. x 1.1 height
  modifier) + 8 gp excavation, or 848 gp.
  Step Four: Materials
  A building is composed of three parts: foundation, walls and
  roof. A builder must decide what material goes into building
  each part of the structure. This varies depending on the type
  and function of each structure. Large or tall buildings require
  a solid stone foundation, while small or low building may be
  simply built on packed dirt. Wealthier homes may have stone
  roofs, while poorer homes can only afford thatch. After
  choosing appropriate materials, apply the proper price
  modifiers. In the building system, foundations account for 12%
  of material costs, walls account for 80% and roofs account for
  8%. For a list of building materials and their cost, see Table
  IV.3-Material Modifiers and Table IV.3a-Material Costs. Table
  IV.3b-Material Properties lists the statistics for each material.
  Base Price: The base price accounts for the initial estimate,
  as well as the material cost. All other modifiers, such as
  
  108
  Appendix IV-Building System
  carriage, style, and magic, are applied to the base price.
  Base Price= Initial Estimate + (Material Modifier x Initial
  Estimate)
  Take the two-story house from the initial estimate example. It
  has a stone foundation, wooden walls, and a wooden roof: a
  material modifier of 23%. Its base price is 848 gp + (0.23 x
  848 gp) or 1,043 gp.
  Step Five: Carriage
  In modern times, the price of carrying materials to the
  construction site is a significant expense. In medieval times it
  was even more so. A single stone block (1cu. ft.) weighing
  155 lbs. doubles in price every twelve miles it travels over
  land. It is not unusual for the carriage to cost more than the
  material itself. The best way of moving material is by boat, but
  most construction requires at least minimal land carriage, as
  the material moves from the creation site to a loading dock
  and from an unloading dock to the construction site. A GM
  must exercise his judgment significantly in this section of price
  determination. How far away is that stone quarry to the planned
  castle? How far does that wood have to travel, and in what
  manner, before it can make the roof for the castle’s great hall?
  GMs dealing with this level of precision should indicate on his
  campaign map where the construction materials sources are
  located. Such information may not have any direct result on
  the construction of a building, but it may be the catalyst for a
  whole series of adventures as the PCs attempt to secure their
  lines of supply. Such data gives a campaign depth and provides
  additional information on any future building considerations.
  Not all building materials require carriage. Wattle and daub,
  wood, adobe, and brick may be made at the construction site
  in order to avoid carriage costs. This, of course, is dependant
  upon the location and the GM’s decisions. Carriage prices
  are listed in Table IV.4-Carriage Modifiers. Carriage modifiers
  apply to the percentage of the structure’s base price. For
  example, consider the cost of stone carriage for the roof of a
  house, whose base price is 20,000 gp. The stone is traveling
  five miles over land. The carriage for this roof is (8% x 20,000
  gp x 40%), or 640 gp.
  When doing underground construction, carriage is treated as
  the distance from the extraction point to the drop-off point.
  Variant: If a GM wishes to avoid the more complicated math
  associated with carriage, a flat +20% can be levied when
  building simple structures. Carriage costs are an integral part
  of the cost of building structures, and the standard method
  should be used when building large structures, as it is far more
  accurate.
  Step Six: Style
  Style is a rough measure of the elegance of a structure, both
  internally and externally. Style is a statement by the owner of
  the structure, reflecting the social standing of the owner. Even
  utilitarian structures such as barns, stables and granaries are
  made of fine woods and ornamented with artistic
  embellishments when they belong to a king. Style is a blank
  check, at the GMs discretion, funding all artistic improvements
  and furnishings within a structure. Style equips a stable with
  its needed equipage, and a king’s stable has the finest of
  amenities. Style modifiers are applied twice to a structure’s
  base price: once for the external style of the structure and
  once for the internal style. Carriage of internal and external
  items is included in the cost modifiers for style. See Table
  IV.5-Style Modifiers for types of style and their modifiers.
  Step Seven: Final Cost
  Final Cost takes into account structure type, material, height,
  excavation, square footage, carriage, and style.
  Final Cost= Base Price + Carriage + (Style Modifier Internal
  x Base Price) + (Style Modifier External x Base Price)
  Step Eight: Construction Time and Crew
  To determine building times for any construction, simply divide
  the final cost of the building by one week’s work (gp) found in
  Table IV.1-Structure Types. This is the total number of weeks
  required from construction.
  When more than one structure type exists for a particular
  building (such as a great hall that includes an ornate chapel),
  use the number of gp equal to one week’s work for the type of
  the majority of the building. If the great hall is 90% great hall
  and 10% church, determine times based upon great hall. If
  more than one type is equal (50% great hall, 50% church),
  use the average of the two.
  Determining the number of workers required for the many
  possible constructions under this system is impossible. Every
  work site is vastly different. Please don’t ask me to do it,
  please… I’ve already sold my soul once to get the rest of this
  information from a balor ,so I don’t have any more bargaining
  chips left. But for a rough rule of thumb, at most one medium-
  sized worker works every 25 sq ft of the construction site’s
  footprint. On average, one medium-sized worker will work for
  every 150 sq ft of footprint. And a minimum to maintain work
  time is one medium-sized worker for every 450 sq ft of footprint.
  On sites with height, such as castles or cathedrals, two to
  three can work on the same footprint listed above for one.
  Option: Builders may chose to double construction cost to
  cut construction time in half, or they may choose to double
  building time to reduce the final cost by 25%. These changes
  in time and cost can be done on a week-by-week basis or for
  the entire building process. These changes can only be made
  after all magical effects are taken into consideration. In other
  words, these modifiers can only be applied after completing
  all nine steps of the building process.
  Option Two: Roads, canals, sewers, harbors, and excavation
  often have more than one work site, thereby decreasing overall
  time of production. Instead of the normal costs for speeding
  up production, roads, canals and excavation time can be
  reduced by 50% for only a 10% increase in cost, reduced by a
  75% for only 25% increase in cost, and reduced by 90% for
  75% increase in cost. This represents the supply of relatively
  cheap labor and the large size of many such endeavors.
  Step Nine: Magic Modifiers
  Determine any magical modifiers to final cost or construction
  time. See “Magic Spells” and “Wondrous Items” in this
  appendix.
  
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  Appendix IV-Building System
  Renovations
  Renovating structures is a common occurrence in third edition
  play. Old keeps are claimed, dungeons cleared out and
  refurbished as bases, and reparations exacted for that errant
  fireball. Players eventually want to know how much it costs to
  change or rebuild a part of a structure. The magical medieval
  building system elegantly deals with such issues. There are
  four basic types of renovations: rebuild, interior and exterior
  changes, addition, and remodel.
  Before any renovation prices can be determined, a GM should
  go through the process of building the structure to be renovated
  as if it was being built for the first time. The numbers that
  come out of this exercise provide the baseline information for
  the GM to work with when making estimations for
  reconstructions.
  Rebuild
  The first type of renovation is the exact rebuild. Exact rebuilds
  are easily accomplished, and GMs use the numbers from the
  original build to determine prices. Foundations, walls, or roofs
  may not have to be rebuilt. Be sure not to include items that
  are actually not being rebuilt into the rebuild price. Carriage
  also benefits from such consideration, as only actual
  construction material requires carriage.
  Interior/Exterior Changes
  This type of renovation applies to PCs who want to change
  certain aspects of a structure. Knocking down walls, filling
  windows and doors, or putting in new walls, doors, or windows
  are the most common types of interior changes. Adding new
  levels within a tall open structure is another common
  occurrence. These types of changes are best dealt with by a
  GM as a flat square-footage issue. Determine the amount of
  square footage being altered, and apply all appropriate
  modifiers as if the square footage was a new structure. This is
  a simple way to roughly determine reasonable costs for such
  renovations. If a lot of a structure is being renovated, carefully
  watch the costs to ensure they are representative and
  reasonable to the task at hand.
  Addition
  The third type of renovation is the drastic renovation. A good
  example of this type of renovation is a king’s expansion of a
  mansion from a mere 25 rooms to a grand 60. In this type of
  renovation, the original structure “gets lost” in the
  reconstruction. Medieval churches often underwent such
  drastic reconstruction. To determine pricing of such projects,
  price the entire building as a new structure (addition included).
  Determine the cost of the pre-existing building that is not under
  construction (i.e. the older portion that is being added to).
  Subtract the cost of the pre-existing structure from the final
  cost of the entire project.
  Remodel
  The final type of common renovation is stylistic. As a PC’s
  wealth grows, the quality of his structures increase in style,
  reflecting his increased status. This type of renovation is
  easiest on the GM. To determine pricing, simply find the
  difference between the old and the new style modifiers, and
  apply the difference to the structure’s base price. In the rare
  cases where a higher cost style needs to be reduced, assume
  such work is done at a mere 1% of what the original style cost.
  In reduction remodeling, PC regains 30% of the difference
  between the old style and the new style. As he sells off various
  carvings, furniture and other accoutrements appropriate to the
  prior style, this 30% is in gold.
  Demolition and Cannibalism
  The systematic demolition of a building occasionally occurs
  in fantasy role-playing games. Such efforts yield 30% of the
  original structures final cost in usable material. Occasionally
  an entire structure need not be cannibalized. Only parts
  needed for construction or for sale are taken, leaving the
  remainder intact. 30% of the amount cannibalized is useable
  material.
  Castle Construction Advise
  Castles are probably the largest structures constructed under
  this system. Pricing such large and complex buildings is
  daunting, but given time and experience, the procedure
  becomes easier.
  The first thing to consider is the type of castle being
  constructed. A typical castle with a keep and concentric outside
  walls is priced such: keep and towers (shell keep), walls (wall,
  defensive stone). Any moats (dry or wet) are excavated (stone
  or earth) with stone sidings if earth. For the rest of the
  compound, each separate section is priced according to its
  function. Stables, workshops, chapels, kitchens, granaries,
  houses, warehouses, cisterns, mausoleums, baths, dovecotes,
  corrals, barns, bridges, and barracks cover the most usual
  structures encountered.
  Defensive modifications (arrow slits, buttresses, crenellations,
  drawbridges, gates, glacis, hoardings, machicolations,
  portcullises, and other like measures) are assumed in the
  construction of walls and buildings.
  Underground Construction
  When excavating for dungeons or underground cities, every
  sq ft of material taken out to create space must be deposited
  elsewhere, usually placed upon the surface or in an
  underground cavern. Underground systems are usually closed
  (the only way to get stuff out of the system is to put in on the
  surface or through magical means), so any major underground
  dwellings usually have large amounts of stone piled up around
  the entrances. This of course is a dead giveaway for the
  knowledgeable and makes it tremendously difficult to make
  secret underground lairs from newly constructed habitations.
  Selling the excavated material as stone may relieve some
  buildup, but the price of carriage limits the amount of stone
  that can be unloaded in this fashion.
  For dwellers far beneath the surface, expansion is
  tremendously difficult due this problem. According to some
  scholars, this is the primary reason for the viciousness and
  acquisitiveness of the underground races.
  Magic
  This system is constructed using information from the medieval
  period. It approximates the costs encountered by medieval
  
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  Appendix IV-Building System
  builders, but it does not take into account the effects magic
  has upon building. Magic, as it does everywhere, adds another
  layer of ease and complication to the building process; ease
  in that it speeds construction, complication in that it is an
  additional factor of consideration when discussing
  construction. In order to recognize the power of magic for
  building, all appropriate spells, magic items, and monstrous
  creatures from the core rules are listed and explained. Their
  effects, and the requirements for those effects, are explained
  as well.
  Magic is applied to construction after determining final cost
  and construction time. When a structure’s final cost is reduced,
  its construction time is similarly reduced. All magic that affects
  the final cost of a structure will reduce construction time. Magic
  costs are applied after determining the final cost of a structure.
  For example a castle costs 5,000,000 gp build. The PC spends
  500,000 gp in many different types of magic to lower the
  castle’s final cost to 4,600,000 gp. The castle is built faster
  because the final cost is 4,600,000 gp, and this final cost
  determines construction time. The PC actually spent 5,100,000
  gp. Magic here, was more expensive in the long run, but the
  castle was built quicker (roughly 35 weeks quicker).
  Magic Spells
  Magic reduces the cost or time of construction. It can also
  increase cost to the benefit of time. As any GM knows,
  attempting to rationally determine the effects of magic on
  building is ludicrous. Magic varies tremendously, and building
  specifics vary tremendously. There is no way to accurately
  account for every circumstance. A GM must exercise discretion
  when applying magic to construction.
  To calculate the magical effects on construction, create a
  structure as if no magic is used in its construction. The results
  provide the mundane cost and construction time of a structure.
  Many spells reduce cost of construction and the associated
  time of construction, but the spells often cost more than the
  amount reduced. The difference should be added to the total
  cost after all magic is calculated. A building’s final cost is a
  static number that does not change until after all magical
  effects are calculated. For example a GM prices a castle. He
  then takes the 200 spells cast during the construction and
  determines their effects on the final price of his castle. Once
  all spells have been calculated, he alters the final cost and
  time of construction to represent each single effect. Spells do
  not serially alter cost or time. For example: A PC casts two
  spells on a structure. One reduces the final cost by 1%, while
  the other reduces final cost by 10 gp. Both of these spells are
  applied to the final cost of the structure, not the magically-
  modified final cost. In effect, spells do not “stack.”
  Each spell has this format: name, description, common uses,
  cost, break-even point, cost equations (if necessary), and time
  effects. Break-even point explains the effect of the spell. If the
  effect of the spell is equal to the mundane cost of duplicating
  the spell effect, the spell is no more or less expensive than
  mundane methods. All spells are considered as if cast by a
  spellcaster of the lowest possible level.
  Animate dead: There is nothing quite as useful to a builder
  as an undead laborer. They never need warmth, sleep, or food,
  and they do not fear, tire, complain, or riot. Unfortunately they
  are the walking dead, which is rather disturbing to most
  sensible people. In places where the undead are allowed as
  workers, they can perform basic repetitive tasks. This alleviates
  the need for much of the laborer associated with most
  construction sites.
  Cost: 150 gp for hire + 50 gp per undead, 50 gp per undead if
  PC can cast. Break-even point: The first undead must perform
  20,000 hours of manual labor to break even with the cost of
  hiring a living human. Every PC-created undead or every
  undead after the first must perform 5,000 hours of manual
  labor to break even with the cost of hiring a living human.
  Cost equation: Labor is 40-60% of a structure’s cost. Of the
  40-60% labor cost, 10-30% is basic labor that an undead can
  perform. The remainder requires the exercise of thought and
  judgment. If all simple labor is performed by undead the final
  cost of a structure is reduced by 4-18%. Time effects: Time
  effects are included by reduced cost of construction.
  Fabricate: Fabricate is a useful spell for creating small
  constructions. It’s not very cost effective, but it speeds up
  construction times in structures involving non-mineral
  materials. Fabricate is often used to quickly create lumber of
  a specific size. It can create very large single beams or small
  siege engines.
  Cost: 450 gp hire or (free) PC. Break-even point: Whenever
  the fabricated structure is of greater value than the cost of
  hiring humans to create the structure. Fabricate is very rarely
  cost effective. Cost equation: determine the amount of the
  structure effected by fabricate, divide that amount by the total
  size of the structure, multiply that amount by the total cost of a
  structure to determine the amount of gp a fabricate spell is
  equal to for that structure. More than likely this will be less
  than 450 gp. Time effects: Subtract the amount of gp fabricate
  is equal to as determined in cost equation from the final building
  cost to determine construction time.
  Move earth: Move earth has long been a favorite for
  construction, as it reduces excavation costs. Though every
  cubic foot removed from one area is added to another area,
  carriage (moving the newly moved earth, to another location)
  may still apply.
  Cost: 660 gp for hire or (free) PC. Break-even point: One move
  earth spell can move 56,250 cu ft of earth, but to no greater
  depth than ten feet per casting. The earth moved does not
  need sidings (it is stable), but many constructions require
  sidings for structural reasons. Most moats are bricked or lined
  with stone. Move earth will usually be more expensive than
  mundane methods. Cost equation: remove all cu. ft. affected
  by move earth from excavation costs if no siding is required
  and no carriage is required to move the newly moved earth. If
  siding or carriage is required, cut cu. ft. price of excavation in
  half. For example: excavation, earth (stone braces/siding)
  would cost 0.025 gp per cu. ft. after a move earth spell as
  opposed to the standard 0.05 gp per cu. ft. Time effects: Time
  effects are included by reduced cost of construction.
  Soften earth and stone: Another useful excavation spell,
  soften earth and stone, reduces costs and time of excavation.
  It is more commonly used than move earth due it lower level.
  
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  Appendix IV-Building System
  Cost: 60 gp for hire or (free) PC. Break-even point: one soften
  earth and stone spell affects 30 cu. ft., 60 cu. ft., 90 cu. ft., or
  120 cu. ft. of material depending upon the hardness of the
  affected material. Cost equation: One soften earth and stone
  reduces all excavation to the next lowest class of excavation.
  For example: excavation, stone drops to excavation, earth
  (stone braces/siding). Time effects: Time effects are included
  by reduced cost of excavation.
  Stone shape: Stone shape is often used in quarrying, creating
  arches, stone excavation, and preliminary sculpture.
  Cost: 150 gp for hire or (free) PC. Break-even point: one stone
  shape spell affects 15 cu. ft. Cost equation: depending on
  style and frequency of use, stone shape will reduce total costs
  by a very low percentage of total costs. Time effects: Time
  effects are included by reduced cost of construction.
  Transmute mud to rock: A spell not commonly used in
  construction, transmute mud to rock is mainly used to create
  stone when a quarry is far away. Often workers fill molds full
  of mud before casting the spell to reduce as much shaping of
  the stone as possible. In such circumstances, transmute mud
  to rock can save significant gp for its beneficiary.
  Cost: 450 gp for hire and (free) for PC. Break-even point: one
  transmute mud to rock affects 18,000 cu. ft. of mud. Cost
  equation: one transmute mud to rock spell negates carriage
  costs for the amount of rock affected. Time effects: Time effects
  are included by reduced cost of construction.
  Transmute rock to mud: The more common of the transmute
  spells used in construction, transmute rock to mud is another
  excavation spell.
  Cost: 450 gp for hire and (free) for PC. Break-even point: one
  transmute rock to mud affects 18,000 cu ft of rock. Cost
  equations: one transmute rock to mud spell reduces
  excavation, stone to excavation, earth (stone braces/siding).
  Time effects: Time effects are included by reduced cost of
  construction.
  Wall of stone: A useful construction spell, wall of stone
  provides the strength of hewn stone to structures. Walls of
  stone are treated as hewn stone and are equal in strength to
  reinforced stone. They are used to create strong defensible
  structures.
  Cost: 450 gp. Break-even point: one wall of stone creates 90
  sq ft of one-inch thick stone. Walls of stone are typically created
  back to back, merging to create thicker walls. Twelve walls of
  stone will create a foot thick, 15x15 wall, equal to reinforced
  stone. Cost equations: one wall of stone spells equals ½ sq ft
  of reinforced stone. Time effects: Time effects are included by
  reduced cost of construction.
  Wondrous Items
  Wondrous items are also used for construction purposes. Each
  wondrous item is treated below in a similar manner to spells.
  The cost associated with a wondrous item is the market price
  listed in the core rulebook II or the price for the items creation
  according to item creation rules.
  Bag of Holding: Bags of holding speed carriage.
  Cost: Varies, see core rule book II. Break-even point: When a
  bag of holding carries its worth in material plus its weight per
  trip, it has broken even. Cost equations: One bag of holding
  reduces carriage costs for one 100 sq. ft. area of construction
  by 2%, 4%, 8%, or 12% depending on the bag’s size. Divide
  carriage costs by total number of sq. ft. to determine gp
  carriage cost per sq ft. Multiply carriage cost per sq. ft. by 100
  and then multiply by 2%, 4%, 8%, or 12% to determine gp
  saved. Time effects: Time effects are included by reduced cost
  of construction.
  Boots, Winged: Winged boots allow their wearer to fly. This
  is useful for carriage and for working in locations that would
  normally require complicated scaffolding.
  Cost: 12,000 gp or (PC) 6,000gp + 480XP. Break-even point:
  When winged boots allow their worth in construction or
  carriage, they have broke even. Cost equations: One pair of
  winged boots reduces total cost for one 100 sq. ft. area of
  construction by 2%. Divide final cost by total number of sq. ft.
  to determine gp cost per sq. ft. Multiply gp cost per sq. ft. by
  100 and then multiply by 2% to determine gp saved. Time
  effects: Time effects are included by reduced cost of
  construction.
  Broom of Flying: A broom of flying allows its rider to fly
  carrying 200 lbs. This is useful for carriage and for working in
  locations that would normally require complicated scaffolding.
  Cost: 15,100 gp or (PC) 7,550gp + 604XP. Break-even point:
  When a broom of flying allows its worth in construction or
  carriage, it has broken even. Cost equations: One broom of
  flying reduces total cost for one 100 sq ft area of construction
  by 20%. Divide final cost by total number of sq ft to determine
  gp cost per sq ft. Multiply gp cost per sq ft by 100 and then
  multiply by 20% to determine gp saved. Time effects: Time
  effects are included by reduced cost of construction.
  Carpet of Flying: A carpet of flying allows its rider to fly. This
  is useful for carriage and for working in locations that would
  normally require complicated scaffolding. Carpets of flying are
  the most useful of all flying wondrous items in construction.
  Cost: Varies, see core rulebook II. Break-even point: When a
  carpet of flying allows its worth in construction or carriage, it
  has broken even. Cost equations: One carpet of flying reduces
  total cost for one 100 sq. ft. area of construction by 10%, 20%,
  30%, or 40% based upon its size. Divide final cost by total
  number of sq. ft. to determine gp carriage cost per sq. ft.
  Multiply carriage cost per sq. ft. by 100 and then multiply by
  10%, 20%, 30%, or 40% to determine gp saved. Time effects:
  Time effects are included by reduced cost of construction.
  Handy Haversack: Handy haversacks speed carriage.
  Cost: 2,000 gp or (PC) 1,000 gp +80XP. Break-even point:
  When a handy haversack carries its worth in material plus its
  weight per trip, it has broken even. Cost equations: One handy
  haversack reduces carriage costs for one 100 sq. ft. area of
  construction by 1%. Divide carriage costs by total number of
  
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  Appendix IV-Building System
  sq. ft. to determine the amount saved. Time effects: Time
  effects are included by reduced cost of construction.
  Lyre of Building: The most amazing of all constructional
  magic, a lyre of building almost negates the need for workers
  or material. A single hour of music from this instrument is
  equivalent to 100 humans laboring for six days, and every
  hour after the first only requires a Perform check (DC 18) or
  else the musician must stop. Unfortunately it can only be
  played once a week, but only the most proficient musicians
  (perform skill +13 or more) are ever allowed to use a lyre of
  building. Every magical medieval society keeps an almost
  religiously tight reign upon lyres of building. To make one
  requires permission of the wizards’ guild, the permission of
  the lord in whose land the lyre is being produced, and the
  permission of the king, regardless of location. If a lyre of
  building is found on a non-guild member, it is legally subject
  to confiscation. If confiscation is resisted, the offender is legally
  declared an outlaw by the king. These laws are harsh, but
  have been enacted to preserve the construction market and
  to ensure great lords and kings have full use of all lyres of
  building within their lands or kingdoms. A person must have
  good social standing (member of patriciate, gentry, or nobility)
  before they are allowed to contract out for a lyre of building,
  and they must gain approval from all concerned parties above.
  All citizens and subjects are responsible for reporting any
  mysteriously appearing buildings to the king or his legal
  representatives, and anyone found deliberately not reporting
  such occurrences are fined the equivalent of two year’s taxes.
  Cost: 13,000 gp or (PC) 7,500 gp + 520XP. Break-even: A lyre
  of building usually breaks even in its first hour. Cost equations:
  Cost equations for a lyre of building are very difficult to
  determine. Unlike all other magic items, it is best for a GM to
  use a flat 10,000 gp per hour of play equivalent. This is a very
  rough estimate, but it is appropriate for large constructions
  and demonstrates the ability of the lyre to construct virtually
  anything within three or four hours. Time effects: Time effects
  are included by reduced cost of construction.
  Marvelous Pigments: Marvelous pigments can create any
  10 ft. x 10 ft. structure.
  Cost: 5,500 gp or (PC) 2,250 gp +200XP. Break-even point:
  When a 10 ft. x 10 ft. structure is worth more than 5,500 gp,
  the pigments have broke even. Cost equations: One
  application of marvelous pigments substitutes for 10 sq ft of a
  structure. Divide the final price by the total square feet of a
  structure to get price per sq. ft. and the multiply by 10 to
  determine gp saved. Time effects: Time effects are included
  by reduced cost of construction.
  Portable Hole: Portable holes are the best of the magic items
  that speed carriage. A portable hole can hold more than 15
  times what the largest bag of holding can hold. It can also
  hold a hell of a lot of beer.
  Cost: 14,000 gp or (PC) 7,000 gp +560XP. Break-even point:
  When a portable hole carries its worth in material plus its weight
  per trip, it has broken even. Cost equations: One portable hole
  reduces carriage costs for one 200 sq. ft. area of construction
  by 80%. Divide carriage costs by total number of sq. ft. to
  determine gp carriage cost per sq. ft. Multiply carriage cost
  per sq. ft. by 200, and then multiply by 80% to determine gp
  saved. Time effects: Time effects are included by reduced cost
  of construction.
  Wings of Flying: Wings of flying allow its wearer to fly. This is
  useful for carriage and for working in locations that would
  normally require complicated scaffolding.
  Cost: 5,500 gp or (PC) 2,250 + 220XP. Break-even point: When
  a carpet of flying allows its worth in construction or carriage, it
  has broken even. Cost equations: One carpet of flying reduces
  total cost for one 100 sq. ft. area of construction by 10%. Divide
  final cost by total number of sq. ft. to determine the amount
  saved. Time effects: Time effects are included by reduced cost
  of construction.
  Monstrous Builders
  Inevitably PCs avail themselves of monstrous builders.
  Whether through charm monster or simple bribery, monsters
  appear on worksites, and GMs adjudicate their special abilities.
  Size effects: All building costs are based upon medium-sized
  builders. Increase carriage costs by a flat 1% for every 20% of
  the builders being every size category smaller. Reduce
  carriage costs by a flat 1% for every 20% of the builders being
  every size category larger. For example: a PC has a work crew
  of 100 creatures. 60% of them are medium-sized (0%modifier),
  20% of them are small-sized (+1% modifier), and 20% of them
  are huge-sized (-2% modifier) for a total carriage cost change
  of -1%.
  Burrowing: Any burrowing creature removes all costs
  associated with excavation. A creature must be able to burrow
  through stone to remove stone excavation costs. Time effects
  are included by reduced cost of construction.
  Flying: One naturally flying creature reduces total cost for one
  100 sq ft area of construction by 10%. Divide final cost by
  total number of sq. ft. to determine the amount saved. Time
  effects are included by reduced cost of construction.
  Final Notes
  All prices here are based upon a rough 50%/50% cost
  breakdown between material/labor. During the medieval period
  this, on average, ranges anywhere from 60%/40% to 40%/
  60%. Feel free to alter as needed.
  This system is a tool for the GM. It is designed to provide a
  framework within which to make decisions. It is and always
  should be subject to the discretion of the GM. Not all modifiers
  are solely indicative of their proposed function. For example,
  carriage costs may not only be for the actual carriage, but
  they are representational of a reasonable amount of carriage.
  Included in this cost could be bribes, tolls, lodging, meals,
  and all other types of expenses associate with moving material
  from one location to another.
  Example One: A Simple Great Hall
  Step One: Let’s say some PCs decide to build a great hall
  half a mile from a friendly village. The players and the GM talk
  about what the PCs plan to do with the great hall. The GM
  decides a house is the closest structural type for their desires,
  
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  Appendix IV-Building System
  since they basically want a place to live, train, and store their
  excess equipment. The PCs get the permission of the
  landowner; a contract to pay rent and provide a few minimal
  services yearly; and find a good mason with whom to discuss
  their plans.
  Step Two: The PCs map out their great hall and enclose 1,000
  square feet under a 40-foot tall ceiling in one very large room.
  Step Three: Since all of the great hall’s square footage is
  under a 40-foot roof, it is priced at the +20% height increment,
  since the highest part of the hall is 40 ft. The starting price for
  the PC’s great hall is 1,200 gp. (1000 sq. ft. x 1 price of house
  per square foot x 1.2 for the +20% height modifier = 1,200 gp)
  The players also decide to stick with a standard two-foot
  excavation, and the GM tells them it’s fine. They pay 0.01 gp
  a cubic foot for “Excavation, earth no braces” on 2,000 cubic
  feet, for a total of 20 gp. The initial estimate is 1,220 gp.
  Step Four: The players are concerned about safety, so they
  modify their plans to allow for two-foot thick stone walls. They
  want to make the walls thicker, but their GM informs them that
  if they make the walls thicker, their great hall is more similar to
  a “shell keep” type than a house, and the price per sq. ft. triples.
  Since they want to save gold more than they want security,
  they go with two-foot thick walls. They decide to use a stone
  foundation since stone walls need a good foundation, and they
  save a little money by making the roof wood. Applying material
  costs to the great hall adds +93% of the initial estimate, making
  the base price 2,354.6 gp. (1,220 gp + 93% of 1,220 gp for
  the material modifier = 2,354.6 gp).
  Step Five: For carriage costs, the GM determines the nearest
  source of stone is from a quarry thirteen miles away, while
  wood is available locally. The GM knows a navigable river is
  within one mile of the PCs’ great hall, so he informs the players
  that they’ll have no carriage costs for their wood and only +20%
  costs for their stone. This adds 433.2464 gp to the cost of the
  PC’s great hall. (Stone composes 92% of the total structure
  with 12% foundation and 80% walls. 92% of 2,354.6 gp is
  2166.232 gp, and 20% of 2166.232 gp = 433.2464 gp).
  Step Six: The PCs realize their great hall needs to be
  adequately furnished and equipped as befitting their wealth
  and experience, so they decide to have both the interior and
  exterior classified as “tasteful.”  This adds an additional
  2,943.25 gp to the cost of their great hall. (100% of the base
  price for “tasteful” internal style is 2,354.6 gp. 25% of the base
  price for “tasteful” external style is 588.65 gp. 2,354.6 gp
  internal style + 588.65 gp external style = 2,943.25 gp.)
  Step Seven: Totaling up the base price (2,354.6 gp), carriage
  (433.2464 gp) and style costs (2,943.25 gp) brings the final
  cost of the great hall to 5731.0964 gp. Once construction is
  over, the PCs have a comfortable and secure great hall,
  tastefully decorated with worked stone.
  Step Eight: Construction time is a little over seven weeks
  (5731.0964 gp final price / 800 gp number of gp equal to one
  week’s work = 7.1638).
  Step Nine: There are no magical considerations.
  Example One Aftermath: The floor plan for the great hall has
  not been included in this book, because any floor plan is
  acceptable as long as all 1,000 square feet are under the 40-
  foot tall ceiling. If the PCs want a single large room with no
  privacy walls, that’s ok. If they want walls, that’s ok as well. If
  the PCs want the walls to extend all 40 feet from floor to ceiling,
  that’s also ok (although somewhat strange). Kitchen or no
  kitchen, toilet no toilet, and any other reasonable floor plans
  are acceptable. Chairs, tables, chests, cushions, and rugs are
  all included in the furnishings under the style modifier. In our
  example, the PCs great hall was very open with the only walls
  being around the toilet and a small changing area. They
  preferred less privacy in exchange for the greater protection a
  communal room provides those in their uncertain careers.
  Example Two: The Great Hall Expansion
  Step One: Our PCs have just returned from an extended
  expedition resulting in the downfall of an previously unknown
  traitor to the king, and they’ve reaped the benefits of their
  actions. The leader of the group, a fighter, was knighted by
  the king and given a benefice. Fortuitously, the benefice is the
  right of ownership for the land upon which the players’ great
  hall stands and the nearby village. Finding himself one of the
  gentry, albeit a small member, the fighter decides to expand
  the party’s great hall into a three-leveled structure. The fighter
  wants to demonstrate his authority and account for his new
  entourage and responsibilities. The GM decides the structure
  type “house” is again most appropriate and informs the players.
  Step Two: The PCs map out the renovations. The new
  structure is composed of 3,000 square feet and the first floor,
  formerly open, has been divided into smaller rooms. The
  second floor is ten feet from the ground, while the third is thirty.
  The first floor is converted into servant quarters, a kitchen,
  and greeting chambers. The second becomes the main floor
  containing the large audience chambers and rooms for visiting
  guests. The third floor is entirely composed of the PCs’ private
  chambers.
  Step Three: The GM first prices the square footage for the
  second and third floors. The second floor comes in at 1,100
  gp (1,000 x 1 gp/sq. ft. for structure type “house” x 1.1 for the
  +10% height modifier). The third floor costs 1,200 gp (1,000 x
  1 gp/sq. ft. for structure type “house” X 1.2 for the +20% height
  modifier). Pricing the first floor is more difficult since it is a
  renovation. The GM looks at the blue prints and estimates
  that 200 square feet are being actively renovated, so the PCs
  have to pay 200 gp for the first floor renovations (200 X 1 gp/
  sq. ft. for structure type “house”). The initial estimate for the
  renovation is 2,500 gp.
  Step Four: The PCs use the same building materials for the
  renovations. The material costs for a stone/stone/wood
  structure +93%. Since the PC’s are performing renovations
  and the foundation and the roof are not being constructed,
  this lowers the total material modifier down to +74.4% (walls
  are 80% of a structure and the PCs are only building walls.
  80% of +93% original material modifier = +74.4%) This brings
  the base price for the renovations to 4,360 gp (2,500 gp initial
  estimate x 1.744 for the material modifier).
  Step Five: The PCs use the same sources for their materials
  as they did for the original building, so they pay a total of 872
  
  114
  Appendix IV-Building System
  gp for carriage. (Stone composes 100% of the total renovation.
  100% of 4,360 gp is 4,360 gp and 20% of 4,360 gp = 872 gp).
  Since the foundation and roof are already built, only the walls
  have to be considered.
  Step Six: Again, the PCs keep the same style throughout the
  interior. The PCs only have to pay for interior style since exterior
  style is remaining unmodified. Applying the +100% interior
  style modifier to the base price of 4,360 gp gives a style cost
  of 4,360 gp.
  Step Seven: Totaling up the base price (4,360 gp), carriage
  (872 gp), and style costs (4,360 gp) brings the final price to
  9,592 gp. For almost twice the cost of the original great hall,
  the PC have tripled their total living space and maintained the
  tasteful style they prefer.
  Step Eight: Construction time is twelve weeks (9,592 gp final
  price / 800 gp number of gp equal to one week’s work = 11.99)
  Step Nine: There are no magical considerations.
  Example Three: A Great Church
  Step One: After many years of profitable adventuring, the
  party’s cleric decides she wants to lay the foundations of a
  great church. Like all great churches, she knows it will take
  many years to complete, but she wants to fund the first
  construction effort and find funding for the rest. She has the
  land she needs, because the fighter, moving up into the
  peerage by this time, has endowed his friends with benefices
  of their own. The GM decides her church is closest to structure
  type “church,” and informs her.
  Step Two: The cleric’s player maps out the church, and she
  certainly doesn’t refrain from expense. The church is composed
  of 19,000 square feet: 4,000 feet at ground level; 3,000 feet in
  the second story 20 feet up; 2,000 feet in the third story 40
  feet up; and 10,000 square feet lies under the magnificently
  decorated 85 foot-tall roof. The footprint of the building is
  14,000 square feet.
  Step Three:  The GM first determines the cost of excavation.
  Unlike the other structures constructed by the cleric, her church
  requires a deep foundation to support its weight. The GM
  decides on a fifteen-foot deep foundation because it is a large
  stone structure. The church has 14,000 feet at foundation level,
  so the excavation price is 4,200 gp. (14,000 sq. ft. footprint X
  15 cubic feet of excavation per square foot of footprint X 0.02
  the cost for “excavation, earth wood braces”) The PC winces
  at the cost of just the excavation, but she knows the building
  will take years to finish, so she continues on.
  The GM determines the prices of the various levels of square
  footage. There are 4,000 square feet at ground level costing
  10,000 gp (4,000 sq. ft. X 2.5 the cost for “church” type). There
  are 3,000 square feet at 20 ft height costing 8,250 gp (3,000
  sq. ft. X 2.5 the cost for “church” type X 1.1 height modifier).
  There are 2,000 square feet at 40 ft height costing 6,000 gp
  (2,000 sq. ft. X 2.5 the cost for “church” type X 1.2 height
  modifier). And finally there are 10,000 square feet at 85 ft.
  height costing 37,500 gp (10,000 sq. ft. X 2.5 the cost for
  “church type” X 1.5 height modifier). The initial estimate of the
  church including excavation is 65,950 gp.
  Step Four: The church is composted entirely of stone adding
  +100% material modifier. Material costs add 65,950 gp to the
  cost of the church and makes the base price 131,900 gp.
  Step Five: The GM determines the nearest quarry is less than
  a mile away (one of the cleric’s primary considerations when
  determining where to locate the church), and adds +10% to
  the base price. Carriage for the church stone costs 13,190 gp
  (131,900 base price X 1.1 carriage cost).
  Step Six: The style of the church must be appropriate to its
  purpose. The cleric decides that a luxurious exterior and an
  artistic interior would instill those who enter with the proper
  piety. This adds 346,237.5 gp to the cost: exterior style adds
  82,437.5 gp (131,900 base price X 0.625 external style) and
  interior style adds 263,800 gp (131,900 base price X 2.00
  internal style).
  Step Seven: The base price (131,900 gp), carriage (13,190
  gp), and style costs (346,237.5 gp) brings the final cost of the
  church to 491,327.5 gp. The church is a worthy expression of
  divine prestige.
  Step Eight: Construction time is a little over 98 weeks
  (491,327.5 gp final price / 5,000 gp number of gp for one week’s
  work = 98.2655). It will take longer than this complete, because
  the PC cannot pay the entire amount and will have to work on
  financing for several years to complete the church.
  Step Nine: For the first time in her building career, the cleric
  has access to magic that helps building. She’s managed to
  convince her order to loan her a lyre of building. This is quite
  a coup for her, and she promised her entire adventuring group
  to the king for a special mission. She of course, neglected to
  mention it to her friends, but she figures they owe her for all
  those heals during their rowdier years.
  Her order promises a 5% increase in their taxes to the king for
  the use of one of his lyres of building and their upfront payment
  of the 5% expedites the process. The king allows the order
  use of the lyre for a month, and the cleric manages to talk her
  order into giving her two weeks of that month. All those years
  of practicing diplomacy finally paid off big.
  The cleric convinces her bardic friend to play the instrument,
  and he plays away for almost fifteen hours before collapsing
  in exhaustion. During his fifteen hours of play, the foundation
  of the church is laid, the walls magically coalesce into their
  planned beautiful structures and slowly work their way to the
  sky. The floors tile themselves in expensive marble and
  beautiful carvings flow out of the supporting pillars.
  The ecstatic cleric assesses the situation and commends the
  bard’s performance. He plays again one week later, and
  although he plays irreverent and bawdy drinking songs for
  most of his eighteen hours, the cleric is again pleased. All
  together the lyre has contributed 330,000 gp to the church’s
  construction (33 hours at 10,000 gp an hour =333,000 gp).
  This reduces the final cost to 161,327.5 gp and the total
  working time to 31.66 weeks.
  She’s even still happy after she discovers a bas-relief of her
  bardic friend over her bed in her private chamber.
  
  115
  Appendix IV-Building System
  Structure Types
  Aqueduct: Aqueducts are any large structures designed to
  transport water from one location to another, normally over
  long distances. They are usually a long bridge-like structure
  made of stone, supported by piers or towers of stone.
  Aqueducts can support more than one water channel, having
  multiple channels placed on top of another. Aqueducts are
  usually composed entirely of stone. The average width of an
  aqueduct is five feet, the average height is 50 feet, and the
  lengths of aqueducts vary greatly, anywhere from a few miles
  up to 50 or 60.
  Barn: Barns are buildings used to shelter harvested crops,
  livestock or other agricultural materials. Barns are usually of
  wood, often with a stone foundation, and come in a multitude
  of shapes and sizes. They are often 20-30 feet tall.
  Barrack: Barracks are sleeping/living quarters for military
  personal. They are usually quite large and provide sleeping
  quarters for one medium creature per twenty-five square feet.
  Barracks are often without beds, or only with simple cots or
  bunk beds.
  Bath, public: During medieval times public baths are not
  uncommon, although not as common as during the Roman
  centuries. Baths are usually co-ed until their gradual
  disappearance during the latter 14th century. Medieval
  bathhouses are not the monstrous affairs like the Romans’
  (nor as technologically advanced), but are usually constructed
  of stone with ample room for heating water and for socializing.
  Privacy is also valued and romantic trysts are not uncommon.
  Boarding House: Boarding houses provide long-term
  temporary residence within cities. They are commonly used
  by students, or by individuals having long-term business.
  Boarding houses are usually several stories with multiple,
  lockable, rooms. They are often renovated large houses or
  smaller tenement buildings.
  Bridge: A bridge is any structure built over a river or gorge
  creating a path over the obstacle. Medieval bridges are often
  constructed of wood, but stone is the preferred building
  material. Bridges vary drastically in length and height, but are
  usually ten to twenty feet wide. Wider bridges are, of course,
  not uncommon.
  Canal: Canals are artificial waterways for transportation. They
  are also often simply modifications of an existing river, allowing
  ship navigation. Medieval canals are usually made of stone,
  at least twenty feet wide, of varying depth due to circumstance,
  and often ten or more miles long. Canals play a very important
  role in transportation in a society where carriage easily doubles
  or triples prices when extensive land transport is required.
  When possible, canals link large thoroughfare rivers together
  near their headwaters, allowing for uninterrupted water
  transport over great distances, even continental distances.
  No excavation costs are required for canals, the material
  modifier is a flat 50%, and there is no carriage costs associated
  with canals.
  Cemetery: Cemeteries are burial places for the dead, in which
  corpses are interred under the ground. They usually have a
  four or five foot tall stone or wooden wall enclosing them.
  Cemeteries require no excavation, have a flat 50% material
  modifier, and no carriage costs except under rare
  circumstances.
  Church: A church is a building used for worship. During the
  medieval period, all churches are of similar construction, often
  in the rough shape of a cross, and range from small personal
  affairs to triumphant examples of some of the best art through
  architecture in the course of history. In a magical medieval
  society, churches come in a plethora of shapes and sizes.
  Most are built of stone, as stone is a sign of wealth and prestige.
  Churches of other materials are not unusual, especially for
  god and goddess whose domains are oriented towards other
  construction types.
  Cistern: Cisterns are large tanks, usually made of stone, for
  collecting and/or storing water. Medieval cisterns are located
  at the ends of aqueducts or in areas requiring a guaranteed
  water supply. Cisterns are also raised and placed in thick walls
  or on roofs to gain water pressure through gravity, providing
  running water for the wealthy. One cubic foot of a cistern holds
  roughly 7.5 gallons of water. A cistern’s size is dependant upon
  its function. In cities cisterns hold tens of thousands of gallons,
  while in castles, thousands are more typical. A private cistern
  holds hundreds.
  Coliseum: Coliseums are large buildings or stadiums for
  sporting events. Common during the Roman centuries,
  coliseums provide an area for gladiatorial combat and other
  blood sports as well as more pacific competitions. Coliseums
  are almost exclusively made of stone, though more primitive
  versions are simply a large ring of packed earth with poor
  stone slabs as seating. Coliseums are not built during the
  medieval period, but they are often cannibalized for stone.  In
  many fantasy worlds, they are common features. Coliseums
  varied greatly in size, seating a few thousand people up to a
  hundred thousand people.
  Corral: Corrals are enclosures designed to hold livestock. They
  vary in size depending upon the number of animals needing
  restraint. Some corrals have stone walls, some wattle and
  daub, but most have wooden walls. Corrals have no excavation
  expenses.
  Dam: Dams are structures built to hold back running water.
  Dams may be build of wood or stone and provide many
  benefits. During the magical medieval period, many smaller
  rivers are dammed to create millponds and to increase the
  flow of water over the ever-present mill. City councils damn
  rivers, allowing council members to build mills right under the
  drains for maximum mill power and profit. City councils also
  dam their rivers in aggressive business moves against other
  millers farther down the river. This reduces or diverts the flow
  of water from other mills, in order to drive them bankrupt so
  the “dammers” can purchase them at low prices. This leds to
  long and expensive litigation between cities during the
  medieval period. Dams vary greatly in width, depth, and length.
  The price of dams includes excavation.
  Dock: A dock is an excavated basin adjacent to a waterway
  equipped with gates to keep water out. Docks are used to
  build or repair ships. During the magical medieval period, there
  
  116
  Appendix IV-Building System
  are three basic types of docks. Wet docks empty and fill with
  the tide (for wet dock pricing use simple excavation type pricing
  instead of dock pricing), tidal docks have workable dams to
  keep out the water during high tide, and dry docks have dams
  to keep the water out during both low and high tides. The
  deeper excavation of a dry dock allows the construction of
  larger ships. Dry docks also had simple machinery to drain
  water. Docks vary in size depending on needs and type, with
  dry docks requiring the greatest cubic footage. There are no
  excavation costs associated with docks.
  Dovecote: Dovecotes are usually twenty feet tall and twenty
  feet in diameter. They are round stone towers with many small
  cubbyholes on the inner wall, providing nesting space to the
  700-1,000 doves within. A revolving ladder allows a servant
  access to all the cubbyholes by rotating around a central pole.
  Dovecotes often have wood or even thatch roofs, and a few
  have stone roofs. The doves provide food and an excellent
  source of fertilizer for the fields.
  Excavation: Excavation is removal of stone or earth from the
  ground. Ditches and mines are forms of excavation. Excavation
  is priced according to the hardness of the material being
  excavated and the necessity of siding. Earth is cheaper than
  stone, and no sidings are cheaper than sidings. Sidings are
  required in steep grade earth excavation in order to prevent
  slides. Wood is the preferred method of siding, but stone is
  required for some excavations. Deep excavations and
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  Appendix Table IV.1-Structural Types
  
  117
  Appendix IV-Building System
  foundations deeper than five feet require stone sidings. Stone
  siding is also used in excavations for water storage (wet moats)
  to keep the water from being quickly absorbed into the earth
  and potentially effecting foundations of nearby buildings. All
  material costs of excavation are assumed in the pricing per
  cubic foot.
  Fountain: Fountains release water through pipes into a basin.
  Fountains in magical medieval times can be fairly primitive
  affairs, but as they require complicated engineering to create,
  they are usually ornately decorated or incorporated into
  sculpture. Fountains are made of stone and require a source
  of pressurized water. Fountains are of any shape or size.
  Pricing for a fountain includes excavation costs and assumes
  no less than 100 ft. of piping is required to reach a water source.
  If more is required, add excavation costs.
  Garden: Though herb and vegetable gardens are quite
  common in rural communities and small urban communities,
  gardens of the city are relaxed socializing area for the wealthy.
  A leisure garden has ornamental plants, a duck or fishpond,
  and plantings of well tended trees and shrubbery. Leisure
  gardens are walled off from view and often contain fountains.
  Herbs are often grown in a set off section of a leisure garden.
  Leisure gardens are rarely larger than an acre or two, though
  vast leisure gardens are a significant way of demonstrating
  wealth.
  Granary: Granaries are buildings for storing threshed grain.
  Granaries are made of stone (there are no material costs in
  granaries as stone is assumed), because grain must be kept
  at a proper moisture level or it will be ruined. Stone is also
  more effective in keeping vermin out. Grain also exerts
  considerable outward thrust requiring the strength of stone to
  withstand. Granaries may be made of adobe or brick and doing
  so reduces the base cost by 25%. Granaries are usually large
  structures, built on piers to allow an undercurrent of air beneath
  the structure to maintain moisture and temperature levels. A
  cubic foot of wheat weighs 48 pounds. Every acre of arable
  land will produce 480 lbs. of wheat. This production amount
  does not include any magical assistance.
  Guild House: Guild houses are meeting places for guilds.
  They are usually large, ornate, and structurally complex
  buildings. Guild houses are often stylistically expensive to
  demonstrate the power of the guild.
  Harbor: A harbor is a protected inlet where ships find shelter
  from natural and man-made dangers. Magical medieval
  harbors are mostly simple affairs, but they can be huge and
  complex engineering endeavors. Harbors are usually
  constructed of stone, but preliminary harbors can be
  constructed of wood. Small harbors enclose less than an acre,
  while large harbors can enclose 40-50 acres. Price only the
  sq. ft. under construction, not the sq. ft. enclosed by a harbor.
  Hospital/Asylum: Hospital/Asylums are structures providing
  care for the orphaned, elderly, sick, mentally ill, or infirm.
  Hospitals are common in all urban environments, and the
  quality of their care varies greatly upon the social class of
  their wards. More often then not, they are somewhat in a state
  of disrepair or financial necessity, as charity work is rarely
  sufficiently funded. Medical care can be received at a hospital,
  but the majority of the work done within the structure is
  concerned with providing for the aged, infirmed, or dying.
  House/Kitchen: Houses/Kitchens are buildings within which
  human beings live and cook. Their primary functions are
  protection of health and welfare, the protection of material
  goods, and the preparation of food. Medieval houses/kitchens
  varied wildly in construction, but the majority is of wattle-and-
  daub. House and kitchen sizes vary widely. Kitchens were often
  built independently of houses to reduce the risk of fire. A small
  covered walkway leads from an external kitchen into the house.
  This walkway is assumed in the pricing of an external kitchen.
  Infirmary: Infirmaries are places of care for the injured or sick.
  They are usually associated with a monastic order, military
  group, or guild. They vary in size depending upon the number
  of individuals the infirmary serves. Typically, there is space
  for one medium-sized creature for every 50 sq. ft.
  Inn/Tavern: Inns are buildings that provide lodging, food, and
  drink for travelers. Taverns provide only food and drink. Most
  inns and taverns are made of stone to reduce fire risk and
  have a cellar or undercroft for storing beer, wine and other
  liquors. Inns have second and third stories for rooms. A
  common room is usually available for the lowest rate, but the
  highest chance for theft. Private rooms or rooms sleeping two
  or four are also available.
  Library: A library is a structure designed to store books. In
  the medieval period, books are a luxury and highly prized, so
  libraries are rare and small. In a magical medieval world,
  libraries are larger and much more common. Libraries are
  usually multiple-leveled structures built of stone to reduce fire
  risks. The pricing of a library includes filling it with non-magical
  books.
  Lighthouse: Lighthouses are towers located in important or
  dangerous places to aid in the safe navigation of ships.
  Lighthouses are usually made of stone and have a large area
  on the top for a bonfire and large, very expensive mirrors.
  Mausoleum: A mausoleum is a large tomb normally
  constructed of stone. Both above ground and below ground
  mausoleums are common. In the medieval period, ossuaries
  are often packed full of skulls and bones in an orderly fashion.
  Names and dates of death are occasionally written in ink upon
  skulls.
  Mill: A mill is a structure designed to use water or air power to
  perform a specific, and sometimes multiple tasks. Common
  mills during the magical medieval period are for grain, tanning,
  metalworking (hammer mills), and crushing grapes or olives.
  Mills are usually constructed of wood or stone, and they occur
  on the sides of rivers, floating as a boat with anchors holding
  them mid-stream, and under bridges where the water flow is
  constricted to provide greater motive power. Windmills occur
  where a fairly reliable source of wind can be found. Mills are
  expensive structure to build, as they are mechanically complex
  and usually require heavy parts.
  Office/Administration: Office/Administration buildings
  commonly have many small rooms linked by hallways. They
  
  118
  Appendix IV-Building System
  are used for various purposes and have many different shapes
  and sizes.
  Pier: A pier is a structure, supported by piles or pillars, built
  out over water. It is used as a landing place for ships. Piers in
  the magical medieval ages are usually wooden, but stone piers
  are not completely uncommon. Piers are often 50 to 100 feet
  long and ten to twenty feet wide; however, size does vary.
  Road/Plaza: Roads are ways for traveling from one location
  to another, and plazas are public squares or open areas in
  cities. For pricing purposes, all roads and plazas are paved,
  so be certain to use stone as the building material. Paved
  roads require no excavation, and unpaved roads are priced
  as excavation if pricing is considered necessary. Roads are
  usually narrow, rarely larger than ten feet wide and are almost
  certainly not straight. Plazas vary greatly in size depending
  on the wealth and location where they are constructed.
  Prison: Prisons are structures used to confine creatures.
  Prisons are normally composed of multiple cells or large rooms
  with multiple chained or restrained occupants. They are usually
  made of stone for security reasons and are relatively unsanitary
  places.
  Sewer: A sewer is an underground pipe or tunnel used to
  carry off water and waste matter. Sewers are excavated and
  faced with stone. If sewers are cut through stone, they are
  simply smoothed. Magical medieval sewers are often complex
  affairs reminiscent of Roman sewers, and most passages are
  very uncomfortable for medium-sized creatures. A few larger
  passages serve as major connectors within a sewer system,
  but most passages are three feet tall or shorter and often not
  even as wide. Large, old cities may have even larger and more
  integrated systems. Sewer pricing includes excavation and
  there is no material pricing for sewers.
  Shell Keep/Donjon/Tower: Any tall defensible tower, round
  or square, usually qualifies as a Shell Keep/Donjon/Tower
  structure type. Mostly built of stone and having walls at least
  three feet thick, these structures provide safety to their
  occupants and often form redoubts in a series of defensive
  initiatives. Shell keeps, donjons, and towers are typically at
  least 30 feet tall with a diameter of at least fifteen feet.
  Shop: A shop is a building where goods and services are
  offered for sale. Magical medieval shops commonly occur on
  the ground floor with the second and third floor being used as
  a house for the shopkeeper. Shops are mostly of wattle-and-
  daub or wood, but stone is sometimes used to indicate a certain
  level of wealth and accomplishment of the establishment.
  When pricing shops with living quarters above, price the
  ground floor as a shop and the upper floors as house.
  Stable: Stables are buildings in which cattle, horses, or other
  live stock are sheltered and fed. Horses are the most
  commonly stabled animals, though plow oxen are also
  commonly stabled. Stables are usually of wood and
  occasionally two storied to provide storage space. A single
  horse requires 40 square feet of stable space. More horses
  may be crowded into less space, but the possibility for
  aggression or disease increases drastically.
  Tenement: Tenements are large building divided into smaller
  apartments. Mostly build of wattle-and-daub and occasionally
  of wood, tenements in magical medieval times are poorly lit,
  poorly serviced buildings that are prime candidates for fire.
  They also provide rents to the landowners and shelter to the
  occupants. Often three or four floors tall, tenements collapse
  with alarming frequency. Most tenements house two adults
  per 25 square feet. Children, of course, abound as well within
  the same 25 square feet.
  Theatre: Theatres are buildings designed for the production
  of plays or presentations and usually have raked seating
  spaces. Typically made of wood, they lack the coliseum’s
  complicated underground features and do not provide blood
  sports. They are also quite a bit smaller and do not require
  the complex engineering needed by coliseums.
  University: Universities are the highest educational institutions
  in a magical medieval society. They are usually a series of
  building located upon a campus set off from the direct hustle
  and bustle of a city. University structures are built with wood
  or stone and include a library. When pricing a university, price
  all square footage for all building and 1/100th of all open areas
  (greens, commons) at the listed price. This reflects the vast
  diversity of a campus with a simplistic, universal pricing. There
  are no excavation costs associated with a university. A
  university has no material costs, but carriage still applies;
  typically, universities are built of stone.
  Wall (defensive, brick/adobe): Walls are upright structures
  that serve to divide, protect, support or enclose. This pricing
  is only for brick/adobe walls at least three feet thick and
  freestanding (curtain walls).
  Wall (defensive, stone): Walls are upright structures that
  serve to divide, protect, support or enclose. This pricing is
  only for stone walls at least three feet thick and freestanding
  (curtain walls).
  Wall (defensive, wood): Walls are upright structures that
  serve to divide, protect, support or enclose. This pricing is
  only for wooden walls at least two feet thick and freestanding
  (curtain walls).
  Warehouse: A warehouse houses wares until they are sold
  or distributed. Warehouses protect goods from theft and
  damage. Most warehouses are made of wood and vary greatly
  in size.
  Workshop: Any structure whose primary purpose is the
  construction of saleable goods is a workshop. Magical
  medieval workshops also double as living quarters. Workshops
  come in many shapes and sizes; most are of wood and
  composed of fairly large open spaces to accommodate all the
  necessary tools of the trade. Large medieval workshops were
  fairly common, but they should not be confused with a modern
  manufactory. In medieval times, a single individual would often
  see a manufactured good through several, if not all, steps in
  the manufacturing process.
  Material
  Dirt: Dirt is not usually viewed as a building material per se,
  but in the magical medieval period, packed dirt was often used
  
  119
  Appendix IV-Building System
  as foundations for poor, small buildings.
  Thatch: Thatch is a common roofing material made from straw,
  rushes, or any other straw-like grass. Thatch must be replaced
  at least yearly, but is so inexpensive it is often chosen for
  roofing. Thatch is first aligned to insure all reeds are parallel,
  laid down and held in place by hazel rods and tied at the ends
  to bind it to the roofing beams. Thatch is highly flammable
  after drying.
  Wattle and Daub: Wattle and daub is the most common
  construction method during the magical medieval period.
  Peasant houses are almost exclusively wattle and daub, and
  even those more well off, have wattle and daub houses. Wattle
  and daub is a row of upright stakes with the spaces between
  woven through with small pieces of wood or thatch. On both
  sides of the wall, the wattle is daubed with clay, earth, plaster
  or mortar and smoothed. The wall is usually plastered and
  then whitewashed. Many building, even small churches and
  structures within castles are built using wattle and daub
  because it is inexpensive and quickly constructed.
  Wood: Wood is the second most common construction
  material. Unlike modern wood, magical medieval lumber is
  not seasoned to prevent warping and resist insects. Large,
  important, structural timbers and decorative lumber are
  seasoned, reserved for fine construction. Wooden structures
  usually have stone foundations to help prevent rotting. Wooden
  structures in the magical medieval period are usually only
  wooden framed with wattle and daub filling in the space
  between the studding. Wooden structures are longer lasting
  and require less maintenance than straight wattle and daub
  construction. Wooden roofs are well made affairs and provide
  ample shingling to keep out the weather. During the medieval
  period, wood progressively becomes more and more
  expensive as it becomes less common. Wooden interiors do
  not necessarily indicate wooden floors, as mud was often used
  as flooring.
  Adobe: Adobe is unfired, sun-dried brick. It is often used as a
  building material in warmer, dryer climates. It is not as strong
  as fired brick, but given the right levels of humidity, is almost
  as durable. Adobe is made by placing mud mixed with a little
  thatch into brick-sized molds and the allowing the bricks to
  dry in the sun.
  Brick: Brick is made in a similar manner as adobe, but instead
  of being sun-dried, it is placed in a kiln and fired. Bricks come
  in many shapes, and when used as flooring or roofing
  materials, they are referred to as tiles.
  Stone: Stone is the best of the non-modified building materials
  in the magical medieval period. Its main benefits are strength
  and durability. Nothing is as strong and durable as stone. Stone
  can be carved into intricate sculpture and provides a sense of
  weight and majesty to a construction. Stone is usually dressed
  (cut into the shape it needs to be) at the quarry site before
  carriage, in order to reduce the amount of carriage necessary.
  Stone is considered masonry for purposes of hardness, hp
  and climbing DC.
  R stone (reinforced stone): Reinforced stone is stone
  reinforced by metal. This stone is treated as reinforced
  Appendix Table IV.2-Height Modifiers
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  120
  Appendix IV-Building System
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  Appendix Table IV.3-Material Modifiers
  Appendix Table IV.3a-Material Costs
  Appendix Table IV.3b-Material Properties
  masonry for purposes of hardness, hp, and climbing DC. It is
  almost exclusively reserved for military structures.
  Style
  In this building system, style is a monetary representation of
  decoration. Style varies according to the society is represents.
  Some societies value exterior sculpture more than interior
  refinement, others believe the tapestry is the requirement for
  true man of the arts. Societal preferences determine what
  physical ornamentation constitutes style, adding a touch of
  realism in a GM’s game. The styles, from least to greatest,
  consider both physical comfort and aesthetic comfort.
  Rough: Rough is the meanest style. Rough allows a building
  to perform its function, but offers nothing beyond that. It is
  uncomfortable, but sound.
  Functional: A step above rough, functional provides little
  additional comfort but is distinct from its lesser brother. Most
  peasants or laborers live in rough or functional structures.
  Utilitarian: Utilitarian is austere, but has a few minor comforts.
  
  121
  Appendix IV-Building System
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  Appendix Table IV.5-Style Modifiers
  Basic: Basic provides a small manner of comfort within a
  mostly utilitarian structure.
  Normal: Normal is the baseline for style. It presents a house
  with normal comforts and is appropriate for average craftsmen.
  Tasteful: Tasteful style provides comfort for the building’s
  inhabitants. It is the minimum style of any successful merchant.
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  Appendix IV.4-Carriage Modifiers
  Ornate: Providing the first tastes of real wealth, ornate
  structures are elegantly constructed and filled with fine
  materials.
  Artistic: Artistic structures are a source of pride. They display
  exterior and interior qualities worthy of good breeding.
  Luxurious: Luxurious structures surpass the beauty of artistic
  structures and provide a greater comfort level. Typical of the
  wealthy, luxurious structures are often “the expected” by the
  nobility, while artistic buildings are viewed as “roughing it.”
  Royal: This style is fit for a king. It is the style expected by
  royalty and has all the comforts associated with such
  expectations.
  Imperial: Truly works of grandeur, imperial style is expected
  by emperors and is often associated with the finer holdings of
  kings.
  Note: The greater styles (luxurious, royal, imperial) do not
  include unique works of art. They are presumed to include all
  necessary functional and aesthetic items, but these items
  should not be considered works of art in and of themselves.
  For example, an imperial house can have lots of paintings,
  but the prices here assume that none of these paintings are
  the Mona Lisa. Such unique items should be purchased
  individually.
  
  122
  Appendix IV-Building System
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  123
  Appendix V-A Magical Medieval Miscellany
  Appendix V- A Magical Medieval Miscellany
  A list of expenses in gaining the charter for
  Hattighar
  —from the Hattighar council records.
  The summation of various expenses incurred by Hiladon Addric
  of Hattighar at the king’s festival held in Pushkar, in the writing,
  conception and making of various bills and supplications
  presented to the king for confirmation and augmentation of
  the charter of the city’s liberties: 500 gp
  The expense of Gurraent Gonyc for three journeys to Pushkar
  for obtaining the said charter for a total of 36 days: 400 gp
  As gratuities to the lawyer Galer Rabaen: 40 gp
  As gratuities to the lawyer Jereri Addric: 60 gp
  As gratuities to the lawyer Garyn Gonyc: 60 gp
  The expenses of Kosur ap Lobur for traveling to Pushkar to
  speak with Numli the Dwarf to discuss the religious aspects of
  the said charter: 105 gp
  Expenses of wine, cherries and other things bought and given
  to the said lawyers for their advice: 30 gp
  For a gift to the doorkeeper of the king’s castle for allowing
  Galer Rabaen to enter: 5 gp
  Item, paid for embossing the charter: 120 gp
  Item, paid for enrollment of the charter in the king’s rolls: 110
  gp
  Item, one silk cord to bind the charter: 3 gp
  Item, paid to the king for the fine of the grant and confirmation
  of the charter together with certain additions and clauses newly
  granted and confirmed this year: 1,500 gp
  Item, the fee paid for sealing the charter: 900 gp
  Item, paid to the scribe’s clerk for his assiduous and speedy
  work in examining the charter: 20 gp
  For a wooden box for keeping the charter in: 1 gp
  A sample city charter
  Pratap, King of Cresson, to his dukes, earls, barons, high
  priests, clerics, justices, officers and all loyal subjects,
  greetings. Know that I have granted, and by this charter
  confirm, to my citizens of Pushkar for themselves and their
  heirs that they may hold the city of Pushkar of me and my
  heirs for a farm of 15,000 gp per annum in exchange for the
  following relief: exemption from market tolls within Pushkar,
  exemption of bridge and water tolls within Pushkar, exemptions
  from land taxes within Pushkar and exemption from murder-
  fine. Furthermore no man shall manufacture woad-dyed cloth
  within a four-league radius of Puskar.  If any man, from
  whatever place he originates, lives in Pushkar for a year and
  a day during a time of peace, without anyone laying claim to
  him, no-one shall have any lordship over him afterwards except
  the king. Futhermore Puskar is given the right of merchant
  and craft guilds, the right to elect a sheriff from themselves of
  whosoever they want from themselves, and right to set and
  collect gate tolls as service to allow city maintenance. All royal
  merchants and members of my household are
  exempt from all gate tolls of Pushkar. It is my will and firm
  command that the burgesses shall have and hold
  the aforesaid customs properly, peacefully, freely, quietly,
  honorably, fully and wholly.
  By my hand and seal, Pratap, King of Cresson. Witnesses:
  Eowadrieng de Albini, Numli the Dwarf, Oswync fitz Richer,
  Hubert the queen’s chamberlain, Aalimond de Preranor, Noiwyr
  Chemdam. Given at West Gate Temple.
  A sample free-city charter
  Pratap, King of Cresson, to his dukes, earls, barons, high
  priests, clerics, justices, officers and all loyal subjects,
  greetings. Know that I have granted, and by this charter
  confirm, to my citizens of Hattighar for themselves and their
  heirs that they may hold the city of Hattighar of me and my
  heirs for a farm of 60,000 gp per annum.
  The citizens may appoint as sheriff whomever they want from
  among themselves and as judge whomever they want from
  among themselves to take charge pleas of the crown and
  supervise their conduct; no-one else shall be judge over the
  citizens of Hattighar. The citizens of Hattighar are exempt from
  murder-fine, tax on real estate, war tax, and none of them
  need undertake trial by battle. If a plea to the crown is accused
  upon a citizen, the citizen may defend himself by adjudication
  within the city. Within the walls of Hattighar no one need be
  billeted, neither my household nor anyone elses, nor is any
  billet to be undertake by force.
  All tolls and taxes within Hattighar are confirmed to Hattighar
  and alienated from me and my heirs for above mentioned farm
  of 60,000 gp. All royal merchants and members of my
  household are exempt from any and all taxes and tolls of
  Hattighar. All merchants and citizens of Hattighar are half
  exempt from tolls and taxes throughout my realm.
  Concerning lands for which citizens bring complaint before
  me, I shall uphold their rights according to the law of the city.
  If anyone exacts toll or customs from a citizen of Hattighar,
  the citizens may in the city recover from members of the
  borough or town where the toll or customs were taken half the
  amount given by a citizen or merchant of Hattighar for toll and
  any and all applicable damages.  All debtors who own debts
  to citizens must repay them, or in the court of Hattighar offer
  defence that they are not indebted.
  By my hand and seal, Pratap, King of Cresson. Witnesses:
  Eowadrieng de Albini, Numli the Dwarf, Oswync fitz Richer,
  Hubert the queen’s chamberlain, Aalimond de Preranor, Noiwyr
  Chemdam.  Given at High North Temple.
  
  124
  Appendix V-A Magical Medieval Miscellany
  A sample grant of farm to the town of Nagar
  —from the Nagar mayor’s records.
  This indenture made between the noble lord Numli the Dwarf,
  Earl of Eastmarch, on the one hand and the mayor, burgesses
  and community of the town of Napur, on the other hand,
  evidences that the Earl has granted and farmed to the mayor,
  burgesses and commonalty, the scope of authority within the
  town and its suburbs. Including all types of legal and
  administrative instructions to be made within the same by the
  bailiffs deputed by them, both of writs of the king and of other
  executions whatsoever within the town and suburbs. Together
  with all kinds of revenues from courts, markets, gates of the
  town and suburbs to be held by them or their deputies. Together
  with all kinds of rents, leases and other such revenues within
  the town and suburb: possessions of fugitives and felons, waifs
  and strays, fines and fees imposed before them or their
  deputies in the town.
  Reserved to the good earl are rents and leases of ovens, mills,
  watercourses and their rents and tithes accustomly levied in
  the past; his right of courts held in Eastmarch and all of its
  summonses, attachments, and fines and fees. In addition the
  earl has granted to the mayor, burgesses, and community and
  their successors the custody of all kinds of prisoners arrested
  in the town and suburbs, whether for felonies or for trespasses,
  to be guarded according to the law, just as the past was the
  responsibility of the earl’s bailiffs.
  The mayor, burgesses, and community and their successors
  are to have said rights for the term of ten years only, beginning
  on the date following this document. For such rights and
  privileges they are to pay annually to the earl and his heirs
  10,000 gp in equal portions at the festival of harvest, festival
  of new year and festival of first planting. If said amount is at
  anytime in arrears, wholly or in part, at any of those due dates,
  it is permissible for the earl and his heirs or officers to arrest
  the mayor, burgesses, and community and to keep as surety
  property from the above until they have been satisfied for the
  arrears of the farm.
  In witness to the earl’s seal and name on one part of this grant
  and the names of the mayor, burgesses and community along
  with their common seal to the other part.  Given at Nagpur on
  15 September.
  Grant of toll exemption
  Pratap, King of Cresson, to his dukes, earls, barons, high
  priests, clerics, justices, officers and all loyal subjects,
  greetings. Let all know that I have granted to our great men of
  Pushkar that they may have a merchant guild in Pushkar and
  that they may be exempt from tolls, passage, customs, taxes,
  and tithes throughout all of our land. Furthermore no one shall
  harass them for customs, upon penalty of 1,000 gp.
  By my hand and seal, Pratap, King of Cresson. Witnesses:
  Eowadrieng de Albini, Numli the Dwarf, Oswync fitz Richer,
  Hubert the queen’s chamberlain, Aalimond de Preranor, Noiwyr
  Chemdam.  Given at High North Gate.
  Sample guild rules
  Sample rule guides for guild rules and regulations: not all of
  these are appropriate for all guilds. Rules appropriate to all
  guilds are indicated by an A, rules appropriate for merchant
  guilds are indicated by an M, and rules appropriate to a craft
  guild are indicated by a C. These rules, though far from
  complete and greatly simplified, are good guidelines to follow
  when creating guild statutes.
  M: The guild shall have elected from the merchants a
  guildmaster, a steward, a cleric, four council members, and
  an usher. The guildmaster shall receive from each person
  entering the guild for meetings 10 gp, the steward shall receive
  5 gp, the cleric shall receive 5 gp, the council members each
  shall receive 5 gp, and the usher shall receive 1 gp. The guild
  shall meet twice a year, once after harvest and once before
  planting.
  C: The guild shall have elected from the master craftsmen a
  guildmaster, a steward, six council members and an usher.
  The guildmaster shall receive from each person entering the
  guild for meetings 2 gp, the steward shall receive 1 gp, the
  council members each shall receive 5 sp, and the usher shall
  receive 1 sp.
  A: When the guild is in session, no strangers are to be present,
  except when requested by the guildmaster or the council. The
  council members shall each have a sergeant to serve before
  them, the steward shall have a sergeant to serve before him,
  and [M] the cleric shall have a clerk for service or [C] the
  steward shall have a clerk for service.
  A: When the guild is in session a candle is to be burnt at High
  Temple and a box is to be provided to collect funds for the
  candle. The extra acquired from the box is to be used in the
  support of High Gate hospital.
  A: When the guild is in session a gallon of wine and two candles
  are to be provided to the steward, [M] cleric, and the council.
  A gallon of wine is to be provided to the usher.
  A: When the guild is in session, no member of the guild is to
  be absent. If a guildsman is absent due sickness, he is to
  receive a gallon of wine and a candle.  If a guildsman is absent
  due to being out of the city and uninformed of the meeting of
  the guild, he shall receive a gallon of wine if his servants come
  to get it.
  M: When the guild is in session, no member of the guild is to
  leave the city for any business without the permission of the
  guildmaster. If a guildsman does, he is to be fined 5 gp, and
  he is to pay it.
  M: When the guild sits, a locked alms box shall be placed at
  the entry door next to the usher. A donation must be placed
  within the box for the poor. The alms must be equal or greater
  than the service paid to the usher, but not to be greater than
  the service paid the guildmaster. The distribution of the alms
  is at the discretion of the guildmaster, but an honest reckoning
  of the distribution must be presented at the next meeting.
  A: The steward ought to keep the rolls and treasures of the
  guild under the seal and approval of the guildmaster of the
  guild.
  
  125
  Appendix V-A Magical Medieval Miscellany
  M: When a guildsman dies, all those who are of the guild and
  in the city shall attend the service of the dead and the
  guildsmen shall bear the body and bring it to the place of the
  dead. Whoever will not do such shall be fined 2 gp, to be
  given to the poor.
  A: When a guildsman dies, his eldest son shall have the seat
  of his father, or of his uncle, were his father not a guildsman;
  and he shall have no expense for his seat.
  C: When a guildsman dies and he has no money for the funeral
  expenses, they shall be borne by the guild. If the guildsman
  leaves a widow who has no support, the guild shall provide 2
  gp a month in perpetuity for her support.
  A: If a guildsman, through age or infirmary, loss of limb, blind,
  maimed, deaf, feeble, fire, or vicious misfortune should become
  unable to support himself through his [M] business or [C] trade
  he shall receive, at the cost of the guild in a manner fitting to
  his status: [M] 100 gp or [C] 30 gp.
  M: No member of the city shall buy anything to sell again in
  the same city, unless he is of the guild or enfranchised with
  such rights. If anyone shall do so and is convicted of it, all that
  he bought shall be forfeit to the king.
  M: No one shall buy oils, millstones, fresh hides or fresh skins,
  honey, fat or salted fish unless he is a guildsman. No one
  shall keep a tavern or inn, nor sell cloth at retail, except in fair
  days unless he is a guildsman. No one shall keep in his granary
  beyond five quarters to sell at retail unless he is a guildsman.
  C: Neither private man nor stranger shall work in the business
  of the guild excepting that he be of the guild.
  M: Neither private man nor stranger shall bargain for or buy
  any kind of merchandise coming into the city before a
  guildsman. A guildsman has preference before a private man
  or a stranger unto the city.
  C: If any member of the guild shall have a surplus of work, so
  much as that he will be unable to finish and is in danger of
  losing his work, other members of the guild, as designated by
  the guildmaster shall help him finish.
  C: The guild shall chose three upstanding guildsmen as
  overseers and inspectors of quality. These inspectors shall
  visit every guildsman per season to view and discuss the
  guildsman’s work.  If after a diligent inspection they find any
  defaults in quality, they shall report the default to the
  guildmaster. If any guildsman refuses entrance, or hinders,
  any overseer they shall receive fee of 5 gp for the first offense
  and 10 gp for every offense thereafter. For their efforts the
  overseers shall receive 50 gp per year, but if they are found to
  be lax, not present at meetings, or favoring their friends at the
  expense of the guild or other guild members they shall forfeit
  their position and face fine of 10 gp.
  A: If any guildsmen disobeys these rules and statutes and if
  found guilty by his fellow guildsmen, he shall be punished
  through fine of [M]50 gp or [C]20 gp for his first offense. His
  second offense shall be fine of [M] 200 gp or [C] 50 gp. His
  third offense shall be fine of [M] 400 gp or [C] 100 gp and
  suspension from enfranchisement for one month. A fourth
  offense shall result in the expulsion of the rowdy from the guild.
  M: The common chest shall be in the house of the guildmaster
  or of the steward and the three keys of it shall be lodged with
  three discreet men of the guild or with three of the council.  No
  letter shall be sealed with the common seal unless in the
  presence of the guildmaster or the council.
  
  126
  Appendix V-A Magical Medieval Miscellany
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  1
  Examples of Magical Tolls and Taxes
  Appendix V.2-Magical Tolls and Taxes
  Plot Hooks Compendium
  The lord’s head shepherd accuses the party’s arcane
  spellcaster of maleficium. The shepherd claims the village
  sheep are ailing from a vicious disease, poisoning their milk
  and killing the sheep. Divergent Hook One: Though the PCs
  stand as sureties for their arcane spellcaster, the lord’s
  representative finds him guilty. The arcane spellcaster must
  perform a mission for the lord. The other PCs must accompany
  him, since they stood as sureties. Divergent Hook Two: The
  shepherd has been paid off by a local lord, in an attempt to
  undermine the power of the PC party. Divergent Hook Three:
  PCs pay off the appropriate manorial officials. The local lord
  takes note of their resources and taxes them accordingly.
  The PC lords hear of unrest in the neighboring lord’s demesne.
  Divergent Hook One: Peasants from the neighboring lord’s
  land flock into the PCs’ demesne. Divergent Hook Two: A
  peasant rebellion breaks out, stirring the peasants’ anger
  across the countryside (including the PCs’ peasants).
  Divergent Hook Three: Neighboring lord accuses PC lords of
  inciting the rebellion in order to take his land. Divergent Hook
  Four: Neighboring lord has hired mercenaries to pose as men
  of PC lords in order to accuse PC lords of inciting rebellion.
  The PC lords uncover a group of spellcasters in their demesne
  who have been avoiding taxes. Divergent Hook One:
  Spellcasters claim they are guests of the local druids and are
  therefore exempt from taxation. Divergent Hook Two:
  Spellcasters produce a writ declaring they are doing the king’s
  duty. Divergent Hook Three: Writ is actually a forgery.
  Spellcasters are members of the thieves’ guild hunting for
  buried chest of former thieves’ guild master.
  The local village church asks the PCs to escort their cleric,
  who is delivering an important sealed message. Divergent
  Hook One: Manorial clergy attempt to steal message as it
  contains incriminating evidence of his financial misdeeds.
  
  128
  Appendix V-A Magical Medieval Miscellany
  Divergent Hook Two: Manorial clergy attempts to steal
  message as it contains conspiratorial content.
  PC’s eldest brother has been demoted due his serious lack of
  wisdom. PCs must “escort” him to a monastery where he will
  pursue a life dedicated to the local god. PC’s father has hinted
  PC will become inheritor if he succeeds. Divergent Hook One:
  Brother’s ne’er-do-well friend attempts to rescue him. Divergent
  Hook Two: Brother enters order and surprisingly, works his
  way up in the ranks. He remembers what was done to him.
  Someone (or something) keeps murdering the village
  blacksmith at his forge, and there’s no sign of wrongdoing.
  Two dead blacksmiths this year, and no one will even think of
  going near the forge anymore. Things are breaking down, and
  the lord is frantic. Divergent Hook One: The manor has recently
  acquired a new source of ore. The ore turns out to have a
  strange material in it, which upon forging creates an invisible
  toxic cloud that kills the forger. Divergent Hook Two: Ore is
  actually being poisoned by the head miner, whom the lord
  taxed heavily while running the old mine.
  The local wizard-miser has been absent for over six months
  and is assumed dead. PCs are sent to acquire the best beast
  owed to the lord. Miser was a spellcaster of some power, and
  the lord’s servants are too fearful to enter his locked home.
  Divergent Hook One: Miser is not really “dead” per se.
  Divergent Hook Two: Miser’s extra dimensional family has
  arrived for mourning. They’re actually quite polite and provide
  the beast right away, if not attacked. Divergent Hook Three:
  House is actually empty and acquiring the beast is easy. But
  best beast is actually the local miser, who miscast a polymorph
  self and has been living as a large pig in the enclosed back
  yard. The “pig” tries to communicate by writing ‘help me’ in
  different languages with his snout.
  Church trouble. Local clergyman starts drinking heavily, and
  his social services suffer. Peasants ask the PC lords to
  investigate or find them a new priest. Divergent Hook One:
  Upon talking to the priest, the PCs discover that he is
  questioning his faith and has lost all his powers. Divergent
  Hook Two: Upon talking with priest’s superiors, they send a
  replacement. Divergent Hook Three: The original clergyman
  drunkenly swears revenge and allies himself with a neighboring
  lord, who is none too friendly with the PC lords.
  PC lords entertain one of the King’s justices on their manor.
  There is an attempt upon his life while under the PC lord’s
  protection. Divergent Hook One: The attempt fails, and PCs
  must determine the culprit. Divergent Hook Two: The attempt
  succeeds, and PCs must protect themselves from the king’s
  wrath. Divergent Hook Three: King’s main wizardly counsel
  hated the dead justice and conspired to have him killed. Wizard
  says he has magical proof the PCs are the killers.
  A well-dressed man, apparently a merchant, approaches the
  PCs. The man informs them the city is a very dangerous place,
  and they would do well to hire him for protection. Divergent
  Hook One: If refused, the merchant extorts an upstanding
  member of the craft guild into accusing the PC’s mage of
  improper use of magic in the city. Divergent Hook Two: If hired
  by the PCs, the man takes the money, tells craft guild member
  he’s found out who’s behind the extortion. Craftsman then
  publicly accuses PC party based upon his information.
  Divergent Hook Three: Upon accusation, the merchant offers
  to vouch for the PC party in exchange for their services.
  City council A hires the PC party to demolish the new dam
  built upstream by a rival city. City council A says members
  from the rival city council have been trying to buy local grain
  mills, but no one will sell. They claim city council B is trying to
  kill the business. Divergent Hook One: Rival city council offers
  PC party twice as much gp as original city to guard the dam
  and rival city council wizard offers PC wizard a powerful spell.
  A border lord hires the PC to chevauchee into the neighboring
  kingdom, specifically the lord whose land abuts his and who
  has recently departed to see his king. Divergent Hook One:
  Unknown to the border lord, his enemy has hired a group of
  adventures to protect his land while he makes a trip to his
  king. Divergent Hook Two: Border lord offers land as opposed
  to coin for the service.
  PC cleric is called back to his ordination church. Divergent
  Hook One: PC cleric is sent to arrange a lord’s alienation plan
  for the church. Divergent Hook Two: Lord is so impressed by
  PC cleric, that he says he’ll only bestow the land if the PC
  cleric agrees to run it. Divergent Hook Three: Difficulties arise.
  Lord’s lord doesn’t want the land to go into alienation.
  PCs are hired as mercenaries to protect a ship laden with
  expensive cargo traveling to a neighboring kingdom. Divergent
  Hook One: Upon docking, the ship hits the pier, and a fight
  ensues between the sailors and dockworkers about whose
  fault it is. Divergent Hook Two: If the PCs engage in combat,
  they will be prosecuted for rowdiness. If they use weapons,
  harsher penalties will apply. Divergent Hook Three: Local
  patriciate sees the PCs and likes their style. He offers to stand
  for them at trial if they perform him a favor.
  PCs find a lost relic in an evil temple. Divergent Hook One:
  The church of the PC’s cleric asks for the relic. Divergent Hook
  Two: Another temple learns of the discovery and claims the
  relic as theirs. PCs are drawn into a jurisdictional battle
  between the two churches.
  
  129
  Glossary
  Acre: 43,560 sq. feet or a roughly 210 ft. by
  210 ft. square.
  Advocate: Lawyer.
  Alchemist: Those creating alchemical
  substances.
  Alienation: The act of separating land from
  the feudal system; typically by giving land to
  organizations rather than individuals. Also
  when individuals sell allods to other parties.
  Allod: Land held without feudal obligation,
  owned outright.
  Allodial lord: The lord who holds a piece of
  land without feudal obligation; the “owner” of
  the land.
  Almoner: The personal who distributes alms
  to the poor, usually employed by lords and
  ladies.
  Alms: Gifts to the poor including food,
  clothes, coin, and other goods.
  Amercement: Fines for infringement of laws.
  Apprentice: Those learning a trade or
  profession.
  Architects: Those who design buildings and
  structures and oversee construction.
  Astrologer: Those who practice divination
  through the stars, planetary cycles, and other
  such things.
  Banker: Those who make money from
  lending money to others, or who hold money
  secure for a fee.
  Bachelor knight: A knight without land
  supported by grants from his lord.
  Barber: Personal grooms, as well as blood
  letters, surgeons, dentists, and general
  “medical” man.
  Bather: People who run baths or the
  attendants inside baths.
  Beadle: Manorial manager that collects seed
  at harvest for next year’s crop.
  Benefice: A collection of land, rights,
  buildings, and/or communities given by a lord
  to his vassal, providing the vassal’s material
  support, in exchange for military service and
  counsel.
  Bleacher: Those who bleach cloth and other
  textiles.
  Bowyer: People who make bows.
  Body servant: A lord’s personal servant who
  attend to his body, i.e. dressing, hair, bathing,
  cleaning, etc.
  Burgher: A citizen of a city; a freeman who
  is a member of a guild.
  Bushel: A unit of dry volume, roughly 4 pecks
  (2150.42 cubic inches) or 35.239 liters.
  Buttery: Where wine and other drinks are
  stored, typically next to the kitchen.
  Canon law: Ecclesiastical law; law which
  applies to clergy when they break the law or
  when a law is broken against them.
  Capon: A castrated male chicken.
  Caravaner: Those who outfit and run
  caravans.
  Carpenter: construction workers who mainly
  work in wood.
  Castle-guard: A form of military service in
  which a vassal garrisons a castle for a set
  period of time every year.
  Ceremony of Commendation: The ritual
  where a vassal swears fealty to a lord and
  receives a benefice.
  Chandler: Those who make and sell candles,
  lanterns, torches, wax, pitch, and soap.
  Charter: A legal document stating a town’s
  or city’s legal status and rights; issued by the
  town lord or the king.
  Chattel: Movable property, usually referring
  to animals or slaves.
  Chevage: A manorial fee for living or living
  off the manor.
  Chevauchee: A raid upon another lord’s
  resources.
  Chicanery: Edging a plow into another man’s
  strips in the field; a fine worthy offense.
  Circuit judge: A traveling royal justice, usually
  traveling a set annual route.
  Clergy member: ordained member of a
  religion or church.
  Cobbler: People who make shoes.
  Compurgation: Where the defendant swears
  they are not guilty.
  Cooper: People who make barrels.
  Copyist: Those who copy text and books, also
  known as clerks and used as notaries.
  Cotter: A jack of all trades on the manor,
  usually a peasant who does not own any land
  in the village except their home.
  Curtain wall: The outer wall of a fortification
  or city; usually made of stone and as thick as
  25-30 feet.
  Cutler: Those who make knives and other
  cutlery.
  Dairy seller: Those who sell milk and cheese.
  Demesne: Synonymous with “domain.”
  Distiller: Those who make hard liquor.
  Doctor, licensed: Those who tend to medical
  needs, with some official training.
  Doctor, unlicensed: Those who tend to
  medical needs, without official training.
  Dowry: A payment upon marriage, usually by
  the bride’s family to the groom or groom’s
  family.
  Draper: People who sell cloth.
  Dye maker: Those who make dyes and dye
  cloth, also known as dyers.
  Ell: A measurement for cloth or wool, around
  45 inches.
  Eminent domain: The land that a lord
  personally manages.
  Enfeoff: To provide a fief to a vassal.
  Engineers: Those who design structures and
  large objects, and oversee construction;
  under an architect.
  Engravers: Those who engrave, including
  metal and wooden items.
  Entertainment: The right of lords to stay at
  their vassal’s manors all expenses paid.
  Entry fee: A fee paid by inheritors, people
  entering and advancing in guilds, and other
  social entrances.
  Escheat: A fee paid by inheritors for
  assuming vassalage for land.
  Eyre court: A royal court that audits other
  sources of justice for jurisdictional
  infringement.
  Fallow: Cultivated arable land that is not
  currently growing crops.
  Fencing: Purchasing or selling illegal goods
  for resale.
  Fief: A division of land given in a benefice by
  a lord to his vassal.
  Fishmonger: Those who sell fish.
  Fletcher: Those who make arrows.
  Foddercorn: Feed for animals.
  Forest law: Law prohibiting hunting by
  anyone other than the lord.
  Fulling: A method of treating wool, involving
  washing and extracting the nap.
  Fuller: Those who treat wool and prepare it
  for weavers.
  Furlong: A rectangular plot for farming
  divided into strips; all the strips in a furlong
  grow the same crops.
  Furrier: Those who sell and repair animal fur.
  Garderobe: The toilet; the loo; the water
  closet.
  Gentry: The lowest level of landed society.
  Girdler: Those who make girdles and belts.
  Glass Maker: Those who make glass.
  Glazier: Those who set glass, which involves
  cutting, coloring, and layering.
  Gleaning: Cleaning the field after harvest, a
  job usually given to the young, old, and poor
  as a form of charity.
  Glove Maker: Those who make gloves, also
  known as glovers.
  Goldsmith: Smiths who work with gold.
  Granger: Manorial worker who protects the
  stored grain in the barn from theft.
  Grocer: Those who sell fruits, vegetables,
  and sometimes dry goods.
  Groom: Those who tend to horses and
  stables, also known as ostlers.
  Ground rent: A set amount of money paid
  by the city to the town lord.
  Guides/tout: Those who act as guides to
  newcomers of the city.
  Haberdasher: Those who sell men’s clothing
  and accessories.
  
  130
  Hallmote: The manorial court.
  Harrowing: Breaking clods in the fields in
  preparation for soil aeration and seeding.
  Harvest boon: A feast provided by a lord for
  his peasants performing labor at harvest time.
  Hayward: Manorial manager who impounds
  stray animals and tends to livestock.
  Herbalist: Those who make herbal
  concoctions, also known as apothecaries.
  Historian: Those who record events.
  Holding the head of the king: An actual duty
  where a person holds the king’s head in their
  lap, used in traveling.
  Household: Those people and places a lord
  supports, including staff, advisors, visitors,
  and their entourage.
  Household knight: A landless knight who
  serves the lord’s household, usually with the
  promise of land in the future; maintained by
  his lord.
  Illuminator: Those who draw and paint
  illustrations in writings.
  Infeudation: A vassal being lord over
  someone else; your vassal making someone
  else his vassal.
  Investiture: Placing, ratifying, or selecting a
  candidate for a position.
  Jongleur: Those who entertain through
  juggling, acrobatics, music, and recitation.
  Journeymen: People practicing a trade or
  profession; members of a guild above
  apprentices, below masters.
  Judge: Those who preside over courts.
  Laborer: Those who perform manual labor
  without a craft or profession to speak of.
  Launderer: Those who wash clothes and
  other textiles.
  Legerwite: A fine for females having sex
  outside of marriage.
  Maleficium: Harm done to a person or
  property through magic.
  Mason: Those who build most in stone or
  brick.
  Mercenary: Swords for hire; those who fight
  or do service for coin.
  Mendicant: Members of landless monastic
  orders or wandering unaffiliated monks.
  Mercer: People dealing in expensive fabrics.
  Midwife: Those who help at birthing.
  Miller: Those who run mills.
  Minstrel: Those who entertain through music
  and singing.
  Moneychanger: Those who exchange
  currency and coin.
  Mortmain: Choosing a representative’s life
  to signal relief payment to the lord; commonly
  used with vassals that are organizations and
  long-lived races.
  Nobility: A landed-social class, above gentry,
  below royalty.
  One year’s gain: One year’s profit.
  Pannage: Taking pigs to feed in the forest in
  autumn.
  Pantler: One who supervises the pantry.
  Pantry: Storage room for bread and other dry
  goods.
  Peddler: Street sellers without a store or
  workshop.
  Perfumer: Those who make or sell perfumes.
  Plasterer: Those who plaster walls in
  construction.
  Porter: Those who carry things.
  Pottage: A porridge made from boiled grains
  and oats; a daily staple for most peasants.
  Professor: Those who teach adult students
  for a living.
  Purse maker: Those who make purses and
  pouches.
  Rat catcher: Those hired to catch rats to keep
  disease down.
  Relief: The feudal incident allowing lords to
  charge one year’s gain as an entry fee on the
  potential inheritor of a fief.
  Ridge-and-furrow: The pattern of growth on
  the fields, with grain grown on the ridge and
  peas, beans, and vetch in the furrow.
  Roofer: Those who construct and repair
  roofs; slaters with slate roofs, thatchers with
  thatch roofs.
  Saddler and spurrier: Those who make
  saddles, spurs, bits, bridles, saddle blankets,
  and other riding equipment.
  Sage/scholar: Those who knowledgeable in
  specific areas.
  Satirist: Those who write satire, usually
  political stabs at personalities of the day.
  Scutage: A payment in exchange for serving
  military service to a lord.
  Serf: An unfree peasant, legally and socially
  tied to his lord’s land.
  Sheepfold: Collecting the village sheep’s
  manure to fertilize the lord’s holdings in the
  fields; collected by penning or by having the
  sheep graze on the lord’s land.
  Silversmith: Smiths that work with silver.
  Skinner: Those who skin animals.
  Slate: A type of stone used for tiling and
  roofing due to its cleavage.
  Slater: One who makes and repairs slate
  roofs.
  Slaver: Those who sell slaves.
  Slave: Cheap labor,  :)
  Species: Minted coin.
  Staple: Crops grown for feeding people and
  selling the surplus, typically barley, beans,
  peas, vetch, wheat, and sometimes rye.
  Subinfeudation: When lordship and
  vassalage intermingle over and over, creating
  a web of complex social and legal
  relationships in feudal society.
  Suzerain: A vassal’s lord’s lord.
  Tailor: Those who make and repair clothes.
  Tallage: A manorial tax paid by all the lord’s
  tenants.
  Tanner: Those who treat leather for leather
  workers.
  Taxidermist: Those who preserve and stuff
  dead animals.
  Teacher: Those who educate children.
  Thatch: Reeds dried and bound together;
  used in roofing and highly flammable.
  Thatcher: One who repairs and makes thatch
  roofs.
  Thieves: Those who make money through
  illegal activity.
  Three-field rotation: A method of farming to
  keep the soil fruitful; where one field is fallow,
  one field grows winter wheat, and one field
  goes spring crops.
  Tiler: Those who make and/or place tile.
  Tinker: Those who fix brass and other metal
  items.
  Town crier: Those who announce the news.
  Town lord: The lord whose land a town or
  city lies on.
  Tun: a large cask used to hold wine.
  Undertaker: Those who tend to the dead.
  Utile domain: Land used to acquire (enfeoff)
  vassals.
  Vestment maker: Those who make holy
  clothing for religions and churches.
  Vetch: legumes, planted in the spring planting
  in the furrow.
  Villein: An unfree peasant, legally and
  socially tied to their lord’s land.
  Vintner: Those who make wine.
  Virgate: A measurement of land; anywhere
  from 18-32 acres.
  Wattle-and-daub: Wattle-and-daub is a row
  of upright stakes with the spaces between
  woven through with small pieces of wood or
  thatch. On both sides of the wall, the wattle
  is daubed with clay, earth, plaster or mortar
  and smoothed. The wall is usually plastered
  and then whitewashed.
  Warehouser: Those who run warehouses.
  Watercarrier: Those who carry and transport
  water.
  Weaponsmith: Those who craft weapons.
  Weaver: Those who make cloth.
  Wetnurse: Those who feed babies.
  Wheelwright: Those who make wheels,
  carts, and wagons.
  Winter wheat: Wheat (sometimes rye)
  planted in October and harvested in August.
  Woad: A plant in the mustard family that
  yields blue dye, or the blue dye itself.
  Woodcarver: Those who carve and make
  things out of wood, including tools, dishes/
  utensils, and specialized goods.
  Woodseller: Those who sell wood (raw or
  cut) and charcoal.
  Yeomen: Free peasants who owned their
  land outright (allodially).
  
  131
  A Concise Economic History of the World: From Paleolithic
  Times to the Present. Rondo Cameron
  A History of Engineering in Classical and Medieval Times.
  Donal Hill
  An Economic History of Medieval Europe. N. J. G. Pounds
  Before the Industrial Revolution: European Society and
  Economy, 1000-1700. Carlo M. Cipolla
  Building in England Down to 1540: A Documentary History. L.
  F. Salzman
  Cathedral, Forge, and Waterwheel. Frances and Joseph Gies
  Cathedrals and Castles: Building in the Middle Ages. Alain
  Erlande-Brandenburg
  Chivalry. Maurice Keen
  Crusader Institutions. Joshua Prawer
  Daily Life in the Middle Ages. Richard Britnell
  Ducal Brittany 1364-1399: Relations with England and France
  during the reign of Duke John IV. Michael Jones
  Economic and Social History of Medieval Europe. Henri
  Pirenne
  England 1175-1425. Edmund King
  English Medieval Diplomacy. G. P. Cuttino
  English Villagers of the Thirteenth Century. George C. Homans
  Feudalism. F. L. Ganshof
  Florentine Public Finance in the Early Renaissance, 1400-
  1433. Anthony Molho
  German Knighthood, 1050-1300. Benjamin Arnold
  Grain-Mills and Flour in Classical Antiquity. L. A. Moritz
  Handbook of European History, 1400-1600. Brady, Oberman
  and Tracy
  In the History of the English Electoral Law in the Middle Ages.
  Ludwig Riess
  King, Parliament, and Public Finance In Medieval England to
  1369. G. L. Harris
  Kinship and Law in The Middle Ages. Fritz Kern
  Life in a Medieval City. Joseph and Frances Gies
  Life in a Medieval Village. Frances and Joseph Gies
  Mediaeval Feudalism. Carl Stephenson
  Mediaeval Society. Sidney Painter
  Medieval Cities. Henri Pirenne
  Medieval Commerce. Howard L. Adelson
  Medieval Craftsmen: Masons and Sculptors. Nicola
  Coldstream
  Medieval England: As Viewed by Contemporaries. W. O.
  Hassall
  Medieval England: Rural Society and Economic Change 1086-
  1348. Miller and Hatcher
  Medieval Technology and Social Change. Lynn White, Jr.
  Men and Gardens. Nan Fairbrother
  Military Obligation in Medieval England. Michael Powicke
  On the Medieval Origins of the Modern State. Joseph R.
  Strayer
  Outline of Medieval History. McGarry and Wahl
  Progress and Problems in Medieval England. Britnell and
  Hatcher
  Society and Homicide in Thirteenth-Century England. James
  Buchanan Given
  The Building of London from the Conquest to the Great Fire.
  John Schofield
  The Cathedral Builders. Jean Gimpel
  The City in History. Lewis Mumford
  The Corn Supply of Ancient Rome. Geoffrey Rickman
  The English Castle. Francois Matarasso
  The English Medieval House. Margaret Wood
  The English Nobility in the Late Middle Ages. Chris Given-
  Wilson
  The Good Ship. Ian Friel
  The Great Wave: Price Revolutions and the Rhythm of History.
  David Hacket Fischer
  The Growth of the Medieval City: From Late Antiquity to the
  Early Fourteenth Century. David Nicholas
  The High Middle Ages, 1000-1300: Sources of Western
  Civilization. Bryce D. Lyon
  The Italian Merchant in the Middle Ages. Armando Sapori
  The Later Middle Ages, 1272-1485. George Holmes
  The Medieval Castle: Life in a Fortress in Peace and War.
  Philip Warner
  The Medieval Garden. Sylvia Landsberg
  The Medieval Machine: The Industrial Revolution of the Middle
  Ages. Jean Gimpel
  The Medieval Town. Fritz Rorig
  The Medieval Vision. Carolly Erickson
  The Medievall World. Howe and Howe
  The Middle Ages: Sources of Medieval History, Vol. I. Brian
  Tierney
  The Nobility of Later Medieval England. K. B. McFarlane
  The Origins of Modern Germany. Geoffrey Barraclough
  The Otherside of Western Civilization: Readings in Everyday
  Life, Vol. I. Stanley Chodorow
  The Rise of the Feudal Monarchies. Sidney Painter
  The Ties that Bound: Peasant Families in Medieval England.
  Barbara A. Hanawalt
  Titles and Forms of Address: A Guide to their Correct Use.
  Thirteenth Edition
  Trial by Fire and Water: The Medieval Judicial Ordeal. Robert
  Bartlett
  Bibliography
  
  132
  A Magical Medieval Exam
  Identify the following:
  Multiple Choice
  Essay
  In five hundred words or less, describe the nature of feudalism, land acquisition, and vassalage. Include historical and fantastic
  examples to support your stance on its inception. Spelling and grammar count. This is not an open book exam.
  Who are the instigators behind the schism of the Church of
  the neutral good god?
  a)
  Pratap Kumar
  b)
  The Order of the Gull
  c)
  Numli the Dwarf
  Who is the newest great landowner in Cresson?
  a)
  Sangita
  b)
  Oswync fitz Richer
  c)
  Arun Kumar
  What do the Good Fellows exchange for a casting of plant
  growth?
  a)
  Druidic leading of harvest festivals
  b)
  Numli the Dwarf’s head on a platter
  c)
  Five acres of forest
  Which is a death common to feudal lords?
  a)
  Fishing farming accidents
  b)
  Hunting accidents
  c)
  Accidentally falling on their own swords from behind
  d)    All of the above
  Suzerain
  Chicanery
  Year’s Gain
  Chevauchee
  Merchet
  Commendation
  Escheat
  Alienation
  
  133
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  Jonathan Tweet, Monte Cook, Skip Williams, based on original material by E.
  Gary Gygax and Dave Arneson.
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  No new spells
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  100% Open
  This comprehensive 160-page book answers many of the questions
  previously overlooked by gaming supplements. With informative text,
  generation systems, worksheets, and appendices, A Magical Medieval
  Society: Western Europe allows GMs and players to export the feel of
  medieval times without being tied to the history.
  Manors: How they work and how
  to generate them for your
  campaign.
  Cities: How they function and
  exhaustive guidelines for their
  creation.
  Churches: How multiple sources
  of religion affect the medieval
  mindset.
  Aristocrats: How many in your
  kingdom, their income, and their
  lands.
  Buildings: How much and how
  long it takes to build just about
  anything you need.
  Economies: The best complex
  economic simulator for D20 ever
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  This work includes:
  A Magical Medieval Society: Western Europe puts the wealth and depth
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  Requires the use of the Dungeons & Dragons(R), Third Edition Core
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