Saintly Saturday: St. Cumine the White

Today is the Feast of St. Cumine the White, abbot of Iona. Not much is known of this monastic saint. He was the seventh abbot of Iona, the monastic community on one of the Hebrides — a series of islands off the west coast of Scotland. He was nephew to Segenius who was the fifth abbot of Iona.

During his tenure, he visited Ireland about A.D. 661, the Synod of Whitby took place, which declared that Northumbria would follow the practices of Rome when it came to tonsuring and the calculation of when to celebrate Easter, and the Book of Durrow was completed.

The Book of Durrow is the oldest extant insular illuminated gospel, over a century older than the Book of Kells. While there is much academic debate over where this text was created, one of the contenders is the Iona of St. Cumine.

He also wrote the Life of St. Colum Cille.

He died in A.D. 665 after being abbot for 8 years.

The opening verses of
the Gospel of St. Mark
from the Book of Durrow

Despite the fact the St. Cumine’s hagiography is so thin on details, I find it so inspiring that I am actually going to have to limit myself. I could wax poetic on how the moniker “the White” sounds very Tolkien or how awesome something similar to the Synod of Whitby would be as background noise for a campaign.

Rather, I want to focus on the Book of Durrow and the power of language. In Scripture, words have immense creative power. God creates by speaking: “Let there be light.” God also asked Adam to be a co-creator with him by allowing Adam to name all the animals. When Moses asked for God’s name at the burning bush, it was an audacious act, so God gave him a name that cannot be contained by language: I AM — a sentence that is both complete and yet incomplete (I am….righteous, merciful, love, etc.). Several people throughout the Old and New Testament are renamed by God:

• Abram becomes Abraham
• Jacob becomes Israel
• Saul becomes Paul
• Simon becomes Peter

In addition, different languages bring different aspects to revelation. For example, in Genesis 3:15 God tells the serpent:

I will put enmity between you and the woman,
    and between your seed and her seed;
he shall bruise your head,
    and you shall bruise his heel.

This particular translation reflects the Greek version of this verse, because it differs from both the Hebrew and the Latin. The “he” and “his” in the second half of the verse appear as “it” and "its” in Hebrew and “her” and “her” in Latin. All three are correct:

• The Hebrew reflects the eternal enmity between humanity and the devil.
• The Latin is a prophecy of the Virgin Mary.
• The Greek is a prophecy of Christ.

This all inspires me to re-skin the Vancian magic of D&D with two additional ideas in mind:

The retro-clone Delving Deeper has clerics memorize spells the same way magic-users do and I have always wanted the spell Read Magic to be something far more important than merely a spell every magic-user has because it uselessly is a prerequisite for writing spells into a spell book.

In this re-skinning, the difference between “divine” magic and “arcane” magic is not the source of the magic, but rather the language. In the same way that the Hebrew, Latin and Greek bring out different aspects of Genesis 3:15, the language used to do magic brings out a different “type” of magic. Arcane magic uses a complex language that is both difficult to learn and results in powerful magics. Its practitioners spend so much time learning the language that they don’t have the time to train with armor or most weapons. Divine magic uses a far more intuitive language that, while easier to master, does not produce the powerful magics the arcane language can. As a consequence divine magic practitioners do have the time to train with armor and (some) weapons. One could even extend this out to other various spell-casters like druids and illusionists.

Since the mechanism of all magic is the same — language written in spell books — this gives us the opportunity to give Read Magic a really interesting twist. Rather than simply being a spell that every magic-user has and is the mechanism for writing spells down in a spell book, it is a spell that can allow a practitioner of one type of magic to memorize a spell from another language — another spell list.

Due to the fact that this spell is being memorized via a spell rather than by actually knowing the language, the spell takes a spell slot one level higher than normal. For example, if a magic-user wanted to memorize Cure Light Wounds it would count as a 2nd level spell.

This, in part, explains why certain spells that appear on more than one list are different levels depending on the caster. For example, Hold Person is a 2nd level cleric spell but a 3rd level magic-user spell. In other words, this spell was originally in the language of divine magic, but was well known enough by arcane users to be translated into the arcane language — as a 3rd level spell.

Thus, Read Magic becomes a really important spell that every one will want rather than the spell that simply takes up space and no one bothers to ever memorize.

This re-skinning also offers all kinds of interesting possibilities in terms of how magic interacts with a campaign world. Rather than having different schools of arcane magic-users, the different schools teach different languages and therefore result in different classes. Each type of magic might bring with it a different culture. One could go so far as to have entire nation-states based upon a different type of language and thus a different type of magic.

Thus, a wizard with the name and moniker Cumine the White might be a magic-user, a cleric, a druid or an illusionist depending on the language he uses to study magic.

Prepping an Adventure vs. Writing an Adventure

Recently, I have gotten a couple of compliments for stuff I’ve done in the hobby. Firstly, one of my friends sent me an email thanking me for getting him back to the gaming table and for doing all the prep work necessary for running a game. Secondly, Ifryt, who writes Miasto ze Spizu, a Polish-language RPG blog, recently ran my adventure The Hermit Caves and wrote up a nice little review. I had to run it through Google Translate, but he liked the module for all the reasons I wrote it, which thrills me to no end.

While I am tooting my own horn here a little bit, I find the juxtaposition of these two comments actually really interesting because of the rather large difference between how I write an adventure to publish and how I prep to run an adventure. While my writing and layout style is quite different from the traditional module, I am nonetheless heavily influenced by the way modules have traditionally been presented. Part of me wonders if Referees, when prepping their own adventures, feel obligated to (at least in part) duplicate what has been published throughout the years.

Since I run a sandbox-style game and my schedule is filled with family, job, church, etc. I long ago realized that I cannot prep my adventures like a regular module. I don’t have time and my players may never actually go where I do all that hard work. Therefore, I have developed a shorthand of adventure prep and have a copious collection of random tables.

Here is an example of how I would come into a gaming session with Dyson Logos’ map The Liar’s Cave:

Note: I typed this out so you could read it (my handwriting is awful).

To explain: I take the back story presented by Dyson, added six monsters (stats on the side) and then rolled for each room using Moldvay’s table from his edition of Basic D&D:

• E= Empty
• ET = Empty with Treasure
• T = Trap
• TT = Trap with Treasure
• S = Special
• M = Monster
• MT = Monster with Treasure

One thing that I believe gets overlooked in Moldvay’s Basic is that he provides an average value to Treasure Types A-M. This gives me the freedom to arbitrarily assign treasure based on average value rather than rolling on the treasure table. It also allows me to use resources like The Mother of All Treasure Tables (MoaTT), originally published by Necromancer Games, which provides various treasure troves valued at 10 gp all the way to 50,000gp.

Thus, I have noted at each room with treasure a roll on the tables in MoaTT.

Now all I have to do is ask various questions on the day:

• Why are the monsters in this room?
• Why is the treasure in this room?
• What do they think of the party?
• Why a trap here? What trap is appropriate?
• What weird thing am I in the mood to have be a Special?
• Etc...

This is really all the information I need to run a successful dungeon delve that brings with it surprises for both my players and myself. In a way, I am exploring the dungeon with my players since much of the information that might have appeared in a grey box in a module of old, I am making up on the spot by answering questions either my players ask or I ask of myself.

In other words, the amount of work I put into prepping an adventure into The Liar’s Cave pales in comparison to the work I put into The Hermit Caves, yet both can (and have) produce(d) great gaming sessions.

So, to all those yet-to-be Referees (and maybe to those who already are): you don’t need to go to the lengths of a written module to produce great adventures of your own. You don’t need to feel intimidated by all that flavor text and all that background information and all the crunch. If you are willing to be creative, accept the surprises and seemingly nonsensical results that random tables can provide and be comfortable with the reality that if it makes sense to you in the moment, it will most likely make sense to your players, you can jump into the world of Refereeing with as little as a piece of paper with a rough map, a few monster stats and some random tables and still be just as effective as if you’d written everything from scratch.

Saintly Saturday: St. Theodore the Recruit

This year, in the Orthodox Church, an unusual occurrence happens. We get to celebrate The Great Martyr St. Theodore the Recruit (sometimes rendered “Soldier”) two Saturdays in a row. February 17th is the Feast of St. Theodore and we also always celebrate him on the first Saturday of Lent (of which I write about here) which falls on February 24th this year.

St. Theodore was a soldier in the Pontine district of Asia Minor (northeast Turkey along the Black Sea). When his commander ordered him to sacrifice to idols, he refused. The saint was given several days to reconsider, during which time he set fire to a temple dedicated to Cybele, “the mother of the gods.” For this he was tortured and sentence to burn to death. He boldly stepped into the fire, and though he gave up his sprint, his flesh was not burned.

There is another St. Theodore who is also a Great Martyr and who also is a soldier. Thus, each is given a different moniker to differentiate the two. Today’s Theodore is called “the Recruit” and the other is called “the Commander” because of the different ranks they held as soldiers.

There is a bit of confusion, however, when it comes to the moniker “The Recruit.” In the Greek it is “Tyronos” which comes from the Latin “tiro” meaning “recruit.” In Greek, when one reads the Feast of the Day, the name of the saint of always in genitive — the 17th is the feast of  Theodore the Recruit. Therefore, the “the” in “the Recruit” is also in genitive. Since “tyronos” is Latin, not Greek, is sometimes mistakenly understood to be a place: St. Theodore ofTyronos. Of course, there is no such place (at least that I or Google Maps are aware of). There is, however, the city of Tyre in modern-day Lebanon. In the genitive is is rendered in Greek “Tyrou” — close enough that might the two might be conflated.

This is a reminder that names and language are important tools in our tool belt as RPGers, designers and players. It also puts a nice spin on a troptastic campaign idea:

There are plenty of examples of folks out there that have posited re-skinning the Lost Caverns of Tsojcanth, The Tomb of Horrors and other classic modules as the end-goal of a campaign-long quest (especially if the said dungeon holds within it a critical magic artifact that several different factions want to get their hands on).

Imagine if there existed a map or a legend or a song that was believed to be the key to finding said quest-ending dungeon. Here is where language becomes very important: as with St. Theodore’s moniker having multiple meanings depending upon grammar and language, this map/legend/song would have a different meaning depending upon which language thought to be its origin.

Thus, depending upon whether or not the party has access to Dwarfish, Elvish, Orcish, etc. the map/legend/song points in a very different direction.

Rinn's Journal Part 3

Firstday, 5 Februa

The others left me to pray today. They go to scout out the area they think the spiders are with the intent that we will raid their lair. We hope to rescue Holton before they carry out their threat to eat him (if, indeed, they haven’t already). Besides which, Morivam's curiosity has him suspecting everyone in the bishop’s murder and he figures that I should get to know “my future flock” (as Cuinn smilingly calls them).

I must admit, it has been so long since I have had the time to just sit and pray to my heart's content. At times like these, one remembers how important prayer actually is. My calling is here. Now. I reminded myself that letters still needed to be sent to Fr. Valinor and the Bishop of Trisagia. While I may very well end up being asked to minister to these people, that decision is not mine to make. In the terrors of yesterday I had placed that burden entirely on my own shoulders. In prayer, Isten has graciously lifted that burden onto Himself. Thanks be to God.

After gathering myself (or, rather Isten picking me up off the floor, if I am honest), I spent time talking with Panael and meeting what remains of the Church here in Redwraith. Panael is indeed a paladin, tasked with assisting and guarding the bishop. He is carrying a lot of guilt for “allowing” the bishop to be murdered. When he explained what happened in the aftermath of the battle, I understand now how an opportunity arose for those that wanted the bishop dead.

Under the necromancers, every citizen of Redwraith went through a rite of passage in which they receive what is called a “Thanati Worm.” It is a painful experience, I understand, as the necromantic creature buries itself into the base of the neck. Once there, it is impossible to remove without killing its host. While it does feed from those who receive the worm, recipients heal much faster than normal; however, they are immune to magical healing and magical damage takes more time to heal. Once a person infected by these vile creatures dies, they rise as undead unquestionably dedicated to the defense of the city.

Panael explained to me that most of the older generation of Istinites who converted (like himself) went through this rite and in order to avoid becoming undead, it is the practice of the local Istinites to chop off the heads of their dead (killing the worm before it gets a chance to works its heinous magics). In the aftermath of the battle, this task was left to Panael. It was while he was making sure his Istinite friends did not become undead that the bishop was killed.

There is also a younger generation of Istinites that have been hidden away from the Necromancers and thus do not have the worm.

It begins to make sense why the Church is so hated in the city. What might be understood to be a civic duty — taking the worm and allowing the worm to turn you into a bulwark against the city’s enemies — are eschewed by Istinism. At least now, with the death of the necromancers, our young no longer have to fear being discovered.
Speaking of which, this is all that remains of the Church in Redwraith:

• Panael the Paladin
• Grik the Apothecary who runs the Sick House
• Rufus our oldest member who cleans the temple
• Phaedra a mother of two whose husband died in the battle
• Harpax and Isidore Phaedra’s children
• Fides a widow who grew up in Headwaters and her daughter Aisle
• Tancorix a young man who works as a message runner
• Alasdair an orphan who never new his parents and adopted by the bishop
• Blaise a peddler in trinkets, and husband to Mirela

I don’t see why any of these lovely and hurting people would ever contemplate murder.

Secondday, 6 Februa

Holton lives! We raided the hobgoblin and spider lair in the wee hours of morning and managed to get one of the vile creatures to lead us to where Holton was chained to the wall guarded by some kind of ape. The creature also led us to believe that there is an unnatural breeding program going on underneath the city and we mean to stamp it out. First, I must attend to not only Holton’s wounds, but our own. Most of us are recovering from the strange venom of the spiders, which brings with it spams and paralysis. Fortunately, its effects are temporary. Isten, give us strength to rid this city of this evil!

Guns & SWCL (St. Haralmbos the Hieromartyr)

Yesterday was the Feast of St. Haralambos, also known as the man who would not die. He was a 3rd century priest when he was arrested at the age of 103 or 113 depending on the source. He was subjected to multiple tortures: flesh stripped from his skin, dragged by horses, iron spikes driven into his flesh, flames, etc. He not only endured it all, but miracles poured forth from him convincing many who witnessed these things to become Christian. Admittedly, I struggled to find a way to apply St. Haralambos’ story to RPGs.

Yesterday was also a very busy day for me, so in the end a gave up and let my Saintly Saturday post pass. Then, as I was going to sleep, a thought came to me about Damage Resistance. This then led me to think about my own attempts to use it (despite my negative experiences with it while playing 3.5) in an attempt to remedy D&D’s weakness for simulating why armor disappeared from the battlefield once guns were introduced. I playtested DR and guns and it was not fun.

The impetus for this is a campaign that keeps boiling up every now and then as a consequence of meditating upon the lives of the saints: a fantasy version of Alaska.

As folks who have been reading this blog for the past several months know, my Gamer ADD has been surprisingly focused upon SWCL its possibilities. I have been pleasantly surprised by how forcing oneself into the minimalism of SWCL how easy it is to express really complicated ideas and worlds.

So, my tired, Haralambos-addled brain started to wonder what would happen if I were to apply SWCL’s minimalism to guns in an attempt to emulate the transition away from armor that happened when guns became prevalent?

The problem is Armor Class. D&D’s combat is all about over-coming armor and guns made armor largely irrelevant. Thus, there has to be a minimalist way that guns can ignore AC. As far as I am concerned, the simplest mechanic to use would be the Save.

In other words, guns would operate much in the same way that a Magic Wand works in SWCL:

Magic Wand: cast one 1st level magic-user spell (chosen by referee), 3 times per day.

The one 1st level spell that does damage is Magic Missile:

Magic Missile:
Range: 250 Duration: Instant.
A magic dart unerringly strikes a single target for 1d6 damage.

This, of course, bears little resemblance to a muzzleloader: the range is off as well as the accuracy; however, this allows for some fiddling to make this "Magic Wand" function more like an 18th century musket or pistol.

SWCL gives bows a Range of 100 ft. Of course, this seems historically inaccurate. An English Longbow probably had a range of around 400 yards. Two things to remember, however:

• Bowmen did not fire at individual targets in battle, they fired at an area in volleys.
• The Range given in SWCL can be interpreted to be either short range or point blank range and therefore its effective ability to target individuals could be increased to upwards of 300 ft. which seems reasonable given combat conditions.

Napoleonic era tactics had 100 yards as the outside effective range for a volley of musket fire. This would place an effective SWCL range for targeting individuals at 25ft. Given the classic image of the 18th century duel, this sounds fairly reasonable.

Muzzleloaders are infamously inaccurate, so targets should be able to make a Save in order to avoid damage.

In terms of frequency (given the short range and the Save) and given the time to reload, it could be ruled that a gun may be used once per combat.

Thus, what we are left with is the following:

Muzzleloader:
Range: 25 Duration: Instant.
A gun that may be fired once per combat. Target must make a Save or take 1d6 damage.

Meditating on Altered Carbon

As I have stated in the past, I am not a huge fan of modern science fiction. That doesn’t mean I don’t hope that there might still appear on the horizon a good or even great modern sci-fi tale worth taking in. Thus, I occasionally dip my toe in the water to see if anybody comes close. Altered Carbon happens to be one of those tales that does get close.

For those who have not yet taken a look at the new Netflix sci-fi show, it is based on a 2002 novel by Richard K. Morgan about what might today be called a transhumanist culture where people’s consciousness is recorded into what are called “stacks” and inserted into different bodies. Originally intended to be a means of space exploration (transfer your consciousness to a body light years away without having to physically cross space), it ends up being used to create a man-made version of immortality.

To its credit, Altered Carbon does a very good job of depicting what a world without God looks like: it is hedonistic, brutal and miserable even for those who hold all the wealth and power. It is the Marque de Sade writ large. It also acknowledges that Christianity (in this case the “Neo-Catholics”) would stand in opposition to the idea of stacking.

Unfortunately, like much of entertainment today, the mouthpieces for what passes for a theological discussion are cookie-cutter, inflexible, intolerant and have the rhetorical skills of a piece of cardboard. This show could have been great had it taken this aspect of the story more seriously, because it is a fascinating exploration of what is the soul, what does it mean to be human and where does God fit in to all of this.

To that end, I would like to present the case historical Christianity would actually make should such a technology ever be made available (and Note to Sci-Fi authors: the Church will survive all the philosophical crap thrown its way despite the existence or non-existence of aliens or fantastic technology so you don’t need to cheapen your stories by coming up with crap names like “Neo-Catholics”):

Christianity has long maintained that the body is an integral part of the human person, Christ became incarnate in order to save us, after all. Thus, from very early on, people have been asking the question where in the body does the soul reside, because one doesn’t want to go around getting manicures if the soul happens to reside in the fingernails.

St. Athanasius the Great actually tackled this question in a way that directly speaks to the story presented in Altered Carbon. He understood that the soul would not reside in a part of the body that the body could survive without. Thus, it is not in hair or the fingernails, or limbs or eyes or even things like the kidney or the frontal lobe of the brain. Human beings can survive without all of these things (maybe not well or for very long, but life would continue). He posited three areas of the body that life cannot do without:

• Arteries (destroy an artery and the human body bleeds out very quickly and dies)
• Heart (pretty self-explanatory)
• Back of the Head (the place where the Medulla Oblongata is, that part of the brain that controls involuntary functions like the heart beating, etc.)

This last observation is the most intriguing in terms of Altered Carbon because that is where the “stacks” are placed inside the body. Therefore, it could be argued that they contain a human soul based on the part of the body they function in. A conversation could be had about whether or not the whole soul was contained therein (having left behind both the heart and the arteries) but the Church has long been comfortable with organ transplants. The first recorded transplant was done by Sts. Cosmos and Damianos (a leg) some sixteen hundred years ago.

Due to the fact that a donor is preserving life, there has been no serious objections, even to heart transplants other than the admonition that the recipient is now responsible for not only their own soul, but for that of the person who saved their life.

Thus, from a practical and theological point of view the objections that the Neo-Catholics have for the “stacking” technology bear little resemblance to historic Christianity. That doesn’t mean the Church wouldn’t have objections to the society depicted in Altered Carbon and the way it uses stacks.

As I stated above, the human body is an integral part of the human person. Preserving one’s consciousness or even one’s soul does not mean that the human person is being preserved. More critically, however, is the use of clones by the uber-rich to emulate immortality and the treatment of human bodies in general (they are derogatorily called “sleeves” as if they are clothing rather than people).

Despite the fact that cloning technologies are popularly associated with science fiction, clones already exist among us: they are normal called identical twins, triplets, etc. I have been blessed to know several pairs of identical twins in my life. While it is almost spooky how similar twins are in their likes and dislikes, etc. there is no question that each one of them is a unique and unrepeatable human person. It would be considered unconscionable for the eldest twin to “own” their sibling because they came from the same genetic code or for one twin to harvest the organs of a living twin because those organs “belong” to them.

In other words, when we gain the ability to make clones of ourselves, each and every one of those clones will be a unique and unrepeatable human person in the same way identical twins are. To treat them as property to be used to emulate immortality would do so on the back of slaves. Actually, they would be worse than slaves, because even their basic humanity would be denied them. They are just “sleeves” that aren’t even allowed the freedom to consciously be forced to serve their masters.

At the core of the story told by Altered Carbon is the question: What does it mean to be human? Specifically, is death part of what makes us human? A society that has replaced God with demigods who fake their immortality through technology is depicted as vile, violent, stagnant and bored. It is even hypothesized that they have ceased to be human.

Had this show bothered to have more than a cardboard caricature of Christianity (and a fundamental misunderstanding of it to boot), this show could have plumbed the depths of the questions it asks in a far more interesting and, dare I say, entertaining way. It could even have been one of those great science fiction tales.

Rinn's Journal Part 2

Fifthday, 2 Februa

What a vile and horrible place Redwraith is! I desperately want to go home and just spend my days mixing ingredients to make salves and medicines. Why I am here I do not know.

I will admit that, while I was terrified as we approached the city, some of my fears gave way to awe when we came upon the main gate of Redwraith. We had heard rumors that a giant beast had attacked the city, but I had no idea how huge the thing was until we saw the skeletal remains still poised to break down the walls of the city.

Its mouth is now used as the main gate and a horse drawn wagon can easily fit through. The bones of the creature now provide some shade and shelter to a tent city filled with merchants shouting out to customers and trying to sell them all sorts of things I had never imagined, let alone set eyes on.

Morivam inquired one such merchant about a dagger he had squirreled away in the back of his tent. I was quite taken aback when I saw that the weapon was forged steel. The man rightly had an asking price of 100 gold coins for such a fine and rare weapon.

Once, when I was a child, a friendly dwarf traveling through Headwaters on his way to the Bronze Citadel was kind enough to show me a small ingot of steel. He intended to make enough money off it to “make his son,” what ever that means. Since that day, this dagger is only steel I have ever had the privilege to see.

Of interest (to me at any rate), the merchant tried to convince Morivam to purchase the weapon before the Dwarves did, because they were buying up all the steel they could afford. How on earth did so much steel suddenly show up in Redwraith?

I was so intrigued and, dare I say, excited that I completely failed to notice that some of the City Guard watching the gate were actually undead. It wasn’t until we found the Lost Wyvern Inn (evidently the only Inn in town that survived the battle) that I realized the true horror of this place. The Inn actually had raw brains on the menu for its undead clientele and my meal was served to me by an animated skeleton. No wonder the citizenry of this place didn’t think it macabre to sell its wares in the shadow of a dead thing.

Lord, please tell me why Fr. Valinor insisted on me coming to this horrid place. I really just want to go home.

Sixthday, 3 Februa

This trip has been very revealing about my companions. Morivam is insatiably curious. Now that we have arrived in town, he is constantly asking questions and getting into conversations with complete strangers. He even insisted on getting a room so that he could study some of the items we found in the gnoll camp without interruption.

I have known Cuinn since I was a child. He always seemed to be a gruff sort of person that you would want on this sort of venture, but not really someone you would sit down and eat dinner with; however, he is a surprisingly gentle soul. He was the first of us to realize the extent of the danger I was in as an Instenite cleric in a town filled with undead and he made sure that not only if I was okay but that he had my back, as it were.

Tenel took one look at the food and service of the Lost Wyvern and noted that there was a serious business opportunity here in town. He figures that some good old fashioned halfling food and hospitality could radically change the way these people look at food and service.

I am afraid that my first impression of Holton may very well have proven correct. He has disappeared on us. He probably lost himself in the crowds and is gone forever.

While Morivam studied and Tenel kept watch, Cuinn and I decided to chase down a piece of information the yellow mage picked up in one of his conversations: there is a sick house possibly run by Istenites. We are looking for a person named Penael.

The northern part of the city is in ruin. Evidently, that was the only flank that the invading army had any kind of success. I must say I almost felt sorry for these people. The Sick House was cobbled together from one of the buildings that still had most of its wall intact. A make shift roof of oiled canvas sheltered those within.

Inside we found a number of beds occupied by people struck by disease or recovering from what looked to be magical wounds. Both Cuinn and I have skills at healing and we very quickly offered our assistance. There was a young man by the name of Grick who seemed to run the place and he was grateful to have another pair of hands.

Cuinn and I spent the day giving comfort. On one of the more severe cases, a young girl who had burns on much her body, I tried to use my healing magics. They did not work, but Grik took notice and scribbled a note which he secreted to me while clandestinely showing me that he wore an Istinite Wolfhook. Had we found the Church? Could we finally get in touch with the Bishop so that I can go home?

Seventhday, 4 Februa

Lord, will the horrors of this place never cease? Why do you try me so? Is this why you called me to this place? To be surrounded by this savagery everyday the rest of my life? Why me, O Lord? Why me?

I must make apologies to Holton. I thought basely of him. When we made to follow the map Grick had given me to find the Church here in Redwraith, we were put upon by those same talking spiders that we encountered on our way here. They informed us that we had two days to bring them an elf otherwise they would eat “our Elfsie spy.” The poor soul must had been abducted the moment he went wandering alone. To boot, Cuinn has informed us that he believes hobgoblins have infiltrated the city and he thinks he knows one of the places they are hiding. But, Lord have mercy, this is not the worst of it.

The bishop is dead. Murdered in his own chamber.

The Church has been decimated. Only a dozen of them survived the battle. Like everyone else in the city, they manned the walls. Unfortunately, the Istinites were largely on the northern wall. So many were killed on the day of the battle. Have they even had a chance to properly bury their dead?

Penael, a paladin it seems, was left as the defacto head of the Church and when he learned of me, he praised God that a cleric was sent to the Church in Redwraith to lead them into the future. Cuinn actually smiled at that and whispered in my ear “This is what we call a field promotion.”

Truly God, how can going from happily taking care of the sick in Headwaters to living in constant terror be a promotion? Why me?

SWCL Adventure Module: The Hermit Caves

I've been slowly grinding away at my own version of The Temple of Elemental Evil, and I have finished the first section: The Hermit Caves. As I mentioned in a previous post, I am releasing this SWCL megadungeon piecemeal. In this way, I can get the parts of this project I've finished out more quickly (as opposed to waiting until the whole project is done), but I also get to experiment with the design goal of flexibility. This module can be run as-is, easily attached to an existing dungeon or be used in conjunction with my other MyToEE adventures.

As per usual, this comes with the disclaimer that I am a hobbyist and have edited this as best as I am able, but there will be mistakes. Please consider the comment section a thread for any typos etc. that you catch. Thank you!

The file can be found here.

Saintly Saturday: The Righteous Simeon

Today is the Feast of The Righteous Simeon the God-Receiver. Simeon appears in the Gospel According to Luke when Mary and Joseph, according to the Law, appear at the Temple 40 days after the birth of Christ to present Him and the proper sacrifice (two turtledoves or two pigeons). Simeon sees them, takes the child into his arms and cries out:

Lord, now let Your servant depart in peace, according to Your word, for my eyes have seen Your salvation, which You have prepared before the face of all people, a light to enlighten the Gentiles, and the glory of Your people Israel!

In other words, Simeon is asking God to allow him to die just as God promised him. On its face, this seems like an odd thing to say. That is, however, until you read about his life. According to the tradition of the Orthodox Church, Simeon was around 360 years old when he met Christ at the Temple.

He was on of the Seventy Jewish Scholars that answered the call of Ptolemy II, Pharaoh of Egypt, to translate the Old Testament into Greek so that it could be included in the Great Library of Alexandria. Initially, the plan was for all seventy scholars to independently translate the Pentateuch (the first five books of the Old Testament) and then gather together to see what the differences were and argue from there. When they gathered together again, all seventy translations were identical. It was therefore accepted as a divinely inspired translation.

What eventually came out of that work is today called the Septuagint (coming from the word for “seventy”). When we read the New Testament (written in Greek) all of the quotes of the Old Testament come from the Septuagint. Interestingly, the Septuagint is the oldest version of the OT that we have. The Hebrew version of the OT we have today (called the Mesoretic Text) is itself a translation made by Jews who wished to get rid of all the Hellenic influence out of Judaism after the fall of Jerusalem in the 1st century A.D. It is considered a translation because the original Hebrew did not have vowels. Thus, it was possible to make several different readings out of the same passage by inserting different vowels. The earliest Mesoretic Text we have dates from the 9th century A.D. Today’s English OT translations are based on the Mesoretic, not the Septuagint which explains why there can be such variance in the quotations the NT makes of the OT.

Simeon was translating Isaiah when he came across Isaiah 7:14

Behold, a virgin shall conceive in the womb, and shall bring forth a Son

He didn’t think the word “virgin” should be used and went to change it, but an angel appeared before him and stayed his hand. He was told:

You shall see these words fulfilled. You shall not die until you behold Christ the Lord born of a pure and spotless Virgin.

Thus, Simeon lived in anticipation of being able to die for almost four centuries.

I am fascinated by this story because it subverts expectations. How many people throughout time have fantasized (and even sought) a way to cheat death? The whole vampire phenomenon is rooted in this primal desire. Yet, here is Simeon hoping to die and even asking God Himself to allow him to taste death.

It also reminds me of one of my absolute favorite characters in all of fantasy fiction: the Yellow King from Lawrence Watt-Evans’ The Seven Altars of Dusarra. In context of an RPG, he plays the role of patron. He is the one who sends the main character on his quests. What makes the Yellow King stand out, however, is that his goal is not money or power but rather, much like Simeon, he is an immortal looking for something that will kill him.

This, of course, is an awesome template for an NPC in any RPG, let alone a FRPG: the patron that pulls strings behind the scenes and helps out the PCs but whose real agenda is actually totally against all expectations.

As I have often repeated on this blog, one of the best things about RPGs is its ability to surprise. An NPC who appears to do one thing that narratively makes sense, but is actually doing something completely different is one of the most entertaining surprises we have available to us.

Saintly Saturday: The Transfer of the Relics of St. John Chrysostom

Today is the Feast of the Translation of the Relics of St. John Chrysostom. Thirty years after St. John's death in exile, St. Proclus, Patriarch of Constantinople, persuaded the Emperor Theodosius II (A.D. 408-450) to allow the relics of St. John to return to Constantinople. The emperor’s mother, Empress Eudoxia, had sent St. John into exile because he, as the Patriarch of Constantinople, openly criticized her vices. Theodosius issued an edict for the return of St. John’s relics; however, those sent to retrieve could not lift his reliquary. It was not until the emperor wrote a letter of apology and humbly asked the saint to return that the reliquary was able to be moved.

The moniker “Chrysostom” means Golden-mouthed because St. John was a gifted homilist. Fortunately for us, St. John is one of the most well-documented saints in the history of the early Church. We have more of his writing than just about any other saint, including his analysis of the Gospels according to St. Matthew and St. John as well as the Letters of St. Paul.

There is a story of St. John from the time when he was writing on St. Paul that a man who had come to see the saint was turned away because St. John was seen to be meeting with someone at his writing desk who was leaning over and whispering into the saint’s ear. This went on for three days. When St. John openly wondered at what had happened to the man, who he had arranged to meet, those around him became aware of the icon of St. Paul hanging over St. John’s desk and realized that the person they saw whispering in St. John’s ear was St. Paul himself. To this day, that ear remains incorrupt (and I can attest to that because I have seen it myself).

St. John looms very large in the life of the Orthodox Church, because the liturgy we do most of the year is attributed to St. John. Indeed, because of the large number of surviving writings by St. John, modern textual analysis confirms that the Anaphora of the Liturgy of St. John Chrysystom was indeed written by St. John himself. It is a rather humbling and awesome thing to pray his words knowing that 1600 years of Christians before me have prayed the very same thing.

It is a reminder that in our present age, we delusionally believe we have progressed beyond our forbears. While we may have some pretty amazing technology at our fingertips, human beings knew just as much (if not more) about being human hundreds and even thousands of years ago. St. John’s writing is as relevant today as it was in the 4th century. My daughter recently had to read Thucydides for school. I challenge anyone to read that with “United States” in the place of Athens and “Soviet Union” or “China” or “North Korea” in the place of Sparta and be able to tell me that (beyond the technology involved) that the conflict was any different.

We doom ourselves by ignoring the wisdom of those who came before.

In a way, this is why the OSR has been so important for this hobby. We refuse to ignore the past. Indeed, some of us insist that past versions of D&D are better than what came after. I count myself among them. I recently got back together again with some high school buddies of mine to play. Despite a lot of talk about how good 3.5 is and how we all should give 5e a go, we ended up going back to B/X because the wisdom there just cannot be ignored.

I pray we all apply this axiom beyond the gaming table. Pick up a classic and realize that humanity has always been human (both wise and foolish) and that we have a lot to learn from those who came before.

Rinn's Journal Part 1

Fifthday, 25 Janus 1143

Today the initiates were very excited when news came from town that a yellow robed mage was visiting Headwaters. I must confess that I was rather giddy myself. My own interest in alchemy always had me curious as to the differences between my hobby and the arcane. Had I lived closer to the influence of the Mage’s Guild I might have chosen a different vocation.

Imagine everyone’s surprise and delight when the mage himself showed up at the monastery with a letter of introduction asking for an audience with Fr. Valinor. Lord forgive me, but my curiosity got the better of me and I went to see the man himself as he waited on our kindly village priest.

Despite being travel-worn, he seemed a rather respectable fellow whose ruffled appearance could not hide what many would consider to be a handsome countenance. The most striking thing about the man, however, was the owl that so calmly sat upon his shoulder. There was a majesty and intelligence behind those eyes I had never seen in an animal. It made me wonder if the rumors of mages having magical animal servants were true.

Lord, forgive me for eavesdropping, but I managed to overhear Fr. Valinor exclaim something about his friend Tarlo as he was glancing at the letter and leading the yellow mage into his chambers.

In our excitement at such an event, many of the initiates (including myself, I am afraid to say) were speculating why Fr. Valinor had chosen Cuinn to be the yellow mage’s chaperon. The half-elf had long abandoned the path of an initiate to help the Rangers of the Order of the Archangels patrol the area for any humanoid incursions. Were they planning some kind of expedition?

Why, Lord, couldn’t I have been chosen?

Sixthday, 26 Janus 1143

Why, Lord, did you have to listen to my prayer?

I have been asked by Fr. Valinor to accompany Cuinn and the yellow mage to Redwraith on a fact-finding mission. There was a great battle there a few months ago and no one knows what is happening now. When I protested, Fr. Valinor insisted that it was time for me to get out and see the wider-world before I settled down into my lab and take my vows. When I insisted that I was still needed because of the disease that still afflicted the camel herds, he reminded me that we had plenty of my elixirs in storage. He even insisted that I take one with me!

O Lord, please let me see beloved lab again. I promise I will watch my tongue and not let gossipy excitement get the better of me ever again…

Seventhday, Janus 27 1143

The monastery is abuzz getting our supplies ready for the journey. We must carry all of our own equipment and food, since the camels are not healthy. This doesn’t seem to bother either Cuinn or the yellow mage, whose name I have discovered is Morivam. He hails from Trisagia and has the habit of finishing my sentences, as if he knows what I am about to say. It might seem rude, but he has never misconstrued any of my intentions.

Our band of explorers has picked up two additions. Tenel of the Delver Clan will add his sword and halfling expertise with a sling to our endeavor (which makes me feel slightly less anxious about the coming days); however, I cannot say that I am happy about a mysterious fellow who only showed up in town recently. His name is Holton and despite having a chronic cough, boasts that he know the wilderness area around Headwaters well.

Lord, forgive me for being suspicious, but I have heard rumor that a bandit crew was recently put down by the Paladins of the Order but one or two managed to escape. I wonder if that is not the real story behind this fellow.

We leave tomorrow early. I must admit, the part of me that isn’t terrified is rather excited.

Thirdday, Janus 30 1143

Oh, what a terrifying and exhausting three days this has been! After an feet-stinging first day of trudging through the hill country north of Headwaters, Cuinn asked me to take the second watch, considering I was used to getting up in the middle of the night to pray. Not long after wiping the sleep from my eyes, I realized that there was movement all around the camp, beyond my ability to see clearly. I woke Cuinn, knowing that his elven blood allowed him to see more clearly at night than I. He quickly roused everyone from sleep and insisted that we retreat post-haste.

Just as I began to realize that we were in danger, arrows came raining in from the sky, and we heard a battlecry and the sounds of metal on metal. It took me several moments to realize that two of the arrows had hit their mark, both into the back of poor Tenel. Thank Isten he was still breathing, but he was in no shape to move. If he were to survive, we had to make a stand, at least long enough for me to use my magical healing.

I did not see what happened next, but when I had done my work on Tenel and he was back from the brink of death, there were several sleeping goblins around us and I heard the sound of several more retreating into the dark.

Unsurprisingly, Holton was ready to slit the creatures throats when Cuinn and (surprisingly) Morivam stayed his hand. It was decided that we would disarm the goblins and then put as much distance between us and them during the rest of the night.

When the sun rose, it revealed to us a camp of gnolls punishing a group of goblins (were they the same that attacked us the previous night?) They did not spy us, so it was our turn to rain missile fire. One was felled, and the goblins turned tail. As the gnolls charged, Holton appeared behind one and managed to kill it with one well-placed thrust of his blade. Their charge thus blunted, the rest fell easily to our own blades.

Realizing we were still not safe from the roving band of humanoids, we wandered far and wide looking for a defensible piece of ground we could use as a camp and some much needed rest. Cuinn reported that he had found something suitable, but it was already occupied (something about leaving a hippogriff mother alone being the better part of valor).

Now, finally, three days on we are weary but watchful in a rocky recess of a hill overlooking a small valley. Lord, I have never been so tired in my whole life. Thanks be to Isten that we all live to tell this tale…

Fourthday, 1 Februa

Lord, give me strength! If I thought the last several days were frightening, I was sorely mistaken. Cuinn noticed movement ahead of us today, which turned out to be three giant spiders. This was a strange sight. Not that no one hadn’t heard of the existence of such creatures. On the contrary, they are quite common in the jungles south of Headwaters. Seeing them out in the open, so far north concerned us all. The half-elf warned us that these creatures were known to be surprisingly intelligent, so when they split off in three directions, Cuinn was not only not surprised, but surmised that they might be circling around to flank us. We decided to follow the trail of one that veered of to the East.

We came upon the creature clinging to a rock face. I was not prepared for its size: the abdomen was likely five feet long, but then it began to speak! It accused us of spying on them for the elves, noting that he could smell Cuinn’s elven blood. Fortunately, it seemed uninterested in a fight unless we insisted on one. We were able to convince it we were not the spies it suspected us to be.

None of us were prepared for the realization that these creatures were intelligent enough to have language. Knowing that they also appeared to be going toward Redwraith has us all worried about what exactly we are heading into.

Saintly Saturday: St. Euthymius the Great

Today is the Feast of St. Euthymius the Great who was born in Melitene in Armenia to faithful parents about the year A.D. 377. His parents were older and barren. They received a vision and conceived in their old age. His parents died shortly after he was born and he was taken in by the bishop of Melitene. He was tonsured as a monk and ordained as a priest. In this role, the bishop placed him charge of all the monasteries in the city.

St. Euthymius, however, yearned for the life of a hermit and left for the wilderness. What follows is a typical pattern of great monastic saints: they go out into the wilderness, attract the attention of the faithful through their piety and the miracles performed through them, a community with a monastery at its center forms and the saint goes off to the wilderness and the pattern repeats itself.

One of the monasteries that St. Euthymius founded in this way was in a cave situated on a cliff overlooking a gorge in the desert of Coutila. Despite its terrifying location (one, BTW, that would make a very interesting encounter area for a campaign), it became the location of a monastery and was very popular with the villages in the surrounding area.

He converted a tribe of Arabs. Their leader was ordained and became known as the Bishop of Tents (an interest FRPG title, if I’ve ever heard of one).

There are several great saints that were taught and/or influenced by St. Euthymius including St. Theoctistus (Sept. 3), Symeon the Stylite (Sept. 1) and St. Sabbas the Sanctified (Dec. 5).

He foresaw his death at the age of 82 and passed on January 20, A.D. 473.

The lives of monastic saints like St. Euthymius are, in many ways, one of the reasons I believe the framework of D&D works so well within a Christian context. The monastic is the adventurer who goes out into the Wilderness (Chaos) to make it safe for Civilization (Law).

The basis for my understanding comes from Scripture. If we look at the geography of Genesis, we have three areas:

• Eden (which is most likely some kind of plain because the name originally meant “open wastes”)
• The Garden (which is in Eden and has as its center the Tree of Life a.k.a The Cross whose fruit is Christ Himself)
• The Land of Nod (which is “across” from Eden and means “a place of restlessness or wandering” — wilderness)

In Leviticus, Aaron is commanded to cast lots on two goats. One is sacrificed as a sin offering, the other is presented alive for the atonement of sins and sent away into the wilderness of Azazel. The name Azazel literally means “rugged of God” which emphasizes “wilderness.” According to the Book of Enoch, Azazel is a fallen angel and leader of the Watchers — he is a demon. Thus, the wilderness of Azazel is a demonic wilderness. This is the origin of the word “scapegoat” — the sins of the people are placed upon the goat and sent into the Demonic Wilderness to feed the demons  in place of people. Thus, especially since Cain is exiled there, the Land of Nod is the place where demons live.

The first great wave of monastics went into the deserts of Egypt — the wilderness where demons reside — in order to fight the enemy in their own territory. Again, this is the model for the classic D&D campaign: the adventurers go into the wilderness full of monsters and humanoids in order to fight the enemy were they live. Upon clearing the wilderness of theses monsters, they build a Stronghold and thus make it safe for Civilization. Then the pattern repeats itself again and again.

Saintly Saturday: St. Hilary of Poitiers

Today is the Feast of St. Hilary of Poitiers. Born in the 4th century A.D. of pagan parents in Gaul (modern day France), he was trained in philosophy and rhetoric. In his adult life, he saw the weaknesses of a pagan world-view and embraced Christianity. In A.D. 350 he was elected bishop of Poitier were, along with St. Athanasius the Great (who was his contemporary), defended the Orthodox Faith in a sea of Arianism. In other words, most of Christendom under the leadership of the Arian Emperor Constantius believed that Christ not only did not share the same nature as the Father but that there was a time when the Son was not. In contrast, St. Hilary insisted that the three persons of the Holy Trinity were of one nature.

In A.D. 355, the Emperor required all of the bishops to sign a letter condemning St. Athanasius. St. Hilary refused and was sent into exile in Phrygia, which is in west-central modern-day Turkey. It was there that St. Hilary wrote his seminal work On the Trinity. The Emperor soon found that having St. Hilary in such close proximity to the capital was actually causing more trouble than it was worth and St. Hilary was returned to his see in A.D. 360 where he served until his death in A.D. 368. St. Martin of Tours was his protege and after founding a monastery near Poitiers continued St. Hilary’s legacy when elected to be bishop of Tours in A.D. 370.

We are also in the season of Epiphany, which for the Orthodox Church is a celebration of the Trinity:

As You were baptized in the Jordan, O Lord, then the worship of the Trinity became manifest, for the voice of the Father bore witness to You, naming You the Beloved Son; and the Spirit, in the form of a dove, confirmed the certainty of the word. O Christ God, who appeared and illumined the world, glory to You. — Apolytikion of the Feast of Epiphany [emphasis mine]

Many years ago now, JB of B/X Blackrazor asked the question Wherefore Art Thou Religion? In response, I declared Religion Art Right Here where I detailed some of the default fantasy analog for Christianity I use in a lot of my campaigns. This post, however, does not explain the Trinitarian nature of the Istinite God. I delve into my thinking on this with this Saintly Saturday post on St. Athansius himself.

This is all a prelude to adding to this tapestry of a fantasy analog of Christianity by taking an early Christian hymn attributed to St. Hilary and passing it through the metaphoric engine I proposed based on the paradigmata of St. Athansius the Great.

First, lets look at the Hymn Gone are the Shades of Night by St. Hilary:

Gone are the shades of night,
The hours of rest are o'er;
New beauties sparkle bright,
And heaven is light once more.
To Thee our prayers shall speed,
O Lord of light Divine;
Come to our utmost need,
And in our darkness shine.
Spirit of love and light,
May we Thine image know,
And in Thy glory bright,
To full perfection grow.
Hear us, O Father blest,
Save us, O Christ the Son;
Thou Comforter the best,
Lead us till life is done.

Note that the metaphoric theme here is Light vs. Dark. The metaphor I use to describe the fantasy analog of the Trinity for my campaign world is borrowed from D&D: Law vs. Chaos or Civilization vs. the Wilderness:

Nomos (which roughly translates as Law)
Isten (which roughly translates as Crown or King)
Thikeosyni (which roughly translates as Citizenship or Righteousness)

Thus, in order to make this hymn an analog, it is necessary to shift the metaphor and images from Light vs. Dark to Law vs. Chaos.

Gone are the designs of the demonic wilderness
The hours of fear have passed
Remade are the citizens of our metropolis
The people of the New Kingdom are massed
To You our prayers shall speed
O King of the City Divine
Come to our utmost need
In the Chaos it is your rule for which we pine
Citizenship of all that is good and right
May we Your crown know
And in your reign of might
To full perfection grow
Hear us, O Law most blest,
Save us, O Isten the King,
You Righteousness best,
Lead us to life everlasting.

And thus, an analog hymn for my fantasy analog for Christianity based on the work of St. Hilary of Poitiers is born.

Saintly Saturday: St. Anysia the Virgin Martyr of Thessalonica

(Yesterday was) the Feast of the Virginmartyr Anysia of Thessalonica. Although I had every intention of writing about this yesterday, life got in the way of me having the time, so I am up early today to get these thoughts down.

Anysia lived during the reign of Maximian (A.D. 286-305). She was raised in a pious Christian home and dedicated her life to strict fasting, vigil and prayer after the death of her parents. During the persecution of Christians under Maximian, it was decreed that anyone had the right to kill Christians with no consequences. During this period, Anysia was on her way to church when she was stopped by a pagan soldier. He demanded that she accompany him to a sun festival and offer sacrifice. When she demurely declined, he began to be aggressive. She then spit in his face and declared that, “My Lord Jesus Christ forbids you!” He immediately drew his sword and ran her through.

Christians secretly gathered up her remains and buried her near the city gates. Eventually, a chapel was built over her grave.

There are a couple of FRPG tropes that come to mind when I read the life of St. Anysia: Murder Hobos and Temple Street. Interestingly, her story offers a way of dealing with the first and a refutation of the latter.

Way back when I first starting DMing my group of friends in Jr. High, our very first session was very short. The TPK happened as the PCs were gathering info about the adventures in the area when the thief decided to be a pick pocket. He failed miserably. The City Guard showed up and the party decided that they could fight their way out of the problem. Didn’t happen. My friends were upset, until I explained why their characters couldn’t behave that way and we rolled up a new party which went on to adventure for several years.

The story of Anysia reminds of that, but offers a rather dark twist to the tale as well as a very interesting challenge. Long-time readers know that I love Arneson’s 1 xp = 1 gp of treasure spent. This necessitates players to interact with the world in ways that would not normally happen because they need to creatively get rid of their treasure in order to advance in levels. What if, however, the town or city that was most readily available declared that certain PC classes or races were illegal and could be killed on site? On the one hand, it would offer Murder Hobos all the excuse they need to go on a killing spree, but to what end? All the gold they might get from such an endeavor would be useless. On the other hand, threat of immediate death coupled with the need to get rid of gold to get higher levels might just prove to create a whole new level of creativity as players figure out ways to game the system.

As a kid I never really read any of the popular fantasy stuff that everyone else did. As the guy who usually had to be DM, I liked to go to books that no one had read so that I could have a unique source of ideas that players could be surprised by, rather than having full knowledge of the source material and ruining some of the surprises. One of my favorite of these books was The Seven Altars of Dusarra by Lawrence Watt-Evans. It played hard to the fantasy trope of Temple Street, where our hero, Garth of Ordunin, had to steal objects from the altars of each of the seven temples in the city of Dusarra.

This is great stuff, if you are aping the classic tales of REH, CAS, etc. While one might find such a situation in places like medieval India, there are very few historical examples of Temple Street in the medieval world that is suggested by most FRPGs. The reality is far more likely to be like the story of St. Anysia where Christians found an out of the way place and worshiped in relative secrecy. The medieval world is dominated by monotheistic (or singular) religions and adherents of other faiths live their religious lives quietly and out of the way.

While this may not be as exciting as Temple Street, it does give opportunities for adventure. Adventure locations can be built around different eras of different dominant faiths and the treasure or location the party is after could be a grave hidden near a gate by a religious group now out of favor by the powers that be.

Christ is Born!

Merry Christmas!

A great and paradoxal miracle has taken place today. A Virgin has given birth, and there is no damage to her womb. The Word becomes flesh, and He is not separated from the Father. Angels and Shepherds give glory, and we join them in shouting: "Glory in the highest to God, and on earth let there be peace." — Aposticha of Christmas

Saintly Saturday: Ten Martyrs of Crete

Today is the Feast Day of the Ten Martyrs of Crete: Theodulus, Saturninus, Euporus, Gelasius, Eunician, Zoticus, Agathopus, Basilides, Evarestus and Pompey. About the year A.D. 250, during the persecution Decius, these martyrs were brought before the governor from all over the island of Crete: Panormus, Cydonia, Heraklion, and Gortynia. When they refused to renounce Christ, they were tortured in many and sundry ways for thirty days. At this point, the governor was so frustrated he had them all beheaded.

I may have mused on this point before (because it is a point that I make a lot in various milieus), but decapitation was a citizen’s death in the Roman Empire. All of the various nasty things they did to Christians, they did because the crime they were accused of was treason. To refuse to offer sacrifice at the idol of the Emperor was to refuse a citizen’s civic duty.

Thus, when a martyr was beheaded, the official overseeing the trial was admitting that the crime for which the Christian was accused of was false. They were not traitors because they were given a citizen’s death, not the death of a traitor.

Besides the theological victory over death through Christ, many martyrs were also victorious over their persecutors by forcing them to acknowledge the falsehood of the charges against them through beheading.

This leads to an interesting line of questions when it comes to world-building in RPGs: what does it mean to be a citizen? Throughout history, citizenship came with certain privileges as well as responsibilities. For example: feudal societies required those nobles underneath a King to provide taxes and military might when called upon. Likewise, citizens of a City State were called upon to defend the city militarily when in need.

I must admit, this is an aspect of world-building that I have often let go by the wayside. Has it ever been a feature in one of your campaigns? If so, how?

On Adventure Design

Back in December of 2011, I did a review of a module penned by Matt Finch called Demonspore. In it I stated that is the best module produced by the OSR. In the most critical way, I still maintain this position: Demonspore remains one of the very few modules written in the last ten years I have actually used at the table and would do again in a heartbeat.

The reason is quite simple. Whereas there have been some amazing ideas out there that form the foundation of some great material (many of which blow Demonspore out of the water), very few adventures go out of their way to be as flexible as Finch’s Demonspore. In Matt’s own words:

The module is extremely flexible in terms of how to fit it into an ongoing campaign; there are four possible approaches to the Halls of the Toad-King, two of which are underground passages that can be linked to one of your own dungeons or might simply lead to the surface. There are also two river entrances, one of which is guarded, allowing a frontal assault or a negotiation type of adventure, and the other of which is more difficult to enter, but is not guarded. This second river entrance might be used if the adventure is to be more of an infiltration.

In other words, I could drop this module into my existing megadungeon without a hitch and had several sessions of great adventuring that ultimately led to the story behind why stirge meat is a delicacy in Headwaters in my Lost Colonies campaign.

At the time, I challenged other adventure designers to follow suit. Indeed, I hoped enough folks would produce similarly designed material that could be pieced together seamlessly as an ever growing community designed megadungeon that could be dropped into any campaign. Alas, Demonspore remains one of the more obscure adventures in Matt Finch’s library and no one (to my knowledge) heeded my call.

In thinking about how to do my own version of ToEE, it occurred to me that I had an opportunity to head my own advice. I will release the various pieces and parts of my version of ToEE as individual adventure modules under the moniker of Adventure Tools. Like Demonspore before them, they can be dropped into any campaign, stand on their own, be an add-on to a extant dungeon or collected together and run as the semi-megadungeon that I am in process of putting together. At some point, I’ll do an omnibus edition where all of them are stitched together as the module I originally had in mind, but I really want to highlight this idea of flexibility and usability in an adventure module.

Hopefully, someone besides me will see the value in this simple design concept.

Saintly Saturday: The Prophet Haggai

Today is the Feast of the Prophet Haggai who prophesied in the year 520 B.C. during the post-exilic era in Jerusalem. Not a lot is known about him. The book in the Bible that bears his name is only two chapters long. It's message can be simply summed up thusly: Quit lallygagging and get the Temple built!

According to Rabbinic Teaching, Haggai is credited with three teachings:

1. A man whose brother married his daughter (as a co-wife) cannot conssumate a levirate marriage with his deceased brother’s co-wives.
2. Jews living in Ammon and Moab need to separate the poor man’s tithe during the Sabbatical year
3. Proselytes should be accepted from the peoples of Tadmor and Kardu

Apparently, Haggai was on good terms with the political leaders of his time, Zarubbabel the Governor under the Persian King Darius I as well as Joshua the High Priest. There is some evidence that he saw in the weakness of Darius and Persia an opportunity to re-establish a Davidic monarchy:

On that day, says the Lord of hosts, I will take you, O Zerubbabel son of Shealtiel, says the Lord, and make you like a signet ring; for I have chosen you, says the Lord of Hosts — Haggai 2:23

From a RPG perspective, there are a lot of things that can be mined out of this.

First and foremost is a traditional Keep on the Borderland kind of set-up with a religious and political undertone not normally found in such set-ups. Normally, the “Bright Empire” collapsed a long time ago and the remnants are either trying to hold on to or are trying to restore what was once Civilized Lands overtaken by the Wilderness. In this particular case, the Keep is manned by a conquered people of a different faith than the Empire. In addition, that Empire is in process of collapsing (with the peoples of Tadmor and Kardu in process of abandoning ship). Thus, ambitious PCs could take advantage of the situation and cause all kinds of mischief.

Second is the idea of the Signet Ring. Admittedly, Haggai uses this image as a simile, but making such an item a relic would be like fuel to the fire in a set-up like that above. Imagine all of the various factions that want to get a hold of the Signet Ring in order to impose their political will on the growing chaos of a collapsing Empire…

Finally, we come to what is probably the most fiddly thing that can be mined from the Book of Haggai: a Lunar Calendar. One of the reasons that we can confidently place Haggai in Jerusalem in 520 B.C. is because he prefaces his three prophetic statements with dates. While the Jews used a lunisolar calendar (which combined cycles of both the sun and the moon) for the purposes of an RPG world, in would be easier to simply use a Lunar Calendar. This shouldn’t be too hard, given the fact that a typical lunar month on earth is approximately 30 days. Basing an FRPG world on a Lunar Calendar shouldn’t be much of a stretch. The fiddly bits come with what one can do with the waxing and waning of the moon.

I mention this because I was going through some dusty back-up discs and found a digital copy of Avalon Hill’s Dragon Pass which uses the phases of the moon to affect the forces of Tarsh (aka the Lunar Empire). The Book of Haggai suggests that one of the major differences between the two religions is the use of a Lunar Calendar because of a dependence upon the lunar cycle for effective magic use. The collapse of the Empire might actually be predicated on a change in the lunar cycle (which could be a long term mystery to be solved by the players).

As I have said multiple times before: the Bible (especially the OT) proves over and over again to be as much as a font of inspiration for FRPGs as anything in Appendix N.

Saintly Saturday: Conception of the Theotokos & Ever-Virgin Mary

Today is the Feast of the Conception of the Theotokos & Ever-Virgin Mary. Yes, you read that right: the Orthodox Church is celebrating a sexual act today and glorifying the result of the act. Western Christianity, for better or worse, is heavily influenced by St. Augustine when it comes to sex and he had a major problem with it. In contrast, the East has always had a far more positive view of the marriage bed:

And how become they one flesh? As if you should take the purest part of gold, and mingle it with the other gold; so in truth here also the women as it were receiving the richest part fused by pleasure, nourishes it and cherishes it, and throughout contributing her own share, restores it back to the man. And the child is a sort of bridge so that the three become on flesh, the child connecting, on either side, each to each… What then? When there is not child, will they not be two? Not so, for their coming together has this effect; it diffuse and commingles the bodies of both. And as one who has poured ointment into oil has made the whole one; so in truth is it also here — St. John Chrysostom, On Marriage and Family Life.

Notice the bed...

The origin of this feast, of course, is not to be found in the Bible. Rather, it reflects the story told in the Protoevangelium of James. This brings up a common theme with anti-Christian apologetics, that there were lots of books written in the first couple of centuries after Christ about Christianity and that many of them were “banned,” “suppressed,” or “concealed.” Yes, there are a bunch of books. A lot of them are heretical. A lot of them do not share the tight focus of the New Testament: the crucifixion and resurrection of Christ. Some of them were written by people who did not know Christ or his Disciples.

A fact that often gets lost in the shuffle is that the Bible was compiled over the course of almost three centuries. The first time we see the books of the bible listed as we know it today was in the fourth century by St. Athanasius the Great. Even he considered books outside this list to be “good for reading.” Examples include the Letters of Clement, The Shepherd of Hermas and the Protoevangelium of James. Some were even read in context of Church Services; however, ultimately, none of these made it into the Bible for a variety of reasons.

This illustrates an important axiom when it comes to the Bible: the New Testament was written by Christians for Christians. They had every right to determine what was going to be in the New Testament and what wasn’t.

This axiom is actually very relevant today in context of D&D because, living in a Golden Age of RPGs as we do, there is a proliferation of different versions of the game. Just in the last couple of months, for example, I have produced three. Not only do we have 0e, 1e, 2e, 3e, 3.5e, 4e and 5e but we have of the various iterations in the world of retro-clones and their ilk.

Imagine for a moment someone who doesn’t play RPGs comes in to say that Rune Quest was “suppressed” and represents true Dungeons & Dragons. While the history of Rune Quest has its origins in D&D, it is rarely accepted by those of us who actually play these games as D&D.

The axiom above is applicable to D&D in the sense that these games are written by gamers and for gamers. Therefore, we, to a large extent, get to determine what is and isn’t “D&D.” I will grant from a legal POV this isn’t entirely true because there are legal ramifications for using “Dungeons & Dragons” on a product without permission from WotC, but you can’t tell me the phrase “We’re playing D&D tonight” cannot be applied to anything from 0e to S&W to LL to Pathfinder to 4e to 5e. Despite all of the edition wars that have been fought over the years, ultimately, it is we who play the game that really determine what is and isn’t ‘D&D.’

Isometric Map Experiment

Of all the iconic and popular TSR modules, the one I probably dislike the most is I6: Ravenloft. While it reads like a pretty decent dungeon crawl with some nice innovations (like the different goals of the Count and his variable locations through the castle, etc.), I have always found it to be unplayable. 

The reason for this is simple: trying to read and make sense of that isometric map gives me a headache. I actually tried to run Ravenloft once in a session and practically abandoned the module in favor of making stuff up on the spot because that was far more enjoyable that trying to figure out where everything was on the map.

Ever since the release of Ravenloft, I have avoided isometric maps like the plague. I would even be tempted to say that I hate them because they render otherwise good material into real or digital toilet paper. I say almost because I will certainly admit that a well done isometric map is a pretty thing to look at. I will also concede that I have wondered if there aren't times when an isometric map could actually do a better job at the table of presenting certain ideas.

As I am gearing up to actually do my own version of ToEE, I got an idea that might very well fall into this category: it is a four story tall room with entrances on all four stories. As an experiment, I ventured to produce an isometric map. I then produced the exact same map in a more traditional way to see which of the two did a better job.

Please note: these two maps are not finished products. I kept the maps relatively simple so that I could easily wrap my head around both versions; however, as rough drafts of an idea I think they both do a very good job of being proofs of concept.

Putting aside which one is "prettier," because I am not really interested in that at this point, which one would you rather have at the table to run a game?

It's Re-Imagination Time!

As those who have followed this blog over the years are probably aware, my favorite TSR module of all time is T1:The Village of Hommlet. There really is no contest. It is one of the very few TSR modules I have actually ran as a Referee and it is the only one I have ran multiple times. I have even re-skinned it on numerous occasions. Headwaters in my Lost Colony Campaign started life as the map from T1.

It should come as no surprise, then, that I was sore disappointed when T1-4: The Temple of Elemental Evil finally made its way to publication. While I have used the surface temple map as an entrance to other dungeons, I have never actually bothered to run it outside of a failed attempt at a solo campaign from some summer when I was in college and was desperate for some gaming.

Therefore, it has been the TSR module I have most wanted to re-imagine a la Slave Pits of Abhoth are to A1: Slave Pits of the Undercity and The Caves of Cormakir are to B2: The Keep on the Borderland. I have drawn maps, re-skinned Druids as elemental monsters and fiddled with the idea for years. Unfortunately, nothing has ever really inspired me to go beyond tinkering.

While I have been working on my various alternate versions of SWCL, I have been trying to wrack my brains as to what kind of adventure I could write up to support SWCL since it has set up permanent residency in my gamer heart and mind. It occurred to me that I could write up a mega-dungeon based on maps I’ve done in the past and ran in my Lost Colonies Campaign (with mixed results, thus justifying the re-write). It also occurred to me that these maps could be the foundation of my version of ToEE. Once I had that thought, ideas just started flowing.

The first big idea, the one where this will most obviously be a re-imagining, is to ditch the 4-part European elemental system and replace it with the 5-part Asian system. In terms of gaming, it offers a lot of world-building and factional goodness that the 4-part system lacks. For example, each element has two “opposites,” one element it likes to work with and another that likes to work with that element. Therefore, there is a given structure to motivations and factional disputes that is really easy to re-skin for use in an RPG.

There are also a bunch of associations that are made with each element that are not necessarily obvious at first glance, but not only make some sense but suggest a much richer elemental creature catalog than that suggested by a 4-part elemental structure. For example, here are how the animal associations are described:

Wood = Scaly
Fire = Feathers
Earth = Human
Metal = Fur
Water = Shelled

Given that we are talking about a corruption of nature, this gives me the ability to assign two different archetypal creatures to each element: one is ideal and the other is corrupt:

Wood = Dragonborn/Troglodyte
Fire = Kenku/Dire Corby
Earth = Human/Humanoid
Metal = Ratling/Wererat
Water = Crabmen/Spiders and Driders

Once you start skinning these creatures in elemental clothes and add in other related creatures this very quickly becomes a fertile ground for all kinds of ideas.

Finally, there is one really punny idea that really started this ball rolling and one that as an Old Grognard I cannot resist: Hermit Crabmen.

Saintly Saturday: The Prophet Habakkuk

Today is the Feast of the Prophet Habakkuk. Not much is known about this Prophet, because, unlike almost every other prophet, his book does not give any biographical information. Several things can be gleaned from Scripture, however. He speaks of the Chaldeans and therefore places him at or about the destruction of Jerusalem by the Babylonians. There is also a book popularly known as Bal and the Dragon and is understood to be apocryphal by the Protestants and deuterocanonical by the Catholics. In the Orthodox Christian tradition, it is included in the book of Daniel. Habakkuk is preparing a meal and is approached by an angel who tells him to make enough for two. He does so and then is taken by the angel to the pit where Daniel has been imprisoned with the lions. The second meal is lowered to Daniel and Habakkuk is returned home.



The Book of Habakkuk is one of my favorites. He is one of the only Prophets to directly challenge God:

O Lord, how long shall I cry,
And You will not hear?
Even cry out to You, “Violence!”
And You will not save.
Why do You show me iniquity,
And cause me to see trouble?
For plundering and violence are before me;
There is strife, and contention arises.
Therefore the law is powerless,
And justice never goes forth.
For the wicked surround the righteous;
Therefore perverse judgment proceeds.

How many of us have said something like this to God? Here is one of His prophets giving us voice.

It is also short, so it is not that difficult of a read from a time perspective and yet is one of the most challenging book in Scripture because of all the amazing imagery he uses. Check out these verses from Chapter 3:

God came from Teman, the Holy One from Mount Paran.
His glory covered the heavens, and the earth was full of his praise.
The brightness was like the sun; rays came forth from his hand, where his power lay hidden.
Was your wrath against the rivers, O Lord? Or your anger against the rivers, or your rage against the sea,when you drove your horses, your chariots to victory?
You brandished your naked bow, sated were the arrows at your command.
You marched through the land in indignation;
You trampled the nations in anger.
You went forth for the salvation of Your people,
For salvation with Your Anointed.

Chapter 3 is actually acknowledged to be a song and, believe it or not, the Orthodox Church actually uses it as the basis for many of her of hymns. Metaphorically, this whole chapter speaks to the incarnation of Christ. He comes from the Virgin (the mountain) and conquers the nations as the Anointed One (which is what “Christ” means). Growing up I hated Christmas, and this hymn made me look past my own pain and appreciate the awesome nature of the Feast.

From the perspective of an RPG, consider this description of the Chaldeans from Chapter 1:

Their horses are swifter than leopards, more fierce than the evening wolves; their horsemen press proudly on.
Yea, their horsemen come from afar; they fly like an eagle swift to devour.
They all come for violence; terror of them goes before them. They gather captives like sand.

Imagine that as the description for a monster type. Imagine that as the basis for the main baddies of a campaign world. Is there a FRPG monster that fits this bill? One of the more mundane possibilities would be Worg riding Goblins. Or would you just make something up whole cloth?