The Wrong Direction

Apparently I did something offensive along with the way.  I've lost two followers in the past three days, though I looking over the list, I can't tell who it would be. 

Or maybe I'm not being edgey enough?  Perhaps I need more political rants, or taking folks to task for not engaging in rightthink.

Ah, well.

Strange Things at the Automat

A phantom automat stalks the streets of the City. Horvendile & Hawberk’s may appear any where, but is less likely to be found on a busy thoroughfare or crowded street. It seems to thrive in the shadows. It's never found in the same place twice, and less than half of people who have been there have visited it more than once--and urban legend holds that to encounter it more than seven times is a bad omen, and harbingers death.

Horvendile & Hawberk’s, or sometimes “Double H’s” (used somewhat superstitiously), looks new, though its decor and signage looks a decade or more out of date. Decorative glass fixtures around the upper walls are etched with astrological symbols. The staff is always crisply dressed and pleasant, but doesn’t engage in conversation. In addition to the automat staples like coffee, pie, sandwiches, and macaroni and cheese, the coin-operated, hinged glass slots at double H’s sometimes hold (seemingly random) unusual items:

1. A Subway and Elevated Rail-Lines map of the City, with unknown stations identified.

2. The egg of an Oriental Griffin, worth a fortune -- had it not been cooked sunny side up. Eating it leads to heightened sight for 48 hours.

3. A girasol ring, worth $200 to a fence, but evaluation by an expert reveals it to mark the bearer by tradition as the heir to a micronation in Eastern Ealderde.

4. A risque postcard of a Poitêmienne prostitute, imbued with the power of the eikone Doll, so that the owner has the power of charm over members of the opposite sex as long as they carry it on their person.

5. A used napkin with the address of a warehouse where a Staarkish Imperial military manhunter golem has been stored. It’s battered, but only needs a power source to return to operation.

6. Four-and-a-half pages of illuminated text in a magical script from a grimoire. on which someone has over-written a series of bawdy limericks. Contains 1-4 spells, but must be recopied to separate the formulae from the limericks.

7. A post-bill asking after a lost dog named “Jakey.” The crude drawing of the dog is so vague as to be unhelpful, but it's strangely unsettling to the viewer. Any one who touches it will have vague nightmares and unrestful sleep that night.

8. A ornately engraved antique sixgun. It's intelligent (Int 17) and will attempt to dominate any bearer to force him or her to seek out its original owner who’s taxidermied corpse is currently on display in a roadside curio and oddity museum in the Dustlands. When used, it confers a +2 to hit.

9. A slice of preternaturally tasty pecan pie, that the consumer will talk about from time to time with some nostalgia for 1d20 years after.

10. A pocket note-pad with a glossary of hobogoblin cant and signs, which, if utilized improves reaction when encountering the tramp humanoids, and provides other helpful information for to “gentlemen of the road.”

Spirits of the Age

As I mentioned earlier, despite the professed monotheism of most of the people of the City and its world, there are beings or powers, bearing some resemblance to the pagan gods of old. Scholars call them eikones, whereas the common man doesn’t even officially recognize their existence--despite often evoking them in a variety of ways. Some mages, however, are aware, and treat with these entities to gain their aid.

The exact number of eikones is unknown, mainly because there’s no consensus on where the line between these beings and lesser spirits or thoughtforms should be drawn, if at all. Here are a sampling of the most commonly recognized, and recognizably powerful ones:

Management
Is the personification of government, bureaucracy, order, law, and the status quo. He’s also known by such names as High Muckamuck, Final Authority, and the Chief Bureaucrat. It’s his acolytes people unknowing condemn when they disparage “city hall” or complain about “pencil-pushers.” His authority is called upon every time a “proper procedure” is quoted, a regulation cited, or a problem referred to a superior.

Management can be call upon to lend false authority to a request and thus cut through red-tape or bureaucratic delay, or his power invoked for spells that lend the power of doublespeak for obfuscation. Unwanted attention from Management can lead one to bureaucratic entanglements, imprisonment, or even execution in extreme cases.

Some hold that Management is an avatar of the actual creator of the universe--a harried. bureaucratic demiurge, that his the true creator of even the god venerated by the monotheists. Manifestations of Management ignore this question unless submitted through the proper channels--a feat no one has yet to accomplish, as far as is known.

Management is often depicted in the garb of a wealthy gentleman of the end of the last century, though his depictions are as various as his rolls.


Phile
Is the spirit of solidarity, and fraternalism. He is invoked when people unite in common cause, and, more darkly, when they turn on the outsider. His power is felt in armies marshalling for war, and workers trying to unionize, but also in the anti-minority raids of the white-hooded Knights-Templar of Purity.

Invoking Phile can help create a feeling of solidarity in a group, bolstering moral. His influence can also be used to sway mobs and move to or from a particular course of action.

Phile always appears as a stereotypical (one might say exemplar) member of whatever group is gathering at the moment.

Doll
Is the spirit of sex, sexual attraction, and to a lesser extent feminine beauty. She resembles ancient fertility goddesses in some ways--though she has no association or role with fertility or procreation. Doll is invoked by those looking to impress or seduce, or in any way gain power over another through the use of sexual attraction. Her energy is felt in performances of dancing girl revues, and her regard can be felt in the smoldering gaze of Heliotrope “it” girls, or the coquettish glances of “spicy” magazine models.

Doll’s depictions are legion, but her pose and expression always suggest more than they show.

Maker
Is the builder, the planner, and the engineer--the spirit of progress from science applied. Blueprints are his scrolls, schematics his sigils. His hymns are the hum of machinery.

Maker is invoked by those involved in any task of engineering or industry.  His influence can be used to solve mechanical or engineering problems. His power can coax “a little extra” from engines, or get something working at a critical moment.

Maker is depicted as a steely-gazed man in a hardhat, or as a anthropomorphic piece of machinery.

The Power of Faith

In response to my discussion of the predominant faiths of the City and its continent, Tom, chronicler of Middenmurk, asked about the role of clerics in the world--a topic I’ll take up today.

Many Oecumenical priests and monks, and Old Time Religion preachers and evangelists, have no magical powers whatsoever. The Good Book cautions against sorcery and witchcraft, and at various times and places throughout history its adherents have persecuted magical practitioners. Given the demonstrable reality of magic, and its obvious utility, this prohibition has had about as much success as the condemnation of prostitution or sexual promiscuity by religions of the world we know.

In fact, folk have continued to practice apotropaic magic to ward off evil through history. Even churches have been built with such workings placed on them. Folk-grimoires of Good Book-inspired magic have been used by rural magical practitioners and wise-folk for centuries. This has only sporadically been seen as “sorcery”, and seldom persecuted. The spells and rituals found in these grimoires are of protection for human or livestock from harmful magics or other sorts or harm, magical aide for everyday activities (agriculture, cooking, etc.), or the provision of luck. Many pious followers of the Old Time Religion, particularly in rural areas, are practitioners of this type of magic to this day.

The more centralized Oecumenical Hierarchate discourages this folk use (with only the mildest success) but has established certain religious orders whose goal has been the acquisition and mastery of magic for the greater glory of the Church and God. They tend to prefer the term theurgy ("divine-working"), and disparage the godless (and potentially soul-imperilling) thaumaturgy ("wonder-working"). These orders (both priestly and monastic) wield magics as powerful as any thaumaturgist, though their spells and rituals are somewhat different, having arisen by parallel development.

Despite the philosophical differences between these religious magic-users and their more secular rivals, there is no real functional difference between their two styles of magical practice.

There is a third type of religious magic-wielder who is fundamentally different. There are many names for such individuals but they're often called “gifted” or “miracle-workers.” Some thaumatological scholars have suggested that these individuals are actually mystics of some sort, but the gifted themselves believe their powers are granted by their Deity, or by their faith in the same.

Gifted manifest powers like speaking in tongues, healing, turning/destruction of undead, protection from evil, or supernatural strength or vitality. Some gifted have even been said to be able to appear in multiple places at once, or to fly. The gifted only have these powers when they are acting in congruence with the dictates of their god, or, as some scholars have pointed out, when the gifted person believes himself to be acting in accordance with his god’s will. These abilities tend to be activated by prayer, or song, or in some cases more extreme acts like self-flagellation, or ingestion of poison--any religious ritual to focus the mind and the spirit. These are idiosyncratic, varying from person to person.

Interestingly, the phenomena of those with gifts of faith is more common in rural areas than in urban ones, and more common among followers of more ecstatic sects than mainstream ones. It’s also in no way confined to those who actually have religious ordination or authority.

So those are the “faith-based” magical types of the City and its world. Exact game mechanics are yet to be determined (and open to suggestions), but I hope this provides the general idea.

Warlord Wednesday: Wolves of the Steppes

Due to blogger malfunction let's re-enter the lost world with a late installment of my issue by issue examination of DC Comic's Warlord, the earlier installments of which can be found here...

"Wolves of the Steppes"

Warlord (vol. 1) #19 (March 1979)

Written and Pencilled by Mike Grell; Inked by Vince Colletta

Synopsis: With the sky-sleds they picked up last issue, Morgan and Tara have taken their search for Joshua and Deimos to “the far corners” of Skartaris. Morgan says there’s only one place they haven’t looked that fits Saaba description of “half light, half shadow”--the polar opening where Skartaris meets the outer world.

In his lair, Deimos watches our heroes in a large crystal ball, Ashiya attending him, and oblivious baby Joshua playing nearby. Ashiya indugles her maternal instincts by playing wiht Joshua, but Demios reminds her the boy serves but one purpose--to allow him to enact his revenge upon Morgan, who destroyed his empire, killed him, and condemned him to a life in darkness.

Deimos’s inhuman servant brings him a goblet of fresh blood and he gulps it down before railing against his current state. His sorcerous vitality is only sustained by fresh blood, the decay of his body only slowed by remaining in darkness. And Travis Morgan is responsible.

Deimos summons his magical powers and directs them into the crystal ball, calling forth a storm to torment Morgan and Tara. A lightning bolt strikes Tara’s sled causing her to crash, separating her from Morgan.

Tara awakens under the lecherous gaze of Torgash, the leader of a group of horsemen. He claims her as his own, but soon finds no man touches Tara without her consent, as the first hand he lays upon her is cut off cleanly at the wrist. Before the rest of the surprised tribesmen can respond, Morgan and Shadow attack.

In a few minutes, the horsemen are ready to retreat before the fury of the strangers, but fate intervenes. The flaming wreckage of Tara’s flyer explodes, knocking the heroes (conveniently) unconscious. Torgash wants to slit their throats, but his comrade Nikola reminds him that for slaying their brothers the whole tribe should decide their fates.

Tara and Morgan awaken in the horseman’s hall tied to a wooden pillar, amid feasting and revelry. Torgash tells them their fates have been decided, and offers a demonstration of what’s in store for them, by ordering Shadow, suspended in a net, lowered into a pit with two bears.

Morgan goes into one his berserker rages and bursts his bonds to fight for justice, and his wife’s dog. He goes for Torgash, but winds up tackling one of their other captors, sending them both into the pit. Morgan grabs the hapless man’s sword and tosses him into the waiting jaws of a bear.

Torgash tosses Tara into the pit, but Morgan catches her. The bears have finished off the other man, and are now eyeing them. Morgan and Tara share a tender moment, thinking that there deaths are near. Then Morgan, brandishing the sword, yells a challenge at the bears--then drop kicks one. Neither that, or any of his sword-slashes do any good. The bear swats him a aside, then moves in for the kill.

Just in time, A spear thrown from above kills the bear, then a rope drops down. Climbing up, our heroes are greeted by Mariah and Machiste, who it turns out have just returned--and are the leaders of the tribesmen.

As Morgan punches Torgash into the pit to settle the score, Deimos still watches through his crystal ball. He smiles as he proclaims the stage set for his final triumph.

Things to Notice:

• This issue isn't designated as part of "The Quest" like the last three.
• The strange color of Skartarian fauna is again on display with a lemon yellow stegosaurus and green bears.
• Ashiya, Deimos’s hag-disguised-as-hottie crony from #10, makes a return appearance.
• Deimos leaves human bones laying around his abode for little Joshua to play with.

Where It Comes From:
The title of this issue refers to the Cossack-like horseman--Morgan specifically calls them such in the story. It may have been directly taken from an older work with Cossack characters. Khlit the Cossack, star of several adventure stories by Harold Lamb, was often referred to as “the Wolf of the Steppes.” Robert E. Howard used the same phrase as this issue's title to describe his Hyborian Age kozaki.

After last issue's science fiction infused story, and the prior issue’s fantasy flourishes, this issue rounds out the review of Warlord’s influences with more a straight-on adventure yarn, if we ignore Deimos’s scenes.

Summer Reading

Looking for a good genre read for a summer vacation? Since I got a Kindle earlier this year, I’ve been able to buy books on even more of an impulse than before, since now I don’t have to find a place to physically house them. Here are a few, one digital and two physical, I’ve found particularly worthwhile--two just happen to be from the same author:

Fathom by Cherie Priest is the first Kindle formatted novel I purchased, and I was off to auspicious start. This is a modern fantasy, something like some of Neil Gaiman’s work,but who it reminds me of most is Tim Powers. It’s got the usual Powers elements--mythology reinterpreted, a bit of secret history, and obscure tidbits of the real world recast in a clever way. The story stars two young, female cousins on an island off the coast of Florida. They become involved in a battle between two powerful deities/elementals--one of water and one of earth. The water elemental has a plan to awaken the leviathan sleeping in the depths--and destroy the world. The young cousins are transformed into something other than human, and serve as pawns for the dueling supernatural beings.

Boneshaker is my second recommendation from Cherie Priest. This is what the kids are calling “steampunk” these days. Priest calls the planned alternate-history series “The Clockwork Century.” In a world where the Civil War still rages in the 1880s--abetted by superior transportation technology--an arrogant inventor's digging machine has turned Seattle into a no-man’s land, surrounded by 200 foot high walls. These walls are to hold in the blight--a gas, and one of those genre fictions substances that has an amazing variety of effects, all bad. The blight kills many that inhale it, and turns the rest into decaying zombies (“rotters”), and causes corrosion and decay of inanimate objects. Oh, and it can also be used to make a deadly and addictive drug called “lemon sap.”

When Zeke, the teenage son of the inventor responsible, heads into the blight-soaked city in a misguided attempt to clear his father’s name, Briar, his mother, catches a ride on an airship flying over the city to go after him. Yes, there are airships--this is steampunk, remember--so that’s a requirement. It’s also got another evil inventor in a sinister gasmask, an underground squatter society, inscrutable Chinamen, and the aforementioned zombies. What’s not to like?

My last recommendation is a work of nonfiction, but it does deal with magic. Spiritual Merchants by Carolyn Morrow Long takes on a fascinating topic I’ve dealt with here before--so-called spiritual supplies, used predominantly for African American folk magic. It outlines the history and origins of rootwork and related systems, and then details how the spiritual products industry went from local hoodoo drug stores, and small mail order operations, to major manufactures distributing products nationwide, with catalogs and the like. If you like to draw inspiration from real-world belief for your gaming, or just have an interest in real world magical systems, then its worth checking out.

That oughta do it for now.  It's only July, though, and I've still got a stack of books awaiting me.

If You Wanna Get to Heaven...

The dominant faiths of the City and the strange New World came were brought from Ealderde. The Natives had their own religions of course, as did the black folk, but their belief systems have either been persecuted out of existence (like some of the Native tribes) or forced to syncretize with the predominant religion (in the case of the black folk).

The Ealderdish colonists practiced a variety of faiths, but all of them were variations of a monotheistic religion which, like many things on the City’s terra inusitata (if my rusty Latin is still functional), it bears some resemblance to faiths of the world we know. The central holy writ of the religion is known as The Good Book. Many of the stories in it resemble incidents from the Biblical Old Testament or other works of the Abrahamic tradition, but tend to be less specifically placed in time or place and more “fable-like” or "folk-tale-like" in presentation. Likewise the New Testament analog with its “Redeemer,” is more of a series of parables, dialogues, and sayings, and less of a narrative.

There are numerous faiths based on numerous competing interpretations or variations of practice related to The Good Book. There’s the Old-Time Religion with very little church hierarchy, and a strong emphasis on good works, and on personal study the Good Book. Variant Old-Time ecstatics may experience glossolalia or other mystical manifestations. Such practices are seen as unsophisticated and rustic by City folk, but this sort of thing is common in the villages of the Smaragdines.

On the other end of the spectrum is the Oecumenical Hierarchate. This church is older that the so-called Old Time Religion, and has much more elaborate ritual and church structure. Its practitioners venerate a number of saints and keep a full calendar of ritual observances. Being less common among the Ealderdish who came to the new world, Oecumenicals are stereotyped as superstitious and foreign.

The people of the City’s world have a large amount of clear evidence of the existence of God or gods. After all, numerous adventurers have encountered angels from the Armies of Salvation or devils from the Hell Syndicate. A few have actual made physical journeys to Heaven or Hell. Confusingly, the Heavens visited and the monotheistic Gods encountered are not identical. In other words, multiple, competing sole creators seem to exist!

The number of heavens for these alternate Gods is generally given as “seven,” but its likely this is just a poetical convention. Some scholars believe there are as many heavens as there are faiths--each with a God that fits their particular belief. The devout are, of course, skeptical of this idea, and tend to view all Gods but theirs as false.

How this arrangement came into being, and what it says about the nature of the universe is subject of a lot of debate, but no clear answer.

It should be noted that “pagan” gods and goddess are also known to exist, but these beings typically seem weaker and closer to human scale in terms of power--though wielding magics well beyond mortals. They’re sometimes referred to as “small” gods, by thaumaturgical practitioners who are more accepting of their existence than the faithful.

There are also concepts personified (called eikones by scholars), seeming existing on a level equivalent to the greatest small gods, or between the small gods and the singluar [sic] God(s). One theory holds that the eikones are powerful spirits created by God to help in the day to day managment of the world, while another holds they are the product of the human mind and its inherent tendency to anthropomorphization.  Interestingly, the general populace is mostly unaware of their existence, despite the fact their lives are affected by them daily. More on this class of beings in a later post.