The Contested Isle Ch 10
Chapter 10: The Magical Landscape
The first humans to arrive in Ireland had druids among their number, and they found a land of enchantment and magic. There were magical races already present, and supernatural creatures roamed its hills and forests.
The Druids
To magi who have been raised outside Ireland, the term "druid" is almost synonymous with House Diedne, and thus a word laden with unpleasant and fearful connotations. In Ireland, druidry and House Diedne have never suffered from the same conflation since the two represent wholly different traditions, now both believed extinct.
The Learned Class
What is known of the original druids today is a matter of hearsay and legend. They disappeared abruptly from society in the ninth century, but had been in serious decline well before that, persecuted by Saint Patrick and his followers. They were keepers of the lore, judges, and the counselors to kings, as well as priests of the old gods, soothsayers, and magicians. All of these functions involve power over words, either hoarding them in their prodigious memories, uttering them in judgment, or crafting them into satires or praise poems. Part of the current day ignorance of the druids is that they feared trapping their secrets in vellum and ink.
The term "druid" actually denotes three sacred functions — those of the bard, the fáith, and the draoi. The bard (plural baird) was the repository of the legends and tales of the Irish people as well as the composer of poetry. Lacking writing, bardic training consisting of expanding the memory to prodigious extremes. The fáith (pronounced FOW-ih, plural fáithi, FOW-hee) was a priest of the pagan Irish, who attended to the worship of the clan's gods, and sought their will through divination. The draoi (pronounced DREE, plural draoithe, DREE-huh) were the counselors to kings and the lawgivers; they were also the principal magicians of the clan.
All three types of druid began their training as a bard for four years. Some would continue with bardic training, others would commence fáith instruction. After four years in the fáithi program some would leave for draoi instruction. It took twenty years in total to become a draoi.
Druid MagicThere are numerous examples of druidic magic in the various tales of the Irish, but they fall into a number of broad categories. The prodigious feats of memory appeared magical, but were actually the product of a highly trained mind. Divination was perhaps the most used of their true magics, calling visions through a number of techniques for kings and peasants alike. The druids were perhaps best known for their laying of prohibitions and curses' that set apart champions and kings from the common man, and regulated good behavior. The ability to change shape — of oneself and of others — was a common druidic power, often leveled as a curse in itself. Druids also seemed good at spinning illusions, and some had control over the weather, and this was their principle use in battle, summoning mist or storms to harry the enemy. |
The Gruagachan as Inheritors of the Druidic TraditionExcept for weather control, the Pictish magicians called the gruagachan (Hedge Magic Revised Edition, Chapter 4) have all the magical powers attributed to druids. It is likely that the Hibernian druids and the Caledonian gruagachan represent two branches of the same magical tradition. Both groups clashed violently with House Diedne, who had perhaps divined their kinship. Their magic is not identical — druids had no knowledge of Tattoo magic, nor did they have any connection to giants, and the External Soul is unknown in Irish lore. This is not to say that Diedne herself was from a gruagach-like tradition. Diedne hailed from the Breton and Gaulish branch of magicians, who could have practiced entirely different magic. That is a decision that each saga has to make for itself, if it should become relevant. |
The Gods of the DruidsThe religion of the ancient Irish had no organized pantheon or universal mythology. Anything could be a god — one of the Túatha Dé Danann (see Chapter 11), an ancestor, a champion, an animal, or even a local landmark such as a rock formation or an ancient tree. Anything supernatural was a god to them, no matter how small. As such, gods were not gods of something. There was no "god of war" or "god of the sky" like there were in other pagan pantheons. A god might be a warrior, or live in the sky, but that didn't make him its ruler or its personification. Not all gods received worship: each clan had their own gods and it was the job of the fáith to placate the family gods and to attend to their wishes. The draoithe were tasked with relations with the gods in general, negotiating with the denizens of the supernatural world who did not receive worship from the clan. |
The Coming of Diedne
By the eighth century, druidism was already in decline, under assault from Christianity which had taken deep root in the hearts and minds of the Irish. The high king no longer sought advice from the draoithe, and among the Christian people there was no need for the fáith. Only the bardic schools survived in any official capacity, and their teaching was watered down by memorizing genealogies and hagiographies rather than legendary tales.
In Britain and on the continent, druids had similarly suffered. Celtic and Gaulish cultures all over Mythic Europe had their own equivalents of the druids, which had dwindled as worship of the gods faded. However, the newly formed Order of Hermes included a maga from a druidic lineage, and Diedne quickly went about recruiting surviving remnants to form House Diedne. Her house quickly became the largest in the Order, and dominated the pagan priesthoods that spawned it. These druids were principally from Diedne's own Breton tradition, but also contained Gaulish and Iberian druids, and some from more exotic locations. Britain had precious few druids thanks to Roman persecution, but the stronghold of druidry was known to be Ireland, even if they were in retreat. Diedne resolved to add them to her House.
When Diedne first came to Ireland in 793 she was met by a delegation led by the chief druid Sechnassach. The offer she made was simple — join or die. The annals state that Sechnassach was offended by the arrogance of the foreigner, and refused. Diedne left in high dudgeon, warning Sechnassach of the dire consequences of his refusal. Sechnassach treated Diedne's threats as little more than a child's tantrum, and gave them no further thought.
When Diedne returned, she did not come alone. Twenty-seven members of House Diedne landed near Wexford in 797, and dividing into three squads of nine, they stalked through Ireland in search of druids. Each was made the same offer, to join or die. Most chose to die. Diedne's ruthless campaign against the Irish druids lasted just under fifteen years; she boasted to the tribunal in 816 that there was not a single druid left in Ireland. This claim was almost certainly an exaggeration, but there was no doubt that she had exterminated the tradition if not every last one of its practitioners. The age of the Irish druids was over.
Diedne and PralixDiedne met with Pralix in 806 on the shores of Lough Cuan (Chapter 9) in Ulster. Pralix had pursued some followers of Damhan-Allaidh to Ireland, and hearing of her presence Diedne made haste from Ailech to meet with her. Diedne believed that Pralix had come to assist in her pogrom against the druids; Pralix thought she could convince Diedne to allow her to enlist the druids without forcing them to join the Order. Neither side could see reason, and the two magae famously quarreled, their argument escalating into an illegal Wizard War. Neither maga brought charges against the other, and it was never revealed who struck first, or who fled the fight. |
The Druids Today
Most hedge magicians in Ireland in the 13th century claim descent from the druids, but this is probably not true in the majority of cases. Today, the term "druid" or draoi is applied to any magical practitioner with The Gift or who belongs to a hedge tradition; other wizards are called asarlaí (ASS-er-lee, plural asarlaithe, ASS-er-lee-huh), or hedge wizard. Many of the oaths which constitute the Peripheral Code of Hibernia specify terms inter druides et magos — "between druids and magi " — and do not apply to the asarlaithe.
The Coill Trí
The non-Hermetic wizards of Connacht are members of a federation called the Coill Trí. While belonging to many disparate traditions of magic, they all claim to be the inheritors of the splintered remnants of druid lore, and claim the druid title for themselves.
In 844 the Chief Bard of Ireland (see later), Cormacan the Learned, brought an embassy from High-King Congalach Cnogba to the Order. Some of the king's subjects, hedge wizards all, had complained to him about harassment by the Order. A member of House Mercere by the name of Fedelmid Ua Heirméais was appointed to act on behalf of the Order. From Diedne's pogroms it was already known that "Join or Die" didn't work in Ireland; both draoithe and asarlaíthe would rather die. Since these hedge wizards had sought the protection of the high-king, another solution had to be found.
The result of these negotiations was the Treaty of Cnoc Maol Réidh (see Chapter 4), made binding at the first meeting of the Hibernian Tribunal in 898. The hedge wizards of Connacht were incorporated into a federation originally known as the Comman Cosán Chían ("the alliance of the traditional way"). The name quickly became mutated to the Coill Trí (pronounced approximately QUILL TREE), meaning the "three hazels," after the three Cs in the group's name (in ogham, the letter C is called "Coll" and means "hazel").
The Hibernian Order of Hermes encouraged wizards who were in conflict with magi over resources to relocate to Connacht, and the Order provided support to facilitate the move (although not all relocations were entirely voluntary). The end result was to concentrate the Irish hedge traditions into one province, leaving the rest of Ireland to the Hermetic magi, relatively free from competition with local magicians.
Today, the Coill Trí boasts a membership at least equal to that of the Hibernian Order of Hermes, but possibly much larger. There are some who try to make the Coill Trí more than it is, to use it as a force to mobilize the native magicians of Ireland for some deep purpose. These attempts usually fail because of The Gift, which forms a wedge of suspicion and distrust that drives any temporary alliance apart. The Order is more than happy with this arrangement.
A Partner to Treaties
The Coill Trí is by no means a rival to the Order of Hermes. It is merely a legal entity with which the Order could make a single treaty, rather than hundreds of separate treaties with each individual tradition or draoi in Connacht. As such, it allows the Order to exert control over the hedge wizards. The Coill Trí has no central authority or formal rules, but then it takes no mutual actions nor has any ideals held in common. However, membership is rarely optional for draoithe; the Order uses the Coill Trí as a means to assert some control over Irish hedge wizards.
The principle benefit offered to hedge wizards joining the Coill Trí is freedom from molestation by members of the Order, according to the rules of the Treaty of Cnoc Maol Réidh. Every hedge wizard in Connacht is assumed to be a member of the Coill Trí. There are also some parties to the treaty who do not live in Connacht, and these are given an amulet bearing three hazel leaves as a symbol to magi that they are bound by the terms of the treaty. A draoi who has been wronged by a member of the Order can lodge a complaint with the Tribunal, and according to the terms of the treaty they can expect an investigation and justice to be served. In practice this privilege is rarely exercised:;accepting occasional breaches of the treaty is perceived as less problematic than having to expose oneself to the scrutiny of the Order. More frequently, members of the Coill Trí bring disputes with each other or with supernatural creatures to the Sacred Council prior to each tribunal (see Chapter 4). Hermetic adjudicators ensure a fair resolution is obtained even against much stronger opponents.
Under the terms of the treaty, the Coill Trí is expected to provide seven Gifted children at every tribunal meeting. Not all draoithe are capable of detecting The Gift and so those who offer their tithe sometimes have it rejected by the Order, which does little for good relations. Members of the Coill Trí occasionally have to be reminded of their obligation, and redcaps go into Connacht and make demands of known draoithe. The image of a red-capped stranger on the hunt for children to steal is one that has entered the public consciousness in Connacht, and on occasion the redcap has been forced to flee by an angry mob.
The Treaty of Cnoc Maol RéidhThe treaty consists of a series of concise agreements, which have been added to since the original agreement; if a Hermetic Tribunal decides that a new clause is needed, and every ceannaire (see Organization of the Coill Trí, later) agrees to it, then the amendment is made and the clause becomes part of the treaty. There is little provision for draoithe to enact changes to the treaty; they must rely on a magus to propose it on their behalf. The treaty currently includes the following clauses:
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Tensions Within the TreatySome members of the Coill Trí and the Order of Hermes are dissatisfied with the current arrangement with the Order of Hermes, and do not wish to be bound by the terms negotiated centuries ago. The obligation that chafes the Coill Trí the most is the provision of Gifted children, but the arrogance and attitude of magi is also cause for complaint. Some magi use their superior magic to extort services from the Coill Trí, but the draoithe dare not bring the matter to the Tribunal because they don't trust the Order to control its bullies sufficiently. Not everyone in the Order believes that the Treaty of Cnoc Maol Réidh is valid, and the day is approaching when this will be formally tested at Tribunal. English magi remark that hedge wizards would never be given such rights elsewhere in Mythic Europe, and that it makes a mockery of the Hermetic Code, which is specifically designed to assist Hermetic magi. Likewise there are Irish magi who have had rapacious eyes on Connacht for many years, and would like to see the treaty breached. Like the Order, the members of the Coill Trí are mostly Christian, but their magical studies and practices often result in non-standard (and occasionally heretical) beliefs. Some churchmen in Connacht have noticed that those accused of moral and religious deviance at the bishop's court tend to be associated with the Coill Trí, and it has been suggested that the organization — of which they know virtually nothing — could be a hotbed of heretical activity or even (Heaven forfend!) an infernal cult. |
Organization of the Coill Trí
The Coill Trí is divided geographically into seven túatha to ease the fulfillment of the Coill Trí's obligation to the Order. Each túath is responsible for finding one Gifted child every seven years. Every túath is represented at Tribunal by a ceannaire (KEN-or-uh), and each takes its name from its current ceannaire. Some ceannairí bring any complaints from the túath's members to the Tribunal, but others require that members represent themselves.
Túatha vary greatly in their own organization. The default is that they exist in name only, preferring to ignore each other entirely. In some túatha, the ceannaire acts like a chieftain, imposing rules of good behavior, and holding courts to punish transgressors. Local tradition also affects the choosing of a ceannaire: some are elected, others are hereditary, others might be chosen by lot. Four of the seven túatha are described below. Unless indicated otherwise, these have not been assigned a specific geographical region; each saga should place them so that they interact with the player characters in the manner desired. The current ceannaire of each is described. The other three túatha are left for the troupe to develop if needed.
Túath Buidhe
This túath consists of a core of (mostly unGifted) Coill Trí visionaries who are attempting to reconstruct the old druid lore from the fragments which remain. They have built a cult based on the legends of the ancient druids, since the true lore was thoroughly eradicated by Christians and House Diedne. They have assembled scores of Initiation Scripts for magical powers from various members of the Coill Trí, and modified or invented dozens more. They are usually keen to Initiate members of the Coill Trí in general, not just their own túath. At the option of the storyguide they could be friendly toward the Order and its magic, or still bitter about the crusade pursued by House Diedne. Their ceannaire is always drawn from a specific lineage of Cruithnigh wizards (see Cruithnigh in Chapter 9).
Buidhe (BIH-yuh) is one of the Coill Trí's mystagogues. Widely believed to be mad, nevertheless many make the trip to his island home off the west coast of Connacht to receive instruction from him. There they might find him standing naked in the rain, in deep conversation with a rowan tree, or in a deep trance under a bull's skin. His prodigious memory holds a host of Initiation Scripts for Supernatural Virtues — some that he possesses, but many more that he does not — and if he can be made to focus on his visitor for long enough, he usually agrees to act as mystagogue.
Túath hEilionora
This túath contains all those members of the Coill Trí who do not live within Connacht's bounds. It exists to permit non-Connachtach hedge wizards to benefit from the protection of the Treaty of Cnoc Maol Réidh, and for magi who live close to a hedge tradition to make a pact with them as a legal entity. Túath hEilionora is consequently twice as big as the others. Their ceannaire is always the individual who takes up residence in a particular Magic aura (this should be chosen according to the needs of the saga) after being appointed by her predecessor.
The current ceannaire, Eilionora inghean Ua Shuibne (ELL-yon-or-uh IN-yun OO-uh HOO-byuh-nyuh) is an elemental physician (Hedge Magic Revised Edition, Chapter 2) who is a fervent believer in the restoration mission of the Coill Trí. She is a keen student of ancient tales, and is half-convinced that she is the reincarnation of Macha Mhuinge Ruadh, former queen of Ireland and founder of Ireland's first hospital at Bron Bherg (see Eamhain Mhacha in Chapter 9). She learned her magic in France, and while enthusiastic and knowledgeable about the native traditions, they in turn see her as a parvenu and want little to do with her. She takes their rejection on her broad shoulders, and is an active member of the Coill Trí.
Túath Saidhbh
Túath Saidhbh has an unusual number of Gifted members, and always has. Its members wish to have as little to do with each other as possible, and there is no common culture within this túath. They draw lots for the position of ceannaire, seeing it as an onerous chore. Magi would dearly like to investigate why the region inhabited by Túath Saidhbh produces so many individuals with The Gift, but they are forbidden from Connacht by the Treaty even if they grew up there.
Sadhbh Amhreaidh (SOIV OH-wu-ruh) is exactly the sort of person who sneers at draoithe like Eilionora (see earlier). She is a folk witch who claims countless unbroken generations of witches comprise her ancestry. Her grandmother and her were the only survivors of a mundane backlash against her coven, and no other coven would accept them because their magic was slightly non-standard since they teach Embitterment (see Tales of Mythic Europe, page 35). With no fellow witches to rely upon — and as yet, no daughter to pass on her tradition to — Sadhbh has become twisted and cold-hearted.
Túath Rónáin
Túath Rónáin has recently suffered the shame of discovering a diabolic coven within their membership. Worse still, the corruption was first discovered by a magus, and there was no opportunity to deal with it in secret. The túath is now vigilant to prevent any such resurgence, and their ceannaire has appointed three inquisitors to keep a close eye on its members. The result has been an atmosphere of paranoia and distrust, particularly uncomfortable for the Gifted members of the túath.
Rónán Brathair (ROAN-awn BRO-war) is a Cistercian monk as well as a draoi, and was instrumental in rooting out the túath's corruption. Rónán uses the Holy Powers of Intervention and Understanding with the Method of Meditation. He would like to turn the Coill Trí more closely toward the worship of God, but has the humility to realize the enormity of that task.
The Bards
Unlike the fáithi and the draoithe, the sacred profession of bard managed to survive the twin threats of Christianity and Diedne. Overlooked as mere poets (to the former) or petty magicians (to the latter), they survived into the thirteenth century virtually unchanged. They preserve the old tales and Christian homilies in poetry and prose, as well as composing new works for their patrons the kings. They style themselves filídh (singular filí; both pronounced FILL-ee) rather than bard in order to distance themselves further from their druid origins.
Bardic learning is divided into nine grades. The first four years involve basic education in grammar and composition as well as lessons in history, genealogy, geography, and society, and the bardic schools fulfill the function of grammar schools elsewhere in Mythic Europe, providing training to the sons of the aristocratic classes. A pupil who passes the notoriously difficult examination after four years can call himself a filí. Bards who remain at the school continue to learn tales and expand their memories to prodigious proportions; a senior bard is expected to know over 200 stories and can compose intricate poems with many layers of interpretation. Attaining the highest rank of Ollamh takes twelve years of continuous study; upon reaching this illustrious grade the bard may found his own school. The ard-ollamh Érenn (the Chief Bard of Ireland) is not only the personal bard of the high-king, he is also the king of the bards. One cannot attain this position unless one's father and grandfather were also bards. The ard-ollamh Érenn mediates disputes between bards and non-bards, and sets the fashions and aesthetics of poetry and prose, and he alone has the power to strip a bard of his rank. The last chief bard was Giolla Ernain Ua Martain, who died in 1218, and a successor has not been chosen.
Bards have inherited the traditional respect for druids given by the native Irish. While the concept of bardic immunity — once guaranteed by the high-king — has lapsed, the reputation of a bard holds a great deal of weight. An acknowledged bard can expect basic hospitality from Irish families, and it was long forbidden for individuals to start feuds with bards. Even bandits and thieves have a superstitious fear of attacking or stealing from a bard, and they can walk the roads of Ireland in relative safety with just their reputations to protect them.
The Bardic Schools
There are several bardic schools throughout Ireland, and they fulfill a role similar to the grammar and monastic schools in the rest of Mythic Europe.
The Uí Dálaigh School: Dromnea
Perhaps the most famous bardic family in Ireland is the Uí Dálaigh. Most of the chief bards in the last six centuries have been from the Dálaigh lineage. Cearbhall Fionn mac Aonghus Ua Dálaigh was the founder of the school after receiving the gift of poetry by drinking the milk of a faerie cow. The famous Cú Chonnacht Ua Dálaigh was celebrated as the best of Ireland's bards, living or dead, and was the great grandfather of the current head of the family, Donnchadh Mor Ua Dálaigh. Their school is Dromnea on the Mhuintir Bháire peninsula in Connacht, a region they rule as chieftains.
The Uí hEódhasa School: Baile Uí Eódhasa
The founders of this school located it on the shores of the lower Lough Erne in Ulster. They are famous for their epic style of poetry focusing on glorious battles and heroic slaughters of the enemy. Such dramatic poems are no longer de rigeur, leaving the Baile Uí Eódhasa tragically unfashionable and struggling to find patrons.
The Uí hUiginn School: Ceall Cluaine
This family maintains a bardic school at Ceall Cluaine (Kilcloney) in Leinster. This is the smallest of the four great schools, and is famous for its intricate, beautifully-constructed tales that layer meaning upon meaning within the structure of the story. They are also the greatest producers of magical tales. Ceall Cluaine also teaches music, although not to the same bardic standards as they do prose and poetry.
The Mac Craith School: Cahir
The mac Craith are the hereditary poets and chroniclers of their Uí Brian kinsmen, and have spread with them into Munster. Their school is located within Cahir Castle near Waterford, and they are perhaps the most politically conspicuous of the bardic schools (the Uí Dálaigh are just as politically active, but are much more subtle).
Performance and SoundThese new parameters cannot be used for Hermetic effects without an appropriate Virtue — Performance Magic (The Mysteries Revised Edition, page 29) for Duration: Performance, and Sensory Magic (Houses of Hermes: Mystery Cults, page 27) for Range: Sound. New Duration: PerformanceThe spell lasts as long as the caster performs the Ability to which it is connected; this is usually Profession: Storyteller or Music. This Duration is equivalent to Concentration Duration. To cast a Performance Duration spell, the caster must succeed in a roll (simple or stress, depending on the situation) of Communication + Ability with an Ease Factor of 3. If this roll fails, the spell fails; if it botches then the spell botches. The spell ends when the caster ceases to perform the Ability, but no rolls are required to maintain the spell while the performancevcontinues. New Target: SoundThe spell affects any being who hears a sound that is within Range of the spell (which is usually Personal). Use the Range of a Voice spell (ArM5', page 83) to determine the area of effect around the sound's source. Potential targets with the Poor Hearing Flaw (or those who have blocked their ears) are treated as one category further away from the source, those with the Sharp Ears Virtue are considered to be one category closer. An actual sound must be created to carry the spell, but this need not be the sound of the words of the spell — it could be a musical chord. The Sound Target is equivalent to Structure. |
Bard Characters
An Ars Magica Fifth Edition character generally has only one Social Status Virtue, and you should pick one that most accurately applies. The three new Social Status Virtues below represent certain finishing points in the bardic career, and each grant a set number of additional experience points that can be spent on appropriate Abilities.
A bard character should take the Protection Virtue to represent the respect owed to bards by the common man. In very traditional regions of Ireland this protection is worth more than in English-controlled areas, and it is enhanced by the bard's own Reputation. Free Expression and Inspirational are common Virtues among bards.
A variant of the Enchanting Music Virtue called Enchanting Storytelling is possessed by some bards; it is identical to the Supernatural Ability (ArM5, page 65) in every way other than the fact that the bard tells a story or recites poetry rather than sings or plays music. A Profession: Storyteller or Poet roll should be made to ensure that the tale is not botched when using this Supernatural Ability.
Bards should take Profession: Storyteller or Profession: Poet to compose and perform the tales or poems that are their bread and butter, depending on the style taught by their school. Bards typically have many Abilities representing the knowledge they have assembled from the stories they tell; these include Area Lore, Organization Lore, Faerie Lore, and Magic Lore. Music is not part of the official training of a bard, but many serve as minstrels as well — although combining music with bardic tales is a heinous sin in the eyes of the bardic schools. Bards are famous for their prodigious memories, and practice an Ability very similar to the Art of Memory Ability (The Mysteries Revised Edition, page 25–26). If you don't have this book, then the Concentration Ability should be used for the bard to flawlessly recall something complex he has learned.
New Virtue: Bard
Free, Social Status
The character has attended a bardic school and has passed the examination after four years, earning him to the title of filí at the rank of Dos. This accords him some respect among the native Irish, amounting to a Local Reputation of 1. He should be no younger than 20. You should take the Bardic Education Virtue to represent the learning he has received.
New Virtue: Bardic Education
Minor, General
The character has attended one of the great bardic schools, either to receive an education (in which case he need not have attempted the punishing examination) or to commence training as a bard (in which case you should also take an appropriate bardic Social Status Virtue). For Senior or Master Bards (see below) this Virtue represents additional years of study. You receive 50 extra experience points to spend on Art of Memory, Profession: Storyteller, Profession: Poet, any Area Lore, or any Organization Lore.
New Virtue: Senior Bard
Minor, Social Status
The character has spent five or six years at a bardic school, and is ranked a Cano or Cli respectively. The character has a Local Reputation of 2 representing his fame as a storyteller.
The character has a minimum age of 22, and you can spend experience points on any Realm Lore at character creation even if otherwise unable to take Arcane Abilities. The character should have at least one Area Lore, Realm Lore, or Organization Lore at a score of 5; and have an extra 90 experience points to spend on Art of Memory, Profession: Storyteller, Profession: Poet, any Area Lore, any Organization Lore, Faerie Lore, or Magic Lore. (This is the Irish equivalent of the Baccalaureus Virtue, Art & Academe, page 90)
New Virtue: Master Bard
Major, Social Status
The character has spent at least nine years of study at a bardic school and is a master of the trade, called an Anruth. He has a teaching position at a prestigious school, or else an official position with an Irish clan chief; either way this earns him a Local Reputation at level 3. If resident at a school, he has an obligation to teach for at least two seasons a year; if he works for a lord, two seasons are instead spent composing praise poems and stories for his patron.
The character should be at least 25 years old, and must have a Profession: Storyteller or Poet of at least 5, and also a 5 in at least one of Area Lore, Organization Lore, Faerie Lore, or Magic Lore. You can spend experience points on Arcane Abilities at character creation, and have an extra 240 experience points to spend on Art of Memory, Profession: Storyteller, Profession: Poet, any Area Lore, any Organization Lore, Faerie Lore, or Magic Lore. (This is the Irish equivalent of the Magister in Artibus Virtue)
Bards of Power
Some senior bards retain the ancient magic of their druidic forebears, although not all bards of the higher grades are capable of such magic, and no bard will admit its existence. The magic that these characters possess is not in the performance of their art (this is covered by the Enchanting Music/Storytelling Virtue, see earlier), but instead in the composition of their works. Some bards of power are Máistirs (the Irish equivalent of Maestros, see Art & Academe, pages 133–135), who can make their poetry or stories supernaturally beautiful. Many Máistirs are also Wordsmiths, particularly among the filídh of the Uí hUiginn School, who sometimes can also work more complex Craft Magic like the Rusticani (Houses of Hermes: Societates, page 130).
Wordsmiths
Wordsmiths are filídh who possess the Touched by (Realm) Major Supernatural Virtue (City & Guild, page 71), usually the Touched by Faerie variant. This permits the character to make wondrous tales or poems. These enchantments are created in the same fashion as wondrous items, except as noted here. A wordsmith uses Communication + Profession: Storyteller or Poet rather than Dexterity + Craft in his workshop total. He can employ helpers to assist with research and meter, and gains the usual bonus for their assistance. Items with Shape and Material bonuses that form a significant part of the tale or poem grant half their usual bonus, rounded up. Wondrous tales are limited to Range Personal, Duration Performance, and Target Sound. Like other wondrous items, a wondrous tale can only be used by the person for whom it was designed, often the wordsmith himself. Anyone copying the tale — even if they get it exactly correct — will obtain the words but not the magic. As the intended recipient recites the tale it forms an Arcane Connection to him, and certain creatures — including Hermetic magi — can capture the words and exploit this connection.
Example Magical Stories and PoemsThe following stories are appropriate as wondrous tales or poems for Wordsmiths, using the stated Ease Factor (12 + magnitude + Effect Frequency modifier, see City & Guild, page 72, and ArM5, page 98 for the Effect Frequency modifier). Each story is the invention of its creator. It might tell a familiar tale, but does so in a unique way. Two versions of the same story can be enchanted with different effects, and the reciter must be clear which version he is reciting. The Youthful Exploits of Cú ChulainnReCo 30 / Ease Factor 18 Upon hearing the stories of Cú Chulainn's battle frenzy, those affected no longer feel fatigue and shrug off Wound Penalties. This has the same effect as Endurance of the Berserkers (ArM5, page 134) (Base 10, +1 Performance, +3 Sound) Fear Diadh's Last StandCrMe 20 / Ease Factor 16 Anyone hearing the stirring words of this epic tale is driven to greater acts of heroism. They receive a +3 to all rolls to resist fear or to maintain morale, and can momentarily resist the effect of magically-induced fear if they can succeed in a Brave stress roll against an Ease Factor of 9. (Base 4, +1 Performance, +3 Sound) The Daghdha's Escape from Indech's RáthReMe 20 / Ease Factor 16 Pen 0, 1/day R: Per, D: Performance, T: Sound This story, recited in quiet tones and soothing cadence, binds those who hear it into sleep, and they cannot be woken for the duration of its effect. (Base 4, +1 Performance, +3 Sound) The Chariot of Manannán Mac LirMuAq(Te) 30 / Ease Factor 18 While this story is being recited, any water beneath the feet of the speaker momentarily becomes solid, allowing him to walk on the surface. Walking on waves is like traversing broken terrain. (Base 5, +1 Performance, +3 Sound, +1 requisite) Blrrmm, BlrrmmMu(Re)Im 10 / Ease Factor 14 Those targeted by this story cannot make intelligible sounds; any words issuing from their mouths is turned into the burbling of a baby. The caster is unaffected thanks to the requisite. (Base 1, +1 Performance, +3 Sound, +1 requisite) |
Story Seed: The Ollamhain HeresyIn Ireland there also exists a tradition of faerie wizardry called the Ollamhain (Realms of Power: Faerie, page 135). This type of magic is not taught at any of the bardic schools; music is a deprecated art, and using it to conjure glamor is seen as a betrayal of bardic tradition. Further, this tradition has appropriated the bardic title of ollamh without carrying the burden of bardic lore and duty to tradition. As such, the Ollamhain are refused permission to style themselves filídh; nevertheless some do, and wordsmiths have used the Sacred Council (Chapter 4) to try to prosecute their rivals. A "bard" who aligns himself to the covenant's rival (or enemy) is actually an Ollamhain. Can the characters use the enmity of the bardic school to their advantage? They could spark a war of bitter satire and rhyming slander. |
Geasa
A geas (or geis, both pronounced GESH) is an enchantment where certain actions result in a magical penalty. Geasa were a mainstay of the power of the druids: they were applied to kings and champions to mark them out as individuals of great note, and used to curse enemies. There are still hedge wizards who can craft a geas, and faeries who honor the old ways are particularly fond of them.
A fortifying geas strengthens its bearer. It usually takes the form of a Minor Virtue accompanied by the Prohibition Flaw. If the condition of the Flaw is broken, the character loses the Virtue, but also the Flaw. It may be possible to restore the Virtue (and the Flaw) through a story involving restitution to the author of the geas. The Virtue that accompanies a fortifying geas often has some minor supernatural manifestation. For example, the weapons of a character with Puissant Single Weapon as a fortifying geas might emanate a quiet humming sound, a character with the Tough Virtue as a fortifying geas might have stiff horny skin, and so forth. The Major Virtue Death Prophecy can be seen as a variety of fortifying geas. The character is kept from death taking him while the condition is unfulfilled. However, this is a powerful geas, and requires a mighty entity indeed to grant it.
A prohibition geas consists only of the Prohibition Flaw. If the character breaks the named stricture, he loses the Prohibition Flaw but gains a different Minor Flaw in return. Alternatively, he may temporarily gain a Major Flaw which can be removed through restitution or heals on its own (treat as a Heavy Wound). However, once the Major Flaw is lost, the Prohibition Flaw reasserts itself.
A blight geas is like a prohibition geas, except its trigger is not due to the actions of the character but has an external cause. The Baneful Circumstances Flaw is a blight geas, as is one of the most famous geasa, Macha's Birth Pangs, or the ces noidhen (see Eamhain Mhacha in Chapter 9).
Conditions
The condition of a geas usually revolve around a type of person or creature (priests, women, otters, horses), a class of objects (swords, crowns, cabbages), or a location (by a lough, under a roof, in Connacht). This thing is then linked to a specific circumstance (wearing it, eating it, harming it). The final element is the injunction of the geas. Prohibition geasa normally involve the injunction never: Never harm a woman; never help a priest; never swim in the sea. Fortifying geasa can also use never, but are usually formulated in a more positive manner using always: always assist a woman in need; always wear a beard; always sleep alone. Blight geasa are best phrased using while or if: while you are alone; while you are on the sea; if Ulster is in need.
New Flaws
The following Flaws are consequences of blight geasa.
Baneful Circumstances
Minor, Supernatural
Something supernatural about the character's nature weakens him in relatively common circumstances, such as when touching the ground or when in the presence of women. At these times, the character cannot recover Fatigue, heal wounds, or recover Might (if he has a Might score). At the end of the year, if the character has spent more than half of his time subject to these conditions, he must make an additional Aging roll, even if he is normally immune to aging because of a Might Score. (First published in Realms of Power: Magic).
Lesser Malediction: Macha's Birth-Pangs
Minor, Supernatural
To possess this Flaw, the character must be male, and a true-born Érainn (see Chapter 9). Whenever the character's home (village, parish, or province) is threatened, the character is afflicted by the stabbing pains of childbirth for nine half-days (five days and four nights). This pain is equivalent to a Medium wound: it is cumulative with other wound penalties and has a chance of worsening if the character indulges in activities while this wound persists (ArM5, pages 178–179), although he cannot die from this wound worsening. Chirurgy cannot assist any Wound Recovery rolls for this wound, because the pain is entirely phantom.
The Magical Races of Ireland
Ireland has undergone a number of invasions of peoples onto its shores (see Chapter 2), and the remnants of many of them can still be found here. These may serve as protagonists and allies, antagonists and enemies, or even be player characters.
The Fomórach
The Fomórach (pronounced FUH-mow-rakh, singular Fomóir, FUH-mowr) were never encountered by Cessair's people, but they have always maintained that they are the aboriginal people of Ireland. They have strong affinities with the sea, and with darkness and winter, so easily survived the Flood that destroyed Cessair and her kin. They warred with all the subsequent invading people of Ireland, until the second battle of Magh Tuireadh broke their power for good. The Fomórach retreated to the islands to the north of Ireland, where they dwell still.
The elder generation of Fomórach were the children of Domnu, a mighty goddess of abyssal darkness. The mythical kings of the Túatha Dé Domnu — Balor of the Evil Eye, Cichol the Footless, Indech — are kosmokrators (Realms of Power: Magic, page 109), powerful spirits capable of manifesting vast elemental forms. They were defeated by the faerie gods at the battle of Magh Tuireadh; since then, the elder fomórach have withdrawn their Aspects from the physical world and play no part in mortal affairs. The fomórach remaining today are greatly diminished in power, locked into horribly deformed bodies of great size. Most have abandoned their predatory ways, although some still terrorize little-used shipping lanes with acts of piracy. They maintain a loose kingdom among the islands north of Ulster (see Tír Fhomóraig in Chapter 9).
Fomóir Characters
A fomóir character is a Magic Human (Realms of Power: Magic, page 32). They all possess the Giant Blood Virtue, and many are larger still. All have obvious deformations (part of the Magic Human Special Virtue), but no two fomórach are the same. Cichol the Footless had the lower quarters of an immense snake; the monstrous Lot had four eyes on her back and a bloated mouth on her chest; and Lot's husband Goll had no eyes at all, just a blank face. The human descendents of a fomóir may display similar monstrosities during their battle rage (see Ríastradh, later). The fomórach are often associated with the Aquam Form, and have powers related to their role as creatures from the oceanic abyss. All share the Baneful Circumstances Flaw (see earlier) whenever they set foot on Irish soil, a consequence of the geas laid on the whole race by the druids of the Túatha Dé Danann.
Inherited Magical Qualities & Inferiorities: Major Virtue (Giant Blood); Personal Power (Blessing of Domnu); Minor Flaw (Baneful Circumstances)
Common Magical Qualities & Inferiorities: Gigantic; Limited Gestures (because of deformities), Limited Movement (because of deformities)
Common Virtues and Flaws: Ways of the Sea; Voice of the Sea; Warped Senses (Sensitive Sight)
The Blessing of Domnu
0 points, constant effect, Corpus
All fomórach are at home underwater. They suffer no penalties to Ability rolls for being underwater, and can speak and hear normally. Like all magic humans they are immune to suffocation, but this power permits them to recover Might and Fatigue and to recover wounds normally while underwater (Realms of Power: Magic, page 29).
MuCo 15 (base 2, +2 Sun, +1 constant effect, +1 added effect, +1 Size)
Personal Power (15 levels, –2 Might cost)
The Fir Bolg
The Fir Bolg (FYIR BOL-ug) arrived in Ireland after the flood that had destroyed the Nemedians. They came as three tribes: the Fir Bolg, the Fir Domhnann, and the Gaileoin; the first was the most numerous, and gave their name to the whole race. They landed in the south of Ireland, but soon spread throughout the land, and they were the first to divide Ireland into the same four provinces used today, with the exception of Meath. As they spread north they encountered the Fomórach cities on the coast and offshore islands. Relations were initially hostile, but peace was gained through the generosity of the Fir Bolg tributes. The Fir Bolg became a slave race to the Fomórach, growing the food to supply their tables, while their lords became indolent on the bounty of the Fir Bolg.
The balance of power shifted substantially when the Túatha Dé Danann arrived in Ireland. When defeated by the Túatha Dé Danann at the First Battle of Magh Tuireadh, the Fir Bolg were given the choice of one province to which to retire, and they chose Connacht. When the Fomórach came looking for their tribute, they found the Fir Bolg gone and the Túatha Dé in their place, and the two races went to war.
The Fir Bolg are now rare in Connacht, most now dwell on the Isles of Aran (see Chapter 5).
It is said that the Fir Bolg were once human in form, but more so — taller, stronger, more handsome, and better skilled than any human. They were also peaceful, and expert farmers able to coax fertility out of the poorest soil. However, the Fomórach interbred with their subject race, and today there are few Fir Bolg who have escaped the deformities which descent from that race brings. Only the royal race of each of tribe still remain free from deformities.
Fir Bolg Characters
The Fir Bolg all possess the Magical Blood (Human) Virtue (Realms of Power: Magic, page 46); most of them also have Great (Characteristic) and Large Virtues as well. However, unless of royal blood they also suffer from the deformities conferred by possessing Fomóir blood (see earlier). While originally a peaceful people, their monstrous blood has made them bloodthirsty and wrathful, and often subject to the Ríastradh.
Royalty among the Fir Bolg is signified by the Gentleman/woman Virtue; which is about as much recognition as humans grant Fir Bolg titles. As well as being free from deformities (although a character with the Dark Secret or Black Sheep Flaws might harbor a covert or overt malformation, respectively), the royal caste usually has some power over fertility or healing, such as a Purifying Touch or the Control Fertility Virtue (Houses of Hermes: Societates, pages 105–106).
Fomóir BloodHumans can bear the blood of fomóir, although this is often hundreds of generations old. This can result in some sort of deformity. Mild cases can be simulated using either the Aquam Monstrosity (Realms of Power: Magic, page 49), Disfigured, Hunchback, or Obese Flaws. In extreme circumstances, a character might have a Monstrous Appearance as a Major Flaw (see the Major Magical Inferiority of the same name, Realms of Power: Magic, page 42). On the positive side, fomóir blood often confers the Giant Blood or Reserves of Strength Virtues, and a character must be descended from fomóir to possess the Ríastradh Virtue (see later). Those of fomóir blood are often wrathful, warlike, and violent individuals, but this is not universally true. |
The Three Tribes of the Fir BolgThe Fir Bolg tribe is still the largest and most dominant of the three tribes. King Rudraige Ua Sláine, who rules the Fir Bolg race as a whole, is from this tribe and lives on Árainn Mhór with the rest of his tribe. The Fir Bolg were converted to Christianity by Saint Grellan. The Fir Domhnann, smallest of the tribes, were always the closest to the fomórach, and adopted the fomóir goddess Domnu as their own. They are nocturnal by nature, as their Lady of Darkness demands. The Fir Domhnann have druids dedicated to Domnu who have strange powers over darkness and healing, but whose spells are unraveled by light. The Gaileoin are Christian in appearance, but unknown to the other tribes a cadre of Gaileoin infernalists control the tribe's king. The Gaileoin royal caste has become feeble-minded thanks to the meddling of the infernalists, and they are little more than puppet rulers. The Gaileoin as a whole have been slow to corrupt, but the race is more indolent and prone to casual sin than their neighbors. |
Battle Transformations
The ancient Irish heroes were famous for their battle transformations which, along with the clesa (see Chapter 9: Ulster, Leth Cuinn), singled them out from the rank-and-file soldiers. These transformations were due to descent from the Fomórach, either directly or through a Firbolg intermediate. It is not necessary to possess any other Virtue or Flaw to represent this magical blood, although this may be the case (see Fomóir Blood, earlier).
In addition to the two new Virtues described here, the Berserk Virtue can be considered to be a Battle Transformation as well; berserking Irish tend to take on a darker aspect to their skin, and their hair stands upright on their head.
Cú Chulainn's Ríastradh"Every part of him quivered like a bulrush in a running stream. His calves and heels and hams shifted to the front, and his feet and knees to the back, and the muscles of his neck stood out like the head of a young child. One eye was engulfed deep in his head, the other protruded, his mouth met his ears, foam poured from his jaws like the fleece of a three-year old ram. The beats of his heart sounded like the roars of a lion as he rushes on his prey. A light blazed above his head (the hero's light) and his hair became tangled about as it had been the branches of a red thorn bush stuffed into a gap in a fence … taller, thicker, more rigid, longer than the mast of a great ship was the perpendicular jet of dusky blood which out of his scalp's very central point shot upwards and was there scattered to the four cardinal points, whereby was formed a magic mist of gloom." — The Great Battle on the Plain of Murtheimne |
New Virtue: Ríastradh
Major, Supernatural
The Ríastradh (REE-astra, "contortion") is a legacy of descent from the Fomórach. The most famous Ríastradh belonged to Cú Chulainn, who inherited it from his father Lugh, himself half Fomóir. The Ríastradh is a major part of a character's identity, and those who have it must have either the Fury Major Story Flaw or the Wrathful Major Personality Flaw. The Ríastradh is an involuntary change into a hideous fomóir form that occurs whenever the character gets angry. In circumstances that might rile the character, such as getting wounded in combat, if you want to resist the Ríastradh you must make a Stamina + Concentration roll. The Ease Factor is 6 + the character's Angry (or similar) Personality Trait. If this roll succeeds, the character has resisted the transformation for one round, but while the stimulus to his anger persists you must continue to roll every round — and the Ease Factor increases by one every round until the stimulus goes away. You can always choose to stop resisting and allow the contortion to overcome the character.
The Ríastradh changes the color of the character's skin, his muscles bulge obscenely, and his bones may protrude from his skin or grow spikes. Every Ríastradh is different, and at character creation the fomóir form should be built by making three free selections from the list of Qualities. You can also take one or more Inferiorities; each grants an extra selection from the Qualities. You may only take each of the Inferiorities once, and Qualities can only be taken multiple times if the description says so.
Fomóir Qualities
Huge: gain +2 to Size; this also adds 4 to Strength but subtracts 2 from Quickness. This may be taken along with Large.
Large: gain +1 to Size; this also adds 2 to Strength but subtracts 1 from Quickness. This may be taken along with Huge.
Improved Soak: +3 to Soak. This can be taken multiple times.
Improved Initiative: +3 to Initiative with one weapon. This can be taken multiple times, and it can apply to different weapons or stack with the same weapon
Improved Attack: +2 to Attack Totals with one weapon. This can be taken multiple times, and it can apply to different weapons or stack with the same weapon
Fomóir Inferiorities
Deaf: As the Major Flaw Monstrous Appearance: All Ríastradh cause terrible contortions, but yours are particularly severe. Your limbs may rearrange themselves, or you might grow new ones, your hair could turn into snakes, etc. Be creative! These changes have a cosmetic effect only (the character gains no extra powers or attacks), but make all social interaction with humans impossible — including leading a trained group.
Bloodlust: The character must continue to fight until the Ríastradh ends. If he runs out of enemies, he must attack innocents or his friends, and cannot hold back.
Reduced Defense: –3 to all Defense Totals.
If the Ríastradh involves a change in Size, then all armor is shed as the change takes place. Ríastradh provides immunity to Fatigue Penalties; the character still gains Fatigue levels, but they do not penalize any rolls or totals until the character reaches Unconscious. Ríastradh only ends once the character falls loses consciousness from Fatigue or other means (such as magic). A character can hasten the end of the Ríastradh by spending Fatigue in exertion (ArM5, page 173).
New Virtue: LúAn Láith
Minor, Supernatural
The lúan láith, or hero's light, is a physical projection of light from the forehead. It commonly manifests in characters who have the Berserk or Ríastradh Virtues. The character can will the light to appear with a moment's concentration, but it often manifests spontaneously at times of stress. It gutters and fades if the character acts in a cowardly manner. It can be seen by all even on the brightest day. The lúan láith makes allies more brave, and strikes fear into the hearts of enemies. If the character is fighting on his own — that is, not as part of a group — then any allied groups receive +3 to any Brave check or Morale check (see Lords of Men, page 134 for Morale checks), and any enemy groups take –3 to Brave checks or Morale checks. The hero's light has no effect on characters fighting outside of a group, although opponents will surely notice the possessor of the Virtue on a battlefield, and perhaps single him out for one-on-one combat.
A similar phenomenon is the sian caurad, or hero's war cry. This has an aural rather than visual manifestation — an unnerving cry — but otherwise has the same effect.
Beasts of Virtue
Ireland has its own characteristic magical inhabitants.
The Fíorláir
Occasionally, the seventh filly born to a mare with no intervening colt is born a "true mare" or fíorláir (pronounced FEER-lorra). No malicious force can interfere with a fíorláir, and anyone riding one is protected from harm. They are faster than all other horses. Any magus or lord would be overjoyed to own a fíorláir, but Hermetic attempts to breed one at the covenant of Lámbaird (see Chapter 6) have so far failed. Enslaving one with magic will immediately raise a complaint from the King of Eagles at Tribunal (see Chapter 4), so a magus must befriend one if he wishes to make use of her powers. At the point where the true mare touched the ground upon being born grows the seamair Mhuire (Mary's Clover), a four-leaved shamrock that can be enriched (Realms of Power: Magic, page 124) into a protective talisman. The shamrock must be plated with silver and blessed by a priest, and have prayers to the Blessed Virgin sung over it every day. After a season of this anyone wearing the shamrock as a badge gains the Luck Virtue.
FíorláirMagic Might: 16 (Animal) Season: Spring Characteristics: Cun –2, Per 0, Pre 0, Com –4, Str +4, Sta +2, Dex –2, Qik +3 Size: +2 Confidence Score: 1 (3) Virtues and Flaws: Magic Animal; Magical Friend; Ferocity (when racing), Improved Characteristics x2, Long-Winded, Puissant Athletics; Proud; Reckless Mundane Qualities: Imposing Appearance, ast Runner, Good Jumper, Tireless Magical Qualities and Inferiorities: Greater Power x2, Major Virtue (Essential Virtue); Improved Might x3, Lesser Power Personality Traits: Swift as the Wind (Quickness)* +6, Horse* +3, Proud +2, Loyal to Owner +2, Brave +1
Reputations: none Combat: Soak: +3 Fatigue Levels: OK, 0/0, –1/–1, –3, –5, Unconscious Wound Penalties: –1 (1–7), –3 (8–14), –5 (15–21), Incapacitated (22–28), Dead (29+) Abilities: Athletics 5+2 (racing), Awareness 3 (obstacles), Brawl 2 (dodging) Powers: Vis: Four pawns of Animal vis, one in each hoof Appearance: A perfectly-proportioned horse, a caramel in color with a cream mane and tail. |
The Dobhar-Chú
The dobhar-chú (pronounced DUH-wor-choo) or king otter is an extraordinarily large otter, perfectly white except for its black ears and a black cross on its back. Its hide cannot be pierced with normal steel, requiring silver to harm it — and anyone who does kill a king otter carries its death curse, and dies themselves within a day. They are known to be exceptionally aggressive and are often compared to the lion or leopard in reference to their ferocity. They are often found in pairs; one remains hidden while the other attacks, the second helps out if defeat is imminent. The skin bearing the cross has legendary protective abilities, guaranteeing safety at sea to any boat on which it is pushed between the planks, safety from fire in any house in which it is nailed to the door, and safety from accidents for a man who carries it in his pocket. These properties are released through Enrichment (Realms of Power: Magic, page 124), but this is only successful if done by the person who killed the king otter (and survived its death curse!). The skin must be cured in salt (to protect a boat), smoke (to protect a house), or sweat (to protect a person). The cure must be renewed once a day, and rubbed 9 x 9 x 9 times. At the end of the season, the scrap of skin either grants a ship the Greater Immunity to Water Virtue, a house the Greater Immunity to Fire Virtue, or a person the Charmed Life Virtue (Houses of Hermes: True Lineages, page 104; briefly, the character has the Luck Virtue, and can spend a Confidence point to re-roll a 0 on a stress die rather than roll for a botch). Note that the first two effects protect the vessel or dwelling but not necessarily the people within them.
Dobhar-chúMagic Might: 8 (Aquam) Season: Summer Characteristics: Cun 0, Per 0, Pre +1, Com –3, Str +3, Sta +1, Dex +2, Qik +1 Size: +1 Confidence Score: 2 (5) Virtues and Flaws: Magic Animal; Magical Monster; Ways of the Lough; Ferocity (against interlopers), Improved Characteristics, Puissant Swim, Self Confident; Wrathful; Infamous Mundane Qualities: Amphibious, Imposing Appearance x2, Pursuit Predator, Tireless Magical Qualities and Inferiorities: Gigantic, Major Virtue (Greater Immunity to metal weapons), Ritual Power (Death Curse); Minor Virtue (Life Boost), Improved Attack (grapple) x2; Lesser Malediction (vulnerable to silver), Temporary Might Personality Traits: Territorial +6, Brave +3, Devoted to Mate +3, Otter* +3
Reputations: Killer 4 (Local) Combat:
Soak: +2 (immune to metal other than silver) Fatigue Levels: OK, 0/0, –1/–1, –3/–3, –5, Unconscious Wound Penalties: –1 (1–6), –3 (7–12), –5 (13–18), Incapacitated (19–24), Dead (25+) Abilities: Area Lore: Local 4 (waterways), Awareness 3 (food), Brawl 5 (teeth), Hunt 4 (food), Stealth 4 (reed beds), Survival 3 (loughs), Swim 5+2 (loughs) Powers Vis: Two pawns of Rego, in fur bearing the cross Appearance: A huge otter seven feet from nose to tail; it has black ears and a black stripe down its back and across its shoulders, but otherwise is pure white. The dobhar-chú attacks the legs of its opponents and attempts to drag them into the water to drown them. Treat this as a grapple attack, and every round the grapple is maintained it draws the captured character closer to the water. Once in the water, the character is required to make a Deprivation roll every round if he struggles against the dobhar-chú. It is a canny opponent, and often spends Fatigue levels to exert itself in combat. |
Attribution
Based on the material for Ars Magica, ©1993-2024, licensed by Trident, Inc. d/b/a Atlas Games®, under Creative Commons Attribution-ShareAlike 4.0 International license 4.0 ("CC-BY-SA 4.0). Ars Magica Open License Logo ©2024 Trident, Inc. The Ars Magica Open License Logo, Ars Magica, and Mythic Europe are trademarks of Trident, Inc., and are used with permission. Order of Hermes, Tremere, Doissetep, and Grimgroth are trademarks of Paradox Interactive AB and are used with permission.