Tag: D&D

Vengeance of Andreas Fuchs

Another tale from the Exploration of Isenwald campaign!


BACKGROUND:

Not long after arriving in the northern land of Isenwald, the party had made an enemy of the selfish knight Banneret. They had defeated his band of knights and custrels in a barrier combat during a spring festival in Arianport. Unhappy with the loss, Sir Andreas Fuchs and his men later ambushed the party to steal the winnings. The party defeated them, and Diego was merciful. However, Andreas Fuchs took this for weakness. After attracting a few more swords to his band, he followed the party northwards to the Cloister Mine and witnessed the Battle of the Muddy Fields. His men then laid a careful ambush for the weary party.

FROM THE DM:

This session was the closest we came to a TPK (editor’s note: that’s “Total Party Kill” for those unfamiliar with roleplaying parlance), at least to this point. The PCs were already at half-strength when I hit them with a fresh band of armored knights. I pushed them to their limits, but the players responded well. Ironically, the PCs won the battle when all the main fighters were down or dying. The peace-loving thief (he would say spymaster) of the party turned the tide with a magical whip! This encounter gave the PCs tremendous satisfaction because they killed a worthy foe that they hated. Read more

The Battle of the Muddy Fields

Michael Garcia returns with another tale from his Exploration of Isenwald campaign.


BACKGROUND:

Having defeated the Eaters-of-the-Dead after an extended campaign, the party then won control of the Cloister Mine by legal means, namely by out-producing their rival Varyag claimants (envision Russians) in the span of one month. During that time, a third party of claimants attacked, but the party defeated them too. Finally, now in control of the mine, the party learned that the leader of the Varyag claimants was none other than the corrupt Orthodox Bishop of the nearby town of Arianport. Unwilling to yield the mine, but always eager to keep his hands clean, this bishop, or Yepiskop, dispatched a group of mounted thugs, the Oprichniki, to take the mine by force.

FROM THE DM:

This was our largest battle to date in this campaign (roughly 60 to 30). It was also the first time that the party saw specific spells that they often used cast against them. The PCs had to develop larger-scale battle tactics while contending with rain and challenging terrain (a muddy field surrounded by hills, plus the mine entrance). I also learned that a carefully crafted NPC might perish with a single roll of the dice. Creating that NPC was an hour of my life that I’ll never get back, but it made the player feel like a demigod. Lastly, the fate of the party’s spell caster at the end gave us a good laugh (the player role-played it perfectly too). The following write-up also gave one character (Sir Tomo) his nickname for the rest of the campaign. Don’t underestimate the effect of a decent write-up.

Read more

Dungeons & Dragons—a Sermon

Cover of Dungeons & Dragons Player’s Handbook, 5th Edition. Dungeons & Dragons is owned by Wizards of the Coast.

The following is a sermon originally posted on CGG Vice President David Mattingly’s own website. It is reposted here with permission. The layout has been adjusted to suit this format, and images have been replaced where necessary to comply with licensing agreements.


I’m a Christian, and sometimes a teacher/preacher.

At ConGlomeration 2016, I preached about dungeons and dragons (the ones in the Bible, not the roleplaying game itself).

Dungeons

There are several references to dungeons in the Bible. Here is one of the most famous:

“Joseph’s master took him and put him in prison, the place where the king’s prisoners were confined.” (Genesis 39:20)

Photo provided by Flikr user Nic McPhee under a CC BY-SA 2.0 license.

Joseph (of “Technicolor Dreamcoat” fame) was sold into slavery by his own family, then wrongly accused by his owner’s wife. Despite his obvious integrity and quick rise through the ranks, he was thrown into prison (which might have been a dungeon, or a holding facility until he did go into the dungeon). Read more

Faith and Gaming: Slavery

Role playing games take us to other worlds, other times and places, some which were, some which might have been, some which yet might be, and even some that could not, as far as we understand, be. Because of this, they also challenge us at times to wrestle with answers to questions of morality that are not our own. In an age in which it was common, was polygamy wrong in the eyes of God? Would it be wrong for a human to eat an intelligent creature who is not human, given that it was as intelligent as a human but truly not related in any way that would make that cannibalism? Issues are raised in our games at times that don’t come up in our lives, because we don’t live in those worlds; yet we manage to find answers to these questions, and so come better to understand our own moral values.

Slavery is one of the more difficult and more common issues that arise in our games. Read more

Languages of Northumbria

CGG member Mike Garcia offers some of his copious campaign world documents for the continent of Northumbria.


ALCHEMISTS’ TONGUE, THE

This was the language created by alchemists in the ancient Aquilonian Empire, over a dozen centuries ago. The alchemical concepts are far older, dating back many millennia, but Aquilonian alchemists codified a set of unique and mystical runes to allow them to record and share their knowledge in some secrecy. No alchemist will teach the concepts or the runes to a non-alchemist.

AQUILONIAN

This was the common language of the ancient Aquilonian Empire, once located across the sea, but now in ruins. The Aquilonians used a sound-based system of letters, and this alphabet is now used for writing both Frangian and Zeelander.

FRANGIAN

This is the common language of the Kingdom of Frangia and its colonies. Derived from Old Frangian, Frangian is a sister language to Zeelander. Those that can understand Zeelander have a 20% chance to understand Frangian and vice versa. Frangians use the Aquilonian alphabet.

HIGH TONGUE, THE

This is the language of the Frangian nobility, derived from the peculiar dialect of one of the Frangian ruling tribes from centuries ago. Those that understand Frangian have a 10% chance of understanding the High Tongue and vice versa. The High Tongue uses the Aquilonian alphabet.
Though the High Tongue is widely available in books and thus familiar to many scholars, few understand how to speak it fluently. Frangian nobles have carefully guarded the precise verbal nuances of their language—a practice that allows them to recognize one another and to distinguish their own from imposters.

KENIENKA

This is the language of the Kenianka, one of the main native human populations of eastern Northumbria. They call it the ‘Flint Tongue’, as the Kenienka call themselves the ‘Flint People’ or the ‘People of the Flint Place’.

NORSK

This is the common language of the Varangians, who once ruled the mighty Northern Realm in Northumbria. Though that kingdom is now in ruins, the Varangian people spread throughout Northumbria, keeping alive their native tongue. Norsk and Old Frangian both come from an ancient northern language, now forgotten. Those that can understand Frangian or Zeelander have a 05% chance to understand Norsk and vice versa. Varangians use a sound-based system of runes, derived from those of the dwarves and elves.

PICTISH

This is the common language of the Picts in Northumbria. It is entirely different from all other known languages in the region. Picts use a sound-based system of runes, possibly derived from those of the Varangians, but many scholars argue that any similarities are coincidence.

WENDAT

This is the language of the Wendat, one of the main native human populations of eastern Northumbria. Its origins are unknown.

ZEELANDER

This is the common language of the Kingdom of Zeeland and its colonies. Derived from Old Frangian, Zeelander is a sister language to Frangian. Those that can understand Zeelander have a 20% chance to understand Frangian and vice versa. Zeelanders use the Aquilonian alphabet.

ELVEN

Dating back many millennia, this is the common language of the fey folk. They call it the ‘ancient song’, or vanha laulu. It is entirely different from all other non-elven languages.
The elves use a sound-based system of runes, which later became the inspiration for other runic systems, such as that of the dwarves and that of the Varangians. The elves actually use two sets of runes, one for common writing (called sanat, meaning ‘words’) and another (called voimat, meaning ‘powers’) for important concepts like magic and law.  All elves know the former, and all elders know the latter as well.

DWARVEN

Dating back many millennia, this is the common language of the mountain folk. Dwarves refer to their tongue as the ‘song of stone and fire’.
The dwarves use two sound-based systems of runes, both derived from those of the elves. They use the first set of runes, which they simply call ‘carvings’, for common writing. These runes undoubtedly had some influence on development of Varangian runes. The second set of runes, which they call ‘smithing marks’, they use for important concepts like magic and manufacturing secrets.  Most dwarves know the ‘carvings’, but only proven dwarven smiths know the ‘smithing marks’.

GNOMISH

This is the soft language of the reclusive forest-dwelling gnomes. Gnomes do not teach their tongue to non-gnomes so the languages remains a mystery to most.
The gnomes use a sound-based system of runes, possibly influenced by those of the elves, but aso similar in some ways to those used by Picts. Some scholars suggest that the early Picts learned their runes from gnomes.

DM’S NOTE ON NUMBER OF LANGUAGES KNOWN

A PC’s intelligence determines how many languages he or she can learn, but the PC does not begin with his potential fully achieved.

  1. Each PC should start out with a primary human language, plus any suitable racial language.
  2. Frangian nobles raised as such will also know the High Tongue (the family should be wealthy though—DM’s call).
  3. Thieves will also know Thieves’ Cant, which is not really a full language.
  4. Each magic user, illusionist, or cleric may start with one additional language that is open to him or her.
  5. Thereafter, if intelligence allows, each PC may know one additional language that is open to him or her.
  6. A PC must learn anything beyond this starting number of languages during the game, taking active steps to learn from an NPC. It will take time.

For example, a Frangian knight with a 16 intelligence (maximum of 5 additional languages) would know Frangian as his base language, plus the High Tongue. As he could start with one more, he might choose Zeelander. That means that he starts with three languages and can learn three more in the course of play.

Another example: A Zeelander ranger with a 16 intelligence (maximum of five additional languages) would know Zeelander as his base language. His back story explains that he has been on the frontier for many years, so he can chose Kenienka or Wendat or Varangian as a second tongue. he starts with two languages and would be able to learn four more.

Another example: A Frangian cleric from a noble family has a 14 intelligence (four additional languages). He starts with Frangian as his base language, and, having been raised in a noble family, he knows the High Tongue as well. As a cleric, he then chooses Zeelander. Lastly, he selects ancient Aquilonian as his bonus language, having studied it for years before arriving in Northumbria. He therefore starts with four languages and can learn one more during play.

DM’S NOTE ON LANGUAGE RESTRICTIONS

The guiding principle is that a PC’s knowledge of a language must make sense. Languages are not flippantly learned. One must spend a great deal of time and energy both learning and practicing a language.

Some basic rules for a Blackwater Campaign:

  1. No PC, save under very rare circumstances, will know the Alchemist’s Tongue. Only alchemists learn this carefully guarded code.
  2. Only Frangian nobles, raised in such a household, will know the High Tongue.
  3. Anyone wishing to know Kenienka or Wendat must have spent a good deal of time in eastern Northumbria among the native speakers. It cannot be learned through books, and it cannot be learned quickly through casual conversation.
  4. No PC can know Pictish. It is very different, but more importantly, the Picts are utterly hostile to other peoples, and they do not value intellectual pursuits so their literature is almost non-existent.
  5. Save under rare circumstances, no human PC should know the elven tongue as the elves do not readily teach it to others. If a PC knows elven runes, they will always be the ones for common writing (sanat).
  6. Dwarves are less guarded in teaching their language, though any PC that knows dwarves runes will know only the ‘carvings’ for common writing—not the smithing marks.

Faith and Gaming: Losing

We’ve heard all the pithy sayings, aphorisms, witticisms, and proverbs that have been expounded on this subject. You can’t win them all. If anything can go wrong, it will. You can’t win for losing. There’s no sense worrying about it, nothing’s going to turn out all right. These are bits of the wisdom of this age. They have a certain appeal in them, reaching to that side of us that is tired of the struggle. As someone has written, the three rules of the game of life are one, you can’t win; two, you can’t even break even; and three, you can’t get out of the game.
31defeat
Yet I, at least, hesitate at these. It’s not that they don’t strike a chord somewhere within me. It’s that I think the pessimism they reflect is not Read more

Faith and Gaming: Ouija

"Ouija Board" by Deviant Art user musicismylife2010.
“Ouija Board” by Deviant Art user musicismylife2010.

I received a letter asking me about a game with an odd spelling. The spelling, Quigi, was not correct, and it took a second letter before I understood that my correspondent was talking about Ouija™, the Parker Bros. diversion which is sold with board games, which is alleged to facilitate contact with the spirit world. Is this, at least, an evil game?

My correspondent gave me an out; he said he would understand if I declared it was not a game. It’s tempting to do so anyway, as although I don’t have an articulable definition of “game” which covers everything I would include and nothing I would exclude, it is difficult for me to figure out in what sense a Ouija board is a game. However, it’s also begging the question. Is this popular diversion inherently and irredeemably evil? I’ve contended elsewhere that the devil doesn’t own anything. Could this be an exception? Read more

The Search for Sergeant Adelar

This is the debut article in a series of memorable and entertaining roleplaying sessions from the CGG membership. Michael Garcia kicks things off with a session from his Exploration of Isenwald campaign.


BACKGROUND:

The party members are southerners that have traveled north for many weeks to foster a business relationship with their employer’s good friend. As a favor to the local baron, they went by horseback to inspect a silver mine. On the road, they stumbled upon a battle in the fog. Mysterious beast-men, whom locals called Eaters-of-the-Dead, were attacking dozens of pilgrims. The party rode to their rescue, and in the process made allies of the soldier-monks of Moragiel, who patrol the roads to protect pilgrims. After the battle, the party and the knights were escorting the pilgrims north to the royal fortress of Grenzenburg.

FROM THE DM:

This turned out to be an interesting session because it was different. The PCs were racing against time to rescue a wounded kidnapping victim. With daylight dying, they had to track the Eaters-of-the-Dead, catch up to them, and somehow save the victim. I designed the trail to end up high up in the hills, on a narrow rocky road that winds along a cliff face. After many dangerous skill checks, the Eaters-of-the-Dead had a small ambush for the would-be heroes. The rescue party was small because speed was important for the PCs. Thus, the dangers seemed greater than normal. Read more

Faith and Gaming: A Concern

Three months ago, in Deals, I suggested something that flies in the face of much of the common wisdom about what is acceptable in gaming: I suggested that a game that focused on making deals with the devil was a very Christian game, which taught a very important Christian lesson to its players. Some have probably wondered since then whether I think there is anything at all that goes too far in role playing.

That would be at least a bit unfair. I have often said that there are things that go too far for me, and things of which others should at least be wary. Admittedly, I’ve never (that I recall) stated that any particular concept was inappropriate per se for all players, but I have said there were things that concern me, and two months back when we addressed Sex I suggested a few that were inappropriate for me (although not for everyone).

This month, there is something that concerns me. It is appropriate that it should fall in October, the month in which this column has traditionally addressed issues related to magic, because it is a matter concerning magic that has come to my attention of which I write. Read more

Real and Imaginary Violence

Photo by Flikr user Chris Fithall.

Role playing games have been criticized for many things that are easily explained. Readers of this magazine don’t need to hear why the involvement of magic, false gods, or demons and devils isn’t a real objection to role playing per se. Or hear why it doesn’t matter if we play with non-Christians whose characters may reject God and His morality even more than they themselves have. But once all of these questions have been answered, one comes back that is not so easy to dismiss. Characters in role playing games have an alarming tendency to solve problems by the use of force, even what we would have to admit is at times violent, bloody, gory, unnecessary force. Yet Christians are called to turn the other cheek, to suffer when persecuted for the faith; in most games, that will get your character killed “right quick”—and this seems in some ways to mirror reality. Where would the world be today had not Christians in many countries joined with their countrymen to oppose Germany and Japan during World War II? And do we truly believe that Christians should not serve as police officers, soldiers, or in other potentially violent occupations? Although a few among us might say so, for most of us the idea that we should expect God to stop evildoers when we are not willing to do so ourselves is hardly more defensible than permitting them to continue harming others unopposed. Read more