TEXT: The Crescent & The Cradle: (Playtest)
  Chapter 1: Introduction and Saga
  Mysteries of the East
  Ahlan wa sahlan! Welcome to The Crescent and the Cradle, the guide to the Middle East for Ars
  Magica Fifth Edition. This book explores a part of the Mythic world beyond the control of the Order
  of Hermes, including the lands known in the modern day as the "cradle of civilization," from which our
  earliest records of human civilization stem, but also looking beyond the Crusader States, Egypt and
  Turkey – the lands to the east of the Hermetic tribunal of the Levant, lands known in Europe only
  through occasional accounts of pilgrims and other travelers, supplemented by a multitude of (at times
  wild) rumors and speculations.
  In this book we present this region as a setting for Ars Magica sagas. We describe the geography and
  history of the area, including in particular many of its mystical sites and supernatural denizens. We also
  give particular attention to Middle Eastern magic, the jinn, mythic Zoroastrianism and the Order of
  Suleiman.
  On the Setting
  In the minds of the people of Mythic Europe, the Middle East is a distant and strange place, home to all
  manner of monsters, spirits, sorcerers, and kings - full of great wonders for those who are brave enough
  to seek them out. This book reflects this perception by heightening the level of supernatural activity in the
  region. Most people of the Mythic Middle East have no less respect for the supernatural than do their
  counterparts in the west, but they are also much more used to encountering such elements. By adopting
  this vision of the region we will frequently be doing violence to the historical realities of the period,
  though many of the supernatural elements that we will be mentioning are based on beliefs and ideas
  expressed in historical sources from the time. However, it is important to remember that this is not a
  book on Middle Eastern history; it is instead a supplement for the Ars Magica role-playing game that
  merely draws inspiration from the historical texts.
  How to Use this Book
  
  This book is intended as a full-blown setting for sagas and adventures, with the expectation being that it
  will be a source for stories set within the region. The text assumes that there is no existing Hermetic
  presence in the area but throughout the book you will find story seeds, which are intended to draw
  Hermetic magi and their followers away from their covenants and lead them to the lands of the east.
  These are just some of the possibilities that this book offers to players of Ars Magica sagas:
  Firstly, you may simply use the rules here to develop exotic characters to supplement your covenant's
  membership, be they spirit-summoning sahirs, Zoroastrian mobeds or impetuous Jinn (see Chapters 8, 9 and
  10 respectively).
  Secondly, this book provides tools for you to build an exotic story arc or exciting adventures set in the
  region or the supernatural realms it contacts as a diversion froma conventional Europe based Saga. You may
  also choose to use the information on Middle Eastern magic and the Order of Suleiman to develop powerful
  non-Hermetic antagonists or allies for your saga.
  Alternatively, you may wish to set your entire saga in the region in the formof a new covenant of Hermetic
  magi striking out into lands previously unexplored by the Order, encountering the various challenges and
  magical traditions of the area.
  Finally and most adventurously, you can cast Hermetic magi aside entirely, playing a group of Middle
  Eastern mages and their companions seeking to make a name for themselves immersing your troupe entirely
  in the region.
  We have not given full details of every place, creature, or supernatural item found within this book. We
  have given suggested statistics for some of these, but in many cases the precise statistics that should be
  used with any given thing will depend on the power level of your saga. Thus our main emphasis has been
  on providing the legends and stories that may be used as inspiration.
  Strangers in Foreign Lands
  Non-Muslim Characters in Muslim Lands
  Broadly speaking, characters who are members of other faiths living under Islam follow the usual
  guidelines for character creation, although very few are members of the nobility, and none may be
  members of the religious classes. Many Christians living under Islam are involved in the civil
  administration, while many Jews are merchants.
  The Jews are for the most part orthodox Rabbinites, though some Karaites do still live in the region. The
  Exilarch, the spiritual head of the Jewish community, lives in Baghdad, making it an important city for the
  Jews, at least in theory.
  The situation with regard to the Christians is rather more complex, as there are a large number of
  different Christian groups living in the region covered by this book. Melkites (Greek Orthodox) are most
  often found in Byzantine territory and the Levant, but there are some scattered communities further east,
  left over from the days when the Byzantines controlled territories in the northern Jazira, Armenia and
  Georgia. Jacobites (Syrian Orthodox): most often found in Syria and the Holy Land, but some Jacobites
  may be found in Arabia. Ethiopian Christianity has made some inroads into southwestern Arabia. The
  Church of the East (Nestorians) is most significantly represented in Iraq and Persia, the church of the
  east was outside the Roman and Byzantine empires.
  Tensions between these various branches of Christianity and Judaism, and indeed between different
  groups of Muslim and Zoroastrian believers as well, could lead to stories as members of different
  
  factions attempt to employ the characters in order to gain an advantage over their rivals. Divides over
  points of doctrine can easily flare up into violence, especially if supernatural forces become involved.
  Almost all non-Muslim characters living under Muslim rule must also take the Minor General Flaw
  Dhimmi, described below, which reflects their status as dhimmis. Exceptions tend to be those outside
  the social order, and hence beyond or beneath the notice of the Muslim authorities. Hermetic magi are
  the most obvious examples of such exceptions.
  Muslim Views of Europeans
  Muslim relations with the Europeans (whom they call ifranj [i-FRANJ], Franks) are best described as
  mixed. Some are openly hostile towards them, particularly during periods of conflict, but others have
  established more friendly relations. Some rulers find they benefit from diplomatic and mercantile contact
  with the European states, and one even occasionally finds Muslim and European rulers allying with one
  another against other Muslim or European rulers. Those Muslims who have had closer contact with
  Europeans tell tales of strange and unfathomable customs and practices, which make little sense to the
  Muslim mind.
  The Unholy Trinity
  Medieval European Christians had many misconceptions about Islam, perhaps the most common of which was that
  Muslims worshipped an unholy trinity composed of three deities known as Mahound, Termagant and Apollyon. In
  Ars Magica these three figures are demons, of the Order of False Gods (see Realms of Power: The Infernal, page 37),
  who seek to foment hostility between Christians and Muslims. They may be found operating anywhere within Europe
  or the Middle East, whispering their vicious lies into the ears of any who might listen. Like most False Gods, the
  demons usually take forms that will appeal to their listeners. In their original forms, though, they appear as follows:
  The demon Mahoundtakes the formof a grotesque parody of a monotheistic prophet, clothing itself in fine
  robes of green silk and gold, and leering at those around it. It has immense ears, intended to mock the fact
  that such prophets heard the divine revelation.
  Termagant takes the formof a hag with an incredibly wrinkled face and bulging eyes, literally spitting venom
  at any who opposes it. It has sharp, jagged fingernails with which it claws at its opponents' eyes.
  Apollyon appears on first glance to be a twisted parody of the Graeco-Roman Apollo, a hunchbacked,
  hideously ugly blond man with a lyre, dressed only in an oversized, ill-fitting golden cloak. The cloak drips
  with acid and the lyre produces jangling discords that set teeth on edge and paralyze the senses.
  This unholy trinity might forma suitable arch-enemy in a saga, particularly one that draws characters fromwestern
  Mythic Europe into the lands of the Mythic Middle East and involves characters with both Christian and Muslim
  friends and allies. Characters are likely to spend much of their time promoting friendly relations between these groups
  while seeking to track down and combat those who are nurturing discord.
  Social Structure in Muslim States
  The nominal head of the Muslim world, at least for Sunnis, is the caliph in Baghdad. Serving him (at least
  theoretically) are the governors of various territories known as sultans (sul-TAWNZ). Both the caliph
  and these rulers are served by viziers, who run their civil and military administration for them. Beneath
  the caliph, sultans and viziers are three main classes involved in running society: the military elite, the civil
  
  elite and the religious elite (also called the ‘ulama’ [‘u-la-MEH’, the erudite, sing. ‘alim [‘EH-lim]),
  each of which are arranged in approximate hierarchies, though not in such a rigid fashion as in Europe.
  There are several other groups in Islamic society. The peasants (fallahun [fal-leh-HOON]) work the
  land, much like European peasants. They are free subjects of the ruler, not bound to the land in the way
  that some European peasants are. Merchants ply their trade in cities.
  The Muslim world is home to many who follow a number of other faiths, including Christians and Jews.
  These people are designated in Islamic law as ahl al-kitab (AHL-ul-ki-TEHB, the people of the book)
  and are permitted to live in Muslim lands as long as they accept the status of dhimmis (DHIM-meez).
  The subject peoples are required to pay a special poll tax (jizya [JIZ-ya]) and to abide by a number of
  restrictions in society, including refraining from bearing arms, riding animals with saddles, building new
  places of worship or attempting to convert others to their faith. Their ability to testify in court is
  restricted, and the value of their testimony is less than that of Muslim men. Sometimes they are also
  required to wear distinctive dress. How far these restrictions are actually enforced varies.
  Islamic Law
  Islamis both a religion and a social contract, and so the law humans should use to regulate their lives is contained in
  its teachings. There are a number of sources the Muslimuse for this law, which is called in Arabic al-shari‘a (ash-
  sha-REE-‘a).
  Crime and Punishment
  The shari‘a divides crimes into categories:
  a) Deliberate killing or wounding, giving the victimor their family the right to exact vengeance, under the control of
  the authorities. In some cases vengeance can be replaced by a ransom.
  b) Accidental killing or wounding, dealt with by financial settlement.
  c) Five major crimes, dealt with using canonical penalties (hudud [hu-DOOD]):
  Theft
  Cutting off the right hand
  Brigandage
  Death, if a murder involved, otherwise as theft
  Adultery
  Stoning or flogging
  False accusation of adultery
  Flogging
  Use of alcohol
  Flogging
  Some other crimes also incur severe penalties. For example, apostasy is punished by death. Less serious offenses are
  punished with a verbal reprimand. Islamic law often requires a number of witnesses to a crime, making it difficult to
  impose penalties without adequate proof and moderating the more severe penalties somewhat.
  Magic in Islam
  Magic is permitted in Islam, as long as it is used for good purposes. Use of magic for evil purposes, on the other
  hand, is punishable by beheading. Thus, while Dominion auras generated by Muslims affect magic as normal, the
  attitude of the Musliminhabitants of these auras towards practitioners of magic are likely to be more nuanced. In
  particular, an accusation of use of evil magic is likely to be subject to the same legal processes as any other alleged
  crime.
  
  Stories Beyond the Levant
  As the cradle of civilization and the birthplace of many of the elements that would later enter into the
  “Roman” magic of the Order of Hermes, the Mythic Middle East is of interest not only to Seeker magi
  (see Houses of Hermes: True Lineages, page 15) but potentially to all Hermetic magi. Suggestions for
  stories in each geographic area are given in the summaries below.
  Arabia
  The Arabian Peninsula contains many sites of interest to visitors from both Europe and the Middle East.
  Not only is the region home to many religious sites, including Mecca and Medina, the two holiest cities
  of Islam, but it also harbors a number of other supernatural places, including ancient, buried cities and
  haunted ruins. Faeries re-enact battles in hidden regiones and magical spirits lurk in the deserts, while
  demons seek out the unwary and clandestine cults worship the Infernal powers and ancient deities. See
  Chapter 6: Arabia.
  Iraq and Mesopotamia
  Iraq and the provinces to its north-west represent some of the most politically-active regions of the
  Middle East, especially as the seat of the caliph is at Baghdad on the Tigris River. Here Muslim nobles,
  although mostly claiming nominal allegiance to the caliph, seek to carve out independent territories for
  themselves, while pilgrims travel to the region's many religious sites. At the same time, characters may
  become involved in the machinations of Faerie Jinn, especially at Baghdad, where an innocent-seeming
  doorway may lead them into one of the tales from the Arabian Nights. A journey to the north, on the
  other hand, may lead characters to unexplored lands where a new covenant might be founded, or even
  to the Fountain of the Water of Life! See Chapter 7: the Political Center / Northwest.
  Mosques
  Mosques serve several purposes, for in addition to prayer one finds several other activities taking place in them,
  including public orations, readings of the Qur’an, Sufi rituals and religious festivals.
  A mosque generally takes the formof an open central space, usually a courtyard or hall, surrounded on three sides by
  a pillared arcade and on the fourth side, which is the one closest to Mecca, by an open, pillared hall. In the wall
  closest to Mecca there is a mihrab (MIH-rahb, prayer niche), which indicates the way that worshipers should face
  when praying, and a minbar (MIN-bar, pulpit), fromwhich sermons are preached. A mosque also often has a water
  source for ablutions, frequently in the formof a fountain or pool in the courtyard.
  Mosques have a Dominion aura that varies in power according to their size and importance. Most mosques have a
  Dominion aura of 4, while major, famous mosques will usually have auras of 5, though this may increase by a point or
  two if relics are kept in them. The auras of mosques will increase if prayer is performed in themor if those inside are
  performing the Ramadan fast (see below).
  Persia
  
  Persia is ruled by the Khwarazmshah, and a vast area stretching over 1200 miles to the east. These are
  the lands of the mighty simurgh, where flying carpets can be bought in markets, where the fire-temples of
  the Zoroastrian priests still burn in secret, and where assassins execute a shadow war against the
  government. In the center of Persia is the Great Desert, home to jinn and demons. Beyond the Great
  Desert are the exotic lands of Seistan (where the hero Rostam made his home) and Ghur (ruled by
  demons for many centuries). See Chapter 8: Persia.
  Transoxiana and Beyond
  A borderland between civilization and nomad pastoralist, the lands beyond the Oxus of the ancient
  world form a frontier between the mundane and stories born from the supernatural realms. Here lie the
  great Mountains of Qaf - ancestral home to the Faerie Jinni tribes, the trapped elementals of the Great
  Rivers, and the vast Mythic Steppe ruled by the great sky spirits of the horse nomads. The footsteps of
  Alexander the Great mark its great trade routes and his legacy lingers in the culture of its cities. Brave
  merchants push eastwards to trade with mythical cities for exotic wares, returning with stories of the
  fantastic and strange. See Chapter 9: Transoxiana and Beyond.
  Soft Places: Tales into the Supernatural
  The Thousand and One Nights tells of Baluqiya, son of the once Jewish king of Cairo, who travelled far beyond the
  mortal world. Led by the mythical jinniyya known as the Queen of Serpents, the prince walked across seas, over
  mountains and through deserts to magical lands and kingdoms ruled by giants and jinn alike. Criamon magi believe
  that this oral legend, like their own Travels of Fedoso, is an allegorical description of a journey into the Magic Realm
  to outside the Circle of Time. Merinitia magi of the Keepers of Tales cult disagree, claiming that the White Lands,
  Mountains of Qaf and other countries alluded to in the myth lie within the Faerie realm, bordering on or being part of
  Jinnistan. Jinn of all Realms act as guardians, guides and sponsors of such stories and are integral to journeys into
  these mystical locales.
  Whatever the truth behind such tales, the Mythic Middle East abounds with portals both physical and metaphorical
  into the Supernatural Realms of Faerie and Magic. Golden Baghdad lies as a Faerie reflection of the mundane city,
  swarming with characters fromthe tales and folklore of the region. Merchants ply trade routes that cross supernatural
  borders and return with fabulous treasures fromfantastic and mysterious lands.
  Rumors abound of portals into Faerie or the Magic Realmcontained within the books containing the various tales –
  whether this represents a non-Hermetic ritual effect instilled by the sorcerers amongst the jinn or if the books are
  actually an unusual formof faery acting as Threshold Guardians is unclear.
  In the Mythic Middle East, the characters of the Arabian Nights are not just stories - they are woven into the
  everyday landscape. The player characters in turn are the threads that weave themselves into the fabric of the
  existing tales adding highlights and accents. This book is the loomon which you, the storyguide, can create a
  tapestry of adventure to rival the greatest adventures of Haroun al-Raschid, Sinbad and Mar'auf the Cobbler.
  See Chapter 3: The Jinn for more details on the jinn and their lands.
  Opponents: The Mongol Threat
  The large scale death and destruction in Transoxiana may cause mystical ripples throughout Mythic Europe that
  reach various magi of the Order of Hermes. Like the rumored Order of Odin in the north, information on the nomads is
  
  conflicting and incomplete. The Primus of ExMiscellanea is troubled by strange dreams. Dire prophecies are uttered
  by the seers, astrologers and other diviners across various Houses. The Tremere learn secondhand through their
  network of this potential threat to the Order and mobilize their intelligence network and resources. The Tenens of the
  East is greatly troubled by the chaos emerging frombeyond the Levant. Even the normally aloof Merinitia report an
  increased turbulence in Arcadia and the discovery of new lands and stories emerging within the Faerie realm. A
  strange apparition appears during the Great Tribunal at Durenmar despite the usual mystical defenses prepared for
  such a momentous meeting...
  Details on the Mongol devastation of the eastern Islamic lands and rules for Mongol shamans are given in the
  sidebars of Chapter X: Transoxiana and Beyond.
  The Pillars of Islam
  The Muslimlife is encapsulated in five basic duties, known as arkan al-islam (ar-KEHN-ul-is-LEHM, the pillars of
  Islam). These are as follows:
  Shahada (sha-HEH-da, testimony): Muslims witness to their faith through two statements, which signify conversion
  to the faith. These are “la ilaha illa Allah” (there is no god except God) and “Muhammadun rasul Allah”
  (Muhammad is the messenger of God). These are repeated regularly as part of the ritual prayers.
  Salat (sa-LAWT, prayer): Muslims must performritual prayer five times every day, at fixed times.
  Zakat (za-KEHT, alms-tax): All Muslims who are able are required to give a portion of their wealth as charity. Exactly
  where it is actually directed varies, depending on the political and social situations in any given place.
  Sawm (SOWM, fasting): All Muslims are required to fast during Ramadan (ra-ma-DAWN), the ninth month of the
  Muslimyear and the month when Muhammad first began to receive the revelation. Fasting is undertaken fromsunrise
  to sunset, and includes abstention fromfood, drink and sexual activity.
  Hajj (pilgrimage): All Muslims who are able are required to make the major pilgrimage to Mecca at least once during
  their lives. Further details on the hajj are given in the section on the Hijaz in the Mecca section (See Chapter 6:
  Arabia).
  Each pillar has associated mechanical effects, detailed further in Realms of Power: the Divine, pages XX.
  Saga Seed: A Covenant in the East?
  FOUNDING A NEW COVENANT
  Although the default choice for many sagas, founding a Hermetic covenant in the potentially hostile lands
  of the Mythic Middle East creates an even more challenging starting scenario. Although perhaps better
  suited for more experienced troupes, this option adds the elements of direct potential magical
  confrontation, isolation from the wider Order and the tantalizing option of non-Hermetic integration and
  discovery into a conventional beginning. Combining great freedom with great danger, such Sagas would
  rely heavily on cooperation amongst individual magi to survive and prosper. A group of Seeker magi
  from various backgrounds looking to delve into the ancient non-Hermetic mysteries of the cradle of
  civilization would be an example of this. An isolated area, such as the deeper deserts (see Chapter 6:
  Arabia and Chapter 7: Iraq and Mesopotamia) or the less settled eastern provinces (see Chapter 9:
  Transoxiana and Beyond) may be the most suitable location for a Hermetic colony.
  
  FOUNDING A CHAPTER HOUSE
  Similar to founding a new covenant above, but relying on the tradition begun in the Greater Alps and
  prevalent in the Rhine, this option is perhaps more attainable for a starting troupe. Sponsorship by one of
  the established Greater Alps covenants, one of the Domus Magnae or perhaps the highly resourced and
  expansionistic Fengheld covenant of the Rhine would be a prerequisite. This scenario trades off some of
  the danger and isolation by sacrificing freedom - having the young magi beholden to the politics and
  agendas of senior magi and the wider Order in what is an unstable and charged region. The chapter
  house may act as an offensive bridgehead, an embassy to the Order of Suleiman, a trading post, an
  original research base, a translation school or a combination of these ideas. For an existing European
  saga, this option provides an introduction to the Mythic Middle East and the potential for long term play
  without requiring too much initial commitment or research on the part of the storyguide or players. This
  scenario is dependent on some form of constant link between the Hermetic colony and the motherhouse
  such as a Mercere Portal or similar, although such a gateway creates a large security liability should the
  covenant's defenses be breached.
  ITINERANT COVENANTS
  This choice reflects a group of mobile magi similar and provides almost unlimited choice of adventures
  and the opportunity to fully explore the material contained in this book The lack of a permanent
  settlement may create issues for Hermetic magi heavily interested in laboratory work and both mundane
  and supernatural security issues come heavily to the fore. This scenario may work best for a more low-
  magic style saga where the stories are predominantly Companion based or require magi with more
  diplomacy than magical firepower. The covenant may be posing as simple merchants, be acting as an
  advanced reconnaissance party for the Order or have another explicit magical goal that requires travel
  through the Mythic Middle East. The Itineris Serica covenant (see sidebar in Chapter 9: Transoxiana
  and Beyond) details a suggestion for a Seeker covenant dedicated to discovering the mythical land of
  Serica, at the end of the fabled Silk Route.
  J OINING A HOUSE OF WISDOM
  Perhaps the most complex and provocative of Hermetic based scenarios, in this option a small group of
  magi join an existing bayt al-hikma (Arabic: “House of Wisdom”) of agreeable sahirs. As the Houses
  of Wisdom are places of teaching as well as gathering places for unGifted sahir, Gifted magi may be
  welcome as fellow scholars if they agree to respect their culture and laws of their hosts. Such an inter-
  Order community creates numerous tensions and conflicts, although it is possible that the group may be
  able to cooperate and prosper despite the considerable external pressures and initial differences.
  Magical techniques may be compared and traded, although teaching the Parma Magica to an outsider
  would spark a violent Wizard's War against the traitors unless the sahirs agreed to join House Ex-
  Miscellanea first.
  Story Seed: War on Two Fronts?
  The requirements of a member of the Order of Suleiman are less strict than that of the Order of Hermes, requiring only
  the demonstration of some formof summoning power. However, although the Code may permit joining the Order of
  Suleiman, any Hermetic magi undertaking a second oath may be viewed with extreme suspicion. Likewise, although
  
  non-Hermetic sahir may find sponsorship into House Ex-Miscellanea, they will face opposition fromhostile Hermetic
  elements such as House Flambeau and even their lost cousins, the Hermetic sahir of Iberia. Thus despite being able
  to achieve internal harmony, such a group of mixed magi may find itself ostracized by both Orders, facing powerful
  enemies on two separate fronts...
  Tales of Two Orders
  There are several scenarios that could potential embroil Hermetic magi with their Order of Suleiman
  counterparts in the Mythic Middle East, ranging from overt conflict or guerilla warfare to uneasy standoff
  through to diplomatic overtures and peaceful cooperation and alliance. See Chapter 4: The Order of
  Suleiman for further details on sahir and their culture.
  Story Seed: The Hermetic Crusades
  The conflict between medieval Christendom and Islam is not completely confined to the Levant and
  Egypt. Hermetic magi have become aware of the Order of Suleiman through the supernatural actions of
  individual Syrian sahir in battles between the invading Franks and the local forces of Salah al-Din.
  Seeking to trace back this threat to its source, more aggressive Hermetic magi may seek to penetrate
  behind the battle lines to combat their perceived enemy on their home turf. Others may seek out the
  legendary armies of Prester John said to dwell far to the east or search for allies amongst the
  encroaching Mongol horde. Even now, a major war against the Order of Hermes may be brewing.
  Story Seed: The Followers of the Circle Return
  Although isolated from their eastern brethren since the early 10th century, the Hermetic sahir of Iberia
  have not forgotten their origins, even if their knowledge of Solomonic Magic has long since faded
  beneath the protection of the Code of Hermes. Younger Iberian sahir opposed to the reconquest of
  their lands by the northern Christian principalities may seek out their lost eastern brethren for support or
  magical weapons to use in the war to defend Andalusia from the vengeful scions of Alfonso the Battler
  and Flambeau the Founder. The successful involvement of the Order of Suleiman in the Iberian conflict
  will have wide reaching consequences for the relationship between the two Orders, potentially
  precluding any attempts at peace for decades to come.
  Story Seed: A Hermetic Embassy?
  In 1220, a new danger breaks in the east – the latest in a wave of nomadic hordes from the mysterious
  steppes. Led by the mysterious figure known as Genghis Khan, the Mongols first begin their assault on
  eastern Islam but reports of their savagery begin to filter back to western Mythic Europe. Despite their
  differences, the Order of Hermes and the Solomonic magi may see the threat of the encroaching
  Mongols as great enough to force an alliance, at least temporarily. Such enforced cooperation and
  intermingling may have profound effects on the culture, magic and future of the two great supernatural
  organizations of Mythic Europe. Will such an uneasy truce last long enough to stave off the nomad
  threat?
  
  Saga Seed: Magi of a Different Order
  Although the majority of material in this book is designed for use with Hermetic magi as the protagonists,
  the various resources can all be used to support a saga where the magi are sahirs of the Order of
  Suleiman detailed in Chapter 6. The default option for this is a group of sahir using a common bayt al-
  hikma as the equivalent of a “covenant” and meeting place, although Gifted sahir may live apart from
  their fellows in a separate location that forms the equivalent of a chapter house. Baghdad alone has
  several hundred sahir that congregate and meet in at least half a dozen buyut, although only a few
  hundred live in the actual city limits. The “covenfolk” can include both the mundane and magical servants
  of the sahir, as well as associated Middle Eastern hedge magicians visiting or studying at the site,
  adapting the rules in Covenants. As a collective of powerful individual wizards with different magic and
  personalities, the members of a bayt al-hikma can engage in all the potential activities, challenges,
  squabbles and adventures that would be encountered in a conventional Hermetic saga.
  As the majority of sahir lack the Gift and are less interested in laboratory activities, such a saga might
  involve a greater degree of interaction with the mundane world and more high fantasy, adventure based
  story arcs. Opponents and challenges to such a group of non-Hermetic magi could be based around
  local threats, including the splinter Nizari assassins, devious jinn, the Mongol hordes or the political
  machinations of the feuding dynasts of the region. Alternatively, the sahir may venture further afield into
  western Mythic Europe and participate in stories where they interact with Hermetic magi, European
  Faeries and the Christian church.
  See “The Middle East in Ars Magica” insert below and Chapter 4: The Order of Suleiman for further
  resources for playing a fully non-Hermetic Saga.
  Story Seed: Thus spoke Zarathustra...
  The descendants of the Zoroastrian priests that once dominated Persian politics and magic are now a
  scattered handful of wizards in danger of extinction. Zoroastrian magi form a small mystery cult of holy
  magi within the Order of Hermes and a handful of sahir still quietly follow the ancient Mazdean faith.
  Isolated villages of faithful cling to their customs amidst persecution and distrust within the wider
  medieval Caliphate. A disparate collective of Zoroastrian wizards from different backgrounds and
  across Mythic Europe may attempt to unite their shattered faith by establishing a community under their
  combined protective magic. Will they establish a new homeland for their people to shelter from the
  forces of Ahriman or be tempted to establish a base from which to re-carve the former greatness of their
  pre-Islamic empire (see Chapter 5: Zoroastrianism for details on non-Hermetic mobed wizards and their
  faith).
  Story Seed: Holy Knives of Alamut
  The Nizari sect of assassins has one goal in mind: the institution of an Isma'ili state through the elimination
  of the Shi'a and Sunni rulers. They show remarkable adaptability in the pursuit of this goal, employing
  whatever tools come to hand: religious zealots willing to die for their masters, their own peculiar brand of
  magic, diplomacy at the point of a knife and perhaps even the Order of Hermes. To the Nizari, the
  Order of Suleiman is part of the problem, and much as they have helped the Crusaders against the
  occupying forces of Jerusalem, they might be prepared to help Hermetic magi against their sahir
  enemies. If this means that the Nizaris first have to convince the Order that it has sahir enemies in the first
  
  place, the sect is not beyond manufacturing situations to persuade them of this. If the Order still seems
  reluctant, the Nizaris might attempt to directly coerce individuals by kidnapping and extortion; of course,
  this might drive the Order towards allying with the sahirs against a Nizari threat. One thing is sure: with
  the Nizari involved, blood will be spilt (see Chapter 8: Persia for more details on the medieval Nizari
  assassins).
  The Middle East in Ars Magica
  This is not the first supplement to deal with topics Middle Eastern, and players may find it helpful to consult other
  Ars Magica supplements when running sagas that make use of the material contained herein. This boxed section lists
  the supplements that contain significant content pertaining to the Middle East.
  Realms of Power: The Divine is the most important supplement in this regard, containing information on
  both the mundane and supernatural characteristics of the three major monotheistic faiths, all of which have
  their origins in the greater Middle Eastern region, either the Holy Land, within the Tribunal of the Levant, or
  Arabia, far beyond its borders, and all of which have members who live in the area covered by this
  supplement. The rules presented on character creation are also of particular use, especially for generating
  Muslimand Jewish characters fromthe Middle East.
  Realms of Power: The Infernal: this book also provides much information that will be useful for Middle
  Eastern sagas. In addition, it contains some background information on the Jinn (see page 26) and includes
  rules that may be used to create infernally corrupted Jinn. It also gives information on the Mazzikim, a group
  of demons that include some infernal Jinn in their ranks (see page 73), and describes a demoness who
  masquerades as a jinniyya (Aqrab the Conjuror, see pages 58-59). A Zoroastrian demon, Naonhaithya, is
  also detailed (see pages 73-74). In addition, it details a Middle Eastern Infernal tradition, the Mulhidun (see
  pages 136-137), who are found principally in the Jazira.
  Realms of Power: Magic contains rules that may be used to create Magical Jinn, including some
  commentary on these creatures; see in particular pages 106-107.
  Realms of Power: Faerie contains information that may be used to create Faerie Jinn and those who deal
  with them. It also contains examples of Middle Eastern faeries, Lamashtu (page 64-65) and the Ghula (page
  72); describes how to create characters with Ghula Blood (page 106); and provides various suggestions for
  incorporating elements fromMiddle Eastern folk tales into Ars Magica sagas.
  The Mysteries Revised Edition includes a number of mysteries that draw on the magical traditions of the
  Middle East. These include Hermetic Alchemy (pages 39-46) and Hermetic Astrology (pages 47-57), and a
  journey to the east could forman appropriate part of an Initiation Script for both the Order of the Green
  Cockerel and the Magoi of the Star. By the same token, the Legion of Mithras (pages 118-22), should it ever
  decide to explore its possible links to ancient Zoroastrianism, could require Initiates to travel to Persia to
  investigate as an Initiation Quest.
  Houses of Hermes: Mystery Cults includes brief information on the Keepers of Tales, a Merinitia sub-
  tradition originating in the Middle East (pages 81-82). It also presents the Criamon Path of Walking
  Backwards, which was inspired by Sufi mysticism, along with information on its founder, the Primus
  Abdkypris (see pages 56 and 70-73).
  The description of the Hermetic sahirs in Houses of Hermes: Societates, while concerning itself with an
  Iberian tradition of Islamic magi, also includes information on the Jinn, including a sample character,
  Wahhab; see pages 133-136.
  Ancient Magic describes some of the magical secrets that might be found in the region covered by this
  book, including the language of Adam, ancient Babylon, the Garden of Eden and Cain (see pages 10-29); a
  source of Grigori magic on mount Ararat (see pages 70-73) and the Altars of Alexander the Great (page 125).
  In addition, information on some of the naming conventions used in the Middle East may be found on page
  46. On names, see also AppendixA in this book.
  
  Hedge Magic Revised Edition describes two traditions of Islamic elementalists, the Ikhwan al-Safa' and the
  Tulab ibn Sina; see pages 28-32. Middle Eastern counterparts to Folk Witches (see pages 33-53), Learned
  Magicians (see pages 79-99) and Mythic Alchemists (see page 100) are possible with only minor
  modifications to fit an Islamic setting. Characters descended fromnomadic shamans of the northern steppe
  tribes or deep deserts of Arabia may be represented by the rules for Nightwalkers (see pages 102-118).
  Rival Magic gives details about Soqotra, an island in the Gulf of Aden south of Yemen ruled over by non-
  Hermetic sorcerers and their magical tree spirit companions. This book also details the Amazons and their
  magical tradition descended fromTrianoma's sister Veia – the warrior women are based on an island in the
  Sea of Khazars (the Caspian Sea) but hunting parties may have ranged into Khwarazmor further. Both
  groups may be potential allies or enemies in sagas set in the Mythic Middle East.
  Muslim Characters
  Muslim characters, be they rural or urban in origin, are generated in the same way as other characters
  but some Virtues and Flaws require renaming or minor alterations. They have access to some additional
  Virtues and Flaws. Finally, two new Academic Knowledges are also described: Theology: Islam and
  Islamic Law.Virtues and Flaws
  Virtues
  Educated (Islamic)
  Minor, General
  You have been educated in a mosque or Qur’an school. The 50 experience points should be spent on
  some or all of Arabic, Persian, Greek, Latin, Theology: Islam, Islamic Law and Artes Liberales, due to a
  different education “system.”
  Flaws
  Dhimmi
  Minor, General
  You are a non-Muslim living under Muslim rule. If you are adult and male, you must pay the jizya, and
  all dhimmis must abide by certain social restrictions (described above), in return for which they receive
  tolerance and protection from the Muslim authorities.
  New Abilities
  Islamic Law*
  Academic
  
  This is the Muslim version of Civil & Canon Law. The major sources of Islamic Law are the Qur’an and
  the Sunna. Specialties: any one of the sources of Islamic Law, particular topics, customs of a particular
  area.
  Theology: Islam*
  Academic
  This is the Islamic equivalent of Christian Theology. The major sources for Islamic theology are the
  Qur’an and the Sunna. Specialties: the Qur’an, debates, history, prophets.
  History of the Middle East
  And the LORD God planted a garden in Eden, in the east; and there he put the man
  whom he had formed.
  Genesis 2: 8.
  In Mythic Europe, scholars trace the origins of humanity to the Middle East and to the final acts of
  creation undertaken by God, when Adam and Eve were created to tend the Garden of Eden at the
  junction of the Pison, Gihon, Euphrates and Hiddekkel (or Tigris) rivers. They ate of the forbidden Tree
  of Knowledge and were driven from the garden. Worse was to follow, with the casting down of the
  Tower of Babel and eventually the Great Flood, which destroyed almost all of humanity.
  The Ancient Empires
  In the wake of the flood the earth was repopulated, and the Middle East became home to a series of
  empires that dominated the region. At its centre, the area known as Mesopotamia (the area between the
  Tigris and Euphrates rivers), the ancient peoples developed the earliest form of writing, and there
  appeared city-states that traded or warred with each other as the inclination suited them. Dynasties of
  rulers rose and fell, including various Babylonian and Assyrian kings, some of whom ruled empires that
  stretched as far west as the Holy Land and Syria. Meanwhile, the lands to the east of Mesopotamia
  were home to a variety of peoples living either as nomads or in urban centers.
  The ancient Mesopotamians were pagans, worshipping a variety of deities, most of whom were
  powerful faerie creatures that demanded worship from mortals. These pagan practices were to be their
  downfall, however. In 539 BC, the Babylonian king Belshazzar provoked the ire of God by drinking
  from the sacred vessels of the Temple of Jerusalem, which had been taken by his forefather
  Nebuchadnezzar when he led the Jews of the Holy Land into captivity. Three days after this act, his
  empire was overthrown by the armies of Cyrus the Great, who had united the Persians and adopted
  Zoroastrianism, becoming an instrument of the Lord's wrath in the face of this profanation.
  Story Uses: The Sacred Vessels
  What became of the sacred vessels fromthe temple after Belshazzar’s feast? Cyrus restored the Jewish community in
  
  the Holy Land, and undoubtedly many of the Temple treasures were also taken back there. However, the profanation
  of the vessels could have rendered themunusable in the eyes of the Jewish priests, in which case they may have
  been left behind and still be somewhere in the Middle East. Perhaps the profanation has transformed theminto
  Infernal objects, which even now are being passed fromone owner to the next, bringing ruin upon each. Or perhaps
  the priests were mistaken, and they are in fact holy relics that may bring great benefits to those who are judged
  worthy enough to find their resting place in the ruins of Babylon.
  Cyrus and his successors ruled the Middle East until the late fourth century BC, when they were
  overthrown by the Greeks under Alexander the Great. After Alexander’s death in 323 BC the Middle
  East came under the control of one of his generals, who founded the Seleucid dynasty, which ruled in the
  region until its conquest by the Romans from the west and the Persian Parthians from the east in the
  second century BC. Thereafter the Middle East became divided between the Romans, and their
  successors the Byzantines, on the one side, against whom stood the Persian dynasties of the Parthians
  and their successors, the Sasanids. The situation remained thus until the seventh century AD, when a
  new force entered the scene.
  The Rise of Islam
  Read: In the name of thy Lord Who createth,
  Createth man from a clot.
  Read: And thy Lord is the Most Bounteous,
  Who teacheth by the pen,
  Teacheth man that which he knew not.
  Qur’an 96: 1-5
  In 610, an Arab merchant named Muhammad began to receive the divine revelation. However, his
  message was not well received by the authorities of his home city of Mecca, which was a major trading
  center that included a major pagan shrine, the Ka'ba (KA'-ba), which brought in pilgrims and trade from
  all over Arabia. Thus he was forced to emigrate to Medina in 622, from which he fought and defeated
  the Meccans in a war lasting eight years. In 630 Mecca submitted to Muhammad's authority, and he
  confirmed the Ka'ba's importance to Islam as a shrine originally constructed by the angels, then rebuilt
  by Adam and later by Abraham with the help of his son Ishmael, the ancestor of the Arabs. Meanwhile,
  Islam was spreading across the Arabian Peninsula, and by Muhammad’s death in 632 most of the
  inhabitants of the region were Muslims.
  The Caliphates
  Muhammad was succeeded as leader of the Muslim community by a sequence of rulers know as
  khalifas (kha-LEE-faz, caliphs, successors to the Prophet), who were both the religious and secular
  leaders of the Muslim state, though none claimed to be prophets themselves. The first four caliphs were
  chosen by general consensus of the community, but the last of these, 'Ali ibn Abi Talib (r. 656-661),
  spent his entire reign fighting against enemies within the Muslim community, eventually losing his life to a
  political opponent with a poisoned blade. He was succeeded as caliph by the leader of his enemies,
  
  Mu'awiya ibn Abi Sufyan (r. 661-680), who set up a dynastic caliphate, known as the Umayyad (u-
  MY-yad) caliphate, with its capital at Damascus.
  The Umayyads ruled from Damascus for nearly a century, and during this period the Muslim world
  expanded through a mixture of force and diplomacy to its greatest extent, stretching from North Africa
  and Spain in the west to the borderlands of Central Asia and India in the east. The Umayyads also set
  up many of the administrative, cultural and social structures of the Muslim world. Arabic became the
  language of the administration, a uniform coinage was established, and scholars began to debate issues
  of law and theology.
  However, the Umayyads were not unopposed. The supporters of 'Ali continued to assert the claims of
  his descendents to the caliphate, meanwhile gradually dividing into a number of groups collectively
  known as the Shi'is (SHEE-'eez, Shi'ites), a process that would continue in the centuries that followed
  (for more on Shi'ism, see Realms of Power: The Divine, pages 112-113). A number of these Shi'i
  groups were sources of rebellions against the Umayyads, and the latter also faced opposition from
  others who felt that they were impious and illegitimate rulers. The culmination of this opposition came in
  750, when the Umayyads were displaced by a family descended from an uncle of the Prophet, known
  as the 'Abbasids ('ab-BEH-sidz, r. 750-the present).
  Story Uses: Disputes over the Caliphate
  When the 'Abbasids overthrew the Umayyads, they attempted to wipe out as many members of the family as
  possible. They missed at least one who went on to found a new ruling dynasty in Spain. It may be that they missed
  others, and their descendents may approach the characters seeking aid in gaining the caliphal throne. Likewise, the
  characters could be approached by Shi'i claimants to the caliphate for the same reason. Some of these claimants may
  have inherited holy relics or other powerful supernatural items fromtheir forbears, which may tempt the characters to
  help them, or they may have supernatural powers that make their "requests" difficult to refuse.
  The 'Abbasids built a new capital in Iraq, called Baghdad, which became a prosperous center of a
  flourishing Muslim world. This was the golden age of the Islamic world, when great advances began to
  be made in science, literature, and theology, while the caliphs sent embassies to the corners of the world.
  It was the time of caliphs such as the legendary Harun al-Rashid (r. 786-809), who periodically
  ventured out by night into the streets of Baghdad in disguise to mingle with his subjects, rewarding the
  good and punishing the bad, and is also known for having exchanged embassies with great Charlemagne
  himself. In the meantime, increasing numbers of the caliphs' subjects were converting to Islam, though it
  would take about another three or four hundred years before Muslims would form the overall majority in
  their lands.
  The golden age could not last, and from the mid-ninth century 'Abbasid power began to decline. The
  caliphs faced increasing rebellions by Shi'is and others, financial problems, and increasing difficulty in
  controlling their subordinates, and over the next hundred years the Muslim world fragmented, with the
  various provinces becoming largely autonomous states that lived in peace or warred with each other as
  suited their ambitions. In 945 the caliphs came firmly under the control of their immediate deputies, a
  situation that remained broadly the same until the mid-twelfth century. The Seljuk Turks, lead by Togril
  Beg, invaded from the Great Steppe in 1037, and had gained control of the Mythic Middle East by the
  mid-eleventh century, relegating the caliph to a figurehead while the Seljuk Turks commanded the
  'Abbasid armies and provinces. By 1157 the caliph had regained enough power to drive the Seljuk
  sultan out of Baghdad, and an uneasy truce between the religious and secular rulers was instituted that
  remains to this day.
  
  The decline in fortunes of the Seljuks was accelerated by the rebellion of the Shansabani in 1149, and
  the uprising of the Ghuzz in 1151 in Persia's eastern provinces. Ala ad-Din Tekish, the leader of
  Khwarazm province capitalized on the collapse of the Seljuk Empire after the death of Sultan Ahmed
  Sanjar, and eventually defeated his successor Togrul III in 1194. His son Ala ad-Din Mohammed
  defeated the Shansabani in 1206, and is now the ruler of a vast empire that stretches from the River
  Jaxartes to the Persian Gulf. While he has declared himself shah ('king' in Parsi), the caliph in Baghdad
  has yet to recognize this claim.
  The current caliph, al-Nasir (r. 1180-1225) is a vigorous ruler, but his realm is much reduced,
  encompassing in reality little more than Iraq, though his rule is nominally recognized by most of the Sunni
  (SUN-nee, followers of the majority form of Islam) Muslim provincial rulers.
  The Mongol Invasion
  If your saga follows the course of history, by the end of the reign of al-Nasir the eastern Muslim world
  has already been attacked by the Mongol hordes of Genghis Khan (r. 1206-1227), who have occupied
  the region east of the Jaxartes River. By Genghis Khan's death they have occupied territory as far west
  as eastern Persia. Subsequently they take western Persia, Georgia, Armenia, northern Iraq and Asia
  Minor. In 1258 they take Baghdad, where they roll the caliph up in a carpet and trample him to death
  (following a Mongol custom that forbids the shedding of royal blood onto the ground). They are only
  turned back in 1260, when their advance is checked in Syria by a Mamluk army from Egypt.
  The Jinn
  Overview of the Jinn
  Amongst us (jinn) are some that submit their wills and some that swerve from justice. Now those who
  submit their wills, they have sought out the path of right conduct: but those who swerve, they are fuel for
  Hell-fire.
  — The Qur'an, Al-Jinn: 14-15
  According to Islamic teaching, God created three classes of intelligent beings; the angels (mala’ika, singular
  malak) made of light, the jinn ("the hidden", masculine singular jinni, feminine singular jinniyya) made of
  smokeless fire or aether, and lastly humans (al-Ins) made of clay. Angels are God's direct servants at his
  side, while both humans and jinn are capable of salvation and were sent to populate the earth. Muhammad
  was tasked with bringing both jinn and humans to salvation and many jinn appear to adopted Islam but there
  are also jinn that have devoted themselves to tempting others and have rejected the message of the faith,
  risking damnation. It is told that the jinn were the original inhabitants of earth but fell away from the worship
  of God. Iblis, the Islamic counterpart to the Devil, is recorded as being originally one of the most powerful of
  the ancient jinn. He fell to pride and refused to bow down to Adam when commanded by God.
  All jinn occupy a constant place in the folklore of Islam and share several common characteristics. Some
  myths tell of impious humans that have transformed into jinn on their deaths, although whether this
  describes the creation of Infernal ghosts, transformation into Magic spirits or some kind of Faerie apotheosis
  
  is difficult to determine. The true nature of bazarkh (“the soul's experiences immediately after death”) has
  not been confirmed by the few Merinitia and Criamon scholars interested in pursuing this state. See the
  “Terminology of Jinn” sidebar for further details.
  All jinn are said to be composed of "smokeless fire" — the exact nature of this varies depending on the
  chosen Realm alignment of the particular jinni: Faerie jinn are composed of Glamour, Infernal jinn have
  bodies of rarefied power and Magic jinn are composed of pure magic. This magical body is usually aligned to
  the Form of Vim, rather than flame associated with the Form of Ignem, although some jinn, particularly
  Magic jinn, are strongly aligned to the elemental Forms. Most jinn can assume a physical form composed of
  elemental matter or solid energy using one of their powers. Many have the ability to change their shape into
  that of humanoid form, particular humans, animals or elemental manifestations.
  Jinn divide themselves into several main tribes, that roughly correlate with their Realm alignment. Thus the
  Jann are lesser Faerie jinn that follow the ways of Islam and pass for human merchants, nomads or
  shepherds interacting with humans in stories involving hospitality and morality. The Shaitan are a collection
  of both dark Faerie and Infernal spirits, some of who have become corrupted into true terrestrial demons. The
  Ghul tribe consists of dark Faerie sexual predators and cannibalistic Infernal savages that haunt cemeteries
  and graveyards looking for carrion or lone travelers. The powerful Marid tribe are a loose alliance of ancient
  Magic elemental spirits of water, wind and weather found predominantly in Arabia.
  Terminology of Jinn
  The exact nature of jinn is difficult to define as the term is used collectively to refer to a myriad of spirits
  variously aligned to the Faerie, Infernal and Magic Realms. There are no Divine jinn, only Islamic angels.
  Other terms used within the various folk tales refer to rank or power within various tribes of jinn. The names
  'afrit and marid usually refer to the stronger types of Faerie jinn, although their relationship to humanity can
  be either benevolent or antagonistic depending on their defining role. Confusingly, the terms Ifrit and Marid
  also refer to two of more powerful of the reportedly 112 jinni tribes. The term shaitan typically refers to dark
  Faerie jinn but is also used to refer to Infernal jinn in general, the specific tribe of jinn known as Shaitan, and
  in many cases to Iblis himself.
  Jinn in Ars Magica, defined mechanically
  The sahir summoning art of Sihr is defined in its scope by its limitation of summoning only jinn (see Chapter
  4: The Order of Sulemian). In this book, the term jinni refers specifically to the collective group of
  supernatural spirits or genii that inhabit the Islamic lands and are integral to wider Arab culture.
  This definition includes jinn aligned to the Faerie Realm, those genii loci found in Muslim lands aligned to the
  Magic realm and the Infernal spirits and true demons of Islamic lands and wider Arab folklore, such as Iblis
  and his descendents, the ghul, and local Middle Eastern examples of demons such as mazzikim and
  shedim.
  Together they form a collective of entities of varied Realm alignment characterized by the following:
  they share a common special Free Virtue: Jinni, that denotes their unique status.
  they have True Names that can be learned, even those jinn of low Might Score
  they are supernatural spirits native to the lands of the Dar al-Islam: the Levant, Iberia, the Maghreb,
  Egypt, Arabia, Iraq, Mesopotamia, Persia, and Transoxiana
  they have encountered Islam and chosen to accept (Faerie), reject (dark Faerie), ignore (Magic) or
  oppose (Infernal) the teachings of the Prophet
  they can speak and understand Arabic (classical) either as an Ability, Pretense or via magic.
  they have the Ability (or Pretense if Faerie jinn): Theology: Islam (jinn) as part of their exposure
  and incorporation into Arab culture.
  
  they have some supernatural power that allows them to remain hidden when willed – either
  invisibility, immateriality, illusory form or the ability to shapechange into animal guise although
  some jinn
  are locked into physical forms
  Ultimately, the storyguide is the final arbiter on what is a jinni and what is not a jinni. Ghosts, demons that
  are not specifically Infernal jinn, and the European spirits of the Faerie and Magic Realm familiar to Hermetic
  magi are definitely not jinn. Creatures of Virtue and other physical creatures with a Might score are also not
  jinn.
  Common Jinn Traits
  Rarely encountered pre-Islamic jinn may claim to speak Aramaic or another ancient Semitic language other
  than Arabic but most jinn that interact regularly with humans possess the Faerie Speech Minor Virtue or an
  equivalent power such as the Minor Heroic Virtue Gift of Tongues instead, giving them the ability to converse
  in all spoken languages.
  These following additional Virtues and Flaws are frequently possessed by jinn: Second Sight and Greater
  Malediction (when it enters a bargain, it is bound to the agreed terms unless its partner reneges first). The
  supernatural nature of jinn is usually apparent to regular humans and some animals, such as cats, dogs and
  horses, although this is reflected in different Flaws for jinni of different Realms as noted below. Many
  humanoid jinn possess the Skinchanger Minor Virtue and the Ways of the Land (Desert or less commonly,
  Mountains or Plains) and/or the Greater Immunity: Fire Major Virtues.
  As spiritual beings, jinn must possess the Donning the Corporeal Veil Power (for Magic jinn) or a similar
  power such as Coagulation (for Infernal jinn) or an equivalent (for Faerie jinn) in order to create a physical
  body that can interact with material beings. Some minor jinn such as the Faerie jann and the Infernal ghul
  are spirits locked into a physical form but can shapechange into at least one other form or become
  insubstantial or invisible for short periods of time.
  Jinn are generally considered extremely long-lived (equivalent to the effects of the Faerie Blood Minor Virtue)
  but are not always immortal, and many lesser jinn have the Age Quickly Major Flaw rather than being truly
  immortal spirits.
  Not all jinn have Conﬁdence but many Faerie jinn possess the Reputation as Confidence Virtue, which
  grants Confidence able to be used for specific actions related to their roles, similar to the Ferocity Virtue of
  animals. Some Infernal jinn have lost the ability to act contrary to the dictates of their passions, transforming
  into true terrestrial demons, and thus lack a Confidence score.
  Other Middle Eastern Spirits: non-Jinn
  Although they may sometimes be referred to incorrectly as jinn by common Muslim folk, other supernatural
  creatures from Arab folklore such as dhilan, ghosts, ghaddars, hatifs, naddahas, nisnases, shiqq, udars and
  the Persian divs, yazatas and peris are not jinn in the above sense although Faerie jinn may mimic or
  assume roles similar to these creatures in order to entrap humans in their stories. These creatures may
  have once been humans (in the case of ghosts), have been created by magical mishaps or the workings of
  ancient wizards, or are aligned to the Divine or Infernal Realms. Despite their name, the Faerie creatures
  referred to as Soqotran jinniyah and associated with the Myrrh trees of that island are not true jinn and are
  similarly unaffected by Sihr.
  Arab folklore also blames many supernatural events and occurrences, including ghostly haunting, on the
  jinn. Thus the term jinni is also mistakenly used to describe any magical spirit, effect or creature. The lesser
  Airy Spirits, including the entities understood by Hermetic theory as Spell Spirits, are similarly explained
  using this lesser term although lacking the cultural identity of true jinn. The Named Spirits of Hermetic
  Theurgy such as the Astra Planeta daimons so well known to Arab wizards, are also not considered jinn and
  are referred to as al-Nujum, "the Stars".
  To the ignorant mundane, anything supernatural is jinn, but to a sahir, a jinni is a specific creature subject to
  the Art of Sihr and its legacy of command passed down from the wisdom of Suleiman. This makes dealing
  with unknown supernatural entities potentially difficult and dangerous for a sahir, hence most prefer to rely on
  
  knowledge passed down by their forebears and are very cautious when dealing with encountered spirits they
  have not summoned directly.
  Sahirs using Sihr or their Solomonic Magic have no exceptional power over these other spiritual creatures
  but some may be able to use different magical abilities such as the Goetic Arts of Summoning and
  Commanding to affect these spirits.
  See the Bestiary XRFE for details of some of these other spirits.
  Jinni Names
  jinni names, while similar to those of the humans of the Mythic Middle East, have their own peculiarities.
  Generally such names fall into several broad categories and follow conventions similar to other Arab names
  including the use of nasab, kunya and nisbas (see the Appendix for further details). Only the more powerful
  ranks of jinn such as the 'afrit and marid have multiple names, often using an honorific name to describe
  their greatness (laqab) (see the Appendix for further details on names).
  The first group of names includes those jinn named after common animals they can assume the shape of,
  particularly in the case of Faerie jinn. Such names include: Af'aa ("Snake"), Arnab (“Hare”), Baghl ("Mule"),
  Fa'r ("Mouse"), Feel (“Elephant”), Hemaar ("Donkey"), Hesaan ("Horse"), Jamal ("Camel""), Kalb ("Dog"),
  Maa'ez ("Goat"), Nasr ("Vulture"), Qett ("Cat") and so forth. Many Magic jinn are named after the natural
  feature they are associated with as their locus: Amirat al-Jabal ("lady emir of the mountain"), Ighraq al-Siq
  ("torrent of the gorge"). Others have titular names or nicknames (nisba): 'Abd al-Qinnina ("slave of the
  bottle"), al-Damawi (“the bloody”), al-Ghazzalin (“the weaver"), al-Khalil ("the Empty One"), al-Malik ("the
  king"), al-Qatil ("the slayer"). Finally, many Faerie jinn have names that seem almost human but have an
  unreal or dissonant quality to them, for example: Anees al-Galees, Jerjees, Kabikaj, Kharrat, Khyron,
  Qumqam, Singam, Sakr, Zamzam, Zarmabaha. Troupes are encouraged to generate these latter names by
  changing some of the letters of Arabic, Aramaic, Turkish or Persian names at random.
  Story Seed: the List of Suleiman
  King Suleiman was granted dominion over all jinn by God and many sahir believe that the Art of Sihr is directly
  descended fromhis powers. Legends speak of a codexwritten by the prophet containing the True Names of all jinn, a
  priceless treasure for any summoner. The list can reputedly update and edit itself magically as new jinn are born and
  die.
  Some sahir claimto have found fragments of Suleiman's list amidst the pages of other books dealing with (Realm)
  Lore – pages on which archaic names sometimes disappear or emerge between readings. Whether these pages are
  truly fragments of the greater list or Faerie books created fromthe legend is unclear – not all the names appear to be
  genuine True Names. Both Hermetic magi and sahir may seek to recover such fragments in the hope of reconstructing
  either the whole text or discovering the means of capturing the True Names of new jinn.
  The Bestiary XREF contains several sample Faerie, Magic and Infernal jinn for use with sahir characters or as
  adversaries in a more conventional Hermetic saga.
  Jinn and Free Will
  Although jinn appear to possess free will to Islamic scholars this may not be true. The Ghul and Shaitan
  tribes have already made a choice to side with evil and this decision is reflected in their predominantly dark
  Faerie nature. Those individual Infernal jinn that have become true demons have sacrificed their free will on
  becoming irrevocably aligned with Iblis and the Infernal. Faerie jinn may act as if they have freedom but in
  truth, their choices are restrained by the roles and stories they inhabit.
  
  All jinn claim their common origin in Jinnistan. Some sahir and scholars speculate that this means jinn
  began as creatures of the Magic Realm born with free will and changed their Realm alignment to either
  Faerie or the Infernal only after interacting with humanity and coming into contact with Islam, losing their free
  will in the process.
  The fact of this is unclear – jinn may only appear to change Realms. For example: a Magic jinni of a local
  geographic feature may be replaced by a Faerie jinni created through stories of its interactions with nearby
  Muslims. Alternatively an Infernal jinni, attracted by the potential for sin created by the presence of pagan
  Magic spirit, may destroy the original genii locus and pose in its place. To common folk and even magi, the
  jinni may appear to have changed Realms as the new spirit assumes the name, appearance, and role of the
  original entity.
  Pious and Impious Jinn
  Those jinn who profess to have submitted or rejected Islam are aligned to the Faerie Realm. Often referred to
  as pious and impious jinn, their religious behavior is a sham required by their roles in they appear to uphold
  or illustrate Islam's tenets as a example or challenge to humans. This type of jinni is the one most likely to
  be involved with mundanes and are frequently encountered in the Mythic Middle East.
  These creatures often live in groups like humans and mimic the behavior and culture of their mundane
  neighbors, often appearing as merchants, shepherds and nomads, although some city dwelling jinn
  frequently encountered in the farther reaches of the Mythic Middle East. Such jinn generally live in close
  proximity to humans but in places humans find inhospitable: deserts, ruins, wastelands and abandoned
  houses or in wells, cisterns, latrines and other taboo places. Together they comprise a group of Faeries
  involved in meddling with humans in a variety of boundary stories, whether physically or philosophically but
  most commonly represent tales concerned with social distinctions or adulthood.
  Most of these Faerie aligned jinn share the following Virtues and Flaws in addition to those noted above for
  all jinn unless otherwise noted: Eidolon, Loosely Material; Intangible Flesh and Traditional Ward (Bismallah
  Invocation) or rarely Sovereign Ward (Bismallah Invocation). These jinn commonly have powers associated
  with illusions, flight, shape changing (into animals, whirlwinds or other humans) and travel rather than the
  elemental themed powers of their Magic cousins. Many Faerie jinn suffer from the Minor Flaws Dutybound
  (Bedouin hospitality), Vulnerable to Brass, Vulnerable Magic (mua'addhin's call) and/or Vulnerable to Folk
  Tradition. Unlike most other faeries, Faerie jinn possess True Names as noted above, even if they have a low
  Might Score.
  The minor Faerie jinn known as jann are highly dependent on human interaction and differ to their cousins in
  that they are restricted to a physical form, although every janni can shapechange into at least one other
  from, usually an animal. Such lesser Faerie jinn have the following Virtues and Flaws: Humanoid Form, Pass
  as Human, Dutybound (Bedouin hospitality), Restricted Might Recovery, Traditional Ward: Bismallah
  Invocation.
  Examples of Faerie jinn with details of some of the Virtues, Flaws and powers mentioned above include the
  Bottles of Suleiman, Faerie ghula, Hesaan the racehorse and the janni Mythic Companion level character,
  Jumayl, detailed in the Bestiary XREF. These sidebars contain further details of the Virtues, Flaws and
  powers mentioned above.
  Faerie jinni counterparts to many European faeries exist within the Mythic Middle East and can be adapted
  for use in a saga set in the Mythic Middle East, see Realms of Power: Faeries, "Faerie Bestiary", pages 70-
  83 for further details.
  Pre-Islamic Jinn
  Long ago during al-Jahiliyya, the pre-Islamic times of the past, Faerie jinn claiming Jewish and Christian beliefs were
  common. Even in the days before the Great Deluge, the jinn are purported to have followed the original monotheistic
  religion of Adam. Such jinn would be also considered Faerie rather than Magic in alignment, but are seemingly rare in
  the thirteenth century.
  
  Many jinn are said to have been imprisoned in ancient times by the Prophet Suleiman. These jinn either declare their
  faith in the older forms of religion when encountered or else claimto have converted to have converted to Islam
  somehow during their captivity. Such ancient Faerie jinn can be difficult to distinguish fromthe elemental jinn noted
  below even for experienced sahir and play roles in stories about discoveries of the past and the fleeting nature of
  mortal achievements.
  Variants on the Genie of the Lamp Motif
  The creature ‘Abd al-Quinnina in the Bestiary (XREF) reflects a reasonably powerful version of this motif – an
  'afrit able to drastically change the fortunes of the poor man who releases it. In contrast, the simplest and
  least powerful of this class may possess only the Eidolon power, have much diminished characteristics and
  merely dissipate upon release with a great show of imagery and an exclamation in praise of Allah and
  Suleiman. These lesser jinn feed off the vitality shed by the simple wonder of the common fisherman before
  dissolving their cucurbite or projecting an illusion of it washing back out to see in the confusion caused.
  Although bottles are the commonest form for the cucurbite prop, similar Faerie jinni prisons have been
  described that manifest as brass rings, bowls, or most famously as a battered lamp. The creature portrayed
  in the Aladdin story would be more powerful than the one described here, perhaps with a Might of 50 or more
  and extra magical powers. An intermediate example with a Faerie Might of only 20 would simulate the "Slave
  of the Ring" in the Tale of Aladdin or one of the lesser jinni initially called upon by Suleiman to fetch the
  throne of Balqis, Queen of Sheba.
  Three Wishes?
  Many captive Faerie jinn are compelled by their story to bargain or create a contract with their rescuer.
  Typically, such jinn offer "three wishes" within its power using their Binding Oath Ritual Power. The price of
  the compact is usually the promise of release from further imprisonment once service has been rendered.
  Breaking the contract inflicts a Major Flaw. Depending on how carefully the releaser has couched the terms
  of the contract this Flaw may either allow the 'afrit to angrily depart, cursing its arrogant rescuer with a poor
  reputation (Faerie Antipathy, Major) or to remain and torment the foolish knave until driven off (Plagued by
  Supernatural Entity).
  Those experienced in the bargains of jinn, possessing a Faerie Lore (jinn) score of 6 or greater or one of the
  applicable summoning Arts or Accelerated Abilities at 11 or more know to include the appropriate caveats to
  prevent the latter occurrence. These individuals are also aware of the correct formulae to command the
  released Faerie back into its "prison", successfully ending the story safely. Of course, the knowledge of
  what to use the third and final wish for does not protect against the temptation of greed...
  Pagan Jinn
  Jinn that show little interest in the affairs of mankind or the message of the Prophet are typically aligned to
  the Magic Realm. Referred to as pagan or heathen (kaffir, "unbeliever") jinn, these elemental spirits are tied
  to specific landscape features in the wilderness that lies between the major settlements of Arab civilization
  across Persia, the Holy land, North Africa and southern Iberia. This natural feature may be an oasis pool, a
  mountain or a stretch of desert. These spirits are true genii loci, only able to leave their feature through
  transferring their locus to an individual or object through a form of magical bargain and may reflect the most
  ancient and original manifestation of jinn – spirits defined by their geographic identity rather than their
  reflection and interaction with Islamic culture.
  Some of these pagan jinn claim to represent pre-Islamic divinities worshipped by the Arabs in ancient times
  or ancient powers of long lost races and cultures but are not dependent on human vitality like their Faerie
  counterparts. As Islam spread, other initially non-Arab Magic spirits were forced to adapt, accepting
  
  additional Inferiorities in return for retaining their places of power or else evolving into Faerie or Infernal
  versions of their former manifestations like the Forest Spirits of ancient Germany (see Guardians of the
  Forest, Chapter Three: The Forest for further ideas).
  As primal Magic creatures, many have strong elemental ties and instead being aligned to Vim, can
  characterize one of the classical elemental Forms of Auram, Aquam, Ignem and Terram and can be affected
  by the appropriate Elemental Summoning Art, although they have true intelligence and are not considered
  simple elementals. Other jinn even embody the living Herbam aspects of nature. Such Magical jinn, being
  Magical Spirits, need not eat or drink and do not age unless they suffer from the optional Age Quickly Flaw.
  These elemental creatures are the type of jinn most commonly summoned by both non-Hermetic and
  Hermetic sahir and are generally the most easy to identify as jinn using either Magic Lore or an appropriate
  Area Lore (see Chapter 4: The Order of Suleiman for further details). Each possesses the appropriate Ways
  of the (Land) Virtue, the Magical Air Flaw and shares the following Powers: Guide, Manifestation and
  Presence. Crafter of (Form) and/or Ruler of (Form) and Donning the Corporeal Veil (at least once for
  humanoid form, although additional animal forms are common) are optional for lesser jinn. The most powerful
  examples of these pagan jinn are true Daimons (see Realms of Power: Magic, page 110). The jinni Wa hha b
  is a n e xa mple ofa Pa ga n jinn (se e House s ofHe rme s: Societates,page135).
  Unlike their Faerie and Infernal cousins, Magic jinn are not automatically susceptible to the Bismallah
  Invocation, although many of the less powerful entities may possess a Minor Flaw mechanically equivalent
  to the Traditional Ward (Bismallah Invocation) of their Faerie cousins. Some of the more powerful entities
  with greater familiarity with the teachings of Islam, as represented by a Theology: Islam score of 3 or more,
  may even feign submissiveness to catch an unsuspecting sahir off guard.
  An example of a powerful elemental jinni is Ighraq al-Siq, detailed in the Bestiary XREF. A further example of
  a lesser Magic jinni is the Zawba’a, detailed in the Bestiary XREF. The great Daimon of the Empty Quarter.
  Al-Khalil, mentioned in Chapter 6: Arabia, the jinni at the base of the Whirlpool of Uballa
  mentioned in
  Chapter 7: the Near East or the feared ruler of the Taklimakan in Chapter 9: Transoxiana and Beyond, would
  both all be appropriate to design as powerful Magic jinn.
  Learning from Jinn
  As creatures of embodied magical power, all jinn, regardless of Realm alignment, can act as sources of
  study, akin to the observation of magically occurring phenomena referred to by Hermetic magi as significatos
  (Covenants,page 101). Each individual jinni act as the equivalent of a tractatus on a single appropriate
  Hermetic Form (typically an elemental Form for Magic jinn, Imaginem for Faerie jinn and Vim for Infernal
  jinn), the Accelerated Ability Sihr and their aligned (Realm) Lore. The jinni does not teach the summoner, nor
  does it need to possess a score in the relevant Art or Ability, as it is the summoner's observation of the
  Essential Nature of the jinni than the jinni's knowledge that is the key. The summoner may only gain the
  benefit of one Ability or Art per season.
  To gain the benefits of study, a sahir or other summoner must coerce a jinni or jinniyya into service for a
  whole season. Such coercion may be in the form of a non-magical bargain, Sihr, Hermetic Rego magic with
  an appropriate duration, the non-Hermetic Goetic Art of Commanding, or the Hedge Art of Elemental
  Controlling (for Magic jinn associated with an elemental Form). Mundane threats able to be enforced by
  effective Rego or Perdo magic may be used to force an appropriate non-magical bargain, although the jinni
  will try and seek revenge on its enslaver.
  A jinni can only instruct its master once for each Ability or Art.
  Source Quality of a Jinni: 3 x magnitude of Might
  Corrupt Jinn
  In Ars Magica terms, corrupt jinn include those terrestrial demons strongly aligned to Arab folklore and
  
  medieval Islamic culture found in Islamic lands. Many demonic appearing jinn are actually dark Faerie
  creatures, may choose to accept or reject the Islamic faith as part of their role within stories involving
  humans. Making the correct distinction between jinn of different Realm alignment can be difficult for even
  experienced sahir but once a jinni aligns with the Infernal, it has irrevocably transformed into a true demon.
  All Infernal jinn share the following Vulnerabilities in addition to the Virtues and Flaws noted above for all jinn
  above: Bismallah Invocation and Iron. Most Infernal jinn similarly suffer from the Minor Flaw Vulnerable to
  Folk Tradition and the Major Flaw: Vulnerable to Iron. Dark Faerie jinn have Virtues, Flaws and Powers
  similar to their pious jinn cousins detailed above.
  Infernal jinni counterparts to the following demons found in Realms of Power: the Infernal can be encountered
  throughout the Mythic Middle East: mazzikim, succubi and lesser evil spirits would be classed as shaitan,
  whereas many afrit with close elemental ties are best represented by Aerial Powers or perhaps powerful
  False Gods with additional powers related to elemental Control. The Buran of Yenghissar, Infernal ghul and
  Kharrat the Braggart are example Infernal jinn detailed in the Bestiary XREF.
  Aside from their appearance and the modifications noted above, these jinn can be represented by the same
  statistics as their European cousins but may have slightly varied powers and vulnerabilities as noted above.
  Further details on demons are given in Realms of Power: the Infernal.
  Story Seed: the Corruption of the West
  European demons of Christian origin are becoming increasingly common in the Levant since the advent of
  the Crusades, but have yet to penetrate past the borders of Outremer. Apart from a handful of Jewish
  demons and Infernal entities from ancient Persian mythology, the vast majority of Infernal creatures in the
  Mythic Middle East are in fact Infernal jinn and thus susceptible to Sihr, as commonly practiced by the
  Order of Suleiman.
  All this will change as merchants, missionaries and Hermetic magi penetrate further east, bringing with them
  their own legacies of sin and corruption that may change the balance of mystical power in the Mythic
  Middle East. The Unholy Trinity (see Chapter 1: Saga and Introduction) are a group of demons drawing on
  western conceptions of Islam that may have a large role to play in increasing the number of non-jinn Infernal
  spirits of the Mythic Middle East.
  The Dangers of Distinction: Dark Faerie or Infernal?
  The distinction between dark Faerie jinn and truly Infernal jinn can be difficult, as both types of creatures are
  commonly referred to as shaitan ("demon") by the common folk of medieval Islam and are depicted as such
  in the various stories. Many Infernal jinn, including perhaps Iblis himself, were once dark Faeries and many
  Infernal jinn have dark Faerie counterparts that draw vitality from stories arising out of the activities usually
  ascribed to demons.
  In general, the actions of dark Faerie jinn are impersonal and instinctive, such entities act in a way that may
  encourage humans unintentionally to sin because it suits their role in their chosen story and they feed of the
  vitality created by such emotions as guilt, greed, cruelty and lust. As such, most dark Faerie jinn are
  Incognizant or only Narrowly Cognizant — they are unable to change their roles, advance or evolve into other
  forms (see Realms of Power: Faerie for additional details). Infernal jinn, on the other hand, are those
  creatures who intentionally inspire humans to sin, manipulating them to make them fall.
  The distinction between a Highly Cognizant dark Faerie jinni and Infernal jinni is a difficult one — many such
  Faerie creatures quickly lose themselves to the forces of Iblis. The term shaitan confusingly refers to both
  types of creature and the ambiguity and danger this creates for sahir characters is intentional. The Sihr of a
  sahir will work on both types of creature, although the actual Realm Lore required for the ritual may be
  mistaken by the character, producing unexpected outcomes when the summoner fails their control attempt
  because a creature assumed to be a dark Faerie turns out to be Infernal...
  Story Seed: The Varied Guises of Iblis
  
  At the Troupe's option, different versions of Iblis may exist simultaneously in a saga. In the guise of lesser
  faeries claiming his name, the character Iblis appears in a number of minor roles in the folklore of the Islamic
  lands. In some stories he may be the Islamic Devil or embody a great duke of the Deluders, while in other
  tales he is a powerful dark Faerie Monarch or a faerie opponent posing as a lesser demon.
  One such tale is that of "The Old Woman and the Devil", where a very fallible Iblis is challenged by an old
  woman to show who is the craftier. The old woman tricks a merchant and his wife, but later undoes the harm
  she has caused, thus proving that “The devil is no match for an old woman”. This lesser Faerie Iblis can only
  destroy or create strife in the stories, but never undo evil or perform good deeds.
  Story Seed: the Dark Sufis
  You may wish to introduce into your saga a misguided Sufi tradition, made up of individuals who respect Iblis for his
  refusal to bow down to Adam, assuming that it was his love for Allah that motivated his decision not to bow to
  anyone but his God. Such heretical mystics could comprise a Misguided Infernal Tradition of unwitting diabolists
  similar to the Luciferans. The mystical powers of such Infernal Sufis could be reflected by the Favoured Abilities:
  Incantation, Effusion, Phantasmand Ceremony. (See Realms of Power: the Infernal, pages 127-131).
  Qareen
  The Messenger of Allah said, `There is not one of you who does not have a jinni appointed to be his
  constant companion.' They said, `And you too, O Messenger of Allah?' He said, `Me too, but Allah has
  helped me and he has submitted, so that he only helps me to do good.'
  — Ibn Mas'ood
  And whosoever turns away blindly from the remembrance of the Most Gracious (Allah) (i.e. this Qur’an and
  adoration of Allah), We appoint for him a Shaitan ("Satan – devil – unruly – defiant") to be a Qareen (a
  companion) to him.
  — The Qur'an, Sura Az-Zukhruf (43:36)
  Qareen is the Arabic name for a spirit believed to be assigned to an individual Muslim as a "constant
  companion" — a personal tempter, intent on enticing them to sin. According to the hadith, every human has
  a jinni appointed to accompany him through life and test him, tempting him away from the path of God.
  Considered part of the tribe of Shaitan, such qareen are dark Faerie creatures akin to the shedim demons of
  Judaism (Realms of Power: Infernal, page 57). Most characters are unaware of their qareen, but some with
  more irksome companions and are reflected by possession of the jinni Friend variant of the Faerie Friend
  Minor Supernatural Flaw. Most of these jinn are playful and mischievous rather than corrupting and provoke
  stories of temptation, reflection and forbearance. Nearly all qareen belong to the Faerie Realm, but some
  have become corrupted and have become aligned to the Infernal, transforming into true demons. There are no
  Divine or Magic Realm aligned qareen.
  Each of these companion spirits has slightly different powers but share the typical Weaknesses of jinn
  (detailed above). Examples of the powers of an Infernal qareen are given below — Faerie qareen have almost
  identical base powers, only a differing Realm alignment and motivation for testing their chosen victim. Unlike
  many other jinn, a qareen cannot assume physical form as they either lack the Coagulation power of true
  demons or the Donning the Corporeal Veil power common to many faeries.
  Some qareen have additional powers — the qareen that accompanied the ancient Arabian kahin (pre-Islamic
  “seers”) are believed to possess the following powers or their Faerie equivalents: The Serpent's Oracle, Trust
  of the Innocent and Forked Tongue of the Serpent — powers normally attributed to the Spirits of Deceit
  (See Realms of Power: the Infernal, pages 38).
  A qareen is left powerless if its victim makes a concerted positive effort to throw off the malevolent jinni's
  inﬂuence. This requires the spending of either a point of Faith (perhaps a point of Faith acquired by repenting
  of the sins committed while influenced by the qareen). Confidence alone is not enough to shake off the
  
  influence of the companion shaitan, unlike the Jewish shedim. In effect a qareen is a special form of Infernal
  or Faerie genii loci with a locus linked to its assigned human companion allowing it to travel the world.
  Story Seed: A Pious Companion?
  Rarely, an exceptionally pious character may be able to convince their dark Faerie qareen to accept the
  error of their ways and appear to submit to Islam. As all Faerie aligned jinn, even Faerie members of the
  predominantly corrupt jinn tribes such as Shaitan, have been granted free choice, this is a potential long-
  term story option. Such benevolent qareen become the equivalent of highly cognizant Faerie guardians.
  Being pious jinn rather than true Divine spirits, their power is aligned to the Faerie and not the Divine Realm
  although they may be mistaken for guardian angels by the unwise. Infernal qareen, as true demons, do not
  have free choice and cannot be redeemed.
  Submitte d Qare e n
  Major Supernatural Virtue
  Your Faerie qareen or accompanying jinni has submitted to Islam. It therefore protects you rather than
  attempts to lead you away from the right path. Like a variant Ghostly Warder (ArM5, page 94) it can guide
  and assist you with its powers, but cannot provide general Magic Resistance, as it is not a creature of the
  Divine or Infernal realms. Such qareen can easily be designed using the Ghostly Warder detailed in the
  ArM5 core book, page 193 or else created as Companion level characters using the rules for creating Faerie
  Characters (Realms of Power: Faerie, p43-63), typically possessing the following Virtues & Flaws: Faerie
  Speech, Highly Cognizant, Lesser Power x2 (Eidolon, Guide); Intangible Flesh, Negative Reaction.
  A Typical Demonic Qareen
  Orde r: Tempters (Shaitan / Qareen)
  Most people are not aware of their qareen; the following creature is appropriate for those who have
  the Major Story Flaw Plagued by a Supernatural Entity (Qareen). These characters have qareen that
  they are consciously aware of, that they can see, and that actively try to cause them to stray from
  the path of good. Less obtrusive Infernal qareen may be reflected by either the Impious Friend or
  Manufactured Ignorance Flaw and have Might scores in the range of 5 to 10. An affected individual
  hears whispers from their qareen, using its Envisioning Power, and such comments appear to come
  from the victim’s own head (and should be provided as advice from the s
  storyguide with nary a mention of a demon).
  Infe rnal Might: usually 15 (Vim)
  Characte ris tics : Int +1, Per +1, Pre +2, +3, Str na, Sta na, Dex na, Qik +2
  We akne s s : Protected Group (victims who willingly and totally rejects the qareen, fueling the
  rejection with a Faith Point), common jinni Weaknesses (see earlier).
  Abilitie s : vary for individual qareen and may complement those of its companion. In general, a
  qareen may have up to 300 XP of Abilities that it may use to aid or hinder its chosen human.
  Powe rs :
  Apparition, 1 point, Init 0, Imaginem: qareen may assume an illusory form that only their companion
  can perceive. To victims, the form appears to be a real person in all respects.
  Control Human, 2 points, Init +2, Mentem. If this power penetrates, the qareen exerts direct control
  over its companion. It can issue commands that the target carries out to the best of his abilities;
  however the target can attempt to break the control of the jinni every time he is asked to do
  something contrary to the tenets of his faith.
  Envisioning, 1 or 5 points, Init +2, Mentem. This Power allows the qareen to appear in the dreams of
  its sleeping companion (in which case it costs 1 point), or make the target experience a waking
  dream or vision (in which case it costs 5 points). The qareen cannot instantly make substantial
  
  changes to a dream, but instead gradually twists it to take on darker and more frightening tone, and
  can speak through any figure from the victim's subconscious. A waking dream is more obvious; the
  victim suffers an immediate and powerful hallucination of whatever the demon desires. This may be
  so frightening that the victim is stunned for a round, and must make a Brave Personality roll against
  an ease Factor of 9 or have an extreme reaction, such as retching, convulsions, or abject terror.
  This is the preferred way a qareen communicates with its chosen companion.
  Protection of the Appointed Companion, 0 points, Init +2, Mentem: The companion of a qareen
  cannot act directly against it without extreme provocation; it would be akin to attacking one’s own
  mother. The victim may be as angry as they like with the jinni, but actually physically opposing it
  requires a huge effort of will, must be repeated every time the victim wants to renew his attacks.
  Appe arance : a qareen is an incorpore al s pirit, appe aring to thos e with Se cond Sight or
  me ans to s e e the invis ible as a pallid re fle ction of its chos e n companion. To it's victim, a
  qareen us e s its powe rs to appe ar e ithe r ple as ing or te rrifying de pe nding on its
  motivations and s che me s . Unlike many de mons , it lacks the Coagulation powe r and
  cannot form a phys ical body.
  Wizards and Qareen
  Islamic sahir are keenly aware of qareen and many have the ability to perceive the true form of their
  accompanying tempter, either through Second Sight or their other magic. Most qareen accompanying
  wizards are malevolent, reflected by the appropriate Flaws detailed above. As jinn, they can be coerced with
  magic, bargained with and even imprisoned using the appropriate supernatural powers, but at the sahir's own
  risk. See Chapter 4: The Order of Suleiman, for further details on sahir and their potential to form magical
  khadim bonds with qareen that allow them to boost their Solomonic magic by drawing on the reluctant jinni's
  Might. Qareen do not make the greatest candidates for the khadim bond but many young sahir see the
  magical servitude as a means of making the most out of the pestering spirits.
  Story Seed: An Unwanted Guest, and an Unexpected Invitation
  Although Christian, Jewish or pagan summoners native to Islamic lands may also possess a qareen, at the
  Troupe's discretion, a Hermetic magi may discover upon arriving in the Mythic Middle East that a Faerie
  qareen has attached itself to him, despite his status as an unbeliever. Magi with the Spirit Familiar or the
  Theurgic Spirit Familiar Mystery Virtues (The Mysteries: Revised Edition, pages 66-69 and pages 81-82) can
  attempt to bind Infernal qareen as their spirit familiar but only magi with Faerie Magic can bind submitted
  qareen or dark Faerie qareen. Demonstration of power over a qareen is sufficient grounds for membership in
  the Order of Suleiman and the character may find himself the recipient of a cordial invitation to join a group of
  open-minded sahir...
  Jinni Weaknesses
  Bismi-llāhi ar-ra māni ar-ra īmi!
  (In the name of God, Most Gracious, Most Merciful!)
  — the opening invocation common to all but one sura of the Qur'an
  Faerie aligned jinn possess a weakness to the Bismallah Invocation, reflected by their Traditional Ward
  Minor Flaw (Bismallah Invocation) and all Infernal jinn have an equivalent Vulnerability to this folk practice of
  "naming", the invocation of God's name that opens most chapters of the Qur'an.
  Faerie and Infernal jinn cannot act against an individual who has uttered this phrase before encountering the
  spirit, similar to the Protected Group Weakness of demons — none of their Supernatural Powers work on
  these individuals, and they can only defend themselves in combat if attacked (Realms of Power: the Infernal,
  
  page 34). This protection has a conditional duration of Until (leaves immediate locale of the jinni or
  completes a specific action) or until the time of the next daily prayer, whichever is the lesser.
  To pronounce the Bismallah correctly requires a poetic grasp of the language of the Qur'an reflected by an
  Arabic score of 6 or more and a successful Com + Theology: Islam stress die roll against an Ease Factor of
  6. The Bismallah can only be invoked prior to recognizing a jinni and is ineffective if the character is
  surprised by a jinni.
  Devout Muslims are instructed to utter this phrase before entering locales where jinn are believed to live such
  as ruins, lavatories, cemeteries, deserts and caves but only those with the required fluency in Arabic and a
  decent grasp of Islamic theology can actually benefit from this magical protection.
  Other Folk Traditions that Ward against Jinn
  Arab folklore abounds with additional folk remedies for jinni curses and powers. Many lesser jinn are affected
  by the Minor Flaw Vulnerable to Folk Tradition (see below or Houses of Hermes: Societates, page 107) or
  suffer from the Vulnerable Magic (mu'addhin's call) Major Flaw, their magic expiring at sunrise with the crow
  of a cockerel or with the morning call to prayer from the minaret of the local mosque. Muslim characters may
  use either the appropriate Realm Lore or their Theology: Islam score to try and dispel the malign effects of
  such jinni enchantments. Magic jinn are not so severely affected but a properly worded invocation of the
  Qur'an can grant some protection against their powers.
  The following 4 suras of the Qur'an, known as the "Four Quls" (each begins with "Say:") are effective wards
  against jinn and perhaps other spirits — each provides a +3 bonus if successfully recalled when invoking the
  Khawass al-Qur'an as a holy forebear for the baraka Acknowledgement of Evil, Celestial Immunity, Expel
  Demons or Resist Temptation (See Realms of Power: the Divine, pages 103-105 for details of baraka). The
  four specific suras are: al-Mu'aumidhatayn (the al-Falaq (113th sura) and an-Nas (114th / last sura) pairing),
  al-Kafraa (109th sura) and al-Ikhlaas (112th sura).
  The Ayat al-Qursi or "Throne Verse" (255th verse) of al-Baqarah (2nd sura) and the last 2 verses of the same
  sura are similarly potent wards against jinn. A Muslim character that has memorized and correctly recites
  50 ayat (verses) of the Qur'an receives the same benefit.
  Each sura takes a considerable amount of time to recite and requires the individual to have memorized and
  the recall the specific verses using their Art of Memory or Theology: Islam score (see The Mysteries:
  Revised Edition, pages 25-26). Characters with an Arabic score of 6 or greater gain a +2 to their roll.
  Jinn and other Expressions of the Divine
  Due to their strong cultural allegiances, all Faerie and Infernal jinn are vulnerable to other strong expressions
  of the Islamic faith. No such jinn can use their powers to affect a hajji (a Muslim who has completed the
  pilgrimage to Mecca within the last year, see Chapter 1: Introduction and Saga).
  A Muslim character who focuses his prayers through correct recital of a sura of the Qur'an and who
  successfully invokes God's aid to defeat a jinni (See Realms of Power: the Divine, page 41) gains twice the
  usual bonus.
  Faerie jinn are strangely unaffected by other religious demonstrations – Christian, Jewish or Zoroastrian,
  whereas Infernal jinn as demons may be affected by such holy displays. Infernal jinn remain susceptible to
  the Scourging the Infernal power of relics but simple objects of faith have no special power over these
  creatures (Realms of Power: the Infernal, pages 33-34).
  Unless otherwise noted, Magic jinn are not susceptible to these restrictions but may suffer other flaws
  reflecting a vulnerability to the power of the Divine. Whether these vulnerabilities stem from the power granted
  to Suleiman over their ancestors or the apparent conversion of large numbers within the jinni tribes in recent
  times is unclear.
  
  Lands of the Jinn
  Jinnistan
  The jinn dwell in places just past the ken of humans – out of the corner of the eye, behind the doors
  impossibly squeezed between two seemingly normal houses, or just around the last corner of one of the
  alleys leading off the bazaar. They may visit the mundane realm often but their real homes may lie
  underground, amid the beauty of the wilderness, within dark ruins or even beyond the mundane realm in
  regios and the Supernatural Realms. All these locales are collectively referred to as Jinnistan.
  From the nature of the tales, although once thought part of the Magic Realm, Jinnistan may now lie mainly in
  the Realm of Arcadia but seems to have branched into the Realm of Eudokia and perhaps even into parts of
  Hell. Its geography is as varied as the mundane Realm and its inhabitants pursue lives similar to their non-
  magical brethren of the Mythic Middle East, often passing freely between their magical homeland and their
  mundane neighborhood.
  Whole cities of jinn, such as Amerabad, the City of Amber, are found within its fluid borders and parts of
  other lost and legendary cities such as Golden Baghdad (see Chapter 7, The Political Centre) and Khashgar,
  the nexus of the fabled Silk Route (see Chapter 9: Transoxiana and Beyond), form a background for many of
  the tales involving jinn. Some travelers claim that Jinnistan can be reached by traveling beyond the Great
  Rivers, the eastern mountains or sailing beyond the edge of the ocean.
  These claims are all true, but false all the same. Where there are jinn, there is Jinnistan.
  The Mountains of Qaf
  Muslim folklore describes this chain of peaks encircling the known lands, forming a barrier between the
  lands of the humans and the supernatural homes of the jinn. Impassable, foreboding and purportedly emerald
  green in color, mundane geographers have attempted to place this mythical site variously in the Caucasus,
  the Pamir, the Paropamisadae and even the distant Urals or the Atlas Mountains of North Africa.
  Classical scholars equate this range with the legendary Mount Imeon or the Caucasus Indicus of the Greeks
  – the great eastern barrier of the world of Alexander the Great (see Chapter 9: Transoxiana and Beyond).
  Perhaps the Qaf are not one mountain chain but are the Essential mountain range, the embodiment of the
  concept of mountains within the Magic Realm, past which lie whole different worlds that may be reached by
  surpassing their mystical peaks and gazing beyond. Alternatively, they may be the Faerie Realm’s
  distillation of all the tales of impassable mountains told since antiquity.
  Al-Khadar
  Outside the circle of the known world, past the pale blue waters that line the coast of Persian and beyond
  the trade waters of the Erythraean Sea lies the great ocean of Al-Khadar (“the Green”), a magical and
  metaphorical barrier breached only by jinn, adventurers, sorcerers and Islamic saints. Few claim to have
  traveled to its distant shores or floating islands laden human headed trees and intelligent apes. Those who
  claim to have returned report their ordeals in allegory and lies such as in the travels of Sinbad the Sailor.
  Islamic cosmology speaks of whole worlds beyond which contains Mythic Europe and the Mythic Middle
  East – worlds inhabited by fearsome angels, strange humans, exotic jinn and even more alien beings.
  Hermetic scholars of the Keeper of Tales mystery cult suggest that these lands lie within the Faerie realm of
  Eudokia.
  Criamon magi point to "the Tale of Buluqya" as a possible itinerary for magi wishing to travel into the
  
  mysterious Magic Realm, claiming its metaphorical tone contains a pathway that leads outside the Circle of
  Time.
  Mortal Scions of the Jinn
  As an alternative to playing a true jinni, an exotic Merinitia maga, Arabian Ex-Miscellanea magus or hedge
  wizard hailing from the Mythic Middle East possessing a jinni variant of Faerie Blood or Strong Faerie Blood
  (see below) may make an interesting challenge to play as a regular in an Arabian saga. Designed with a
  suite of accompanying themed powers, such a character may also be played as an exotic outsider in a
  game set in western Europe. Such characters may possess only a jinni themed Faerie background or may
  have a whole collection of Beneficences and other powers ruled by Charms with a jinni flavor. All the Virtues
  and Flaws used in the descriptions of Faerie jinn above could be suitable for such a strongly themed
  character. Such characters would be susceptible to Faerie Calling through Warping, unless specifically
  created as a Hermetic magus. In this case, they suffer Wizard's Twilight instead. Further ideas and details
  on such jinni themed Faerie touched characters can be adapted from Realms of Power: Faerie, Chapter 6:
  Touches of Faerie.
  The paragraphs below describe some optional jinni varieties of the Faerie Blood Virtue – adding new varieties
  to those found on page 42 of ArM5. The specific benefit of possessing Faerie Blood of each type is listed,
  along with the enhanced version for those characters that have the Faerie Legacy Virtue. Note that this
  enhanced effect replaces the normal benefit of Faerie Blood; it is not in addition to it. Each listing also has
  some typical Sympathies, and some suggestions for other Virtues and Flaws possessed by different faerie
  bloodlines. Finally, since characters with Strong Faerie Blood gain a distinctive appearance from that Virtue
  some common features are given; these could also be used for characters with regular Faerie Blood who
  also have the Disfigured Flaw.
  Further information on Faerie Blood, Faerie Legacy and Faerie Sympathies can be found in Realms of
  Power: Faerie, Chapter 5: Touches of Faerie.
  Jann Blood
  The jann are lesser Faerie jinn, members of a tribe that closely mimics human culture and behavior to the
  extent of following Islam, herding camels and living the nomadic lifestyle of Bedouin. As such, they are the
  most likely type of jinn to produce offspring with Faerie Blood or adopt foundlings into their tribe. Many
  Faerie sorcerers of Mythic Arabia are believed to be scions of the jann and many beautiful women, including
  the legendary Balqis, Queen of Sheba, claim jann parentage.
  Benefits: +1 to Presence, but not to more than +3
  Legacy: +1 bonus to Presence, can go as high as +4
  Sympathies: Deserts, Hospitality, Temperance (negative)
  Other Virtues and Flaws: Supernatural Beauty, Ways of the Desert; Faerie Speech, Persona, Second Sight,
  Skinchanger (camel, eagle); Envied Beauty; Disfigured (one animal feature), Dutybound (Bedouin honor),
  Susceptible to the Divine, Vulnerable to Folk Tradition (Naming) or Vulnerable Magic: Mu'addhin's Call
  Appearance: swarthy, deeply tanned, piercing blue eyes
  'Afrit Blood
  The 'afrit are ranked amongst the more powerful of the jinn and many have monstrous oversized appearance
  and a cruel nature. Although not necessarily evil, they are often indifferent to humans or consider them
  inferior.
  Benefits: +1 to Strength or Intelligence, but not to more than +3
  
  Legacy: +1 bonus to Strength or Intelligence, can go as high as +4
  Sympathies: Power, Cruelty, Patience (negative)
  Other Virtues and Flaws: Greater Benediction: Flight, Greater Immunity: Weapons, Ways of the Desert;
  Frightful Presence, Huge, Large, Second Sight; Monstrous Appearance; Faerie Heritage, Susceptible to the
  Divine, Vulnerable to Folk Tradition (naming or Bismallah Invocation)
  Appearance: tall or large in girth, often horned, reddish complexion
  Ghula Blood
  The ghula are rapacious wasteland faeries of the Arab world. Sexual encounters between human men and
  female Faerie ghula (see Realms of Power: Faerie, pages 74 or the Bestiary XREF) result in either another
  ghula (if the child is a girl) or ghul-blooded humans (if a boy is born). The sons of ghula can then go on to
  produce either girls or boys with ghul blood. This variety of faerie blood could also represent other violent
  faerie ancestors. Those with ghul blood are nearly always sinister-looking, born with teeth and unusually
  aware of their surroundings.
  The template below reflects a character descended from a Faerie ghula rather than the offspring of an Infernal
  ghul. Characters born of Infernal ghul may best be presented as Devil Children (see below).
  Benefits: Claws that can be retracted and extended at will, these have the following weapon statistics: Init –
  1, Atk +2, Dfn +3, Dam +2.
  Legacy: As above, except that the claws are extra large, and the Damage bonus is +4 rather than +2.
  Sympathies: Wastelands, Stalking, Compassion (negative)
  Other Virtues and Flaws: Ways of the Desert; Skinchanger (hyena or vulture); Nocturnal, Poor Presence
  Appearance: dark skin, wrinkled, sharp teeth, green on the inside of the mouth, always have green eyes
  Mythic Scions of the Jinn
  Faerie jinn and characters descended from them are well suited to use as player characters in sagas
  involving the Mythic Middle East. Such characters could be created as a companion or magus level
  character using the balanced rules provided in Realms of Power: Faerie, pages 43-63 and incorporating the
  suggested inherent Pretenses and Required Virtues and Flaws noted in the sections above.
  Players wishing to create a character with ties to an elemental jinni aligned to the Magic Realm are
  suggested to design a Mythic Companion using the Blood of Heroes Special Virtue from Houses of Hermes:
  True Lineages (or the Mythic Blood Virtue for Hermetic magi) or the Magic Blooded Virtue from Realms of
  Power: Magic and choose appropriately themed Virtues and Flaws. Some of the Elemental Virtues from
  Hedge Magic: Revised may be particularly appropriate for such characters. A Gifted Companion or Mythic
  Companion Character using the Spirit Votary Major Virtue from Realms of Power: Magic could similarly be
  used to represent a pagan priest devoted to an elemental jinni recognized as a pre-Islamic Arab divinity,
  perhaps even claiming descent from such ancient gods.
  Mortal characters descended from Infernal jinn or truly demonic jinn are best represented by the rules for
  Devil Children given in Realms of Power: the Infernal, page 99-101 and begin with the Devil Child Special
  Virtue, Demonic Blood and the following starting Virtues and Flaws: Second Sight, Susceptible to the Divine
  and Greater Malediction (when he enters a bargain, he is bound to the agreed terms unless its partner
  reneges first) instead of the usual template listed. Examples of such characters include the whelps of
  Infernal ghul, children conceived by corrupt shaitan or the grandchildren of Iblis himself. Repellent is a
  commonly suffered Flaw and some of the more powerful of these individuals have learnt various Hedge Arts,
  including the Goetic Arts of Summoning and Commanding to enslave their pious jinni cousins.
  Player character jinn created with a Might Score are susceptible to summoning, dispelling and controlling
  spells that affect Vim rather than Mentem, regardless of Realm although it should be noted that magi and
  
  mundane companions without Might can be equally affected by Corpus and Mentem magic that penetrates
  their Magic Resistance, if any.
  Virtues and Flaws
  This section includes several Virtues and Flaws appropriate for Faerie jinn detailed in the Bestiary XREF and
  characters with strong jinni heritage first detailed in Realms of Power: Faerie.
  New and Modified Virtues
  External Vis
  Minor or Major Virtue, Supernatural
  The faerie's spiritual essence (anchor) resides in one of the props traditional for its role, and this can be carried far
  fromthe faerie's body without the faerie suffering ill effects. There is an Arcane Connection between the object
  containing the faerie's spiritual essence and the faerie's body. If this connection is broken, or the object is destroyed,
  the faerie's distant body disintegrates, but the essence can construct a new body, given sufficient time. If the vis in
  the prop is used, the faerie is permanently destroyed.
  When selected as a Major Virtue, the prop provides its bearer with any one Minor Virtue, selected at creation. This
  provides the faerie with a little additional power, but its main advantage is that humans who discover the object are
  far more likely to treasure it, and keep it safe. This provides the faerie with time to forma new physical body and
  reclaimhis object.
  As an example, a faerie warrior with a Might of 20 uses his sword as his spiritual anchor. A character that defeats the
  warrior finds that the sword contains 4 pawns of vis, but also finds that the sword has no Encumbrance and grants a
  human wielder a +2 bonus on the Single Weapon Ability. The bonus comes fromthe Grant Puissance power,
  described below. If the human keeps the weapon, then eventually the faerie can generate a fresh body, and seek out
  the wielder and challenge himto a duel.
  Faerie Sight
  Minor Virtue, Supernatural
  This Virtue, which works constantly at no cost to the faerie, is used in conjunction with the Awareness Pretense. It
  allows faeries to:
  tell mundane things fromglamorous ones. (automatic success: no roll required)
  see the borders of glamour, so that they know which faerie props and territories belong to (automatic
  success: no roll required)
  see Arcane Connections, so that they know which objects belong to a human (automatic success) and
  which human (if human and object can be observed, automatic success.)
  read each other's glamour. Faerie Lore is a body of knowledge that humans learn through experience, so very
  few faeries have it. (Ease Factor = Might of other faerie/5). Faeries use the ability to read each other's
  glamour to guide their interactions, instead of using Faerie Lore.
  see mundane things hidden by glamour (Ease Factor = 3 + (Might of Faerie causing the glamour – Might of
  the faerie attempting to see through the glamour)/5)
  Faerie Speech
  Minor Virtue, Supernatural
  Many faeries have a Pretense called Faerie Speech, that they use instead of acquiring human languages. Faeries seem
  to know the same languages as whomever they are talking to. If speaking to a group that has demonstrated mixed
  
  linguistic skills, the faerie may select which language to speak in.
  This effect occurs whenever the faerie speaks and costs no Might. It is not magically resisted, because the effect only
  alters the behavior of the faerie. If the faerie has not heard a person fromits audience speak, it may only use
  whichever language it last used with humans. Once its audience speaks the faerie may then converse in the correct
  language for its audience.
  In the bestiary chapter, Faerie Speech is frequently given to characters designed as NPCs. Characters designed for
  possible use by players have this Virtue more rarely, to free up a Virtue slot, but it is still appropriate for a wide variety
  of faeries.
  Reputation as Confidence
  Minor Virtue, Supernatural
  Some faeries are forced, by their glamour, to live up to their Reputations. These faeries don't have true Confidence,
  but pretend to have it to such a skilled degree that the distinction does not matter. A faerie with this Virtue gains a
  number of false Confidence points equal to its highest reputation, and may spend them, one at a time, on rolls that
  support any Reputation. The faerie regains these points when a human would regain Confidence.
  Highly Cognizant faeries may be aware of the link between their Reputation and their need to uphold that Reputation
  with Confidence; other faeries with this Virtue are not.
  New and Modified Flaws
  Intangible Flesh
  Major Flaw, Supernatural
  The character is immaterial, and cannot physically influence the world. Characters with this Flaw should consider the
  Eidolon and Loosely Material powers.
  Traditional Ward
  Minor Flaw, Supernatural
  If a taboo is selected as a Minor Flaw then the faerie may not touch a thing protected by the ward with its glamour.
  The faerie is likely uncomfortable in the presence of the ward, but is not compelled to flee. The faerie cannot
  regenerate Might points in the presence of a traditional ward. If forced to touch the ward the glamour holding the
  faerie's body together begins to break down: their body begins to flake away. Prolonged contact with the ward
  destroys the body of the faerie by unpicking the glamour holding its body together.
  This may appear to humans as if the ward is burning the faerie. The damage to the faerie's body can be simulated with
  the Heat and Corrosion rules found on page 181 of ArM5. Assume that the object acts as a source of damage with an
  intensity of +6.
  If a faerie receives an Incapacitating wound froman itemthat is a Traditional Ward, then in addition to the usual
  effects of Incapacitating wounds (ArM5, page 178–179) the faerie cannot spend any further Might points. It can still
  activate powers with a zero cost. If the character has constant-effect powers with a non-zero cost they expire at the
  next sunrise or sunset and cannot be reactivated until the character is no longer Incapacitated. The character may
  heal at a human rate, or may remove the injury with an appropriate story event.
  Monstrous Appearance
  Major Flaw, General
  Something about the character looks strange and frightening to others, giving the character a –6 penalty in all social
  situations where its appearance is a factor.
  Vulne rable to Folk Tradition (Is lamic)
  Minor Flaw, Hermetic or Supernatural
  
  The being's magic is susceptible to various folk-remedies for averting hostile spells. Any target that is aware that the
  creature has just used its magic may attempt a folk ritual such as making a sign against evil, spitting, and so forth.
  This grants the target or targets a Magic Resistance equal to (5 xthe target's appropriate (Realm) Lore or Theology:
  Islam), or 0 if the target does have either of these Abilities, against the being's magic only. Furthermore, someone with
  the appropriate (Realm) Lore or Theology: Islammay be able to devise a manner to break a lasting enchantment, such
  as plucking nine hairs fromthe tail of a cat and burning themin an enclosed roomwith a possessed victim; this
  typically requires an Intelligence + Ability roll against an Ease factor of (9 + the spell effect's magnitude) or greater.
  The Order of Suleiman
  Throughout the years since the founding of the Order of Hermes, magi have spoken of the danger that
  Arabian wizards present, calling them "The Order of Suleiman" and whispering how they seek to bring
  about their ruin. Some speculate that these stories were started by Flambeau the Founder or his
  followers, or perhaps by others opposed to the introduction of similar wizards in Iberia and elsewhere in
  Europe into House Ex Miscellanea. In any case, the idea that an organized group of Middle Eastern
  sorcerers exists and plots against them is very common among magi.
  They are right.
  Of course this "Order of Suleiman" is not exactly what magi fear they are, though they do pose a grave
  threat to those who they consider their enemies. They are composed of sahirs, usually unGifted Muslim
  summoners who wield magic spells and devices similar to their Hermetic counterparts, and who
  command jinn or other spirits in battle. Their animosity toward the Order of Hermes is fairly recent, as
  for most of their existence they have been a solitary group generally devoted to the growth of Islamic
  culture. Since the start of the Crusades, however, these powerful sorcerers have become more
  dangerous, and have turned their eyes upon Europe.
  Sahirs are designed primarily as adversaries for magi exploring the Mythic Middle East, though it is also
  possible to play them as player characters in a saga with a Middle Eastern focus.
  History
  Thirteenth-century sahirs believe their powers originated in the marvels wielded by Suleiman, King of
  Israel, prophet, and builder of the first temple in Jerusalem. It is said he commanded hosts of jinn and
  other spirits, could speak with animals and the elements, and possessed magical devices that focused his
  power over the supernatural world. Among sahirs, tradition holds that the great king learned many of
  these secrets from a mysterious sage known as Al-Khidr ("The Green Man"), a legendary figure who
  according to the Quran taught Moses, traveled with Alexander the Great, and attained immortality by
  drinking from the Water of Life.
  During the years after Suleiman many claimed to possess his powers, and some could indeed summon
  up spirits and speak with beasts as he was said to have done. The Art of Suleiman did not die out; as
  the years passed groups of sorcerers began to practice dark and corrupted versions of his power —
  some say this infernal version was initially spread by a pair of angels named Harut and Marut tasked
  with this as a test of mankind's faith — that allowed sorcerers to summon and enslave spirits to their will.
  Other traditions developed educated and more refined forms of summoning that allowed them to
  
  command the elements, animals, and nature as Suleiman was said to have done. In Persia especially, this
  latter version of the Art flourished under the influence of Zoroastrian priests, who perceived its practice
  as learned and wise.
  The birth of Islam changed the Mythic Middle East dramatically. Some sahirs believe that the great
  caliph Ali ibn Abi Talib, friend and son-in-law of Mohammed, also received guidance from Al-Khidr.
  He was said to be friendly to magicians and knowledgeable of the natural sciences associated with the
  Art of Suleiman. Some tales describe three wise men who served him, travelers from far-off lands whom
  he met on pilgrimage, and who joined his court when he became caliph, sworn to support his rule and
  devout in their adherence to the teachings of the Prophet. Many of the followers of Suleiman tell
  variations on this tale to justify their belief that there is nothing sinful or worldly about the practice of
  magic: as Ali trusted his advisors, so too may his holy successors trust the wise magicians that
  succeeded them.
  The Umayyad Summoners
  Some years later, during the Umayyad dynasty, another trio of summoners swore lifelong service to the
  caliph (many hold that the legend of Ali's magical advisors derives from this event instead). They were
  each given an official title, wazir ("vizier"), which at that time meant "bearer of magic in service to the
  caliph." At first they were trusted no more than any other men under his command, and possibly less so
  by those who fought beside them. As the caliphate began to expand its influence into Persia, Africa, and
  Europe, however, the warriors began to encounter other magicians — wizards who could rain fire upon
  the armies of Islam, or cause the seas to rise up and drown them, or cause the men to forget everything
  they were doing — and suddenly the wazirs became especially valuable, for the spirits they summoned
  could resist this magic. The foreign wizards served the armies that opposed the caliph, and so it became
  essential for the caliph's wizards to train others who could assist them in the same way.
  Soon the three wazirs became thirty wazirs, as they sought out and trained promising students in their
  Art, and those thirty became more than a hundred. Their powers developed further as Islam spread, so
  that besides the spirits of the fallen they learned to summon and control other spirits such as jinn (see
  Chapter 3: The Jinn), and led waves of them into battle. With their help, the Umayyad caliphs were able
  to overcome the other wizards who opposed them and ensure the safety of their troops. Meanwhile, the
  Umayyad armies conquered their foes, and the caliphs came to rule an enormous empire, including all of
  the Middle East and Persia, Northern Africa, Iberia and even parts of France. It is most likely stories of
  these summoners from before the time of the Founding that magi and other European wizards equate
  with the members of the "Order of Suleiman."
  The downfall of the wazirs was their callous dealings with the beings they summoned. Their powers
  essentially allowed them to enslave the jinn who served them, even though many of these beings also
  followed the teaching of the Prophet, which forbids such treatment. These practices tainted and
  ultimately undid their holy war, and turned many denizens of the supernatural realms against them. By
  about 720 AD the wazirs became desperately preoccupied defending against attacks from within their
  homelands, fighting a magical war waged upon them from other worlds. This prevented them from
  lending their support to the invading armies, and was one of the leading factors that slowed and
  eventually halted the expansion.
  The caliphs were furious at this turn of events, but they did not blame their wazirs; instead, they blamed
  their people. Some of the Umayyads' opponents took these attacks as indications that the nation of
  Islam was not rightly guided, and that the Umayyads were not true caliphs. A few even began to declare
  
  rival caliphs. To make matters worse, when wrathful spirits abused by the wazirs attacked, they focused
  upon the summoners themselves, not the common people, forcing the caliphate to defend them. For
  example, in 746, while Abbasid opponents of the Umayyads were mobilizing their forces in Khurasan,
  more than a hundred jinn laid siege to Damascus, demanding that the city turn over two wazirs who
  they knew hid within. After many such retributive acts, the population of summoners in the Mythic
  Middle East was dramatically reduced, and the term wazir ceased to be associated exclusively with
  wizards. Their ruthless tradition of summoning mostly died out everywhere but on the fringes of the
  empire.
  The Formation of the Suhhar
  As a result of these and other events, the Umayyad caliphate broke apart, and a new line was
  established in the Abbasids, with their new political center in Baghdad. One of the greatest Abbasid
  leaders was Harun al-Rashid, who came to power in 786. His mother was named Al-Khayzuran,
  originally from Yemen and skilled in the magic of enchanting music and stories. At her urging, the new
  caliph agreed to assemble a council of wizards to advise him on mystical matters and help him secure his
  rule. He was convinced that having magical viziers devoted to the empire was a necessary thing, though
  he preferred to recruit great thinkers over great warriors.
  The head of this council was his grand vizier, Yahya ibn Khalid, also known as Yahya the Barmakid, an
  unGifted scholar who had dabbled in magical potions and elixirs in the court of the previous caliph, and
  who served as tutor to Harun al-Rashid from a young age. On the new caliph's behalf he wrote to invite
  the finest minds in Islam to join this "Solomonic" council, explaining Harun's vision of a magical
  brotherhood that would make his caliphate paramount in learning and culture. This dream was realized
  by five great men, who with Yahya and Al-Khayzuran formed the original "wise council" of Harun.
  These famous sahirs were:
  Jabir ibn Hayyan, an alchemist, summoner, and scholar blessed with The Gentle Gift and a
  voracious thirst for knowledge. He was a master of the art called Sihr, originally learning at the
  feet of one of the few surviving Umayyad summoners, and after studying everything the others
  knew, he was responsible for the discovery that allowed the First Council to incorporate their
  different styles of magic into a single tradition.
  Muhammad al-Fazari, philosopher and astrologer, collector and author of many magical tomes.
  He constructed the first armillary sphere to aid him in his seasonal calculations. His father
  Ibrahim is said to have transformed himself into a spirit to watch over and assist his son with his
  magic, and as his guardian spirit he first showed al-Fazari how to initiate himself and the other
  unGifted sahirs into their magical secrets.
  Bakhtyshu, a Persian physician and Nestorian Christian. His father, Jurjis ibn Bakhtyshu, had
  served the previous caliph, but both being non-Muslim the son was invited to join the council
  only provisionally and at Yahya's insistence. He later proved his worth by exorcising a powerful
  shaitan ("demon") that plagued the caliph. It is said he knew the True Names of hundreds of
  spirits, and taught many of them to the First Council.
  Al-Zill Habib, "the beloved shadow," a popular and inspirational highwayman who led revolts
  against the Umayyads and earned the unswerving respect of many followers, including a loyal
  band of jinn and several yatus (faerie wizards from Persia, see Chapter 8). He was believed to
  be a relative of Al-Khayzuran, and constantly remained cloaked and covered to hide his face,
  even when alone.
  
  Al-Hajjaj (or Al-Majnun "the madman," as he was sometimes called), a poet and mathematician
  who wrote of his strange visions. He claimed to have studied from Al-Khidr, and to have
  traveled into the Magic Realm to drink from the Water of Life. He appeared perpetually as a
  young man of about 25, and no one could ever determine exactly when he was born.
  Together, these seven wise people developed a common language between their different styles of
  summoning-based magic, and invented the five Solomonic arts (see Solomonic Magic). They answered
  directly to the caliph, and as part of their duties each of them spent time instructing the others or assisting
  with their magic to ensure that they all knew as much as possible about their different powers. Each of
  them excelled at a particular aspect of the Art of Suleiman, but they combined these specialties so well
  that their tradition became a unified system, rather than several different abilities.
  Al-Khayzuran died suddenly in 789 under very mysterious circumstances. After complaining of a
  headache, she collapsed in her sitting room and was escorted apparently unconscious back to her
  chambers. There, under the watchful eyes of her son and many of his advisers, her body and
  possessions simply vanished. Her passing was mourned by the caliph and the entire council. Soon
  afterward, Yahya retired from court to devote himself more fully to his studies, and his Gifted son Ja'far
  became Harun's grand vizier and head of the council. Harun moved his palace further north, putting
  more distance between his court and the sahirs, and from then on Ja'far was the only point of contact
  between the wizard council and the caliph.
  As Harun's reputation increased, the stories tell that he became more introverted and mistrustful of Ja'far
  and the sahirs he represented. He sought out the advice of other so-called wise men, including a young
  Hermetic magus sent (supposedly) by the court of Charlemagne called Christopher Coronus, a famous
  Sufi teacher and holy man named Fozail-e Iyaz, and a strange miracle-worker and representative from
  the far east who they called Dawud al-Kharita. Under their influence, it is said, Harun began to resent
  the independence and power wielded by the grand vizier and his family. He ceased consulting with Ja'far
  in private, but often did so with his new counselors.
  Vicious rumors began to spread about Ja'far: that he was a wicked sorcerer who consorted with evil
  spirits, and that he craved the caliph's seat for himself. Ja'far begged Harun's sister, whom he loved, to
  speak with her brother on his behalf, in the hope that her voice would soften his heart — but when she
  did, the easterner Dawud accused Ja'far of beguiling the lady with his magic, and as punishment the
  caliph had Ja'far executed and the rest of his family imprisoned or killed.
  Another version of these events is less sympathetic to Ja'far: as one of the first students of the new Art of
  Suleiman, Ja'far was incredibly skilled and powerful, but too ambitious to be worthy of the title of grand
  vizier. He was not happy merely advising the caliph, and tried to force Harun to adopt him as his heir.
  The caliph proved surprisingly resistant to Ja'far's enchantments, and so the crafty sahir took control of
  the caliph's sister instead, plotting to gain his seat by marriage. Yahya suspected his son, but did not
  realize how far he would go, and it was only because of the fortuitous intervention of Harun's other
  advisers that Ja'far's designs were foiled.
  Because of this sudden turn of events, the five remaining leaders of Solomonic magic became very
  frightened, and unsure of what to do. It seemed their council ties to court and caliph had been severed,
  for months passed and there was no word of a new grand vizier appointed, and they worried that their
  alliance would fall apart, their great achievements lost. They decided to travel in secret to the prison
  where Yahya (who had been mercifully spared by the caliph) was held captive, and met with him to
  discuss how they could keep the wise council from collapsing.
  Once they realized how dangerously vulnerable to court intrigue and political maneuvering they were as
  a group of wizards who served the caliph directly, they decided to divorce themselves from service to
  the worldly authority entirely, and form their own self-governing organization. They called this the
  
  Suhhar Sulayman ("Summoners of Suleiman"), and over the course of several months they developed
  their plan for how they would function and ultimately prosper. (See Organization, later in this chapter.)
  Rather than proceed in secret, the former viziers humbly presented their wishes to Harun. The caliph
  gave this independent council his blessing, provided that the sahirs continued to serve him as loyal
  subjects. Many of them also retained positions at court; perhaps this is why they continued to call
  themselves "viziers," and their leader "grand vizier," at their meetings.
  Legends of the First Council
  Many sahirs have attempted to learn what became of the members of the First Council, for completeness or
  inspiration. Most of what survives themis stories and legends.
  Al-Khayzuran died, but her memory haunted the building that had once been Harun's palace. A strong
  feminine presence is often recognized by sahirs sensitive to spirits in her chamber, and many claimto have
  been visited by her in dreams. Some speculate that the many tales about her brought a powerful faerie to live
  in her place, a queen who visits sleeping travelers and grants thempower in exchange for stories.
  Yahya the Barmakid was forever disgraced by his son's actions at court, though he lived long enough to see
  the foundation of the Suhhar. It is said he had a collection of permanent Arcane Connections to the other
  members of the First Council, though no one knows what became of it when he died. It may have been on his
  person and buried with himin Baghdad, or he may have hidden it in his house or even his cell. The prison
  still stands in the city, though it has long since been abandoned and has an evil reputation.
  Jabir went to Kufa, where he wrote many books on the Solomonic arts. He was said to have become friends
  with Christopher Coronus, magus and ambassador fromthe Order of Hermes and the court of Charlemagne,
  though few details about himsurvive; he corresponded extensively with Tremere the Founder, he was
  especially interested in using magic to produce visual art, and he once threatened to slay Jabir in a duel but
  later said this had been a misunderstanding. It is probably fromtheir conversations that early magi and
  sahirs heard the first accounts of each others' organization. Legends say that Jabir had a crisis of faith later
  in life, and that he sacrificed all of his magic just before he died for the right to walk in paradise. This story is
  controversial, as it suggests that Jabir believed he could not both be a faithful Muslimand practice magic, an
  idea that has been hotly debated among sahirs ever since.
  Muhammad al-Fazari stayed on as the court astrologer for the rest of his life, and also wrote several
  exceptional books concerning his fields of expertise. He is said to have drawn a series of prophetic pictures
  before he died that predicted many future events, including the separation of the Iberian sahirs and
  Mongols invading Baghdad. He had no children, though he taught many followers, including the great
  Muhammad ibn Musa al-Khwarizmi, who is generally regarded as one of the most talented astrologers that
  the Suhhar has ever produced. While many believe that al-Fazari did not die and instead transformed himself
  into a spirit like his father, no one has yet demonstrated publically that they are able to summon him.
  Bakhtyshu was the caliph's personal physician, and also helped his son Jabril ibn Bakhtyshu establish
  himself with the court, setting himup as Ja'far's assistant. Jabril weathered the fall of the Barmakids fromthe
  caliph's grace (some say by betraying his master's plans to his enemies), but the stories also tell that Jabril
  ensured the other members of the First Council were praised and admired by the caliph, perhaps saving them
  fromintrigues that would otherwise have doomed the Suhhar. Jabril had a large family and many children,
  and his descendants carried the magic of Suleiman to the famous House of Healing in Gundeshapur. Some
  have even suggested that one of Jabril's sons returned with Dawud al-Kharita to the far east, and there
  established a line of Christian magician-kings who would eventually produce the legendary figure known as
  Prester John.
  Both Al-Zill and Al-Hajjaj remained in Baghdad for many years of teaching, but sometime in the mid-800s
  they suddenly left without warning, instructing others not to come after them. This came just after a visit
  fromone of the caliph's advisers, the Sufi mystic Fozail-e Iyaz, and their followers often wondered what
  
  passed between them, if their departure was due to his interference. It was said the two sahirs traveled the
  length of the entire world together, fromthe Pillars of Hercules to the mountains of the Far East, and there
  are many stories of those who came upon themand shared a meal with them, always a young man dressed all
  in white and his companion hooded and wrapped in black. It is even said that the two of themstill live, and
  that they appear no different in the year 1220 than they must have looked four hundred years ago.
  A Golden Age
  In the years that followed, the Suhhar Sulayman flourished, teaching many students the secrets of
  Solomonic magic and welcoming other summoners into their fold. The house in Baghdad where the
  former council had studied and taught magic grew into a grand academy of Solomonic learning, called
  Bayt al-Hikma (BATE al-HICK-mah, "The House of Wisdom"), and old and new sahirs joined them
  there and began to share their knowledge. A golden age of magic was born, and sahirs trained in the
  Art of Suleiman began to spread across Muslim lands, bringing their magic to every corner of the
  empire. The Suhhar's separation from the caliph's court ensured that when the caliphate began to
  fracture, the Suhhar itself remained strong. Large communities of sahirs were organized around houses
  for teaching and studying magic in Damascus, Gundeshapur, Cairo, and Cordoba, and every year the
  viziers from those communities would travel to a grand gathering to represent their people.
  So many sahirs lived in these great cities that one vizier could not adequately represent them; Cairo, for
  example, sent twelve viziers to the gathering of 868, one for each house where more than two sahirs
  lived. In an important decision of 889, the grand vizier declared that the viziers elected by each
  community also represented the sahirs who lived alone or in pairs closest to them, and that it was the
  responsibility of the viziers to seek out their more solitary brethren and speak with them before every
  gathering as part of their service to the Suhhar. Before then, most viziers had simply avoided those
  members of the Suhhar who chose to live far from civilization, many of whom had The Gift and were
  thus especially unpleasant to visit.
  Cities were primarily the centers of magical growth and learning for sahirs, as the lands of Africa and
  central Arabia and the borders of Islam remained very dangerous for summoners. Groups of
  supernatural beings still angry at the treatment they received from the Umayyads prowled the edges of
  their settlements and vindictively struck at any victims they could catch. Those sahirs willing to live in
  magical auras outside of the Dominion had to be prepared to summon powerful guardians to protect
  themselves, or create great magical wards against such spirits that would keep them safe, and so
  generally did not set up in such places permanently.
  Perhaps they were fearful of the long journey across hostile lands, but the Iberian sahirs began hosting
  their own gatherings in Cordoba in 912. The Baghdad sahirs tried to reconcile with them for several
  years, sending emissaries to dissuade them, but by 919 they abandoned these attempts and expelled
  them from the Suhhar Sulayman. Their Iberian council continued to meet on its own until 925 when the
  majority decided to join the Order of Hermes. There has been little contact between the two groups
  since then.
  Also during the mid-900s, the rise of the Fatimid caliphate drove many sahirs out of Northern Africa
  and east into Egypt, as rumor spread that the caliphs fought with the aid of strange Berber wizards that
  the sahirs' spirits could not defeat. The sahirs who had preferred to live on the frontier either fled back
  to more populated lands or disappeared and were never heard from again. Combined with the defection
  of the Iberian sahirs, this reduced the lands occupied and represented by the Suhhar Sulayman to just
  Egypt, Arabia, and Persia.
  The Suhhar during this period was powerful, though introspective, and continued to develop so that by
  
  the middle of the eleventh century it had become the advanced magical tradition it is in 1220. For the
  most part, expansionist ideals had been subdued and deprecated among the members of the Suhhar,
  and most sahirs simply wanted to study their magic in peace. This was interrupted when a prominent
  sahir named Hasan-i Sabbah murdered the grand vizier, their leader. This assassin belonged to a
  ruthless religious sect called the Nizari Isma'ili, and managed to escape punishment for his crime by
  fleeing to a Persian mountain stronghold. There, Hasan proceeded to teach others of his faith the secrets
  of Suleiman's Art and essentially created a rival organization of sahirs that has continued to harass and
  trouble the Suhhar ever since (see The Nizari Isma'ili State, Chapter 7 for more about their history and
  practices).
  There was some occasional contact with other magical traditions during this time; since the First Council,
  sahirs had been aware of the European organization of wizards who called themselves the Order of
  Hermes, and after the Cordoba sahirs joined this organization there were many who sought to know
  even more about them, particularly how their magic differed from their own. They also knew about a
  few Zoroastrian priests still living in Persia, a few of whom had joined the Suhhar, though relations
  between them were always strained. After driving most of the sahirs out of Northern Africa, the Berber
  wizards did not encroach further into the Middle East.
  By the end of the eleventh century, the sahirs had turned completely upon themselves, their focus
  entirely inward, and the magical Middle East had become like a city in a bottle.
  The Crusading Suhhar
  The situation changed entirely with the Crusades.
  When knights laid siege to Antioch and Jerusalem, the Muslim sahirs were surprised, shocked, and
  enraged. A few acted to help prevent Tyre's fall, but for the most part the Suhhar was wildly
  unprepared for the attack. They then overreacted by electing to take a firmer hand over the supernatural
  politics of the region. They sent representatives to meet with and spy on the European wizards that had
  come over, and were surprised to learn that most of them were immune to their Solomonic magic, much
  in the same way that spirits, caliphs, and holy men had the ability to resist them. Others attacked the
  invaders, fighting with the Muslims armies against the magi, but those sahirs who met magi directly in
  battle were quickly defeated, and many of them were slain.
  The reluctant verdict among the majority of surviving sahirs was that the invaders fought with the Divine
  on their side, that Jerusalem was rightfully theirs, and that there was nothing they could do. However, the
  leader of one of the five great Solomonic families, the Asala al-Sakhr, asserted that the invaders had
  been aided by Infernal powers. A strong anti-crusader presence developed under his direction,
  especially among Syrian viziers and those who studied Solomonic Alchemy. The Suhhar remained
  uninvolved, but many sahirs began acting against the European invaders, signing onto armies to fight
  them directly or teaching other soldiers to summon and wield Solomonic magic against their foes, much
  like the Umayyad wazirs.
  The Suhhar also relaxed most of their laws concerning fair treatment of non-Muslim supernatural beings,
  and agreed that crusading magi of the Order of Hermes were enemies of the Muslim people, authorizing
  sahirs to retaliate however they felt was just. In the aftermath of the First Crusade, sahirs acted mostly
  in secret, uncertain what would happen if they were to confront the Hermetic wizards directly. They
  taught magic to important leaders, helping them understand how the Art of Suleiman could assist their
  cause; they manipulated real-world events by taking advantage of the geography of the Magic Realm,
  circumventing the enemy to ambush them from behind or ransack their camps; they interpreted
  
  astrological indicators to predict unfavorable circumstances for their enemies, so that they knew
  precisely when to strike; and generally they confused and harried the opposing armies and leaders
  wherever possible, their soldiers and weapons augmented with magic. Their involvement ensured the
  recapture of Edessa, and also the downfall of the Second Crusade against the Muslim states.
  There is a tradition among the Suhhar whereby an appointed vizier adopts the guise of a nameless old
  wise man, much like Al-Khidr is described as doing in the Qu'ran, and approaches promising Muslim
  leaders or scholars with an offer to teach them magic or assist their causes in other ways. This is seen as
  an honorable way for sahirs to involve themselves directly in the politics of the region without
  committing the Suhhar to their cause, and is often called "sending a guide." When two men rose to
  prominence in the late 1100s, Nur ad-Din and Saladin, both were sent a guide with an offer of magical
  aid. Nur ad-Din had no wish to join the Suhhar, revealing to the ambassador that he had already been
  taught magic by Al-Khidr himself. (There was a brief exchange of wisdom between the two men,
  documented in a famous text now kept safely in Baghdad.) Saladin refused the guide, no explanation
  given, and the sahirs of the region were forced to try to aid him without his consent.
  In 1220, the Suhhar Sulayman is still at war with the crusaders occupying the Holy Land, including
  members of the Order of Hermes. They still observe the yearly gathering at Baghdad, but the conflict is
  rarely discussed. Plans are in motion for a retaliatory attack against the Levant, what might be
  considered a Solomonic counter-crusade, and sahirs have been gathering intelligence about the Order
  of Hermes so they may strike at them where they are weakest and — they hope — drive the invading
  magi from their lands entirely.
  To this end, the sahirs have made clear that all Hermetic magi are welcome in their lands, where they
  can be watched more easily without their knowledge, and where they can be found more quickly when
  the time comes to attack. They now study their enemy in earnest, for they are still at war and do not
  intend to lose.
  Culture
  Most of what defines a sahir of the Suhhar Sulayman was decided by the members of the First
  Council, codified at the meeting in 805 when they first became an independent organization, and this has
  been reinforced at the gathering every year since (see Organization, below, for details of how these
  gatherings function). As they envisioned it, to join a person must simply appear before the assembly
  accompanied by a sponsor, and demonstrate to the assembled sahirs that he can summon a spirit. No
  other criteria or restrictions were considered necessary, since all of their magic depended on this power
  more than anything else.
  In deference to Al-Khayzuran and Bakhtyshu, no restrictions against women or non-Muslims were
  written into the founding documents. They required that after the pious practice of zakat, every sahir
  must share one quarter of his wealth with the Suhhar, who apply these resources to spreading
  knowledge in their communities. Also, because of the many jinn uprisings from the century before, they
  established rules governing how sahirs could summon and interact with them. No jinni would be bound
  in thrall to a sahir, they wrote, or held captive by a sahir who himself remained free: those who did this
  would no longer belong to the Suhhar. These were the only laws they envisioned the sahirs needing to
  enforce; all other matters would be decided by Islamic law, to which they were all clearly subject.
  In 1220 there are approximately 5,000 members of the Suhhar living in the lands of the Mythic Middle
  East. They are most numerous in Iraq and Jazira, and least in Transoxania, and while a small community
  
  might support only five or six sahirs at most, large cities like Al-Mada'in or Basra can easily support
  fifty, often divided up among different districts. Beyond the boundaries of this book's focus, in Syria or
  Egypt for example, might be found another two or three thousand sahirs who also belong to the Suhhar
  and who send representation each year. Of this total, about two-thirds are men, three-quarters are
  Muslims, and only about 500 have The Gift. In total, sahirs outnumber Hermetic magi by about five to
  one.
  The Families of Suleiman's Seal
  The five great families of Solomonic sahirs descend fromthe five members of the First Council who formed the
  Suhhar Sulayman, some by blood but most by association. Each has become specialized in one type of magic, and
  tends to come froma particular region.
  Ashab al-Sakhr (ass-HAWB us-SAKHR, "Followers of the Stone"): These specialists in Solomonic Alchemy
  descend fromJabir ibn Hayyan, the only Gifted member of the First Council. They are affiliated with the city of
  Damascus and its rich history with the Suhhar Sulayman, and the capital city of the Umayyad wazirs. Alchemist
  sahirs tend to be the most anti-European and most in favor of the counter-crusade against the Order of Hermes. It is
  also common for Followers of the Stone to be especially pious, and non-Muslims are almost unheard of among them.
  It is perhaps the most "noble" sahir family; its members value personal honor very highly and especially favor arms
  and armor. Many of themchoose to fight with steel instead of magic — or with steel augmented with magic.
  Ashab al-Najm (ass-HAWB un-NAJM, "Followers of the Star"): In the early days of the Suhhar, Solomonic
  Astrology was especially favored by a small group of Zoroastrians who converted to Islamand came to Baghdad to
  study magic fromAl-Khwarizmi. They later established a small academy in Nasibin in the north, and other houses
  entirely devoted to their art in many Persian cities as well. The Followers of the Star are perhaps the most widespread
  family of sahirs, and also the most arcane; they tend to dress and look like wizards, or at the very least wise scholars.
  A common belief in the family is that it is important for themto encourage the majestic reputation of magicians, even
  while using magic to serve others, lest the people cease to value it.
  Ashab al-Yad (ass-HAWB ul-YAD, "Followers of the Hand"): The initial sahirs who specialized in Solomonic Physic
  were all members of the Bakhtyshu family, and took their magic with themto Gundeshapur, in Persia. There they
  established a famous academy there known as the House of Healing. Most of the first physician sahirs were
  Nestorian Christians, though Muslims, Jews, and pagans have also joined their family, and their reputation has
  always been somewhat poor because of their ready acceptance of outsiders. This means they are seen to have
  something of a sinister aspect within the Suhhar — they are perceived as sahirs who heal but who also harm— and
  so no one is ever quite sure exactly how a Follower of the Hand will respond to a given situation.
  Ashab al-Qalb (ass-HAWB ul-QALB, "Followers of the Heart"): Though the family was technically established by
  Al-Zill Habib, his followers generally regard Al-Khayzuran as the family's matriarch and role model, especially since
  so little is known about the "beloved shadow" who taught them. Since Al-Zill disappeared, the civic focus of
  Solomonic Storytelling has remained in Baghdad, still known as the city of a thousand tales, and the grand vizier
  elected to lead the Suhhar has most often been a Follower of the Heart. They are usually very political sahirs,
  interacting with supernatural creatures like faeries and magical beings more often than other sahirs, and only rarely
  have The Gift. Women are much more common in this family; the sahir-to-sahira ratio is almost 1:1.
  Ashab al-Nahr (ass-HAWB un-NAHR, "Followers of the River"): Solomonic Travel was often marginalized as a
  lesser art by early sahirs, as few of themunderstood the power of other realms and worlds: not just Faerie and the
  Magic Realm, the Divine and the Infernal, and even dreams and death. Two generations after Al-Hajjaj, a Nabatean
  traveler fromthe academy in Cairo named Ibn Wahshiyya deciphered many secrets about these places fromthe
  writings of ancient Egyptians and single-handedly revitalized the Art. Ibn Wahshiyya and Al-Hajjaj both had
  reputations for intense passion and, ultimately, madness, and their followers are usually eccentric as well.
  There are also many sahirs who consider themselves specialized in no particular art, or who focus on their
  summoning art rather than the Solomonic arts. Before they left the Suhhar, many of the sahirs of Cordoba called
  
  themselves Ashab al-Halqa (ass-HAWB ul-HAL-qa, "Followers of the Circle"), referring to the outside edge of the
  pentacle that forms the Seal of Suleiman. This termis still used to describe unaligned sahirs, or those who claimto
  belong to none of the great families. Most Gifted sahirs and self-taught summoners meet these criteria, preferring to
  remain apart fromthe yearly gatherings, where they must be represented by viziers fromthe other families.
  Organization
  The Suhhar Sulayman is essentially governed by a consultative council, the Majlis al-Sulayman
  (MAJ-liss al-SUE-lem-un, "Solomonic Council," plural Majalis). Every community with three or more
  sahirs living within the borders of Islam chooses one of their number to represent them as a vizier at the
  Majlis, and this representative travels to Baghdad every summer to speak on behalf of their community.
  All these assembled viziers then elect one of their own to lead them as grand vizier. Each vizier has one
  vote in this decision, no matter how many sahirs he represents, but the matter is often easily settled by
  the volume of cheers as each candidate comes forward, or by a show of hands. A strict count of votes is
  rarely necessary.
  Once elected, the grand vizier addresses all issues that are brought to him, though these are typically
  issues that are purely internal to the Suhhar, leaving matters such as crimes against sahirs and conflicts
  between sahirs to the Islamic courts to address. All the Majlis ultimately oversees is membership in the
  Suhhar, and thus the worst sentence that the grand vizier can pronounce at Majlis is expulsion. In this
  the grand vizier has absolute authority for the whole year, though he is also expected to follow precedent
  and heed the will and advice of his fellow viziers. Most issues that come up between gatherings are
  deferred until Majlis, since the first thing the new grand vizier must do is ratify any judgments that were
  made since the previous year.
  The Suhhar has five distinct "families" of sahirs, magical lineages that trace back to five of the members
  of the First Council. Each family represents one particular branch of the Solomonic art, and the five
  heads of these families are collectively referred to as the Asalat ("a-sa-LEHT"), singular Asala ("a-sa-
  LAH"), which means "points" and refers to the five points on the Seal of Suleiman. Each family has its
  own method of choosing their Asala, but they are usually the most powerful followers of their art. All
  five must be present for the Majlis to be valid; if any of them are missing the family must agree upon
  another Asala before the grand vizier is chosen.
  The five Asalat have the authority to remove the grand vizier, and any of them may call for a private
  vote at any time if they believe he is unable to guide the Suhhar with wisdom. They can also choose
  another grand vizier between gatherings, if the previous grand vizier is removed or something happens to
  him, and this appointment is valid until the next time the Majlis meets. This is a rare event, not least
  because it requires all five of them to gather and discuss it. For this reason, none of the Asalat may be
  elected grand vizier, though they each have a vote.
  Only viziers are supposed to attend Majlis, though there are three exceptions. Sahirs applying to join
  the Suhhar may attend in the company of a vizier, servants of a vizier may attend to see to his needs,
  and spirits that have been summoned by the vizier may enter with him but may not be summoned while
  inside. All three sorts of guest are expected to be unobtrusive, and do not vote. Any attention they
  attract reflects positively or negatively upon the vizier who they accompany, and if they disturb the
  proceedings the grand vizier typically orders that vizier to leave.
  Issues commonly brought to the Majlis include: disputes over rights to contested resources such as vis
  or spirits, accusations that a sahir is not devoting himself to the spread of knowledge as he has promised
  to do (or is abusing his position as vizier), initiating new members into the Suhhar, declaring former
  
  members officially removed from the Suhhar, and matters of policy or complaints regarding sahirs'
  dealings with other wizards or supernatural beings. There are often discussions, such as what should be
  done in hypothetical situations, or the sharing of knowledge or intelligence regarding what is happening
  within the borders of Islam.
  Established practice at Majlis is for the grand vizier to hear all who wish to speak to each issue, and
  these speeches usually address how similar matters have been decided previously, or else they are pleas
  for mercy or special consideration due to unusual circumstances. The standard punishment for every
  crime is expulsion from the Suhhar, though the grand vizier can always declare a less severe punishment
  if he feels it is merited — for example, he can lessen a sentence by requiring the offender pay a fine of
  vis (due by the next Majlis) or perform a service for the Suhhar in lieu of expulsion. Of course, the
  grand vizier risks upsetting the rule of law and being removed from his position if he demonstrates
  obvious favoritism.
  It is not uncommon for two aggrieved parties to duel rather than rely on the judgment of the grand vizier.
  There are many kinds of trials acceptable to the Majlis, from boasting contests and competitive
  storytelling to spirit champions wrestling each other for dominance, even duels to the death using magic,
  steel, or both. For this to serve justice both parties must agree to abide by the results of the duel
  (although if a sahir is obviously more powerful than his challenger, it is considered cowardly not to
  accept), and the terms must be acceptable to both parties and the grand vizier. Generally seconds
  decide the specifics, based on what they know of the competitors, and these events are often seen as a
  form of entertainment for the assembled viziers.
  Since the days of the First Council, most of the decisions of the Majlis have been justice between
  individuals, and only rarely those that would affect the entire Suhhar. Those few decisions of
  precedence have mostly governed how representatives speak for the sahirs they represent, and what
  constitutes a community ("three or more who live together" is the general rule). Other verdicts
  established the many ways that sahirs may dedicate themselves to spreading knowledge, as they
  promise when they join. Sahirs must not trouble the Majlis with matters than can be addressed by the
  mundane court unless there are supernatural factors that only sahirs would recognize, and then it is
  usually better that other sahirs speak with the court on their behalf.
  One important issue settled by the Majlis concerned sahirs who become supernatural beings (who, in
  mechanical terms, gain a Might Score). In the tenth century, a sahir complained that another had learned
  to summon him with his magic, and had shared this formula with several of his cohorts, who would all
  constantly interrupt his studies by summoning him and proposing absurd bargains. The second sahir
  argued that there was no law forbidding him from practicing the Art on any spirit he could summon.
  After much discussion, the grand vizier ruled that since the first sahir could be summoned by the second,
  he was no longer a sahir. As a supernatural being, the (former) sahir was no longer subject to their
  laws, and could do whatever he wished to the other as recompense for being annoyed by him and his
  friends. Since then, the Suhhar has treated sahirs who become spirits as ineligible for membership.
  Another question that has since been answered is who may participate in the vote for grand vizier, and
  who settles disputes regarding the outcome. In order to attend the Majlis, every sahir must be vouched
  for by an Asalat, who introduces him to the assembly and names the community he represents. If no
  Asala will speak for him, he may not enter. If there is a dispute regarding the outcome of the vote, the
  Asalat settle the matter. Once when there was a tie for grand vizier, the Asalat voted to determine the
  winner. Another time when the former grand vizier was delayed until past dusk and the viziers
  proceeded to choose another grand vizier without him, the Asalat voted not to change the decision and
  did not call for another vote.
  For nearly the last thirty years the Majlis has chosen a sahir named Kha'trazh al-Wazir al-Dall Ariq al-
  
  Qalb to lead them, a calm and quiet man from Basra who always chooses his words carefully. He is not
  considered especially clever or powerful — he does not have The Gift — and he is said to have chosen
  his laqab name al-Wazir al-Dall ("the dignified vizier") to suggest that he would not abuse his position or
  give himself airs. His chief virtues are generally thought to be that he is easily guided by the voices of his
  assembled viziers, that he listens to everyone who wishes to speak, and that he is on relatively good
  terms with all five Asalat.
  The Majlis has always been a festive occasion, but in the years since the start of the Crusades, the tone
  of the gathering has become more solemn. Sahirs know that a powerful enemy has invaded, one that
  can probably infiltrate their gatherings and divine their movements. Thus, they are careful not to wage
  war overtly, and their plans are not discussed in public. The official word is that the Majlis has no
  authority over non-Solomonic wizards, and so matters dealing with them are off the table. Those sahirs
  who have encountered the enemy are usually invited to meet privately with the grand vizier after the
  Majlis, in a magical fortress on an island hidden deep within the Magic Realm, where such matters can
  be discussed more openly.
  Majlis Story Seeds
  There are many stories centered around the Majlis al-Sulayman, for sagas focused on sahirs or magi.
  Kha'trazh appears to be in his fifties, though he has lived almost a hundred years. Many think he is likely to
  die soon, which will cause great deliberation at the next Majlis as the assembled sahirs try to choose an
  appropriate replacement. When this happens between gatherings, the Asalat usually choose the vizier who
  represents the original bayt al-hikma (now called the Dar al-Hikma, see Baghdad, Chapter 7), but the sahir
  who currently holds that position is very controversial and unlikely to retain the position after the vote .
  Campaigning for the position will proceed in earnest as soon as Kha'trazh dies.
  The Followers of the Stone typically decide their Asala with a test of arms, and a vengeful sahir who
  opposes Kha'trazh might challenge his family's keader to try to stop him.
  A group of sahirs who do not belong to the five families insist they receive representation among the
  Asalat, and demand a sixth Asala. Sahirs who belong to this movement might use a six-pointed star as their
  symbol.
  A magus who can summon spirits could gain membership in the Suhhar Sulayman, and perhaps speak on
  behalf of his sodales. This might make Kha'trazh's policy of waiting for an opportunity to strike unfeasible,
  and to resolve the situation he might quietly encourage other sahirs to challenge this sahir-magus to a duel.
  An Iberian sahir comes to Majlis, representing a community of sahirs that do not belong to the Order of
  Hermes. He reminds themthat another Crusade threatens the followers of Islam, the Reconquista, and begs
  themto consider restoring their alliance.
  Kha'trazh expels a popular sahir accused of betraying the Suhhar. This is a rallying point for the leader of
  the grand vizier's opposition, who promises to restore the disgraced sahir if his supporters will vote for him.
  How Sahirs Live
  Sahirs are typically organized around institutions called buyut al-hikma (boy-UT al-HICK-mah,
  "houses of wisdom," singular bayt al-hikma), which are run by the viziers of the Suhhar. Their primary
  purpose is teaching the Art of Suleiman to other sahirs and initiating promising students into their
  secrets. Their secondary purpose is educating their community and providing a center for higher learning
  
  and culture. Most cities in the Middle East have a bayt al-hikma located somewhere within their walls,
  and some (like Baghdad or Najaf) have several.
  Buyut al-hikma typically have a library (made up of books donated in exchange for access), Solomonic
  laboratories, and vis stores. They are similar to Hermetic covenants, and can be designed in much the
  same way. Unlike Hermetic covenants, however, buyut do not typically have an income that can
  support more than the sahirs who live and work there, since they must also provide service to their
  community. Buyut are generally welcoming to strangers, since sahirs are at least in theory obligated to
  share their knowledge with anyone who has an interest. Teachers at buyut occasionally find themselves
  instructing young students alongside master sahirs.
  Many sahirs may live within buyut al-hikma, while others merely live nearby and visit them regularly. A
  few sahirs, especially those with The Gift, live on their own far from large groups of people, and
  communicate with other sahirs through written messages or other means. Every sahir must maintain ties
  with his bayt, because it is his only connection to the Suhhar as a whole. If a vizier has been unable to
  make contact with a sahir for five years, he is considered lost. Others may be sent to try to find him, or
  may not, depending on the opinion his vizier has of him, but if a lost sahir returns, he may always go to
  Majlis and ask to rejoin.
  Like most scholars in the Mythic Middle East, sahirs must support themselves, typically by working two
  seasons out of every year. If a sahir lives at a bayt al-hikma, these two seasons include the season of
  service required by the Suhhar. Many sahirs teach, instructing other sahirs or students in the
  Solomonic arts or other subjects as directed by the community's vizier. Others are scribes, apothecaries,
  or physicians, though other professions are possible too.
  For those sahirs who are uncomfortable working among others or unable to do so, the donation of one
  quarter of their wealth is considered an acceptable substitute for service. Each sahir gives his
  contribution to his vizier, who subsidizes the bayt or funds special projects requested by the grand vizier.
  Most new sahirs learn magic from other sahirs, though a few are discovered with summoning powers
  and invited to initiate the Solomonic arts from their mentors. When brought before the Majlis and
  recognized as a new member, a sahir typically takes a new name by which he will be known from then
  on. This is often a unique collection of sounds that the sahir likes, or perhaps a name taken to honor
  someone he admires, similar to the Muslim ism. He typically adds a nisba to the end of his name as
  well, to represent his Solomonic family: al-Sakhr, al-Najm, al-Yad, al-Qalb, al-Nahr, or very rarely al-
  Halqa (see The Families of Suleiman's Seal). If a sahir is chosen by his community to speak for them, he
  typically takes another name, a laqab that describes how he intends to represent them. This nickname is
  only used as long as he fulfills this role; if he steps down or his community appoints another, the laqab is
  dropped.
  Majlis in Baghdad
  Every summer, many of the streets and much of the open land on the south side of the Round City in Baghdad (see
  Chapter 7) fills with stalls and tents in an enormous fair. This is attended by merchants fromall over the Mythic
  Middle East, and lasts most of the season. All manner of goods and services may be found at this event, including
  unique items and entertainments brought by strange men fromfantastic lands. Visitors are cautioned to maintain a
  clear idea of what they seek before they explore, for there are many vendors who appear only when their wares are
  especially desired, or who lure unwary travelers into their tents where they disappear forever.
  The Suhhar Sulayman meets here every year in a great six-sided hall located at the center of the bazaar and hidden
  fromoutsiders with powerful magic, so that it appears as a collection of brightly-colored tents always in the distance.
  
  It is usually guarded by several powerful spirits summoned by the Asalat to keep outsiders fromintruding. Inside the
  hall is a series of luxurious tiers several levels deep, all outfitted with sumptuous pillows, lamps, fans, and magically-
  conjured servants that bring food and drink, and all of this beneath a transparent ceiling that shows the sky and the
  heavens beyond. The sixdescending steppes of comfort where the viziers assemble by family surround a central
  stage with a gold-inlaid pentacle, where the grand vizier sits on a jeweled throne.
  The official dates of the Majlis al-Sulayman are always carefully calculated by the astrologers of the Suhhar to match
  the dates of the First Council. It is supposed to begin at dusk on the day when the sun passes fromthe constellation
  of Leo into the sign of Virgo, and it continues through the following night, typically breaking up before dusk on the
  third day. (In 1220 AD, this is August 15-August 17.) In unusual circumstances the Majlis can continue beyond these
  dates, but the majority of the viziers will likely depart, their obligation having been fulfilled.
  If re-elected, the current grand vizier Kha'trazh holds formal council the first evening and late into the night, and all
  the next day as well, though he does not expect the other viziers to endure his strict regimen, and does not appear to
  notice if anyone naps through the proceedings. He usually reserves more controversial matters for the second
  evening after dinner. Viziers are encouraged to mingle, for once the grand vizier has been elected their official role is
  done, though Kha'trazh listens patiently to any vizier who wishes to speak. The contemporary Majlis is usually a
  quiet buzz of many different voices speaking together, surrounding the louder and more formal speeches in the
  central circle. Another grand vizier might organize the event differently, as others have in the past.
  Once the Majlis is over and summer has turned to autumn, the south side of the old city of Baghdad empties and the
  collection of paths, lots and stalls soon look like a collection of ruins again. The local sahirs maintain this illusion of
  dilapidated abandonment, to prevent passersby fromstumbling upon their buildings or other evidence of the yearly
  gathering. A few of the vendors do remain, though they tend to be "in the know" since the district does not have a
  good reputation with the rest of Baghdad and most of its people look to other markets for their needs.
  Characters
  This section includes rules for designing sahir characters to play in a saga, either as an unusual character
  in a Hermetic magi saga, or as a standard character in a saga set in the Mythic Middle East.
  Sahir Virtues and Flaws
  Some of these Virtues refer to Accelerated Supernatural Abilities. These are like other Supernatural
  Abilities, but they increase on the same accelerated scale as Hermetic Arts, and are described in more
  detail under The Solomonic Arts, below.
  There are many Hermetic Virtues and Flaws that might be appropriate for sahirs to take as
  Supernatural Virtues or Flaws, as long as they improve or limit Solomonic magic to the same degree.
  Storyguides are encouraged to adapt these as they see fit.
  New or Modified Virtues
  Invocation of Names of Power
  Supernatural, Major
  The sahir is capable of casting a unique type of spell called a Name of Power, which is invented like a
  summoning spell (see Seasonal Summoning, later in this chapter) but grants a bonus to a subsequent
  
  spell, similar in scope to those found on the Shape and Material Bonus table. The spell level is equal to
  five times the bonus; some example Names of Power are given in the nearby insert. If the sahir knows a
  Name of Power that governs the area of another spell he wishes to cast, he may "utter" (cast) the Name
  of Power first, and the subsequent spell's Casting Total receives a bonus equal to that of the Name of
  Power. Thus, a Name of Power: Shamash can give a bonus to any formula involving light or justice. A
  sahir may utter any number of applicable Names of Power before casting a spell, but the total bonus
  cannot exceed his Finesse score. Names of Power can also be used in conjunction with summoning; the
  Names invoked must match the type of spirit being summoned.
  For example, Jamsin knows the Name of Power: Ishtar at Level 20, granting her +4 to healing
  effects. She utters this formula in the round before a Solomonic Physic formula designed to speed
  recovery, and receives a +4 bonus to her Casting Total. Jamsin also knows a Level 15 Name of
  Power: Ninhursag that gives +3 to earth-related effects, and a Level 15 Name of Power: Nergal
  that gives +3 to destruction-related effects. She wants to summon an earthquake spirit, so takes
  two rounds to utter both; however, since her Finesse is 5, she receives only +5 to her roll to
  summon the spirit, rather than +6.
  Botching a Name of Power roll, or a spell affected by a Name of Power, usually attracts the negative
  attention of the Named being. This Virtue is similar to (and possibly the ancestor of) the Invocation
  Magic Virtue (The Mysteries Revised Edition, page 78).
  The yatus (see Persia, Chapter 8) introduced this Virtue into the Suhhar Sulayman, and they usually
  call upon the names of the ancient Mesopotamian gods (see Iraq, Chapter 7).
  Example Names of Power
  Adad
  storms, divination
  Dumuzi livestock, crops
  Ishtar
  healing, love
  Nergal
  destruction, disease
  Ninhursag
  earth
  Shamash
  light, justice
  Sahir
  Free, Social Status
  By demonstrating to the Majlis that he can summon a spirit, the character has been accepted into the
  Suhhar and is affiliated with a magical academy known as a bayt al-hikma, or "house of wisdom." He
  is obligated to further the Suhhar's causes for one season every year, but is supported by them and
  benefits from increased access to its teachers and vis sources. During character creation, the character
  may take appropriate Academic or Arcane Abilities.
  If the character does not actually possess the power to summon a spirit, he should take the Dark Secret
  Story Flaw, as he will be immediately expelled from the Suhhar when this fact is discovered.
  This Virtue should be taken along with another Social Status Virtue or Flaw, to describe the character's
  status among non-sahirs.
  Sihr
  
  Major, Supernatural
  This Virtue gives the character an initial score of 0 in the Accelerated Supernatural Ability of
  (Solomonic) Sihr.
  Solomonic Alchemy
  Major, Supernatural
  The character gains an Accelerated Supernatural Ability, Solomonic Alchemy, with an initial score of 0.
  Solomonic Astrology
  Major, Supernatural
  Taking this Virtue opens the character to the Accelerated Supernatural Ability of Solomonic Astrology
  with an initial score of 0.
  Solomonic Physic
  Major, Supernatural
  Taking this Virtue gives the character the Accelerated Supernatural Ability of Solomonic Physic with an
  initial score of 0.
  Solomonic Storytelling
  Major, Supernatural
  Taking this Virtue opens the character to the Accelerated Supernatural Ability Solomonic Storytelling
  with an initial score of 0.
  Solomonic Travel
  Major, Supernatural
  The character gains an initial score of 0 in the Accelerated Supernatural Ability of Solomonic Travel.
  Yatu Magic
  Supernatural, Minor
  The sahir's heritage comes from the yatus of Persia (see Mazandaran, Chapter 8). He is attuned to
  both Magic and Faerie auras, and his magical effects can be treated as either Magic or Faerie powers,
  depending upon which gives him the most favorable (or least unfavorable) aura bonus. He does not gain
  Warping Points from living in either aura.
  New or Modified Flaws
  Magic Spirit Companion
  Minor, Story
  The character is accompanied by an intelligent magical spirit companion, one that is smart enough to
  follow orders and also to disobey them. The greater the character's Might Score, the more independent
  the spirit will be. A grog-level spirit (Might Score less than 10) is almost an extension of the character's
  will, while a companion-level spirit (Might Score of about 10) will follow instructions but often do what it
  thinks is best, and a magus-level character (Might Score greater than 10) is condescending or wild, and
  rarely acts except on its own initiative.
  
  (The spirit does not have to be magical; any realm might be appropriate. If it is infernal, this is a Major
  Story Flaw instead, as it will regularly attempt to corrupt the sahir. An infernal Spirit Companion in the
  Mythic Middle East is not as bad as it would be in Mythic Europe, as other sahirs assume that the sahir
  has it under control, though they might be more wary in its presence.)
  Sahir Character Creation
  Designing sahirs is slightly different from making magi, as the majority of sahirs do not have The Gift
  and are more like companions in terms of power. Sahirs do not have an established apprenticeship
  period, so their seasonal experience gained during character creation is streamlined, and since sahirs
  manage their own incomes rather than depending on a covenant, the Wealthy Virtue and Poor Flaw
  have a much greater impact.
  Gifted sahirs should occupy the same status as magi. With the troupe's approval, UnGifted sahirs may
  be Mythic Companions, with twice as many points of Virtues as Flaws and a free Minor Virtue, also
  taking the place of a magus character. UnGifted sahirs can also be played as regular companions.
  Virtues and Flaws
  Every sahir accepted into the Suhhar Sulayman must take the Free Sahir Social Status Virtue. Unless
  he takes a Dark Secret Flaw, he should have the Sihr Virtue or other Virtues that allow him to summon
  spirits. For example, a Kurdish group of sorcerers called the Mulhidun in northern Persia (see Realms
  of Power: The Infernal, pages 136-137) have (Spirit) Summoning, and two societies of elementalists
  called the Brethren of Purity and the Students of Avicenna (Hedge Magic, pages 28-32) are common in
  the region and require both a special summoning Elementalist Art and one or more Elementalist Abilities.
  A sahir with The Gift and a summoning power may begin play after having been initiated into the
  tradition by another Gifted sahir, with all five of his Solomonic arts opened at 0. He also receives a
  Minor Virtue at no cost to represent his teacher's influence: usually Puissant (Ability) in the Solomonic
  art associated with the master's family.
  Many sahirs are Educated (Islamic) (see Chapter 1) or have Arcane Lore or the Student of Magic
  Virtue to represent their studies with their mentors. A few sahirs learn their magic from spirits directly,
  and the Ghostly Warder Virtue is one way to represent this advantage for them.
  Like other characters unaffiliated with a Hermetic covenant, sahirs must spend time every year working
  to support themselves (including their yearly obligation to the Suhhar). For most sahirs, this takes two
  seasons every year. Characters with the Wealthy Virtue lose only one season a year, and those with the
  Poor Flaw are free only one season each year. The difference between these two extremes is especially
  noticeable during character creation; a rich sahir will be many magnitudes more powerful than a poor
  sahir — nearly all of the greatest sahirs in the history of the Suhhar Sulayman have been wealthy and
  privileged.
  Some sahirs have a long-term mutually beneficial arrangement with a minor spirit, which is best
  represented by the Magical Spirit Companion Flaw. It is not uncommon for young sahirs to have
  abused or angered spirits before they joined the Suhhar, giving them the Plagued by Spirit or
  Supernatural Nuisance Flaws.
  
  Other Summoning Arts
  There are four summoning powers published in other Ars Magica supplements that may be used with Solomonic
  magic, since all can target spirits and originate fromthe Art of Suleiman. These are listed in order of rarity in the
  Middle East, frommost to least, with their variations are summarized below. To help distinguish them, different
  versions of Summoning often have a parenthetical in front of the name, suggesting their particular focus.
  (Spirit) Summoning: This Art summons any incorporeal spirit, generally one associated with the same realmas this
  Art, though infernal spirits are also common. If the summoning is successful, the spirit is bound until released by the
  summoner. (Spirit) Summoning is always tainted with the Infernal, and thus infernal versions are common, but there
  are also Faerie and Magic versions. (Realms of Power: The Infernal, pages 114-115.)
  (Theurgical) Summoning or (Elemental) Summoning: Some of this magical tradition's followers summon spirits
  associated with the elemental forms (Aquam, Auram, Ignem, or Terram). The spirit can come fromany realm, and is
  typically held within a container until released. The power is most commonly Magic, though other realms are possible.
  It is relatively common in Persia and Asia Minor. (Hedge Magic, pages 23-24.)
  (Exotic) Sihr, or (Jinni) Summoning: Like Solomonic Sihr, this Iberian version of the Art can summon and bind a
  jinni, if the sahir can overpower it with his Summoning Total. It is not as common in the Mythic Middle East, since its
  Solomonic counterpart is so widespread. (Houses of Hermes: Societates, pages 135-136.)
  (Realm) Summoning, or (Faerie) Summoning: This is a rare Summoning variant targeting creatures froma single
  realm, and so can potentially summon divine, faerie, magic, or infernal spirits. Currently the only known version
  summons faeries (Realms of Power: Faerie, pages 131-132), found among the yatus of Persia and occasional travelers
  fromEurope, though there are also rumors of a far eastern version aligned to the Divine.
  Experience
  Sahirs receive starting experience like normal companions. They begin character creation with Native
  Language at 5 and 45 experience points to spend on their first five years. Then, in later life, most sahirs
  receive 15 experience points per year of their starting age (those with the Wealthy Virtue receive 20 and
  those with the Poor Flaw receive 10).
  Once the sahir has joined the Suhhar, he receives 25 experience points per year (30 if he is Wealthy,
  15 if he is Poor). This represents his improved access to study sources.
  Players should consider spending the character's experience on the following Abilities:
  To cast spells, a sahir must have a score of 4 in one of the languages sahirs use (Arabic, Parsi,
  or Greek), and a score of 5 and Artes Liberales 1 to read and write.
  Sahirs can locate new spirits with Area Lore.
  Bargain is useful when sahirs try to convince spirits to aid them.
  Many magical effects require Concentration to cast and maintain.
  Finesse is often used to manipulate active magic.
  Leadership allows sahirs to lead groups of spirits, or other sahirs in a laboratory.
  A sahir is less able to effectively summon spirits without Penetration.
  To make his living, a sahir often has Profession: Scribe or Profession: Apothecary, as both
  trades are especially useful to other sahirs. His total in the related Characteristic + Ability for his
  livelihood should equal 6.
  
  Knowledge of the Suhhar is governed by Suhhar Sulayman Lore, a type of Organization
  Lore. Their legal code and belief systems are covered by Islamic Law and Theology: Islam;
  the latter can also help protect sahirs against jinn.
  Realm Lore describes spirits and supernatural places, useful for finding them.
  Sahirs who teach others should develop their Teaching score.
  Also, Sahirs should not neglect the Abilities associated with their Solomonic arts (Area Lore,
  Artes Liberales, Medicine, Philosophiae, and Realm Lore), as these scores boost their lab
  totals and add to their casting totals when they cast spells without magical words or gestures.
  Sahirs will likely spend experience on other Abilities appropriate to the character, and the Solomonic
  arts and Supernatural Abilities that they have available to them from character creation (because of
  Virtues or because they have had The Gift opened by a teacher). A starting sahir should be able to
  summon a spirit with a Might Score of at least 10 using his summoning art, and should have a score of at
  least 5 in one of the five Solomonic arts.
  Sahirs can also purchase Solomonic spells during character creation, recorded like Hermetic spells and
  with a maximum level of (Intelligence + summoning art + Solomonic art + related Ability). Assuming that
  every sahir studies appropriate lab texts, each spell costs a number of starting experience points equal
  to its level. For example, a Level 15 spell costs 15 experience points. Sahirs can start with any spells
  they would like to design.
  Spells are extremely valuable to sahirs, and a starting character should always have a minimum of 120
  spell levels, or his magic will be severely limited.
  Spirits
  Spirits are essential for a sahir — without them he cannot cast any spells — and so a good sahir will
  collect arcane connections to appropriate spirits, or learn summoning spells he can use for the same
  purpose. Also, since the sahir's magic is basically channeled through the spirit he summons, the spirit's
  nature and personality alters the sahir's magic in subtle ways (in much the same way that spells cast by a
  Hermetic magus show evidence of his casting sigil). Thus, the unique qualities of the spirit a sahir calls
  have significant influence.
  A starting sahir should choose one spirit that he can summon to be the focus of most of his magic, and
  assume that he has an Arcane Connection to it. He should also note something about its personality and
  powers in order to describe a cosmetic effect that accompanies his magic whenever he involves that
  spirit. If he has spent any of his experience points on summoning spells, he may choose a spirit for each
  one. Unless he has a Virtue like Ghostly Warder or a Flaw like Magical Spirit Companion, he cannot
  assume that any of these spirits will do him any favors without being paid for their services or being
  compelled by his magic.
  Laboratory Activities
  Players can trade 10 experience points during character creation to have their sahirs spend a season in
  the laboratory instead of studying, but only as many times per year as a character has free seasons. In
  exchange, the character performs any seasonal summoning activities described under Solomonic Magic.
  Assume that the character has access to half the maximum amount of vis as he can spend on the activity,
  and that he is working in an aura with no bonus or penalty. For activities that affect a spirit, such as the
  
  khadim bond or a greater binding, the sahir must have a Virtue or Flaw that gives him a willing spirit
  companion.
  Aging and Warping
  Characters 35 years or older need to make an Aging roll for each year. Note that knowledge of
  Solomonic Alchemy and Solomonic Physic can influence the character's Aging rolls (see The Solomonic
  Art, Magical Defenses, later in this chapter).
  A typical sahir gains 2 Warping Points each year after he starts studying and practicing Solomonic
  magic.
  Sample Sahir: 'Arkhaman Laqy al-Hayz al-Nahr
  Characteristics: Int +2, Per +1, Pre +2, Com+1, Str –1, Sta 0, Dex0, Qik 0
  Size: 0
  Age: 25 (25)
  Warping Score: 2 (2)
  Confidence Score: 1 (3)
  Virtues andFlaws: The Gift; Sahir; Wise One; Gentle Gift, Sihr (Magic); Arcane Lore, Puissant Solomonic
  Travel (free); Magic Addiction, Infernal Spirit Companion; Reckless, Sheltered Upbringing
  Personality Traits: Optimistic +3, Reckless +3, Friendly +2, Brave –1
  Combat:
  Dodge: Init 0, Attack n/a, Defense 0, Damage –1
  Soak: +0
  Fatigue Levels: OK, 0, –1, –3, –5, Unconscious
  WoundPenalties: –1 (1–5), –3 (6–10), –5 (11–15), Incapacitated (16–20), Dead (21+)
  Abilities: Arabic 5 (Solomonic usage), Artes Liberales 2 (lab work), Awareness 2 (alertness), Bargain 3
  (Kharrat), Concentration 2 (regaining control), Finesse 2 (casting multiple effects), Infernal Lore 5 (spirits),
  Magic Lore 2 (spirits), Penetration 2 (Infernal spirits), Profession: Scribe 5 (copying lab texts), Stealth 2
  (sneaking), Sana'a Lore 3 (people)
  Sihr: 10, Alchemy: 0, Astrology: 5, Physic: 0, Storytelling: 5, Travel: 10+2
  Spells Known:
  Kharrat, the braggart (+12)
  What are the words that surround [Target]? (Astrology 15/+7, Ritual)
  [Spirit], his arms wide (Storytelling 10/+7)
  Make their eyelids heavy and their heads to fall (Storytelling 15/+7)
  Lead us through the gray haze of other worlds (Travel 20/+14)
  [Spirit] brings the curse of Bayna (Travel 25/+14)
  We will meet again as the seasons turn (Travel 25/+14, Ritual)
  
  Appearance: 'Arkhaman is a pale man with black hair, thin eyebrows and a curled moustache. He typically
  has a naive twinkle in his eye and a confident curl to his smile. He wears a hooded robe that has seen very
  little travel, baggy clothes, and is likely sitting down.
  The boy Laqy was born at the bayt al-hikma of Sana'a to a woman who desperately wished to keep himsecret from
  the imam, her uncle. His father was a spirit of flame she said, a beautiful jinni with black eyes. Delivered in secret, the
  child was raised at the academy and desired only to serve the sahirs, but as he grew older, his resemblance to the
  important family became more pronounced. They decided to bring himinto the Suhhar, and initiated himinto Sihr.
  The first spirit he summoned was the being he believes to be his father: an infernal jinni named Kharrat.
  Kharrat is a pompous and arrogant spirit who believes that 'Arkhaman's desire to please his father will lead himto evil,
  and thinks he has himcompletely tamed. 'Arkhaman is naive, but has been warned by the older sahirs not to let
  Kharrat take advantage of him. So far, he has been able to control the jinni with vis, but as soon as possible Kharrat
  will get himto accept a task and agree to seek out his mother. The shame that his presence will bring to her delights
  the wicked spirit.
  'Arkhaman only recently manifested The Gift, and the power he now wields has made hima bit wild. When he casts a
  spell, he often cannot resist casting another. His masters believe he needs to meet other sahirs or he will go mad; thus
  they have elected himtheir vizier and are sending himto Baghdad this summer.
  Solomonic Magic
  The sahirs' magic comes from their ability to summon spirits and direct them in limited ways. Over the
  many years they have been practicing this, sahirs have developed ways to modify their summoning
  powers so that instead of causing a spirit to manifest within a circle or other mystic container, they can
  draw upon its power to create other magical effects. These supernatural means for affecting a target with
  Solomonic magic are collectively called "the Solomonic Art," but each power is also called a "Solomonic
  art." These arts (not technically Arts but rather Accelerated Supernatural Abilities) are described in more
  detail later in this chapter.
  The Solomonic Art can be used in two ways: to quickly cast memorized spells, or for long-term magical
  projects over a season or more. The former is called formulaic summoning, and the latter is called
  seasonal summoning. Every sahir has (or should have) a summoning power, such as Sihr, that is used
  to summon a spirit or other sort of being and negotiate with it. Sahirs refer to this power as their
  summoning art, but Sihr is sometimes considered a Solomonic art in its own right, and part of the
  Solomonic art as a whole (see The Solomonic Arts, Sihr).
  Solomonic Spells
  A sahir's spells are a recipe for drawing upon a summoned spirit's power in a way that creates a
  magical effect. This formula is called a naranj, or "spell." Sahirs generally know many naranjs, which
  they cast much Hermetic magi cast spells, by concentrating for a moment and speaking an incantation
  while gesturing at the target. Learning to cast a spell takes a season of work in a special laboratory
  (described under Seasonal Summoning, in the next part of this section).
  Summoning Spells
  
  The most basic form of naranj available to sahirs uses their summoning art, and summons a spirit to a
  prepared place within a few paces of the caster. This is called a summoning spell. Unlike using their
  summoning art, this naranj only takes a moment and does not cost any fatigue or vis. The sahir is still
  warded against the spirit, and as usual the spirit will likely want something in return for whatever service
  the sahir asks. To cast a summoning spell, the player rolls a stress die and adds Presence plus his score
  in his summoning art, as well as his modifier for the aura.
  Summoning Total: stress die + Presence + summoning art + aura
  Ease Factor: spirit's Might Score
  To succeed, the sahir must penetrate the summoned spirit's Magic Resistance. Just as magi often do,
  sahirs can use Arcane Connections and sympathetic magic to boost their penetration. In addition, since
  Solomonic summoning spells are designed to affect specific spirits, each incorporates a spirit's True
  Name. This allows the player to add 5 to the sahir's Penetration score multiplier when casting that
  particular summoning spell or using other Supernatural Abilities that must penetrate that spirit's Magic
  Resistance to have an effect. This usually means that the sahir multiplies his Penetration score by 6,
  since his multiplier starts at 1.
  Penetration Total: Summoning Total + sahir's Penetration bonus – spirit's Might Score
  Formulaic and Ritual Spells
  The most common type of naranj that sahirs learn are formulaic spells, which require that the sahir
  has already summoned a spirit and convinced it to serve him. They use the sahir's knowledge of the
  Solomonic Art to direct that spirit's power into a magical effect. For this sort of naranj, the sahir must
  have summoned the spirit that powers the effect himself, he must be close enough to the spirit that it can
  see him and hear his voice, and he must either speak in a firm voice with bold gestures or perform a
  mundane activity associated with the effect. For example, when casting a formulaic spell associated with
  Solomonic Physic, the sahir may choose to administer to the patient as a physician rather than obviously
  performing sorcery.
  Using an Ability in this way generally adds about fifteen minutes per magnitude of the spell to the casting
  time, but becomes more difficult to recognize as a magical effect. For example, to see through the cover
  activity, a suspicious character might roll his Perception + the Ability vs. the sahir's Presence + the
  Ability. Success would suggest to the suspicious character that the sahir is doing something unusual,
  though he still might not know what that is.
  Whenever a sahir summons a spirit, either using a summoning spell or his summoning art, note the
  difference between his Summoning Total and the spirit's Might Score. This is called the sahir's
  Summoning Strength. It describes the amount of extra supernatural power that the sahir has drawn
  from the spirit during the summoning, and applies to every naranj cast through that particular spirit (and
  typically improves his position when bargaining with it as well).
  Some summoning arts allow the sahir to summon a spirit even if his total does not exceed the target's
  Might Score; a negative Summoning Strength means the sahir is less able to direct that particular spirit.
  Summoning Strength: Summoning Total – spirit's Might Score
  Casting a formulaic spell requires that the sahir's player make a stress roll, to which is added his
  Presence, his score in the Solomonic art associated with the effect, his Summoning Strength, and his
  aura modifier. If the sahir performs the effect with an Ability, add his score to the total.
  
  Formulaic Spell Casting Total: stress die + Presence + Solomonic art + Summoning Strength +
  aura (+ appropriate Ability, if used)
  Ritual spells are more powerful formulaic spells. They cost vis — one pawn for each magnitude —
  and have ongoing durations that are maintained by the spirit and can last indefinitely. Any formulaic spell
  can be cast as a ritual spell, allowing the sahir greater control over the effect. There are also many
  special guidelines for effects that are only ritual spells.
  To maintain a ritual spell, the spirit must concentrate. If it is distracted, make a Stamina + Concentration
  stress roll, with the Ease Factor varying on the distraction. Failure means the spell ends.
  Whenever a sahir casts a spell through a spirit that is already maintaining one or more ritual spells, the
  sahir's player makes a Perception + Finesse roll with Ease Factor equal to (6 x the number of already
  active spells). If he fails, he cannot complete the spell and it has no effect. Most ritual spells allow the
  sahir to cancel them at will, and he may choose to do this before he rolls.
  Ritual spells cannot be disguised with an Ability, although the sahir may still draw upon this knowledge
  to increase his Casting Total. This adds fifteen minutes per magnitude to the casting time.
  Ritual Spell Casting Total: spend vis, stress die + Presence + Solomonic art + Summoning
  Strength + aura (+ appropriate Ability, if used)
  With both types of formulaic spell, if the sahir's Casting Total is less than the spell level, his Summoning
  Strength for that spirit is reduced by the difference and he loses one Fatigue level for every 5 levels by
  which he missed. If this fatigue causes him to fall unconscious, the spell fails; otherwise, the effect
  manifests.
  If the target is protected by Magic Resistance, the effect must penetrate. To determine success, players
  should use the spirit's Penetration Total instead of the sahir's, applying its realm interaction modifiers to
  determine if the target is affected. (This often means that it is advantageous for the sahir to summon an
  infernal spirit when casting in an infernal aura, for example.)
  Because the sahir is using the spirit's power to penetrate, he cannot use Arcane Connections or
  sympathetic magic to boost the Penetration Total, and the calculation uses the spirit's Penetration score.
  Formulaic or Ritual Spell Penetration Total: spirit's Might Score + spirit's Penetration bonus +
  spirit's aura modifier – spell level
  Finally, unless the sahir has The Gift, the highest level of formulaic or ritual spell he can cast is limited by
  the spirit's Might Score. For example, to cast a Level 35 formulaic spell, an unGifted sahir must
  summon a spirit with 35 Might or more —The Gift allows a sahir to make up the difference between his
  spirit's Might and the effect level with his own inherent power.
  Spell Level Limit (unGifted): Might Score of summoned spirit
  When sahirs botch their casting rolls, they receive one Warping Point for each 0 on the botch dice. If
  this gives them two or more Warping Points, they must check for additional bad effects (see Warping
  and Corruption).
  Vis
  A sahir can spend vis of any type when casting a formulaic or ritual spell, increasing his Casting Total,
  or when casting a summoning spell, increasing his Summoning Total (this affects penetration and
  Summoning Strength, which also affects Bargaining rolls). Each pawn gives a +2 bonus, but he cannot
  spend more pawns on a single spell than his score in the associated art.
  
  Vis Limit: score in summoning art (Summoning Total) or Solomonic art (Casting Total)
  When casting ritual spells, the vis required for the effect counts toward this limit. To cast a ritual spell,
  the sahir's score in the associated art must always at least equal the magnitude of the spell.
  Sahirs use a great deal of vis, and they tend to describe each pawn in unique terms, such as "the claw
  from the black beast Ashmael" or "magic incense made by Istvaan al-Makki." The general term they use
  is taqa (TAW-qa), and while they do not distinguish different types based on form or purpose like magi,
  they do record the realm alignment of their vis when possible.
  (If a sahir's vis store is taken by magi or other wizards, the storyguide can assign each pawn an
  appropriate Art, or simply rule that it is all Vim vis.)
  Seasonal Summoning
  The other sort of Solomonic magic is called seasonal summoning, because it takes place over the course
  of a season. At the beginning of the process the sahir summons a spirit to him, and draws upon that
  spirit's supernatural power over the course of the season to enable more intensive magical activities. It is
  essentially the sahir's equivalent to Hermetic laboratory magic.
  The sahir performing a seasonal activity must have summoned a spirit at the beginning of the project,
  which must remain present for the entire season or the effort is wasted. It must maintain the effects as it
  does for ritual spells, essentially concentrating on what the sahir is doing, and so it cannot activate its
  powers or perform any other activities that require its attention that season.
  Most seasonal activities use a standardized total — called a "lab total" for convenience — this is the
  sahir's Intelligence, his score in the Solomonic art associated with the effect, his score in the mundane
  Ability associated with the lab activity, and his Summoning Strength with the spirit that is assisting him
  that season. He also receives his aura modifier for performing magic.
  Lab Total: Intelligence + appropriate Solomonic art + appropriate Ability + Summoning
  Strength + aura
  This is shortened below as a "(Solomonic art) + (Ability) Lab Total," specifying the art and Ability for
  each activity.
  As with spells, unless the sahir has The Gift, all of his effects are limited by the spirit's Might Score —
  for example, a sahir who has summoned a spirit with 15 Might cannot invent spells greater than Level
  15.
  Effect Level Limit (unGifted): spirit's Might Score
  A Solomonic Laboratory
  Like Hermetic labs, a sahir's work space must be a room protected from the elements with at least 500
  cubic paces of space. It requires equipment appropriate to the sahir's fields of expertise and proper
  organization of materials; this takes a person with an academic and arcane background a single season
  to set up, after which it may be used with a –3 penalty to all activities.
  If a Solomonic laboratory is established or reorganized by a person with a score of 3 in at least one of
  the five Abilities associated with the Art (Area Lore, Artes Liberales, Medicine, Philosophiae, or Realm
  Lore), then the penalty to those activities is eliminated. For example, a sahir with Artes Liberales 3 and
  
  Philosophiae 3 could establish a laboratory with no penalty for alchemical (Philosophiae) or astrological
  activities (Artes Liberales), but would still have a –3 penalty to other lab activities.
  Literate sahirs working in laboratories take notes, usually in Arabic, which can produce lab texts that
  other sahirs may study. These work just like Hermetic lab texts (ArM5, pages 101-102).
  Sahirs can also assist each other in the laboratory, and this practice is much more common in the
  Suhhar than in the Order of Hermes — so much so that their process is more efficient and even more
  effective than the Hermetic version. All participants must have the required Solomonic arts, and one of
  the sahirs working on the project must have a Leadership score equal to (the number of participants –
  1). Each sahir who participates in the project adds his Intelligence to the lab total, plus his score in the
  Ability related to the effect, and the final result uses the highest value among the participants in the
  appropriate Solomonic art + Summoning Strength. Only this sahir must summon a spirit to assist them
  that season. This means that it is common to involve a competent manager in a Solomonic lab activity,
  even one with a negative Intelligence, because it increases the number of sahirs who can work together.
  Not counting time spent away from the lab for sleep and weekly religious observances, sahirs may miss
  up to ten days of a seasonal activity with no penalty. Beyond this, the sahir's lab total receives a –10
  penalty, plus –2 for each day missed. If multiple sahirs are working together, the number of days missed
  with no penalty is multiplied by the number of participants, and any penalty is divided by this same
  number, rounding up. For example, three sahirs may miss up to 10 days each, or one of them may miss
  up to 30 days, without penalty. If together they miss a total of 34 days (perhaps because two were
  absent 10 days and the third was gone 14 days), their lab total would receive a –6 penalty (–10 for
  more than 30 days, –2 for each of four days over 30, yielding a penalty of –18, divided by 3 for –6).
  Players should not include the scores for any sahirs that fail to participate at least 10 days, and if any
  individual sahir's penalty before dividing exceeds the overall lab total, the project fails.
  Sahirs can perform more than one lab activity in a season. Add together the effect levels required for all
  of the activities, and use the lowest lab total among them. As long as this is great enough to equal or
  exceed the sum of all effect levels, any number of activities may be performed at once. For those
  activities where progress is measured by how much the sahir's lab total exceeds the effect level, divide
  the excess among all activities, rounding down any fractions.
  Vis Manipulation
  A sahir with Solomonic Alchemy can extract vis from a supernatural aura as a seasonal activity,
  concentrating the power of the realm into a specific object. This produces a number of pawns equal to
  one tenth his Solomonic Alchemy + Philosophiae Lab Total.
  Vis Extraction: pawns equal to (Solomonic Alchemy + Philosophiae Lab Total) / 10
  Sahirs can also forcefully remove vis from supernatural beings or enchanted objects. This is an
  excruciating process for creatures that feel pain, which must be restrained for the season, and is
  considered an offense by the Suhhar when practiced on unwilling jinn or other intelligent spirits.
  A maximum number of pawns equal to one fifth of the sahir's Solomonic Alchemy + Philosophiae Lab
  Total can be removed in one season. For each pawn of vis removed, either a supernatural being's Might
  Score is reduced by 1, or one invested effect is removed from an enchanted device, or one pawn's
  worth of space is cleared from an invested object with no invested effects. If the sahir's (lab total / 5) is
  greater than the pawns this would yield, no additional vis is produced. Removed vis is affiliated with the
  realm of the being or the power that created the enchanted object.
  
  Vis Removal: pawns equal to (Solomonic Alchemy + Philosophiae Lab Total) / 5
  A sahir can also transfer raw vis from one object into another, a number of pawns equal to half his
  Solomonic Alchemy + Philosophiae Lab Total. This is commonly used to separate large chunks of vis
  into more manageable units, and does not work on vis that is part of a living creature or has been
  invested into an enchanted device. The process usually destroys the original vessel, and if an object
  contains more vis than the sahir can transfer, the excess is lost.
  Vis Transfer: pawns equal to (Solomonic Alchemy + Philosophiae Lab Total) / 2
  Sahirs have a limit on the amount of vis they can use on any seasonal activity, equal to their score in the
  associated Solomonic art. For example, a sahir with Solomonic Alchemy 10 can extract up to 10
  pawns of vis from an aura in a single season.
  Vis Limit: score in associated Solomonic art
  Arcane Connections
  Like Hermetic magi, sahirs can fix Arcane Connections, making them permanent. This costs a pawn of
  vis, and requires a score of at least 1 in Solomonic Astrology (because of the vis limit). When
  performing multiple activities in one season, this activity is considered a Level 5 effect.
  Fix Arcane Connections: Solomonic Astrology + Artes Liberales Lab Total
  Sahirs can also transfer an Arcane Connection from one object to another. This requires a pawn of vis
  and an appropriate object to become the new connection. It does not affect the original connection.
  When performing multiple activities in one season, this is considered a Level 5 effect.
  Transfer Arcane Connections: Solomonic Astrology + Artes Liberales Lab Total
  Spells
  Sahirs invent spells using the same mechanics as magi. They can invent a number of formulaic or ritual
  spells with total level equal their teacher's highest applicable lab total, substituting the teacher's score in
  Teaching for the associated Ability; or by the sahir collecting enough points over the spell level in the
  associated art + Ability lab total over one or more seasons to equal it. Sahirs often make use of
  laboratory texts to speed up this process.
  Learning Spells: spell levels equal to teacher's highest applicable Teaching Lab Total
  Inventing Formulaic or Ritual Spells: (appropriate art + appropriate Ability Lab Total – effect
  level) points towards spell level
  Summoning spells use the teacher's Solomonic Astrology + Teaching Lab Total or the sahir's
  Solomonic Astrology + Artes Liberales Lab Total, though the sahir does not need to know Solomonic
  Astrology to do this. The spell level is the spirit's Might Score, and unless the sahir has a Laboratory
  Text, he must possess an Arcane Connection to the spirit or it must be present for part of the season.
  If a sahir already knows the True Name of a spirit (see Realms of Power: The Infernal, pages 34-
  35), he can reinvent it as a summoning spell in one season as a Level 5 effect.
  Inventing Summoning Spells: (Solomonic Astrology + Artes Liberales Lab Total – effect level)
  points towards spell level
  
  Bindings
  Sahirs can attach their summoned spirits to inanimate objects, essentially creating magical devices that,
  when activated, produce a magical effect designed especially for the object. These are called bindings.
  They can be given to others to use, even others who do not understand Solomonic magic. It is said the
  Umayyad wazirs and other early summoners who knew this secret process created many such devices,
  some of which still exist in hidden caches in the desert or within musty dwellings used by ancient
  sorcerers. Jabir, one of the members of the First Council, is said to have possessed a binding created by
  Suleiman himself.
  The first type of binding is known as a lesser binding. This superficially ties the spirit to an object,
  creating a mystical connection between the two, and includes a trigger activity that releases the effect in a
  momentary burst of power. Lesser bindings take a season to make, and can hold any effect the sahir
  can invent, with level of up to half the sahir's Philosophiae Lab Total. When binding ritual spell effects,
  the sahir must spend the necessary vis as part of making the enchantment, and once activated the effect
  lasts for as long as the spirit maintains it.
  Lesser Bindings: effect level equal to (appropriate art + Philosophiae Lab Total) / 2
  Sahirs can also create a greater binding. This is where the spirit is held captive by an object to power
  an effect. The effects invested into this object continue indefinitely, and may activate repeatedly: each
  time someone performs a trigger action associated with the effect, that effect ends and is immediately
  cast again on another target chosen by the wielder. If the object is damaged or destroyed, all active
  effects cease and the spirit is freed. While bound, the spirit may be summoned, but it cannot use any of
  its powers, move from where it is summoned, communicate more than short sentences, or maintain other
  ritual spells. The Suhhar forbids sahirs from binding an intelligent spirit in this way, but there are many
  types of unintelligent spirits that are ideal for this sort of application (elemental spirits, for example).
  To make a greater binding, the sahir must first enchant the object by which the spirit will be held
  captive. This enchantment binds the spirit and any invested effects with vis, which must be transferred
  into the object over the course of a season, "opening" it for binding. Every object has a maximum
  number of pawns it can hold, found by calculating the number of Base Points for the object's size and
  material on the Material and Size Table (ArM5, page 97). There is no benefit to sahirs for using an
  object of any particular shape or material except one: a literal container (a bowl, jar, bottle, lamp, or
  even skull) can hold twice as many pawns of vis, and the sahir receives a +5 bonus to his Lab Total
  whenever he binds an effect to it.
  The maximum number of pawns the sahir can transfer into an enchantment in one season is equal to his
  Solomonic Alchemy score, but he may add vis to an enchantment in subsequent seasons as long as the
  maximum has not been reached. Enchanting an object for a greater binding is a Solomonic Alchemy +
  Philosophiae activity with level equal to the number of pawns invested. It is possible to open an object
  for enchantment and bind a spirit and effect to it in one season, as long as the character's Lab Total is
  great enough to accommodate both activities.
  Binding Enchantments: (Solomonic Alchemy + Philosophiae Lab Total) pawns invested
  To bind a spirit and effect to an enchanted device, design the effect as a spell using the sahir's
  Philosophiae Lab Total with the associated art. Each magnitude of the spirit's Might Score and each
  magnitude of the effect takes up "space" in the object equal to one pawn from the initial enchantment. As
  long as there is enough vis in the enchantment to accommodate both the effect level and the Might of the
  spirit, the sahir can perform the binding. The sahir can even bind the spirit and effect in one season if his
  Philosophiae Lab Total is at least double the effect's level, otherwise it takes multiple seasons to
  
  accumulate enough points to complete it.
  Greater Bindings: (appropriate art + Philosophiae Lab Total – effect level) points towards
  effect level
  A sahir without Solomonic Alchemy may still bind spirits and effects to an object that has been opened
  by another.
  The sahir can place additional effects into the object in later seasons, as long as there is still space
  available, either by binding more spirits to the object or by binding the effect to a spirit that is already
  imprisoned in it. A bound spirit can only maintain one effect at a time, however; the benefit to binding
  multiple spirits into a device is that they can maintain multiple effects.
  When the wielder activates a greater binding with a ritual effect, the bound spirit must spend a Might
  Point for each magnitude of the effect, and the spirit does not recover these Might Points for as long as it
  is held. If the spirit runs out of Might Points, it replenishes its Might Pool by permanently reducing its
  Might Score by 1. Once its Might Score is reduced to 0, it can do nothing but maintain the last effect it
  triggered. If released, the spirit will eventually regain its lost Might, though this takes a very long time.
  A binding is an Arcane Connection to the bound spirit, and the spirit knows the triggering actions to
  activate the device. For sahirs, investigating enchantments is often as simple as summoning the spirit and
  asking what it can do.
  Seeking and Scouring
  A sahir can locate new spirits to summon as a seasonal lab activity. This requires knowledge of
  Solomonic Storytelling and an applicable Area Lore Ability. The sahir casts a magical net over an area
  that finds and holds an appropriate spirit. Then, he may either invite the spirit to visit him in his
  laboratory, which is called seeking, or force the spirit to come to him, which is called scouring. The
  maximum value of the spirit's Might Score is equal to the sahir's Solomonic Storytelling + Area Lore
  Lab Total when seeking, or half the that total when scouring.
  Maximum Might Score (Seeking): Solomonic Storytelling + appropriate Area Lore Lab Total
  Maximum Might Score (Scouring): (Solomonic Storytelling + appropriate Area Lore Lab
  Total) / 2
  Either activity brings a spirit applicable to the sahir's summoning art by the end of the season, causing it
  to appear within a magic summoning circle that prevents it from affecting anyone or anything outside the
  ring for as long as it remains unbroken. When summoned by seeking, the spirit may return to where it
  came from at any time; when summoned by scouring the spirit is held captive. In either case, the sahir
  can return it by simply looking at it and concentrating.
  The spirit summoned by this activity is essentially up to the storyguide to describe. See the various
  Realms of Power books for powers a summoned spirit might have, and what spirits with different Might
  Scores look like. In the Mythic Middle East, jinn are common, as are elemental spirits. Infernal spirits
  are also likely, Divine spirits are generally unlikely. Ultimately, the storyguide should choose a spirit for
  the sahir that will enhance the story he is telling.
  Warding
  A Sahir can enchant an area or object with the power to repel spirits appropriate to his summoning art.
  
  The sahir devotes a season to preparing the effect, and then draws a mystic circle on the ground or on
  an object and ceremonially imbues it with the magic. (The formula for the ward may be taken from the
  laboratory and used once to enchant a circle drawn in an outside location, as long as both the sahir and
  the spirit through which he casts it participated in the lab activity.)
  Any spirits normally targeted by the summoning art used to perform this activity cannot touch the person
  carrying the object or affect him with their powers, or cannot cross the circle or affect the other side of
  it. They also cannot affect the enchanted circle or object itself. These effects last until the circle is
  broken, either deliberately or by the deteriorating forces of age or climate.
  Creating a ward is a Solomonic Travel + (Realm) Lore activity, of the realm affiliated with the sahir's
  summoning art, and his lab total determines the maximum Might Score the ward can affect.
  Maximum Might Score warded: Solomonic Travel + (Realm) Lore Lab Total
  Solomonic wards must penetrate the Magic Resistance of any spirits affected by them. Calculate the
  sahir's Penetration Total based on the Might of the spirit summoned in the lab, minus the level of the
  ward. As with spells, the sahir cannot improve the spirit's Penetration bonus, though a supernatural aura
  at the site of the ward can modify the effect's Penetration Total.
  Khuddam ("Servant Spirits")
  An intelligent spirit that agrees to serve a sahir and assist him with his magic may be enchanted with
  special properties that help the sahir whenever he casts spells through that spirit. This spirit is called a
  khadim (or khadimma if female), meaning "servant," and the enchantment is called "the khadim bond."
  These terms are thought to derive from the name Al-Khidr, the spirit who served Al-Hajjaj of the First
  Council among others, and thus "servant" does not have a derogatory connotation in this context.
  To establish the khadim bond, the sahir generates a Realm Lore Lab Total no less than the spirit's
  Might Score, using the Realm Lore associated with the spirit and his highest Solomonic art. He must also
  spend a number of pawns of vis equal to the magnitude of the spirit's Might Score. This gives the sahir
  the same number of Bond Points to spend on the following benefits:
  Safety: Subtract 1 botch die from the sahir's summoning, spell casting, and Fatra Bayna
  Avoidance rolls (see Warping and Corruption, later in this section)
  Potency: Add 2 to the sahir's Casting Total
  Skill: Add 3 to the sahir's Finesse rolls
  Focus: Add 2 to the spirit's and the sahir's Concentration rolls
  Penetration: Add 5 to the spirit's Penetration Total
  From then on, whenever the sahir summons and casts spells through that spirit, he receives the benefits
  of all Bond Points he has invested into it. These benefits are purchased on a pyramid scale, so that 3
  Bond Points spent on Safety subtracts two botch dice, and 10 Bond Points spent on Penetration yields
  a +20 bonus. A sahir may perform the lab activity more than once with the same spirit, but this only
  allows him to reallocate his Bond Points; the benefits are not cumulative. A sahir can create bonds with
  multiple spirits, though the same spirit cannot have a bond with more than one sahir.
  Enchanting a Khadim: highest Solomonic art + (Realm) Lore Lab Total, equal to spirit's Might
  Score
  
  Al-Iksir (The Elixir of Life)
  The secret of Al-Iksir was said to have been brought to the original council by Al-Hajjaj, who received
  it from Al-Khidr. The sahir summons a spirit into a liquid concocted from vis and other materials and
  then consumes it, taking properties of the spirit into himself. This frees the spirit and purifies the sahir,
  giving him a taste of immortality in exchange for experiencing Warping and other effects. The process is
  intensely personal, and while a sahir can invent his own formula based on another sahir's laboratory
  text, he cannot make one for anyone but himself.
  Al-Iksir is a Medicine activity, using any of the traditional Solomonic arts: Solomonic Alchemy purifies
  the body, Solomonic Astrology aligns the sahir with beneficial influences, Solomonic Physic promotes
  overall health, Solomonic Storytelling nourishes the soul, and Solomonic Travel exposes the sahir to
  favorable otherworldly environments.
  Al-Iksir: highest Solomonic art + Medicine Lab Total
  The process takes a season of effort, and costs a number of pawns of vis equal to the sahir's (Lab Total
  / 5). This gives him the same number of Al-Iksir Points to spend on the following beneficial effects:
  Remove an Aging Point (1 Al-Iksir Point).
  Reduce Age and Apparent Age by 2 (1 Al-Iksir Point).
  Reduce Apparent Age by 10 (1 Al-Iksir Point).
  Increase a Characteristic by 1, though not above +5 (Al-Iksir Points equal to the absolute value
  of the increased Characteristic).
  After the potion is consumed, the sahir must also spend the same number of Al-Iksir Points on the
  following negative effects:
  Gain two Warping Points and check for Fatra Bayna (see Warping and Corruption, later in this
  section) (1 Al-Iksir Point).
  Lose memories and associated knowledge, removing a simple die's worth of experience points,
  usually starting with childhood (1 Al-Iksir Point).
  Gain an eccentric Personality Trait at +3, or increase this Trait by 1, which becomes an
  obsession at +6 and madness at +10 (2 Al-Iksir Points).
  Gain a Minor Flaw appropriate to the spirit's influence (3 Al-Iksir Points).
  The spirit's Might Score is also temporarily reduced by the number of Al-Iksir Points spent; this lost
  Might generally returns at the rate of one point per year.
  Most sahirs wait until old age before making Al-Iksir, preferring to experience its dramatic changes
  later in life.
  Initiating the Arts
  It is a relatively simple process for a Gifted teacher to pass on the Solomonic arts to another student
  with The Gift. The teacher, a spirit summoned by the teacher, and the student spend a season together in
  a Solomonic lab, and the teacher performs a powerful ritual that opens all five Solomonic arts. This is a
  Magic Lore activity that is also associated with Solomonic Travel, but since it has been fully integrated
  into Solomonic magic, it does not require the teacher to possess that art.
  
  Any art in which the teacher does not have at least a score of 5 gives the student the Deficient Technique
  Flaw. If the student has any non-Solomonic Supernatural Abilities or Arts, add their scores together and
  double the result, adding 10 if The Gift has already been opened. Compare this to the teacher's Opening
  Total, which is half his Solomonic Travel + Magic Lore Lab Total; if this Opening Total is less than the
  sum of the character's scores in his powers, the teacher cannot initiate the student.
  Opening Total: (Solomonic Travel + Magic Lore Lab Total) / 2
  In order to pass on the magical secrets associated with the Art of Suleiman to those who did not have
  The Gift, Muhammad al-Fazari — one of the six unGifted members of the First Council —discovered
  how to use his guardian spirit to initiate them through the power of the Magic Realm. Many of his line
  believe that this discovery, more than any other, led to the golden age of sahirs and the formation of the
  Suhhar Sulayman. This process also works on Gifted students who have already been opened to
  another tradition, and for sahirs without a summoning art or who come to the tradition from another
  one, this is typically their best method of entry.
  The process involves the teacher summoning a willing spirit to carry the student, in spirit form, into the
  Magic Realm. During the season, the student undergoes a sort of dream journey appropriate to the
  spirit, while his physical body remains in the lab in a deep sleep. The experience is very similar to what
  happens to Hermetic magi when they experience Twilight — he might find himself in the physical world,
  but in a ghostly form that is unable to affect his surroundings; or in a surreal environment surrounded by
  other spirits interrogating him, urging him to prove his worth; or reliving events of his past as if they were
  happening to him again.
  While the student is in this state, his teacher performs the opening ritual and calculates his Opening Total.
  If this is 30 or more, the student gains a Major Virtue associated with the Art of Suleiman that is also
  possessed by the teacher, usually a Solomonic or a summoning art. With a total of 25, he gains the
  Major Virtue but also receives a Minor Flaw. With only 15, he gains the Major Virtue and a Major
  Flaw. These Flaws should be tied to the student's travels.
  Before the process is complete, the teacher spends vis equal to half the necessary Opening Total (7, 12,
  or 15 pawns), and the spirit's Might Score is reduced by the same amount. This reduction is not
  permanent, but it takes at least a year to recover each point. The student also gains two Warping Points,
  though no check for Fatra Bayna (see Warping and Corruption, later in this section) is required.
  To initiate an unGifted student in a summoning art and all five Solomonic arts using this method is time-
  consuming, vis-consuming, and Might-consuming, and tends to produce sahirs with a weak grasp on
  reality due to Warping and many Flaws. This is why unGifted sahirs tend to group in families, and
  generally teach their summoning art and Solomonic specialty only.
  Experimentation
  While it is nothing so grand as Hermetic arcane experimentation, sahirs have a means of producing
  unexpected results in their laboratories, and by sharing these discoveries they can improve their
  tradition's magic in slow and incremental steps. Because it requires that the sahir have more than one
  Solomonic art or power, Gifted sahirs tend to be the most inventive.
  When designing a new effect, either inventing a formula or binding a spirit, the sahir may declare that he
  is experimenting by incorporating a second art or another power into the effect. His lab total then uses
  the lower of these two Abilities or Arts. The player should give the storyguide some idea of what he is
  hoping to achieve, based on the two powers. The player also adds a simple die to the sahir's lab total.
  
  When the project is completed, the sahir makes a stress roll for each power used. On a 0, check for
  botches to see if there is a disaster, otherwise the result is a story event. If neither roll is 0, and one roll is
  12 or more, the sahir makes a unique discovery related to the power with the highest value, instead of
  his original effect. For all other results, the results include a side effect related to the secondary power.
  For example, a Storytelling/Astrology spell to put people to sleep might also tell the sahir their names.
  Sahirs with Solomonic Astrology may apply one fifth of their Solomonic Astrology score to these rolls
  (see The Solomonic Art, Magical Defense Bonuses, later in this chapter). This does not prevent them
  from botching if they roll a 0, but makes a discovery more likely. Sahirs with the Inventive Genius Virtue
  may similarly add 3 to these rolls.
  Unique discoveries from an experiment can be used to improve Solomonic magic in much the same way
  that magi improve Hermetic theory. If the sahir achieves a discovery and spends a subsequent season
  duplicating his efforts, and does not get a 0 on either experimentation roll, he stabilizes it and generates a
  number of Breakthrough Points equal to the effect's magnitude. (He also gains this many Warping Points
  minus a simple die.) These Breakthrough Points accumulate to produce Minor, Major, or Solomonic
  Breakthroughs that can change how sahirs practice magic. (See Houses of Hermes: True Lineages,
  pages 26-30, for more on Original Research.)
  Warping and Corruption
  When a sahir receives two or more Warping Points as a result of a magical botch, there is the chance
  that he will lose control. Instead of channeling the spirit's power as he desires, the spirit's power
  overtakes him. He typically blacks out and awakens in another place: lost in an otherworldly desert with
  nine moons and sand of every color; or perhaps held as a prisoner in the castle of his enemy, locked in a
  dark dungeon; or perhaps even bound in the position of his summoned spirit, watching as the spirit
  performs magic while drawing upon the sahir's own life energy. Sahirs call this place (which many
  believe is separate from the Magic Realm) bayna (BEY-na, "between"), and the experience Fatra
  Bayna (FA-tra BEY-na, "Time Between").
  Upon gaining the Warping Points, the sahir's player may make a Stamina + Concentration roll
  (Solomonic Travel gives him a bonus, as described later). The Ease Factor is a stress die (no botch
  possible), plus the sahir's Warping Score, plus the number of Warping Points he received, plus his aura
  modifier. If he botches, roll a botch die for each Warping Point gained. Success means there is no other
  effect. If he fails, he experiences Fatra Bayna.
  Fatra Bayna Avoidance: stress die + Stamina + Concentration + Solomonic Travel bonus vs.
  stress die (no botch) + Warping Score + Warping Points received + aura
  During Fatra Bayna, all of the sahir's summoned spirits are released from his control, dispelled whether
  they want to depart or not, and all his active ritual effects end. What happens to his body varies; for
  some it remains in stasis or transforms into a spirit form, while for others it continues to react and
  respond as if controlled by one of his summoned spirits. Some sahirs describe the experience as similar
  to what they imagine it is like for intelligent spirits, like jinn, when they are bound to an object or person
  against their will. The character continues to age while he is away, though he does not starve, asphyxiate,
  or suffer from exposure in the meantime.
  Fatra Bayna lasts approximately two minutes at minimum, to approximately one year maximum. This
  duration is determined by a secret simple die roll according to the following chart. The sahir's player
  does have some influence over the results, even though he does not see the roll; he may add or subtract
  3 from the die roll by spending a Confidence Point, and if the sahir possesses Solomonic Travel the
  
  player may also choose to add or subtract his Magical Defense Bonus. (Players should add to the roll if
  they want a better chance of positive effects, or subtract from it if they want to ensure they spend less
  time away from the physical world.)
  Fatra Bayna Results
  Die roll
  Fatra Bayna Duration
  Effects
  1 or less
  Diameter
  Gain 3 Corruption Points
  2–4
  Sun
  Gain 2 Corruption Points
  5–7
  Moon
  Gain 1 Corruption Point
  8–9
  Season
  Gain 1 Spirit Point
  10 or more
  Year
  Gain 3 Spirit Points
  When he returns, the sahir receives a number of Warping Points equal to the modified roll, and a
  number of Spirit or Corruption Points, as indicated on the chart. These are similar to experience points
  in that they must be spent immediately; Spirit Points provide beneficial effects and Corruption Points
  negative effects. Sahirs are more likely to gain Corruption Points than Spirit Points, and for this reason
  Fatra Bayna is generally regarded as a phenomenon that punishes careless sahirs. Those who benefit
  are admired for their wisdom and endurance.
  Also, whenever a sahir's Warping Score increases by 1, he automatically receives an additional
  Corruption Point, which must be spent the next time he experiences Fatra Banya.
  The storyguide spends Spirit Points like so:
  1 Spirit Point: Gain (Warping Score x 5) experience points in a summoning or Solomonic art.
  1 Spirit Point: The sahir invents a new spell with level no greater than the sahir's (Warping
  Score x 5).
  1 Spirit Point: The sahir returns with (Warping Score x 5) pawns of vis that only he can use,
  collected within his person or his belongings.
  1 Spirit Point: Gain 3 Confidence Points.
  3 Spirit Points: Increase the sahir's Confidence Score by 1.
  3 Spirit Points: Gain a +1 cumulative bonus to all social interactions (leading, teaching and
  bargaining, but not summoning or casting), which helps to mitigate the effects of The Gift and
  similar Flaws.
  3 Spirit Points: Gain a Minor Virtue appropriate to the experience, or remove a Minor Flaw.
  Corruption Points have the following effects, also chosen by the storyguide:
  1 Corruption Point: Make an immediate Aging roll, adding the sahir's Warping Score to the
  total.
  2 Corruption Points: Gain a bad Reputation among spirits from the appropriate realm at 2, or
  increase this Reputation by 1.
  3 Corruption Points: Gain a –1 penalty to all social interactions, which is cumulative with the
  effects of The Gift and similar Flaws.
  
  3 Corruption Points: Gain a Minor Flaw appropriate to the experience, or lose a Minor Virtue.
  Other sahirs and spirits who are familiar with the sahir can usually tell upon the character's return
  whether the experience was positive or negative, though this otherworldly aspect fades quickly.
  Integration
  There is always the possibility that peaceful voices will prevail, and that magi and sahirs will work
  together to combine their magic into a unified tradition. Or perhaps one of them will learn enough about
  the other to steal their magical secrets and gain the upper hand. Here are some examples of discoveries
  that might be achieved in either case.
  Hermetic True Names
  Minor Breakthrough
  The magus learns to incorporate True Names into his magic, allowing him to invent spells that include an
  Arcane Connection to a supernatural being. This will enable magi to effectively memorize and share such
  Arcane Connections, making them less reliant upon physical connections for their spirit magic.
  Scientates Suleimanis
  Major Breakthrough
  By studying the Solomonic arts and the five Abilities associated with them, the magus gains Insight into
  the way Solomonic magic allows sahirs to duplicate natural effects associated with science, emotions,
  and the supernatural realms. The magus then invents experimental Rego spells that produce similar
  effects. Once the breakthrough is achieved and the associated Virtue distributed, magi will be able to
  duplicate any Solomonic formulaic spell, including those overcoming the Limit of Energy.
  Hermetic Realm Initiation
  Hermetic Breakthrough
  After undergoing the initiation himself, instead of gaining a Solomonic art, the magus gains Insight into the
  Solomonic initiation process. This might produce a spell to warp another person with magic, or a Ritual
  to open him to a Virtue possessed by the caster. This research eventually leads to a breakthrough with
  which the magus may initiate others into new Supernatural or Hermetic Virtues without the secrecy and
  lore of a Mystery Cult. Soon powerful magi may even learn to teach Hermetic magic to the unGifted, by
  initiating them into each Art.
  New Hermetic Virtues
  Scientates Suleimanis
  
  Major, Hermetic (Major Breakthrough)
  This breakthrough Virtue allows a magus to invent and cast spells that use any of the non-Ritual Solomonic
  guidelines, using Rego with a Formappropriate to the target. This is similar to craft magic, where magi produce goods
  through magic labor. For example, a magus with this Virtue could use ReTe to duplicate the alchemical process by
  which steel's sharpness or hardness is enhanced, or ReCo to encourage the body to recover fatigue more quickly.
  Hermetic Realm Initiation
  Major, Hermetic (Hermetic Breakthrough)
  The magus may initiate students into Virtues in the same way sahirs do, by convincing a spirit to accompany the
  student into the Magic Realm. This uses the character's Rego VimLab Total instead of Solomonic Travel, and
  substitutes Magic Lore for Magic Theory, but otherwise works the same way: costing vis, reducing the spirit's Might
  Score, and Warping the student.
  Solomonic Devices
  Minor Breakthrough
  The sahir must study enchanted items made with Hermetic magic, which gives him Insight towards
  bindings made with similar effects. Through experimentation, he learns to build devices that do not
  require a spirit, but maintain concentration on their own. This discovery would likely lead to a great
  wealth of invested items throughout the Mythic Middle East and beyond, as sahirs would be free to
  create items with lasting effects without binding spirits to them.
  Spontaneous Solomonic Spells
  Major Breakthrough
  Sahirs would greatly benefit from the ability to cast spells they have not memorized. Studying Magic
  Theory provides Insight into this practice, perhaps yielding formulaic spells where the sahir can change
  the parameters as he casts them. The Major Virtue this project produces would allow sahirs to cast
  spontaneous spells in the same way as magi, dividing their Casting Total by 2 or by 5. Because sahirs
  would need less time in their laboratories inventing new spells, this discovery could lessen the importance
  of buyut al-hikma throughout the Suhhar, as more sahirs prefer adventuring during their free seasons
  to learning new spells.
  Independent Solomonic Magic
  Solomonic Breakthrough
  By studying Hermetic magic, a sahir could remove his need to channel a spirit's power. This requires
  him to initiate at least one Hermetic Technique and Form and study Magic Theory, but the Insights
  produced from these sources lead to spells that could be cast independently of a summoned spirit, with
  the sahir maintaining the effects and using the sahir's Penetration Total. This would be especially
  valuable for unGifted sahirs, as their spirits' Might Scores would no longer limit their magic.
  New Solomonic Virtues
  
  Spontaneous Solomonic Spells
  Major, Supernatural (Major Breakthrough)
  The sahir possessing this Breakthrough Virtue can cast formulaic spells spontaneously, the same way as magi do. To
  do this he must either lose a Fatigue level and divide his Casting Total by 2, or not roll the stress die and divide his
  Casting Total by 5.
  Independent Solomonic Magic
  Major, Supernatural (Solomonic Breakthrough)
  The sahir can cast and maintain Solomonic spells without channeling themthrough a spirit. This does not add his
  Summoning Strength to his Casting Total, and uses his Penetration Total instead of the spirit's. If he is unGifted, his
  independent spells and effects have no maximumlevel.
  The Solomonic Arts
  The Art of Suleiman, through its component arts, has a wide range of effects described by the guidelines
  in this section, with sample spells to demonstrate how these effects might be used. Players may safely
  assume that every listed guideline has been developed into a spell at one time or another.
  Most of the guidelines use magic to duplicate the natural results of practicing medieval science.
  However, some effects require ritual spells because their effects cannot be reproduced with mundane
  abilities.
  The sample spells sometimes reference a spirit by name (written as "[Spirit]"), but this is generally not
  exclusive. Unless the sahir has an appropriate Flaw, any spirit he summons may power any spell he
  casts.
  Magical Defenses
  Like magi receive supernatural bonuses fromtheir Formscores, sahirs have an innate formof "magical defense" from
  their Solomonic arts. Divide the sahir's score in each art by 5 to determine his Magical Defense Bonus, and see below
  for the applications.
  Solomonic Alchemy: Fromregular exposure to magic, the sahir's body is rarefied, becoming stronger and more
  resistant to physical dangers. Add his bonus to Soak and subtract it fromAging rolls, and add it to Strength when
  calculating what he can carry without penalty.
  Solomonic Astrology: Because of his heightened understanding of heavenly signs and what they predict about the
  future, the sahir is more aware of events before they happen, and thus is less likely to be surprised. Add his bonus to
  all of his Concentration and Initiative rolls, and to Perception rolls associated with alertness or intuition.
  Solomonic Physic: The sahir with knowledge of Solomonic Physic is generally healthier. Add his bonus to his
  Recovery rolls and subtract it fromAging rolls (this is cumulative with Solomonic Alchemy). In addition, he becomes
  less noticeable: add his bonus to rolls that involve being stealthy or unobtrusive, including his Defense score when
  he is not attacking.
  Solomonic Storytelling: The sahir's presence is enhanced, giving himthe bonus to rolls for non-magical social
  activities (cumulative with the bonus fromFatra Bayna) and increasing his Leadership score when commanding
  spirits or managing a laboratory. Also, he is more resistant to powers that target emotions; add his bonus to any rolls
  involving his Personality Traits.
  
  Solomonic Travel: Exposure to the supernatural allows the sahir to add his bonus to otherworldly navigation rolls,
  and add or subtract it fromhis Bayna Avoidance rolls. He may also add this bonus to Stamina rolls to avoid fatigue,
  and to his Finesse rolls when controlling his magic.
  Sihr
  Strictly speaking, Sihr is not a Solomonic art, but is so common among sahirs that many Ashab al-
  Halqa (Followers of the Circle, the sixth sahir "family") consider it the special power of their lineage. In
  some texts the Seal of Suleiman is drawn with six points — this is seen as an attempt by these sahirs to
  spread the idea that Sihr is just as integral to the Art as the other families' powers.
  Sahirs use Sihr to summon jinn, and to provide mystic force behind the bargain that places a jinni into
  their service. It is said to originate from the powers of Suleiman, and is sometimes referred to as
  Solomonic Sihr, or (Solomonic) Summoning. It is very similar to the Sihr that is still practiced in Iberia,
  though the two traditions split almost two hundred years ago. Solomonic Sihr is slightly more compatible
  with Solomonic magic, though sahirs can use either version.
  Discerning jinn: Before a jinni is summoned, the sahir should study it to determine its strength. If the
  sahir can see spirits (with Second Sight, for example), then he can directly observe the jinni in its native
  habitat, and it takes him just a single round to make the necessary assessment. Without magical help, the
  sahir must use his knowledge of the local area to gather sufficient information about the spirit who
  dwells there; the player should make an Intelligence + (Area) Lore roll against an Ease Factor of 6 to
  discover the Form that the jinni takes and its likely powers. It takes about an hour for the sahir to make
  this assessment.
  Once this preliminary research has been performed, the sahir can attempt to discern the jinni's
  approximate Might, based on its appearance (if seen), its abode, and the sahir's own knowledge. He
  must decide whether the jinn is faerie, magic or infernal (based on its behavior and attitude), and make
  an Intelligence roll modified by the appropriate (Realm) Lore. Success reveals the magnitude of the
  jinni's Might. Failure indicates the sahir is unable to guess, making summoning it more dangerous. The
  decision as to which (Realm) Lore to use is vital; if the player guesses wrongly, then this is a straight
  Intelligence roll. Since the player has no experience with jinn, the storyguide should make the distinction
  between them clear.
  Discern Might: Intelligence + (Realm) Lore + stress die against Ease Factor of 9
  Summoning jinn: Once discerned, the sahir may summon the jinni and attempt to bind it into service.
  This summons requires the jinni to be within range of the sahir's voice, or else he needs an Arcane
  Connection. The summons makes the spirit assume its material form, and takes at least fifteen minutes to
  perform while the sahir chants words of command, makes prescribed gestures, and draws symbols on
  the ground.
  The summons generally includes an offering of vis, one pawn for every magnitude of the jinni's Might
  Score, but the sahir can offer more (a maximum equal to the character's Sihr score) or less (none,
  even). The sahir only has his own rough estimate of the jinni's Might, so he may unwittingly offer more
  or less than the standard amount. This vis does not affect the summoning, but it plays an important role in
  the bargaining which follows.
  The sahir then generates a Summoning Total based on his Sihr score. A successful summons that also
  penetrates the jinni's Magic Resistance forces it to take physical form before the sahir. Calculate the
  Summoning Strength, which is the amount by which the sahir's Casting Total exceeds the Ease Factor.
  
  A botched roll results in an infuriated jinni, or a spirit different from the one intended.
  Summoning Total: Presence + Sihr + aura + stress die
  Ease Factor: jinni's Might
  Summoning Penetration: Summoning Total + sahir's Penetration Bonus – jinni's Might Score
  Summoning Strength: Summoning Total – Ease Factor
  A failed summons has no effect, though the sahir can try again at the cost of a Fatigue level.
  The sahir can spend extra time on a summons; each additional fifteen minutes causes him to lose a long-
  term Fatigue level after the ceremony, and adds another botch die to the Summoning roll, but provides a
  +5 bonus to Penetration. He can also spend vis, each pawn giving a +2 bonus to his Penetration Total.
  Bargaining with the jinni: After the jinni arrives, the sahir must bargain with it to gain its services.
  The power of Sihr ensures that the jinni cannot depart or attack until a bargain is struck or they have
  agreed no bargain can be achieved. A sahir who refuses to bargain releases the jinni from making a
  pact. "Bargain" may be misleading; a skilled sahir can obtain the services of a weak jinni without
  offering anything in return. The arrangement is magically enforced: the jinni cannot break the terms
  unless the sahir reneges first, and most jinn will obey the spirit of the agreement if treated well. A sahir
  can attempt to strike a bargain with any jinni, not just those he has summoned — for example, re-
  negotiation following the lapsing of a previous bargain — and Summoning Strength can give him an oft-
  needed advantage.
  Bargain Total: Communication + Bargain + Summoning Strength + stress die
  Ease Factor: 18 + bargain modifiers
  Bargain Modifiers
  Terms are general in scope
  +3
  e.g. "Follow me around and do as I say."
  Terms are specific in scope
  +0
  e.g. "Help me locate the lost city of Babel."
  Terms constitute a single task
  –3
  e.g. "Escort me safely to Damascus."
  Terms reduce Might Score
  +3 per Point
  Service to last one day
  –3
  Service to last one week
  0
  Service to last one month
  +3
  Service to last one season
  +6
  Service to last one year
  +9
  Sahir accepts a small duty
  –3 per duty
  Sahir accepts a heavy duty
  –6 per duty
  Sahir offers less vis than standard
  +2 per pawn under the standard
  Sahir offers more vis than standard
  –2 per pawn over the standard
  The Ease Factor has a bargain modifier, which depends on what the sahir is asking from the jinni and
  what he offers. Aiding the sahir with his magic for a day is a single task, which reduces the Ease Factor
  by 6 (–3 for "Service to last one day" and –3 for "Terms constitute a single task").
  
  Note that sahirs with The Gift typically suffer a penalty to all social interactions, which affects this total.
  A failed bargain roll results in a failure to make a bargain, and the jinni is not compelled to remain. A
  botch results in the sahir offending the jinni and temporarily acquiring either Supernatural Nuisance
  Flaw (for a weak jinni) or Plagued by Jinni (for a moderate or powerful jinni), which lasts for at least a
  month.
  A successful bargain binds the jinni to the sahir for the duration. He can ask it to perform any task
  within its power, though the jinni cannot renege on any solemn oaths it has sworn prior to the summons,
  and for jinn who have adopted a religion this includes disobeying the tenets of their faith. The jinni
  cannot make any new oaths while bound in service without the sahir's permission.
  A sahir can only bind a limited number of jinn in service to him at a time, equal to his Leadership score
  plus one — even a sahir with no Leadership score can command at least one jinni.
  Maximum Number of Bound Jinn: Leadership + 1
  Solomonic Sihr is the most common summoning art in the Mythic Middle East. It is usually aligned with
  the Magic realm, though there are Divine, Faerie, and Infernal versions as well, each with slight
  functional differences (see the Non-Magic Sihr sidebar).
  Typical Duties for Sahirs
  The supernatural realmto which the jinni is aligned can greatly influence the duty that it sets the sahir. Infernal jinn
  typically demand sinful duties, while faerie jinn want human attention, and magic jinn desire power and wealth. (See
  Chapter 3: Jinn, for more details.)
  Small duties: cleansing or protecting the jinni's home, guarding a human family to which the jinni has become
  attached, retrieving stolen wealth, writing a poemin praise of the jinn, providing rare commodities such as
  frankincense or rubies, obtaining vis froma particular source.
  Heavy duties: fighting wizards who seek to enslave jinn, freeing slaves fromcaptivity, playing a jest on an important
  local figure, delivering the heart of an enemy, traveling to a supernatural realmwhere the jinni cannot go, procuring a
  unique itemsuch as a book written in Suleiman's own hand.
  Non-Magic Sihr
  The description of Solomonic Sihr assumes that the power is aligned to the Magic realm, which is its most common
  form. However, versions of Sihr aligned to other realms have the following mechanical changes.
  Divine Sihr: Though the sahir has no foreign aura penalties, he cannot offer vis, which increases the Bargaining Ease
  Factor by twice the magnitude of the jinni's Might Score.
  Faerie Sihr: The sahir adds the value of his highest positive Reputation to his Bargaining Total, and subtracts his
  highest negative Reputation. The storyguide rules whether a particular Reputation is positive or negative. (Sympathy
  Traits and Faerie Rank can also apply to this roll, if you are using the rules for these fromRealms of Power: Faerie.)
  Infernal Sihr: Failure on the Bargaining roll does not automatically permit the jinni to depart, and as long as the sahir
  likes he can hold it prisoner and continue to try and coerce it, though each subsequent attempt costs hima Fatigue
  level. The storyguide should lower the Bargaining roll Ease Factor the longer the jinni is held captive: –1 after a day,
  –2 after a season, –3 after a year.
  Solomonic Alchemy
  
  Solomonic Alchemy affects nonliving matter, simple (water, air, fire, earth) or complex (e.g. metal,
  smoke, bone, wood). The sahir must touch the target, and can affect up to one cubic pace of simple
  matter or fifty cubic inches of complex matter. Each additional magnitude added to the spell level
  multiplies the amount of matter he can target by ten.
  These effects have one parameter, Alteration, which determines the magnitude of natural change that the
  sahir can impose upon the matter. Thus, making dirt as sticky as clay is less difficult than making it as
  sticky as mercury.
  Slight: The matter undergoes a subtle change in appearance or property, within the common
  range of examples for that matter. For example, give water the scent of the sea, or change the
  color of a standard gemstone. (+0 magnitudes)
  Minor: The matter undergoes a noticeable change in appearance or property. The change must
  be commonly found in nature, and of a general sort. For example, brighten light to that of a
  torch, or condense air into a cloud. A Minor change can modify the Damage naturally caused by
  matter by up to +5 or –5. (+1 magnitude)
  Substantial: The matter undergoes a significant change in appearance or property, uncommon
  in nature. For example, make water as caustic as acid, or iron as flexible as copper. A
  Substantial change can affect the natural Damage caused by the matter by up to +10 or –10.
  (+2 magnitudes)
  Major: The matter undergoes a total change in appearance or property, but no more than the
  extremes found in nature. For example, call lightning from a clear sky, or make stone as hard as
  diamond. A Major change can alter the Damage naturally caused by the matter by up to +15 or
  –15. (+3 magnitudes)
  When performing Solomonic Alchemy as a mundane activity using Philosophiae, the sahir must apply
  various reagents, powders, tinctures or other ingredients to the target. These are typically provided by
  an apothecary, and many sahirs make their living providing such materials.
  See Art and Academe for more examples of alchemical effects.
  Solomonic Alchemy Guidelines
  These guidelines distinguish between changes to principle qualities (hot, cold, dry, or moist) and secondary qualities
  (things like acidity, density, weight, and color) of matter.
  Ritual alchemy effects can be held dormant until the sahir or the spirit triggers themby concentrating upon them, for
  as long as the spirit maintains the effect. Animate objects will move under the sahir's control if he concentrates.
  Unlike non-ritual spells, these ritual guidelines produce a magical thing that cannot directly affect anyone with Magic
  Resistance unless the spell penetrates.
  Level 3: Enhance or diminish a secondary quality of simple matter.
  Level 4: Enhance or diminish a principle quality of simple matter.
  Level 5: Enhance or diminish a secondary quality of complexmatter.
  Transformsimple matter into another kind of simple matter for the duration of the effect. (Ritual)
  Level 10:
  Enhance or diminish a principle quality of complexmatter.
  Animate simple matter for the duration of the effect. (Ritual)
  Transformsimple or complexmatter into another kind of complexor simple matter for the duration of the
  
  effect. (Ritual)
  Level 15:
  Animate complexmatter for the duration of the effect. (Ritual)
  Transformmatter for the duration of the effect, adding or removing properties such as weight or temperature
  with the Alteration parameter. (Ritual)
  Solomonic Alchemy Spell Formulas
  [Spirit]'s Oasis
  Solomonic Alchemy Level 5
  Alteration: Slight, Ritual
  The sahir mixes a pawn of vis and a cubic pace of sand, and changes it into a pool of clear spring
  water, enough to fill several large barrels. This transformation only lasts as long as the spirit maintains the
  effect, though the ritual nature of the spell ensures that the water will still quench thirst if drunk before it
  changes back. Note, however, that characters with Magic Resistance cannot swallow this water unless
  the effect penetrates.
  (Base 5)
  Summon forth the purest fire, to set alight those who oppose us
  Solomonic Alchemy Level 15
  Alteration: Major
  The sahir takes a barely inflammable object like a damp cloth or a piece of wood coated with pitch,
  and lights the end of it with a bright blue flame that naturally burns hotter than a blacksmith's forge. This
  flame burns until it runs out of fuel, can ignite things like flesh or wet thatch that are otherwise resistant to
  fire, and causes +20 Damage to anyone that comes into contact with it.
  When Magos al-Laqis al-Abyad al-Sakhr casts his version of this spell through his guardian angel, the
  flame is almost silvery in color. His version includes a side effect (gained through arcane
  experimentation) that causes infernal beasts to howl with pain when struck by its light.
  (Base 4, +3 Major)
  Bear me upon breath of stone
  Solomonic Alchemy Level 20
  Alteration: Minor, Ritual
  The sahir lights a bonfire that produces a great deal of smoke, and after he sacrifices the necessary vis
  the wisps of smoke become as solid as stone, able to support the weight of a man. The sahir may then
  step onto this unnatural cloud and rise into the air, or perhaps climb down it if he moves quickly, as long
  as the spirit maintains the spell and the fire continues to produce smoke.
  (This is a "noticeable" transformation, altering the substantive quality of the smoke to correspond to that
  of stone).
  (Base 15, +1 Minor)
  Let us fortify the steel that strikes our foes
  Solomonic Alchemy Level 25
  
  Alteration: Substantial
  The sahir touches the affected object (and spends more than an hour treating and soaking it with
  alchemical mixtures, if Philosophiae is added), and the metal is permanently purified by the process. This
  gives the steel object a +5 bonus to its Damage score, or a +2 bonus to its Protection or Defense score.
  The spell enhances the solidity of plain steel, that secondary property that makes it especially sharp and
  strong. It can affect a single object up to 500 cubic inches in volume, approximately the size of a great
  sword, a heater shield or a suit of mail.
  (Base 10, +1 Minor, +2 size)
  The vigilant guardian
  Solomonic Alchemy Level 35
  Alteration: Major, Ritual
  With this spell, the sahir animates a stone statue up to 20 paces by 10 paces in size, which follows his
  directions whenever he concentrates, for as long as the spirit maintains the effect. The statue can slowly
  move and bend its limbs as if they were made of clay, though they remain hard and impenetrable. It can
  even change its shape, flowing like mud or sand to spread out across a surface, though it will naturally
  attempt to return to its original form whenever the sahir releases control.
  (Base 10, +3 Major, +2 size)
  Solomonic Astrology
  Astrological effects impart information directly to the sahir through his recognition of signs and portents,
  and can thus target any individual the sahir can see or to which he has an Arcane Connection. These
  effects have a single parameter, Detail, which describes the quality of information gleaned from the spell,
  though questions about the past or the distant future add an additional magnitude, and those about the
  near future (within a month) add two magnitudes.
  Some ritual spell effects give the sahir the ability to sense danger, similar to the Premonitions
  Supernatural Ability. When this effect is active, the storyguide should apply a Premonition bonus to any
  roll where the outcome would prove the prediction false. The base value of this bonus is noted next to
  the corresponding guideline, and increases with the Detail parameter, as indicated below.
  Binary: A one-word answer between two choices. (+0 magnitudes)
  Basic: The equivalent of a three-word answer. This gives a +1 bonus to premonition effects.
  (+1 magnitude)
  Brief: A single sentence of information. This gives a +2 bonus to premonition effects. (+2
  magnitudes)
  Thorough: All relevant information associated with the target. This gives a +3 bonus to
  premonition effects. (+3 magnitudes)
  Answers provided by Solomonic Astrology are not absolute, especially when they involve the future,
  though they do provide indicators that sahirs can interpret to receive clear answers to specific questions.
  For more guidance on the sorts of results that astrological calculations tend to provide, see Art &
  Academe, page 74.
  When used with Artes Liberales to disguise or augment his casting, the sahir must make up an
  
  astrological chart for the target. This requires knowledge of the date and place of its birth, and an
  Intelligence + Artes Liberales roll against an Ease Factor of 9.
  Art & Academe has more examples of astrological effects that sahirs can duplicate.
  Solomonic Astrology Guidelines
  All Solomonic Astrology ritual spells increase the Penetration of the sahir's magic by the effect level when casting
  subsequent spells against that same target. This bonus only lasts while the spirit maintains the effect, and still
  requires the sahir to make a Finesse roll for casting multiple spells.
  Level 2: Perceive one obvious property of a person or object (e.g. hair color, current activity).
  Level 3: Perceive one property of a person or object that can be determined fromclose examination (e.g. state of
  consciousness, age).
  Level 4: Perceive a specific piece of information about a person or object that cannot normally be determined without
  an appropriate Ability (e.g. emotional state, maker of an object).
  Perceive one obvious property of a person's or object's surroundings (e.g. time of day, terrain). (Ritual)
  Level 5: Sense complexinformation about a person or object that would normally require extended use of an Ability
  (e.g. the truth of a statement, all mundane properties of an object).
  Perceive one property of a person's or object's surroundings that can be determined fromclose examination
  (climate, prosperity level). (Ritual)
  Receive a premonition regarding mortal peril to a person or object (+2 bonus). (Ritual)
  Level 10:
  Perceive a specific piece of information about a person's or object's surroundings that cannot
  normally be determined without an appropriate Ability (a companion's health, a supernatural aura). (Ritual)
  Receive a premonition regarding danger to a person or object (+1 bonus). (Ritual)
  Level 15:
  Perceive complexinformation about a person's or object's surroundings that would normally require
  extended use of an Ability (all nearby animals, what others think of that person) (Ritual)
  Receive a premonition regarding an inconvenience to a person or object (+0 bonus). (Ritual)
  Solomonic Astrology Spell Formulas
  What is the state of [Target]'s health?
  Solomonic Astrology Level 4
  Detail: Basic
  This spell tells the sahir whether the target inclines more towards life or death, and in what way. For
  example, "Alive, weak, sickly."
  If the target has Magic Resistance, this effect must penetrate to provide an answer; many sahirs cast
  low-level Astrology spells as ritual spells for the bonus to their Penetration. For this spell, this costs a
  pawn of vis and gives +4 Penetration to subsequent spells.
  (Base 3, +1 Basic)
  Where is [Target] at this moment?
  Solomonic Astrology Level 10
  
  Detail: Brief
  The sahir concentrates upon his question (and perhaps draws a horoscope for the target, adding half an
  hour to the casting time and his Artes Liberales to the Casting Total), and learns the target's current
  location, within a describable region and in relation to a particular feature, such as "South of the city of
  Baghdad, within an ancient stone structure."
  (Base 4, +2 Brief)
  What are the words that surround [Target]?
  Solomonic Astrology Level 15
  Detail: Thorough, Ritual
  The sahir concentrates upon his target, and for as long as his spirit keeps the effect active, he can hear
  everything said in the target's presence. The sahir is not actually there, so he is not affected by magic
  that targets those in the area, which makes this effect ideal for intelligence gathering.
  (Base 4, +3 Thorough)
  When and where was [Target] born?
  Solomonic Astrology Level 25
  Detail: Thorough
  When the sahir does not know the date or location of his target's birth, he may use this spell to divine it
  — though not, of course, while using Artes Liberales to boost the casting, since this is precisely the
  information he needs to draw the target's horoscope.
  (Base 5, +3 Thorough, +1 past)
  Will [Target] survive tomorrow's battle?
  Solomonic Astrology Level 30
  Detail: Thorough, Ritual
  This spell gives the sahir a premonition concerning his target's chances against mortal peril in his near
  future. The storyguide considers the question, and then outlines the conditions for the sahir's player in
  general terms. For example, "He is not a skilled warrior but he wears good armor, so he is likely to
  prevail."
  Mechanically, this translates to a +5 bonus (+3 for Thorough, +2 for "mortal peril") to all rolls that would
  gainsay this outcome (such as the target's Defense rolls).
  (Base 5, +3 Thorough, +2 near future)
  Solomonic Physic
  To affect a target with Solomonic Physic, the sahir must touch it during the round he casts the spell, and
  he can affect animals as easily as humans. As long as the spell targets an individual, its size does not
  matter; a giant or dwarf can be affected as easily as a normal man.
  Physic effects have one parameter, Potency, which determines the strength of the effect. Many of these
  effects can injure as easily as heal.
  
  Weak: Affect pain or other symptoms of injury or disease, a minor aging crisis, or Winded
  Fatigue level. (+0 magnitudes)
  Mild: Affect a Light Wound, Minor Disease, serious aging crisis, or Weary Fatigue level. (+1
  magnitude)
  Moderate: Affect a Medium Wound, Serious Disease, major aging crisis, or Tired Fatigue
  level. (+2 magnitudes)
  Strong: Affect a Heavy Wound, Major Disease, critical aging crisis, or Dazed Fatigue level.
  (+3 magnitudes)
  Mighty: Affect an Incapacitating Wound, Critical Disease, terminal aging crisis, or Unconscious
  Fatigue level. (+4 magnitudes)
  For guidelines that grant either a bonus or a penalty, the choice is made during casting; the spell as
  designed can do both. Since many of these effects involve a bonus or penalty to the target's next
  Recovery roll, the target may never know which was selected.
  When disguising or supplanting his magic with Medicine, the sahir must administer herbs and other
  ingredients typically supplied by an apothecary, much like sahirs performing Solomonic Alchemy. With
  no access to these materials, the sahir must use arcane gestures and words.
  Additional examples of medicinal effects that sahirs can duplicate with magic may be found in Art and
  Academe.
  Solomonic Physic Guidelines
  All active Solomonic Physic ritual effects also either protect the patient against the penalties for that particular type of
  wound, disease, or level of fatigue; or they prevent that wound, disease or fatigue fromhealing, for as long as the
  spirit maintains the effect.
  Also, for the duration, ritual effects may be delayed like with Solomonic Alchemy: held dormant until the sahir or the
  spirit triggers themby concentrating. Note that for the spirit to trigger an effect it is maintaining, it must make a
  Concentration roll.
  General:
  Modify the target's next Wound Recovery roll by (3 x(the effect's magnitude + 2)). Use this
  guideline for effects Level 5 or greater.
  Modify the target's next Disease Recovery roll by (3 x(the effect's magnitude + 2)) against diseases of a
  certain humor. Use this guideline for effects Level 5 or greater.
  Cause a wound if the target fails a Stamina roll against an Ease Factor of (3 x(the effect's magnitude + 2)).
  Use this guideline for effects Level 5 or greater.
  Level 2: Modify the target's next Wound Recovery roll by 1.
  Modify the target's next Disease Recovery roll against diseases of a certain humor by 1.
  Cause a wound if the target fails a Stamina roll against an Ease Factor of 0.
  Level 3: Modify the target's next Wound Recovery roll by 3.
  Modify the target's next Disease Recovery roll against diseases of a certain humor by 3.
  Cause a wound if the patient fails a Stamina roll against an Ease Factor of 3.
  Reduce or increase the potency of poison by one step.
  Level 4: Modify the target's next Wound Recovery roll by 6.
  
  Modify the target's next Disease Recovery roll against diseases of a certain humor by 6.
  Cause a wound if the patient fails a Stamina roll against an Ease Factor of 6.
  Level 5: Cure a specific disease in the normal recovery interval.
  Restore a fatigue level.
  Cause the loss of a fatigue level.
  Restore a long-termfatigue level. (Ritual)
  Cause the loss of a long-termfatigue level. (Ritual)
  Instantly cure a specific disease. (Ritual)
  Infect the target with a specific disease. (Ritual)
  Level 10:
  Heal a wound froma specific source (poison, crushing damage, piercing damage) over the course of
  the wound's normal recovery interval.
  Force the target to make an Aging roll.
  Instantly heal a wound froma specific source (piercing damage, crushing damage, poison). (Ritual)
  Cause a wound. (Ritual)
  Instantly cure any disease. (Ritual)
  Level 15:
  Instantly heal a wound fromany source. (Ritual)
  Level 20:
  Resolve an aging crisis. (Ritual)
  Cause an aging crisis. (Ritual)
  Solomonic Physic Spell Formulas
  [Spirit] sits on the fever's edge
  Solomonic Physic General
  Potency: Strong
  This spell helps or hinders the target's recovery from a major disease or lesser severity that affects the
  blood. It modifies his Recovery roll by 1 for a Level 4 spell, 3 for a Level 5 spell, or (3 x (the magnitude
  of the spell – 1)) for a spell Level 10 or more. For example, a Level 15 spell would add or subtract 6.
  Magos al-Laqis al-Abyad al-Sakhr causes his patient to briefly feel completely at peace whenever he
  casts this spell through his guardian angel.
  (General, +3 Strong)
  Rend his flesh and tear his organs
  Solomonic Physic General
  Potency: Moderate
  The target is poisoned internally and suffers a medium wound unless he makes a Stamina roll of Ease
  Factor of 0 for a Level 4 spell, or three times the magnitude of the spell for Level 5 or more. For
  example, at Level 20, the Ease Factor is 12.
  If cast as a ritual spell, the effect can be held dormant by the spirit and released at an ideal time, and
  unless the target resists it, he cannot heal this wound naturally for as long as the spirit maintains
  concentration.
  
  (General, +2 Moderate)
  [Spirit], let me lean upon you
  Solomonic Physic Level 25
  Potency: Mighty
  The sahir restores a Fatigue Level to his target, even when Unconscious, and if cast as a ritual spell the
  target suffers no penalty for lost fatigue for as long as the spirit maintains the effect.
  Many sahirs cast this on themselves as a ritual spell, holding the effect dormant until they need it.
  (Base 5, +4 Mighty)
  Close the red wounds of war
  Solomonic Physic Level 30
  Potency: Mighty, Ritual
  This spell immediately heals any one Incapacitating, Heavy, Medium, or Light Wound caused by
  damage that cuts or pierces the body. The spell takes about an hour and a half to cast, and requires six
  pawns of vis. It also gives the target a Warping Point unless specifically designed for him.
  Because it is a ritual spell, for as long as the spirit maintains the effect, the severity of penalty from any
  other wounds the patient sustains is reduced by 5, and he is not incapacitated by Incapacitating wounds.
  (Base 10, +4 Mighty)
  Jabril's blessing
  Solomonic Physic Level 40
  Potency: Mighty, Ritual
  This spell immediately resolves any illness caused by an aging crisis. The patient will fully recover after
  about a month, though for as long as the spirit maintains the effect, the patient suffers no ill effects.
  (Base 20, +4 Mighty)
  Solomonic Storytelling
  Solomonic Storytelling spells affect "an audience," which is essentially all living beings within range of the
  sahir's voice. As with Hermetic magic, the sahir must be able to perceive everyone targeted by the spell
  at the time of casting in order to affect them, though some ritual spells create illusions that can affect
  anyone who comes upon them after they have been cast.
  Those who are targeted by Storytelling effects have a chance to see through them, and so they have an
  Allure parameter that determines how difficult they are to resist. Also, Solomonic Storytelling does not
  circumvent Magic Resistance, so when characters with supernatural protection are targeted, the
  storyguide should check for penetration first.
  Simple: The target sees through the effect with a Perception + Awareness roll of 6 or more,
  made when the subject first encounters the effect. (+0 magnitudes)
  Emotional: The target resists the effect with a Perception die roll plus or minus a Personality
  Trait that suggests whether he would question the effect, versus an Ease Factor of 6. For
  
  example, Brave and Loyal would probably subtract from the die roll. (+1 magnitudes)
  Unsuspecting: An intelligent target may see through the effect if his suspicions are raised. Once
  the target is skeptical, this is a Perception + Guile roll of 6 or more to resist. (+2 magnitudes)
  Supernatural: Targets with supernatural perception, such as Second Sight or Solomonic Travel
  ritual spells, may see through the effect. The Perception + (Ability) roll has an Ease Factor of 6
  to resist. (+3 magnitudes)
  Storytelling effects are always susceptible to the parameters with higher magnitude as well as the value
  they are designed to use, so that a suspicious person with Second Sight would have three chances to see
  through an effect with Emotional Allure. While designing the spell, the sahir may also add a magnitude to
  the spell level to increase the Ease Factor for any of these Perception checks by 3. For example, three
  additional magnitudes increases all four Ease Factors from 6 to 15.
  When disguising or augmenting a Storytelling spell using (Area) Lore, the sahir must hold his audience's
  attention, making a Communication + (Area) Lore roll. Here, (Area) Lore represents the sahir's ability
  to recall and relate an appropriate story. It also represents his ability to conjure images and emotions
  that match the local culture and his surroundings. The difficulty of this roll varies depending upon the
  audience and the circumstances; Ease Factor 3 might be appropriate for a group relaxing around a fire,
  15 for a hostile group blocking his way.
  Some Storytelling ritual spells produce what might be called "mental species." These affect the mind
  directly, creating illusions of perception that are solid and in all senses real for anyone who does not
  resist them. An illusion of flames is not actually hot, and an illusory ceiling does not actually keep out the
  weather, but the illusion masks outward signs so that those affected simply do not perceive them. A
  guest in an illusory house might become suspicious when he still has a chill after sitting by the fire, or
  when he feels rain falling despite the thick roof above him.
  Solomonic Storytelling Guidelines
  All active Solomonic Storytelling ritual spells allow the sahir to provide additional direction by concentrating on the
  target, and selectively suppress or restore the effects to anyone affected by them, for as long as the spirit maintains
  the spell.
  Level 3: Change an audience's dominant emotion into a similar emotion.
  Convince an audience to follow an innocuous course of action ("drink and carouse").
  Level 4: Inspire a specific emotion in an audience.
  Convey a short message to an audience, no matter what language they speak.
  Change an audience's current mental state (sleepy, confused, or awake).
  Convince an audience to follow a questionable course of action ("give me your money").
  Level 5: Alter an audience's memories of an event.
  Convince an audience to follow a dangerous course of action ("wander into the desert").
  Conjure an illusion of an individual. (Ritual)
  Change an individual's image. (Ritual)
  Level 10:
  Place false memories of an event in an audience's minds.
  Convince an audience to follow a heinous course of action ("attack each other").
  
  Conjure an illusion of a small group of individuals. (Ritual)
  Change the images of a small group of individuals. (Ritual)
  Level 15:
  Convince an audience to follow a suicidal course of action ("fall upon your swords").
  Conjure an illusion of a roomand its contents, or another image up to about ten paces across. (Ritual)
  Change the images in a room, or another location up to about ten paces across. (Ritual)
  Level 20:
  Conjure an illusion of a structure and its contents, or another image up to about a hundred paces
  across. (Ritual)
  Change the images in a structure, or another location up to about a hundred paces across. (Ritual)
  Level 25:
  Conjure an illusion of a boundary and its contents, or another image up to about a thousand paces
  across. (Ritual)
  Change the images in a boundary, or another location up to about a thousand paces across. (Ritual)
  Solomonic Storytelling Spell Formulas
  The tongue has no bone, yet it crushes
  Solomonic Storytelling Level 5
  Allure: Emotional
  The sahir casts this spell at his audience, causing those affected to feel profound embarrassment, as if
  they had just done something terribly improper. A humble person has a greater chance of seeing through
  this illusion.
  (Base 4, +1 Emotional)
  [Spirit], his arms wide
  Solomonic Storytelling Level 10
  Allure: Simple
  The sahir speaks, and those who listen understand a short message woven into his voice, even if they
  do not speak the same language. This message should be conveyed in a few words that describe a
  general concept, such as "a dragon is coming from the north" or "help, my daughter is lost" or "that man
  is an imposter". Anyone affected may make a Perception + Awareness roll of Ease Factor 12 to see
  through the effect, but success means they do not understand the underlying message.
  If cast as a ritual spell, the sahir may continue to communicate short phrases in this way each
  subsequent round, for as long as the spirit maintains the spell, and may include newcomers by
  concentrating upon them for a round.
  (Base 4, +2 Ease Factor)
  Make their eyelids heavy and their heads to fall
  Solomonic Storytelling Level 15
  Allure: Supernatural
  All those within range of the sahir's voice are lulled to sleep unless they have supernatural perception, in
  which case they may shake off the effect with a Perception + (Ability) roll of 6 or more. They may easily
  wake again if they are disturbed; they will sleep as long as they would if they had fallen asleep naturally.
  
  To add his Area Lore to his total, the sahir usually tells a familiar story in a soothing voice.
  (Base 4, +3 Supernatural)
  Sow the seeds for a crop of betrayers
  Solomonic Storytelling Level 25
  Allure: Unsuspecting
  The sahir convinces his audience to perform a heinous act, specified at the time of casting, such as
  attacking each other, assaulting their leader, or burning down a mosque. Those who suspect they have
  been enchanted may make a Perception + Guile roll of Ease Factor 6 to resist, otherwise they will act as
  if they had decided on the action themselves, and proceed to carry out the command to the best of their
  abilities.
  If they are prevented from fulfilling their orders, the desire to comply will fade over time, more or less
  quickly depending upon the mental state of the targets. Generally, the targets will recover from the effect
  at about the same time they would wake if they fell asleep. If cast as a ritual spell and maintained by a
  spirit, however, the effects endure and the sahir can suppress, restore, or even change the command by
  concentrating on the target.
  (Base 10, +2 Unsuspecting)
  [Spirit]'s cave
  Solomonic Storytelling Level 30
  Allure: Unsuspecting, Ritual
  This ritual spell creates the illusion of a tall, hollow hill or dune, large enough to contain about a hundred
  people, their animals, and tents. This takes approximately an hour and a half, and costs the sahir six
  pawns of vis. Once the spell is cast, the sahir and the people inside can see through the image if they
  make a Perception + Guile roll of 6 or better, or the sahir can selectively drop the illusion for any of
  them by concentrating on the effect. This allows the people inside to watch others who approach with
  ease, most of whom will have no reason to doubt the image and almost certainly will travel around it,
  creating a perfect ambush site or hiding place. The illusion lasts for as long as the spirit maintains the
  effect, or until the sahir cancels it.
  (Base 20, +2 Unsuspecting)
  Solomonic Travel
  Solomonic Travel opens passage through an individual target larger than a person, which the sahir must
  mark in some way; or else through a circle that he draws upon the ground or a solid surface such as a
  wall or floor.
  These effects have one parameter, Delay, which determines how long the sahir must wait for the effect
  to manifest. The markings or circle that he draws on the target must remain undisturbed until this time.
  Season: The effect manifests at the next solstice or equinox. (+0 magnitudes)
  Moon: The effect manifests during the next full or new moon. (+1 magnitude)
  Sun: The effect manifests at the next dawn or dusk. (+2 magnitudes)
  Immediate: The effect manifests immediately. (+3 magnitudes)
  
  The sahir can perform a mystic ceremony to augment his Casting Total, or to disguise his casting. This
  requires him to have a (Realm) Lore score of at least 3 (of the realm appropriate to the effect), consume
  special materials appropriate to the realm (candles, incense, offerings, sacrifices, and so on), and he
  must describe the effect upon the target with pictures or words. For example, a divine ceremony might
  require the burning of white candles and sweet incense while the sahir chants appropriate passages of
  the Quran and inscribes them on the target.
  Solomonic Travel Guidelines
  Active Solomonic Travel ritual spells grant the sahir supernatural senses, allowing himto see through illusions and
  perceive things that are imbued with supernatural power. Treat this as scores in both Magic Sensitivity and Second
  Sight equal to the magnitude of the spell for as long as it endures. A ritual spell that has been cast but has not yet
  manifested does not grant this supernatural sense.
  Any passage opened by the sahir will remain open for as long as the spirit maintains the effect, usually long enough
  for others to pass through, and passage for others can also be selectively granted or revoked as the sahir directs.
  General:
  Open a passage through a supernatural regio boundary of level no greater than (the magnitude of
  this effect + 5).
  Open a passage through the Twilight Void to a vestige or boundary in the Magic Realmof level no greater
  than the magnitude of this effect. (See Realms of Power: Magic, pages 21-26)
  Open a passage into the Faerie Realmthrough a supernatural aura of level no less than (the magnitude of
  this effect). (See Realms of Power: Faerie, pages 20-23)
  Close a window or passage opened with Solomonic Travel or a similar power if the level of the canceled
  effect is less than ((this spell's level + 5) x2).
  Give the target a Warping Point if it fails a Stamina roll against an Ease Factor of (3 x(the spell's magnitude +
  1)). Additional magnitudes give additional Warping Points.
  Open a passage fromthe Faerie Realmto a supernatural aura with an aura bonus or penalty no less than (10
  – (the magnitude of this spell + 5)). (See Realms of Power: Faerie, pages 29-30) (Ritual)
  Open a passage through a supernatural aura to another aura of the same realm, both auras of level no less
  than (10 – the magnitude of this spell). (Ritual)
  Level 15:
  Open a passage into the Twilight Void. (See Realms of Power: Magic, pages 23-26) (Ritual)
  Open a window through an Arcane Connection. (Ritual)
  Open a window into the spirit realm, where ghosts and other insubstantial beings can be seen. (Ritual)
  Open a window into a sleeping person's dreams. (See The Mysteries Revised Edition, pages 102-111) (Ritual)
  Level 20:
  Open a window to or fromthe physical world through a Magic Realmvestige or boundary. (Ritual)
  Level 25:
  Open a passage into the spirit realm, allowing the sahir and his companions to become spirits for
  the duration. (Ritual)
  Open a passage into a sleeping person's dreams. (Ritual)
  Open a passage to an object or person through an Arcane Connection. (Ritual)
  Level 30:
  Open a direct passage to or fromthe Magic Realmthrough a vestige or boundary, bypassing the
  Twilight Void. (Ritual)
  Open a direct passage to or fromthe Faerie Realm. (Ritual)
  
  Solomonic Travel Spell Formulas
  [Spirit] brings the curse of Bayna
  Solomonic Travel General
  Delay: Immediate
  This effect causes an individual target that the sahir touches to immediately gain two Warping Points,
  unless the target makes a Stamina roll equal to three times (the magnitude of the spell – 3). For example,
  a Level 25 version has an Ease Factor of 6.
  (General, +3 Immediate, +1 additional Warping Point)
  Through the gray haze
  Solomonic Travel General
  Delay: Sun
  At sunset or sunrise, the sahir opens passage through a regio boundary of level no greater than (the
  magnitude of this spell formula + 3). For example, a Level 10 spell would open passage through a
  boundary of 5 or less.
  While this spell works on any realm, the sahir may only incorporate his (Realm) Lore score if he
  correctly identifies the type of aura for the regio. If he guesses wrong, there is no bonus.
  (General, +2 Sun)
  We will meet again as the seasons turn
  Solomonic Travel General
  Delay: Season, Ritual
  From within a supernatural aura, the sahir draws the outline of a portal that will lead to an aura of the
  same realm that he has visited before. The levels of both auras can be no less than (10 – the magnitude
  of this spell), which means that a Level 45 spell is needed to enable travel to or from a Level 1 aura. If
  both auras are at least Level 5, a Level 25 spell is sufficient. Most commonly sahirs use this spell to
  enable travel to the yearly Majlis, and cast it at the very end of spring so that they can arrive during
  summer.
  (General)
  The magical minaret
  Solomonic Travel Level 30
  Delay: Immediate, Ritual
  The sahir draws upon the surface of a pool, the face of a rock, or a circle of sand, and once the ritual is
  complete he and any others he designates can perceive what is happening in a place to which he has an
  Arcane Connection. This supernatural perception goes both ways, so that others near the target can also
  see and hear the sahir and his companions, though it is clear who is actually there and who is on the
  other side. Those on either side of the magical window can even cast spells through it. The window only
  remains open as long as the sahir's spirit maintains the spell, however.
  As this is a ritual spell, the sahir can open and close the window by concentrating, even selectively
  allowing or denying access to several at once. In addition, after the window opens the sahir gains
  
  supernatural senses equivalent to scores of Second Sight 6 and Magic Sensitivity 6 for as long as the
  spirit maintains the effect.
  (Base 15, +3 Immediate)
  By the light of the ominous moon
  Solomonic Travel Level 30
  Delay: Moon, Ritual
  Like other Solomonic Travel spells, the sahir draws the doorway through which he will gain passage,
  and once the moon changes he and his companions step through this doorway into the spirit realm. They
  emerge exactly where they were on the other side, yet like a spirit they are now insubstantial and
  invisible to other mortals, and mostly unable to affect them. In this realm they are also tangible to other
  spirits: they are able to see and interact with each other as if they were corporeal. Spirits who travel
  through the doorway experience just the opposite; they become physical and unable to interact with the
  spirit world without appropriate powers. (See Realms of Power: Magic page XXX for more on how
  spirits interact with the physical world.)
  Sahirs generally circumvent the delay by casting the spell during a full moon.
  (Base 25, +1 Moon)
  Mythic Zoroastrianism
  The religion of Zoroaster is a venerable one and his priests gave their names to the practitioners of magic
  itself. The followers of Zoroaster, also known as Mazdeans, worship the almighty God Ohrmazd.
  Mazdeans practice the tenets of personal honesty and truthfulness.
  The Mazdean priesthood, called mobeds (in Greek called "magoi"), were once masters of the
  supernatural arts, commanding angels, spirits and elementals, predicting the future, transmuting the nature
  of matter, and performing great miracles. They are custodians of millennia of arcane lore and mystic
  knowledge. The mobeds were once a powerful tradition – their magic at its peak may even have come
  close to rivaling Hermetic Magic – but they are now greatly diminished.
  This chapter details Zoroastrianism in Mythic Europe, its faith, practices and current concerns. It also
  describes the mobeds and their powers.
  A note on historical accuracy
  Zoroastrianismis one of the least well-known world religions; translations of its ancient texts are contradictory and
  their interpretations open to debate. Textual and archaeological evidence is scant; there is little consensus amongst
  historians and theologians on many elements of their history or beliefs.
  Zoroastrianismis also a living faith, undergoing internal debates about its own origins. The history of Zoroaster, the
  religion he founded and the nations that adopted that faith as their state religion is open to debate and interpretation.
  This chapter seeks to be respectful to this venerable living faith and its adherents. This is also a gaming resource, so
  the most "mythic" of the various legends, histories and interpretations are more often than not used as conclusive.
  A Note on Names
  
  Zoroastrian names have at least four differing versions: the old Avestan, Middle Persian and Farsi (the Persian
  spoken in the thirteenth century) and Latinized names. This chapter uses the Avestan names more often than not, but
  the Farsi names are given in brackets where appropriate. Some figures, such as Zoroaster, have their Latinized names
  only. "Zoroastrian" is used interchangeably with "Mazdean".
  A Mythic History
  Mazdeanism starts with the birth of its founder, the prophet Zoroaster (also known as Zarathustra), over
  six hundred years before the birth of Christ. Zoroaster was born to the virgin Dughdov and when he was
  born he laughed rather than cried. He was raised as a priest on the very edge of the Persian Empire.
  After a period of meditating on the world in a sacred cave, Zoroaster was visited by God (called
  Ohrmazd), and from this came the Zoroastrian holy hymns, the Gathas. Zoroaster spent the next ten
  years preaching his new faith, travelling as far as the rising sun in the east, and throughout Persia. At age
  forty-two, Zoroaster converted the great Persian Emperor Vishtaspa after performing a great number of
  miracles. Zoroaster was murdered in the city of Balkh by warriors of the Turanian Tribe while he prayed
  at a fire temple.
  Story Seed: The Accursed Turanians
  The Turanians were a tribe originating fromaround the Ural Mountains north of the Oxus River. Once considered a
  holy tribe the Turanians were led astray by powerful diabolical forces and waged war against the pious Iranians.
  Zoroaster's murderer, a Turanian soldier called Bratarvakhsh, was granted untold infernal powers and using sorcery
  raised a massive fortress called the Fortress Arvandasp.
  The Turanians were assimilated by the Turks during the seventh century; their diabolical elements were utterly
  destroyed. Infernal artifacts belonging to the Turanians, including the sword that killed Zoroaster may still lie hidden
  in the lands north of the Oxus River.
  With imperial patronage the Mazdean faith, under the guidance of Zoroaster's discipline Osthanes,
  quickly grew to become the preeminent faith in Persia. The priests of Ohrmazd were known as mobeds
  ("magi" in Latin or "magoi" in Greek), and they held the secrets of Zoroaster: how to understand the
  movements of the heavens, control spirits and unlock the secrets of the natural world.
  Under the Achaemenians and Parthians, the magoi expanded their religion and practices into the West,
  and many great philosophers from the Hellenic world traveled to learn the secrets of the Zoroastrians.
  A downturn for the faith came with the invasion of Persia by Alexander the Great. Temples, sanctuaries
  and icons of the Mazdeans were plundered and destroyed. The priests who defended their holy places
  were slaughtered; their scriptures were burned. The Seleucid period that followed this time was one of
  despair for the Mazdean faithful. Persecuted, they saw their temples turned over to false gods, devils
  and magical spirits. Their holy teachings were dispersed throughout the world for the impious and
  unbelievers to read and perform.
  The Zoroastrians regained their strength under the Sasanids, and came into conflict with the powerful
  Roman Empire and the Mercurian priests. During this period, the Mazdeans and their priesthood were in
  furious conflict in the Western provinces with the Mercurians of the Roman Empire. Mobeds marched
  with Persian armies in Syria and Palestine, calling down angels and spirits, and giving their generals
  
  prophecies and visions of the future. These conflicts however were peripheral to the true struggle of the
  mobeds, which was principally a war against the followers of Ahriman (the Mazdean Devil).
  Zoroastrians under Islam
  The rise of Islam in early seventh century spelled the end of the Zoroastrian dominance of Persia. Large
  numbers of Mazdeans converted to Islam after the defeat of the Sasanid Empire by the Islamic armies.
  This conquest is known amongst Mazdeans as "the ruin and devastation that came from the Arabs".
  For the Muslim overlords of Persia, Ohrmazd is one and the same as the God of Abraham; the Avesta
  was in the same category as the Torah and the Gospel, and Mazdeans were considered "people of the
  book" (dhimmis). Zoroaster himself was thought of as a prophet. Despite this, a large body of laws was
  instituted to enforce the social and legal inferiority of the dhimmi in the community. Zoroastrians
  particularly were (unofficially) discriminated against, called gabars ("infidels") and accused of fire and
  devil worship. Over the years many Zoroastrians converted to Islam.
  Most Zoroastrians who did not convert moved to remote and poor areas of South Central Iran.
  Increasingly they are migrating further East to unknown lands. Despite this, Arabic has not displaced the
  local language, and the Iranians maintain distinctly Persian cultural practices. The ancient glories of the
  Achaemenian era, and the heroes who antedated the first Persian Empire, were preserved in countless
  tales, poems and stories. The Persian national epic, Shah-nama by the poet Firdausi in the tenth century
  is still widely read and told in the thirteenth century, and details the mythological and historical past of
  pre-Islamic Persia, including a history of Zoroastrianism.
  Story Seed: The Demon-Blooded Paladins of Manochir
  The paladins of Manochir roamed Persia before its conquest by Alexander the Great. Legends tell that the greatest
  paladin of the age fathered a white-haired child, a sign of demon blood. The descendents of the demon-blooded son
  were mighty warriors, nearly unstoppable.
  When the Persian Empire was conquered, their order was disbanded by Alexander, who had their great arms and
  armor, including a mace and a belt, buried in secret in the desert. Alexander also tried to exterminate the demon-
  blooded lineage. Rumors fromAlexander's troops who carried out his commands say that the mace could kill an
  elephant with a single blow, while whoever wore the belt was impervious to harm. Uncovering a cache of these
  paladins' weapons in the desert would be a valuable discovery.
  The Mazdean Church
  For much of the history of Mazdeanism, there existed a type of religious institution, comprised of
  hierarchies of priests supported by the emperor. It was not until the high priests Tanser and Kartir under
  the Sasanids that there existed a formal, Mazdean Church with an explicit hierarchy under the direct
  theological and spiritual rule of the high priests.
  The mobeds that ran the Mazdean Church also engaged in the suppression of rival "false" faiths that
  were prevalent in the empire, including Christianity, Manichaeism, Judaism, and other exotic faiths from
  the lands to the East. This practice continued until the end of the Sasanid dynasty.
  The Mazdean Church was as thoroughly destroyed as the empire that supported it, although the
  
  institution of the priesthood survived. The priesthood is hereditary, rather than open to any who wish to
  become a priest.
  The remaining institution is collegiate in nature, with no single prelate to firmly resolve doctrinal disputes.
  As the Mazdeans are so few, so dispersed and mostly persecuted, there are few theological or doctrinal
  disputes of significance.
  Mazdean Faith
  Humata, hukhta, huvarshta
  ("Good thoughts, good words, good deeds")
  Mazdeans worship a single, all-powerful creator called Ohrmazd ("Wise Lord", Ahura Mazda), who is
  opposed by Ahriman ('Destructive Spirit', Angra Mainyu). Ohrmazd is the source of all creation, and all
  good things that exist, and is transcendent. Ahriman is the embodiment of every evil thing and concept.
  Zoroaster preached a very high standard of personal morality that binds the laity and priesthood alike:
  actions taken in this life form the basis for reward or punishment in the next. Collectively, the actions of
  the faithful can bring about cosmic changes: the triumph of good over evil. Zoroaster's teachings stress
  personal honesty and harmony with society.
  The material universe is God's good creation, and all unpleasant aspects of it such as plagues, cold and
  drought, are products of Ahriman. Because there is danger of physical corruption in the world, elaborate
  steps are taken with rituals and practices designed to maintain purity. These rites purify the body and the
  soul. It is in the material world that humanity makes its choices for right or for wrong. There is no
  rejection of the material world as being a source of sin or evil in itself. The world is to be enjoyed,
  although in moderation; asceticism has no place for the Zoroastrian faith.
  The Mazdean "World Year"
  According to Mazdean astrologers, there exists a "world year", during which all heavenly bodies complete a full cycle
  of movement. The "world year" is a cycle of 12,000 years, divided into spans of three millennia. Each span saw the
  birth of either Zoroaster or one of the three Saviors of the World, during which the broad pattern of events was
  repeated. The year 12,000 is believed to herald the victory of the Third Savior, the Saoshyant, who will complete the
  final defeat of evil.
  Approximate dates are given in AD and BC. The date assumes a birth date for Zoroaster of 650BC. There is no
  agreement, even in the Zoroastrian texts, of when precisely he was born.
  Year
  Events
  0-3,000 Ohrmazd, with foreknowledge of need and means to destroy evil, brought his creation into being in a
  spiritual (menog) state. Ahriman, rising fromthe deep, perceived the creation, fashioned the evil spirits and attacked
  creation. Ohrmazd cast himdown into hell by reciting the Ahunvar prayer. (9619BC-6619BC)
  3,000-6,000
  Ahriman lay prostrate. Ohrmazd gave material form(getig) to creation, shaping the world in seven
  stages, with one primeval man, animal and plant. (6619BC-3619BC)
  6,000-8,969
  Ahriman breaks into the material world, polluting it, and destroying the primeval creations. From
  their seed grew all existing plants, animals and men. The great king Yima reigned over mankind. Many events of
  
  Persian myth, legend and epic took place. (3619BC-651BC)
  8,970
  Birth of Zoroaster. (650BC)
  9,000
  Beginning of Zoroaster's Millennium. Zoroaster receives his revelation and begins his proselytizing. (620BC)
  9,001-9,969
  Time of goodness, followed by show decline. (607BC-349AD)
  9,970
  Birth of first World Saviour, Ukhshyat-ereta. (350AD)
  10,000
  Beginning of his millennium. He will lead the forces of good and overcome evil. A new time of goodness will
  again be followed by slow decline. (380AD)
  10,970
  Birth of second World Saviour, Ukhshyat-nemah. (1350AD)
  11,000
  Beginning of his millennium, where he will lead the forces of good to victory over evil, followed by period of
  slow decline. (1380AD)
  11,943
  Birth of third World Saviour, Astvat-ereta, the True Saoshyant. (2323AD)
  11,973
  He will bring the work of Frasho-kereti with the resurrection of the dead, the Last Judgment and the final
  conquest of evil. (2353AD)
  12,000
  History will end. The Kingdom(Khshathra) of Ohrmazd will come on earth and He will reign forever.
  (2380AD)
  Ohrmazd
  My sixth name is Understanding; my seventh is Intelligent One; my eighth name is Knowledge;
  my ninth is Endowed With Knowledge; my twentieth is Mazda [Wisdom]. I am the Wise One; my
  name is the Wisest of the Wise
  – Yasht 1.7-1.15
  Ohrmazd is the supreme creator of the world and all the good it contains. The Wise Lord is self-created,
  omniscient, omnipresent, holy, invisible and beyond human comprehension. He is neither begotten nor is
  anyone His equal. As creator of the earthly and celestial realms, He is the dispenser of every material
  good and spiritual blessing.
  Ohrmazd revealed to Zoroaster personally the mysteries of creation, the reality of life and death, and the
  unseen spiritual powers that dwell invisibly throughout the world. To know Ohrmazd is to live in
  accordance with His divine will, to offer Him praise and worship, to please Him in purity of thought,
  word and deed, and to further His cause by joining His forces against evil.
  In Ars Magica, Ohrmazd is the God of the Divine Realm, the single all-powerful creator and sustainer.
  He resides beyond the Divine Realm, and is the same creator worshipped by all other monotheistic
  faiths, such as Christianity, Islam and Judaism. His worshippers benefit from the Dominion, and those
  with a personal relationship with Him have True Faith.
  Mazdean Divine Beings
  There are a multitude of divine beings in the Mazdean celestial hierarchy. Most of the angels and even
  the Ameshaspand (Amesha Spentas) spend a great deal of time both in the celestial Divine Realm and
  the material world. Ameshaspand, yazdan and Mazdean angels possess the same traits as the angels
  described in Realms of Power: The Divine, Chapter Two.
  
  Ameshaspand
  There are seven personifications of Ohrmazd, called Ameshaspand ("Holy Immortals"), who represent
  the highest principles of goodness. The Ameshaspand care for and protect creation. Each is a pathway
  to reaching Ohrmazd and personifies ideal Zoroastrian qualities.
  According to Mazdean teachings, the Ameshaspand are part of Ohrmazd's nature. In Ars Magica
  however, they are extremely powerful angels representing seven aspects of God; they only act according
  to the direct will of the Wise Lord and accordingly their every act is miraculous. They are not, however
  of the same nature as God. All Ameshaspand, in addition to their other Choirs, are also Arch Angels.
  Vohu Manah (Bahman): The preeminent celestial being next to Ohrmazd, Vohu Manah ("Good
  Mind") embodies wisdom. He was the Wise Lord's first creation and he guards the animal kingdom in
  the material world. He presides over good thoughts and wisdom, and commands divine spirits that
  encourage such things. Those who marry and raise a family are more blessed by Vohu Manah than
  those who chose an ascetic life. Vohu Manah also appeared to Zoroaster and led him to Ohrmazd.
  Asha (Asavahisht): As embodiment of divine and moral law, Asha ("Best Righteousness") leads the
  path of the pure to Ohrmazd. The entire celestial realm lives according to the principles that Asha
  embodies, while the material world gravitates towards him. Asha encourages saintly behaviour, nobility
  of character and truth. Asha guards the material fire, and thus embodies the highest value of the
  Mazdean faith.
  Khshathra Vairya (Shahrevar): This Amesha Spenta embodies the realization of heaven on earth, the
  "Desirable Kingdom". Khshathra guards the sky, protects warriors and presides over metal, which is his
  symbol. The riches of the world – gems, gold and silver – belong to Khshathra.
  Spenta Armaiti (Spendarmad): A feminine Amesha Spenta, Spenta Armaiti ("Holy Devotion") is
  believed to be the daughter of Ohrmazd. She personifies devotion, piety, religious harmony and faith.
  Particularly pious Mazdeans venerate Spenta Armaiti very highly (in this regard, she is held in similar
  regard to the Blessed Virgin Mary), as she enlightens the mind and purifies the heart. Zoroaster in
  particularly loved Spenta Armaiti above all other Ameshaspand. She governs the earth, granting
  bountifulness on the Wise Lord's creations.
  Haurvatat (Hordad): The personification of health, Haurvatat ("Wholeness") is another female Amesha
  Spenta. She governs water, and assists personal salvation and communication with Ohrmazd.
  Ameratat (Amurdad): The personification of immortality and master of vegetation, Ameratat ("Life") is
  inextricably linked with Haurvatat. The two form a spiritual bond, promoting health, joy, comfort and
  pleasure amongst the faithful.
  Spenta Mainyu (Spenamino): Spenta Mainyu ("Good Spirit") is the Amesha Spenta of God Himself,
  the active Holy Spirit. From Spenta Mainyu issues life, light and beauty. It is through Spenta Mainyu that
  God actively wages war upon Ahriman. He does so by creating good works and beautiful things, in
  opposition to the despair and evil created by Ahriman. Some Mazdeans believe Spenta Mainyu to be a
  part of the Godhead itself, a divine attribute. Like the other Ameshaspand however, Spenta Mainyu is
  actually a very holy, powerful angel (possibly the same being as Metatron).
  The Yazdan
  The yazdan (yazad, sing., "Adorable Ones") are Zoroastrian angels and benevolent spirits. Figures such
  
  as Marduk and Mithras are yazdan (also called yazatas) of greater or lesser significance. They occupy
  the third celestial rank, after God and the Ameshaspand.
  There are forty named yazdan, with the most important of the yazdan, such as Mithras, Haoma, Atar or
  Vayu, receiving a hymn or Yasht of their own.
  Many yazdan personify natural phenomena or abstract ideas, such as the moon, stars and winds, or
  blessings, obedience, and peace. There are two distinct orders of yazdan: terrestrial (gaethya) and
  celestial (mainyava), although both have the same function: to grant various blessings to those who
  invoke them with offerings and sacrifices. Many yazdan are angels, but not all of them are; rather, some
  are Divinely-aligned spirits.
  Many of the faithful and their communities have their own yazdan, which are venerated in the same way
  that Christians venerate saints. Yazdan can be invoked like a Saint (see Realms of Power: The Divine,
  page 87), although they cannot be threatened. To invoke a yazata, the invoker must be ritually pure
  (having undergone the Nahn purification rite, see Rites and Practices, later).
  Frohar
  The frohar (both singular and plural, fravashi) are the perfect divine spirits of every created thing. For
  humans, they are Guardian Angels, although everything, plant, animal, element, even other divine spirits,
  have a frohar – only demons and beings from other Realms do not have one. The title of frohar is
  granted by Mazdeans to angelic beings of several different types – Choirs of the Potentates and
  Authorities and Angels. Frohar guide the souls of the dead to the afterlife. They help the sun and moon,
  stars and sky move, assist women to give birth, and bestow health upon the faithful. The longest Yasht
  of the Avesta (the Mazdean bible) is devoted to the frohar.
  Heaven
  I came to a place and saw the souls of generous people, who walked adorned and were above all
  other souls in brightness. And Ohrmazd ever honored the souls of the generous, which were
  bright and tall and strong. And I said: 'Happy are you, who are the soul of a generous person,
  exalted thus above all other souls.' And it seemed to me praiseworthy.
  – Arda Viraz Namag, Ch.12
  Reaching Heaven
  Upon death, the human soul (urvan) remains with the body for three days. On the fourth, the soul is led
  by their frohar to the Chinvat Bridge ("the Bridge of the Separator"), which spans a great abyss. Heaven
  waits in the other side. At the bridge, each person's soul is judged by Rashnu; guarding the bridge also
  are the yazdan Mithra and Sraosha. If the record of the person's soul balances in favor of good
  thoughts, words and deeds, then the soul crosses without difficulty to heaven.
  If the reverse is true, the bridge narrows to a knife's edge, and the soul is sliced into ribbons as it falls
  into the abyss of hell.
  Limbo
  
  Mazdean's who life's words, thoughts and deeds are equally good and bad are sent to hamestagna
  (hamestakan, "limbo"). Here the soul experiences no torment or torture, only discomfort.
  Resurrection and Judgement
  The blessed souls in heaven wait for the birth and triumph of the final and true Saoshyant ("World
  Saviour"). At his appearance, all the dead, righteous and damned will rise from the dead on the spot
  they died; their bodies will be surrendered from the seas and earth, their bones reformed from the earth,
  hair from plants, blood from water and life from fire.
  They will gather for the final judgment. The wicked will be condemned to three days in hell; the pure will
  receive three days in heaven. After three days, all shall be purified, good and evil alike, by walking
  through molten metal. Every soul will speak the ancient tongue Avestan and worship Ohrmazd, and life
  will be restored to its perfect, primal state. This great army will then fight all of Ahriman's demons in the
  final Armageddon, leading to the triumph of Ohrmazd. His victory will herald an eternity of bliss.
  Saints and Relics
  The Zoroastrian Faith does not have a special category of people considered "saints". They do however have a
  preponderance of holy men and women – great kings, priests, warriors and so on – who are venerated and invoked in
  prayers. The faithful prefer to call upon the aid of the yazdan, Ameshaspand and angels. Similarly, the Mazdeans do
  not venerate relics, although there are a great many sacred and holy objects. These objects – including statues and
  inscriptions on walls – are imbued with Faith scores, and some may even have other divine powers.
  The Staff of Yoisht Frayana
  Yoisht Frayana was the descendent of the Turanian apostle of Zoroaster. Yoisht defeated the sorcerer Akhtya in a
  battle of wits. Akhtya had terrorized the Mazdean priests for years, killing themafter they failed to answer his riddles.
  Frayana successfully answered each of Akhtya's ninety-nine questions with the help of the Yazdan, and cast the
  sorcerer into hell.
  The Staff of Yoisht Frayana is a powerful Mazdean relic, with a Faith score of 5. It has the Acknowledgement of Evil,
  Celestial Immunity, Expel Demons and Grant Serenity powers (see Realms of Power: The Divine, page 88).
  Fire
  Fire is the central symbol of the Mazdean faith and is the visible sign of Ohrmazd's divine presence. As
  the symbol of truth (asha), fire is highly venerated by Mazdeans. All sacred fires, whether for temple or
  personal use, must be kept constantly burning. Extinguishing a sacred fire is a grave sin, as is polluting it
  by dropping unclean objects into it. Only clean, dry wood can be used for a sacred fire, preferably
  sandalwood, aloe or benzoin.
  The typical Zoroastrian sanctuary is the fire temple, the agiari ("fire place"). It is a square enclosed
  chapter with grillwork and vents to let the fire's smoke out. The fire rests in an iron urn on a stone dais;
  the urn is typically filled with sand or ash on which the fire burns continuously. Maintained by the priests
  
  of the temple, they must add wood and say the appropriate prayers five times daily.
  Devout Mazdeans visit fire-temples on a daily basis, while the less observant only attend on the sacred
  days of the month. In thirteen century Mythic Europe, with the Zoroastrian faithful pushed to the edge of
  the Muslim world, there are only a few temples with fires burning full-time. In their place, many
  Zoroastrians keep small oil-lamps or wood-fires burning in the home. This type of fire is the simplest and
  is called atesh dadgah ("fire of the appointed place"). If this fire is used for cooking, then cooking pots
  must not be more than two thirds full, to avoid the contents boiling over and polluting the fire.
  There are two grades of sanctified or "Royal" fire above the atesh dadgah: the atesh adaran ("fire of
  fires") and the atesh Behram (or atesh Varahran, "fire of the guardian Varahran"). The atesh adaran,
  is the union of four ceremonially ignited fires. The highest grade of fire, atesh Behram, requires the
  combination of fires from sixteen different sources and takes a long time to ceremonially light.
  Mazdean Dominions
  Mazdeans enjoy the same Dominion as Christianity, Islam, and Judaism, with the Dominion Aura
  extending from the sacred flame at the fire-temple or from a sacred fire in the home. The size and
  sacredness of the fire increases the Dominion.
  The Dominion Aura's rating decreases as the distance from the sacred fire increases, so that the aura
  ratings are the same in the community as laid out in Chapter One, Realms of Power: The Divine. Thus,
  the highest Dominion Aura is near the sacred fire, decreasing to the borders of the fire temple (or
  building), with the lower rating throughout the faithful community (the village or town and their fields).
  In areas where Mazdeans live side by side with other Divine faiths (Islam for example), their Dominion
  aura is likely to be in Schism.
  Atesh Dadgah: Increase Dominion Aura by +1 (max rating 3)
  Atesh Adaran: Increase Dominion Aura by +3 (max rating 5)
  Atesh Behram: Increase Dominion Aura by +6 (max rating 10)
  Ahriman
  Thus spoke the Evil One: "Neither our thoughts nor teachings nor wills, neither our choices nor
  words nor acts, not our inner selves nor our souls agree."
  Yasna, Verse 45
  Ahriman (Angra Mainyu, "Destructive Spirit") is the Zoroastrian Devil. He personifies the Lie (Druj),
  and is leader of the demonic hoards; he embodies every negative and evil thing and concept in the
  universe. Ahriman pollutes and corrupts the bodies and minds of humans, inflicting upon them disease,
  deformities and decay, as well as moral turpitude, lies, malicious thoughts and false teachings. For every
  good creation of Ohrmazd, Ahriman made an evil one. Ahriman is the same being as the Christian,
  Muslim and Jewish Devil.
  Like the Devil in Christian tradition, Ahriman was not of evil substance, but made a conscious decision
  to deny God and be evil. Because he is not omniscient or omnipotent, Ahriman cannot foresee his own
  final defeat, and because he has no forethought, he cannot know of things to come.
  
  Mazdean Devils
  The Daevas and all Mazdean demons have the same traits as those in Chapter Four of Realms of
  Power: The Infernal. The Daevas are exceptionally powerful demons, with high Infernal Might scores
  and ranks.
  The Daevas
  Created by Ahriman in mockery of the Ameshaspand, the Daevas are the unholy arch-demons of evil
  who oppose and contrast the Holy Immortals. Together, they are known as the Druj, "the Lie". All that
  is foul and corrupt, vile and harmful is personified by a Daeva. Not merely to do with nature or physical
  corruption, the Daevas are also responsible for the darker emotions such as hate and envy.
  Aka Manah is Ahriman's chief lieutenant and opposes Vohu Manah. He perverts the minds of humans
  with evil thoughts, and blunts their intelligence and reason. His chief role is to create discord and spiritual
  disruption. Mazdeans believe that the reason children cry when they are born is because Aka Manah
  frightens them with ghastly visions of suffering. Indra drives humans away from virtuous deeds and
  thoughts, opposing Asha. Saura also delights when the faithful discard the symbols of purity and
  goodness, although his main activity is to encourage tyranny and anarchy; Saura opposes Khshathra.
  Naonghaithya opposes Spenta Armaiti, and attacks the faith and devotion inside people's soul,
  encourages disobedience and opposes faithfulness. Taurvi and Zairich oppose Haurvatat and
  Amerertat respectively, causing imperfections and mortality in plants and animals, spreading diseases
  and deformity, creating poisonous plants and animals, and spoiling food with decay.
  Demons
  There are forty-five named demons in the Mazdean scriptures, all of whom oppose the yazdan and
  Ohrmazd. The demons assault the faithful, plot, seduce and destroy, kill and torment and seek at every
  moment to cause evil. Zoroastrian demons share the characteristics of demons as described in Realms
  of Power: The Infernal.
  Hell
  And I saw the blackest hell, dangerous, fearful, terrible, holding much pain, full of evil, foul-
  smelling. Then I thought that it seemed like a pit, to whose bottom a thousand spears would not
  reach; and if all the firewood which is in the world were placed on the fire in the most evil-
  smelling, darkest hell, it would never give out fragrance. Again, as close as eye to ear, and as
  many as the hairs on a horse's mane, so close and many in number are the souls of the wicket
  therein. Yet they see not, and hear no sound from one another. Each one thinks: 'I am alone'. And
  they suffer gloom and darkness and stench and fearfulness and torment and punishment of
  diverse kinds…
  – Arda Viraz Namag, Ch.55
  The Mazdean Hell is the abode of all evil rulers, evil-doers, evil-speakers and those of evil-conscience
  and evil-thinkers. Those damned souls condemned to go to hell are surrounded by demons and evil
  
  spirits, doomed to suffer torments and deception for all eternity. Each type of sin attracts its own
  torments and punishments. Those who commit mortal sins of the flesh, extinguish holy fires, destroy
  bridges, speak falsely and give false witness are punished with bitter cold and blazing fire and foul
  stenches. Those who deny the good religion are bitten and devoured by serpents. Women who are vain
  and falsely mourn have their heads cut off and their tongues torn out. People who do not keep
  themselves purified and clean, or who pollute lakes and rivers are beaten by demons.
  Each individual thus holds the key to his or her own destiny. By choosing to perform evil acts or think
  evil thoughts, an individual condemns themselves to Hell.
  Mazdean Heresies
  Mazdeanism has had its share of heretical movements. In their time, the heresies were all severely
  persecuted and repressed by the Mazdean Church and imperial authorities. None survive into the
  thirteenth century. Nevertheless, the impact of these heresies, and their relics and monuments may still
  remain, lost and awaiting to be found. Mazdean heresies including the Zurvanites, who believe that
  Ohrmazd had a father called Zurvan (Time), and that free will was an illusion, and the Mazdakites, who
  were ascetics, and practiced poverty.
  Story Seed: A Heretical Revival
  The Cult of Mithras was a Mazdean heresy popular in the western provinces of the Persian Empire, especially
  following the arrival of Hellenismafter Alexander the Great. Although it was persecuted by the imperial Mazdean
  priesthood, it had a profound effect on Western mystic practices and beliefs.
  In a Mithrauemin Mythic Europe, a Hermetic magi and Cult of Mithras practitioner, perhaps a player's character,
  discovers a cache of scrolls explaining the historical link between Mazdeanismand Mithraicism, as well as suggesting
  the secret location of the birthplace of Mithras, in deepest Persia.
  What would happen if a Hermetic Mithraicist discovers the still-living religion of Ohrmazd, and how will they react
  upon learning the Mazdeans believe Mithras to be a divine spirit?
  Rites and Practices
  Man's first duty on earth is to profess the religion and to practice and worship according to it;
  not to turn from it, but to have belief in the Good Religion of the Mazda-worshippers ever in
  mind; to distinguish profit from loss, sin from virtue, goodness from badness, light from
  darkness, Mazda-worship from daeva-worship.
  – Extract from The Teachings of the Magi, 20-8.
  A great number of ritual practices are performed as part of the Mazdean faith. For pious Mazdeans,
  their faith is not a set of doctrines or a system of belief, but rather a faith that is lived through its
  prescribed rites and sets of behavior that shapes their lives and endows them with meaning and purpose.
  Like all faiths, the level of observance of the rites varies from person to person. Most Mazdeans
  observe the major rituals and ceremonies of their faith, recite the main prayers and genuinely believe in
  
  the tenets of Mazdeanism.
  Like the sacraments and other religious rites of other Divine religions, properly performed prayers,
  ceremonies and rituals have a real spiritual and mystical effect. In Ars Magica, purification rituals really
  do spiritually cleanse the person that performs it, burial rites allow a person's soul to reach the afterlife,
  and prayers really do result in miracles.
  Prayers
  The recitation of prayers is a major element of all Mazdean rites. There are hundreds of prayers
  recorded, although three have special prominence and are used most frequently. These prayers are:
  Ahuna Vairya, Ashem Vohu and Yenhe Hatam. Their potency and sacredness is so great that they are
  recorded in every Zoroastrian library and form a part of almost every ritual and religious ceremony.
  Their recitation is considered one of the most effective prayers to Ohrmazd.
  Ahuna Vairya: "Just as God is powerful, so is Zoroaster, because of His power of Asha. The gift of
  Vohuman is for the person who serves Ohrmazd. Any person who helps the needy shall receive help
  from Ohrmazd."
  Ashem Vohu: "Righteousness is good, it is best. According to our wish it is, according to our wish it
  shall be. Righteousness belongs to Asha Vahista"
  Yenhe Hatam: "We worship those male and female beings whom Ohrmazd knows are best for worship
  according to righteousness."
  Videvdat
  A major liturgical service of the mobeds, the Videvdat is performed in the fire-temple by qualified
  priests. It takes place between midnight and dawn, with recitations from the Yasna, the Visparad and
  the Videvdat to invoke divine spirits and ward off demons. Offerings are made to Ohrmazd and the
  Ameshaspand to coincide with sunrise.
  The Sacred Cord
  The sacred cord of the Mazdeans (called a kusti) is a long woven cord, tied three times around the waist. The cord is
  central to many of the rituals and symbols of the faith, representing the connection between heaven and earth. All
  practicing Mazdeans have a kusti.
  Purity Rites
  The ritual link between purity and impurity symbolizes each Mazdean's personal participation in the
  cosmic war against evil. The purification ritual practices and symbolic gestures of Mazdeanism symbolize
  this struggle on a daily basis.
  There are three categories of purification rituals. The most important is the Bareshnum, which is
  undertaken by each Mazdean at least once in their life. The second comprises of three rituals observed
  
  on specific occasions: Padyab, Nahn and Riman. The final type of ritual includes various ritual actions
  to ensure continuous purification, both personal and communal.
  All of the purification rituals (excluding padyab and the daily rituals) drive away any possessing spirit,
  infernal or otherwise and cancel any non-permanent, non-Divine supernatural effects.
  Bareshnum: This rite is required for all candidates for the priesthood, but its function is to regain and
  maintain ritual purity. It also aids the soul's journey to heaven, and is often done before someone is about
  to die.
  The ritual itself consists of three ceremonial baths performed with the aid of two priests at a fire-temple
  over a ten day period; a total of eighteen applications of nirangdin (consecrated bull urine), sand and
  water; the presence of a dog thirteen times, and the recitation of various prayers. The candidate similarly
  meditates, prays and observes ritual acts during the ten days.
  The ritual's does not work if any of the ingredients used are contaminated during the ritual's
  performance, if any impurity enters the fire-temple, it rains during the ceremony, or if the candidate dies
  before the end of the ceremony.
  In addition to the purifying effect described earlier, the subject of this ritual also gains a Faith Point,
  although he only gains it once (the first time), even if it is performed on subsequent occasions.
  Padyab: A simple ablution ritual performed several times a day: in the morning after rising, after
  answering calls of nature, before taking meals and before saying prayers. The rite consists of a short
  prayer formula, the washing of the face and exposed parts of the body (generally hands and feet) and
  the untying and re-tying of the sacred cord.
  Nahn: A sacred bath purification requiring the services of a mobed, it can be conducted either at home
  or in a fire-temple. It is only performed during the day, and is observed during the Navjote ceremony,
  marriage, forty days after child-birth and on any one day during the Farvardegan holiday marking the
  end of the Mazdean year. The ceremony involves the chewing of a sacred pomegranate leaf, drinking a
  few drops of consecrated bull urines, the recital of the Repentance Prayer, the application of
  unconsecrated bull urine (gomes) over the body from the head down, performance of the sacred bath,
  and dressing in a new set of clothes. A longer, more complex purification ritual similar to this is
  administered to those who are particularly impure – called the Si-Shuy Nahn.
  Riman: This purification ritual requires two attendants (one who must be a priest), and is only
  performed on those who come into contact with corpses in the course of ministering to the dead. It
  involves chewing pomegranate leaves, drinking consecrated bull urine, and ritually washing. The two
  attendants must also purify themselves. If the candidate is a woman, she performs the ritual behind a
  partition.
  Daily Rites: When a Mazdean comes into contact with substances considered impure, he or she is
  rendered ritually impure. Impure substances include hair, skin, nails, blood, saliva, urine, feces, semen
  and menstrual fluid when they leave or are separated from the body. Carrion, rotting flesh or plant-
  matter and foul-smelling air is also considered impure. There are thus specific rituals to be performed
  when cutting hair and nails, sneezing and yawning, urination and excretion, as well as sex (the act of
  which is not impure or sinful in itself, although the resulting excretions are). There are purification acts for
  purifying utensils, tools, furniture and rooms.
  The Yasna
  The Yasna ("sacrifice") is the most important ritual for Mazdeans, and is performed daily each morning
  
  by priests in the fire temple. Performing the Yasna is considered a key weapon in the struggle against
  evil. This ritual is a priestly function and requires no witnesses or lay participants.
  It takes about two and a half hours, and is performed by two priests in a special area in the fire-temple
  called the pawi. The Yasna establishes a connection between the spiritual (menog) and material (getig)
  worlds, inviting the tangible presence of Ohrmazd and the Ameshaspand to the fire-temple.
  During the ceremony, Ohrmazd and His angels are reverently invoked, and the seventy two chapters of
  the Yasna are recited as the priests walk symbolically around the pawi. At the end of the ceremony,
  consecrated haoma is poured onto the floor as an offering to the Wise Lord. The remaining libation and
  bread is consumed by the priests and other attending worshippers. This consumption mystically links the
  attendants of the ceremony with the divine forces present.
  Once the ritual is complete, the Dominion Aura around the holy fire increases by three points (maximum
  rating 8), decreasing by one point every five paces from the fire until returning to normal; this effect lasts
  for only an hour. The priests that perform the ritual and attendant worshippers gain a Faith Point.
  Worshippers in a state of sin do not get this benefit, and if any of the priests are impure during the ritual,
  there is no benefit.
  Haoma
  Haoma (hom) is a sacred plant used to make an intoxicating drink. The drink is made by pounding the leaves and
  stems of the plant. The plant is so sacred that it has its own powerful yazata to protect and nurture it. When prepared
  according to sacred principles it increases health and fertility, and can even aid in the pursuit of immortality. Haoma is
  especially important for many Mazdean purification rituals, prayers and invocations.
  Benefits of Haoma
  When used in alchemical and herbal potions and brews, using haoma grants a +3 bonus for effects that promote
  health, fertility and effects that allow the consumer to see invisible, spiritual beings. When used in effects promoting
  longevity, it grants a +5 bonus.
  Consumed without mystical preparation, but properly fermented, haoma has mild hallucinogenic effects (temporarily
  granting the Visions Flaw), increases arousal and increases strength (+1 bonus to acts of strength). The effects last
  between 1-3 hours.
  Birth, Initiation, Marriage and Burial
  There are four ceremonies that coincide with significant times in a Mazdean's life. There are prayers,
  purification rituals and devotions coinciding with birth, initiation of a child into the community, marriage
  and finally, burial.
  Birth: Before birth, at the fifth and seventh month, a sacred lamp is lit to ward off demons that may seek
  to harm unborn babies. Forty days after the birth of the child, the mother is given a purifying bath (the
  Nahn). The first birthday of a child is taken to the fire-temple and has ashes from the sacred fire applied
  to his or her forehead.
  The lamps lit in this ceremony increase the Dominion Aura in the room the lamp is in, by one point (up to
  a maximum rating of 3; there is no effect if there is no base Dominion Aura, of if the Dominion is already
  at level 3).
  Initiation: This ritual, called the Navjote, makes a child, aged 12-15 responsible for honoring Mazdean
  
  religious observances. The child receives his or her sacred cord (kusti) and sacred white shirt (sedra),
  takes purifying baths, and makes the declaration of the articles of faith (fravarane): "I profess myself a
  Mazdean, a follower of Zoroaster, opposing the demons, accepting the doctrine of Ahura, one who
  praises the beneficent immortals, who worships the beneficent immortals. I accredit all good things,
  those that are indeed the best, to Ohrmazd the good."
  A character who undergoes the Navjote receives a Faith Point, which can be used as normal. It is lost
  of the character performs a significant sin. Additionally, the rites performed in this ceremony have the
  effect of rendering the child's name unusable as a True Name for supernatural activities, in the same way
  that Baptism does.
  Marriage: The ceremony of marriage is an important religious occasion, involving the bride and groom
  taking purifying baths, and the ceremony itself happening just after sun-set. A procession of priests,
  officials, the bridegroom and his family (and sometimes musicians) enter the bride's home; the
  bridegroom stays outside, where his head is marked in red. After this, he enters and sits before the
  priest. The bride enters sometime later and sits next to the bridegroom, with a cloth hanging between
  them. Prayers are said, vows are exchanged, and benedictions are made. A sacred fire and candle are
  present throughout. At the end of the ceremony, there is typically a feast.
  The marriage ceremony grants both bride and groom a Faith Point that may be used to strengthen their
  resolve in the face of adversity or temptation.
  Burial: The ceremonies of death and burial are the most difficult, especially for those Mazdeans in
  Muslim lands where they are forced to comply with local laws and customs. Traditionally, the corpse is
  ritually washed and dressed. A dog is presented, so it gazes at the corpse, both to ensure the person is
  really dead, and to ward off evil spirits (this ritual is called sagdid, "dog-sight"). The Ahuna Vairya
  prayer is recited by priests, and then the body is taken to the funerary tower (dakhma, "Tower of
  Silence"), a massive tower-like building exposed to the sun and flesh-eating birds. The bones of the
  dead are left to dry, and then thrown into a deep well filled with lime and phosphorus.
  The soul of a Mazdean buried according to this way (or any Divine ritual) can never be affected by any
  form of magic. This puts it beyond the reach of Hermetic and other forms of magic.
  The Mazdean Calendar
  The Zoroastrian calendar has a year of twelve months with thirty days each. There is no seven-day
  week for the followers of Zoroaster. Each day is dedicated to a divine being, to whom the faithful should
  dedicate their good actions and thoughts on that day. Each month is also dedicated to a divine being.
  Consequently, once a month, the day and month have the same name, which is the cause for special
  reverence. The ninth day of the month, sacred to fire, is favored in any month for visits to the fire temple,
  but especially so during the ninth month (also sacred to fire).
  There has been periodic reform of the calendar to stabilize the months in relation to the seasons; over the
  decades and centuries, the dates have drifted to become out of sync with the seasons (with no leap year,
  the day drifts by one day ever four years). This has resulted in different Mazdean communities using
  different calendars: the Shenshai ("Imperial") and Kadmi ("Ancient"), which hold their holy days at
  different times.
  During the five days of the holy festivals, the Dominion Aura radiating from the fire-temples takes on a
  nature abhorrent to the forces of Ahriman. Any creature with Infernal Might that seeks to enter the Aura
  is unable to do so if their Might Score is less than the Dominion Aura x10. Should they succeed in
  
  entering the Aura, they suffer an amount of damage per hour equal to the Dominion Aura rating (which
  can be Soaked as normal). On the final day of each holy festival, the damage inflicted on Infernal beings
  cannot be Soaked.
  The Thirty Days
  Day of the month Divine being
  Area of responsibility
  1
  Dadvah Ohrmazd Creator, God
  2
  Vohu Mana
  Good Purpose
  3
  Asha Vahishta
  Best Truth
  4
  Khshathra VairyaDesirable Dominion
  5
  Spenta Armaiti
  Holy Devotion
  6
  Haurvatat
  Wholeness
  7
  Ameretat
  Immortality
  8
  Dadvah Ahuras Mazda
  Creator-by-Adar
  9
  Atar
  Fire
  10
  Apo
  Waters
  11
  Hvar khshaeta
  Shining Sun
  12
  Mah
  Moon
  13
  Tishtrya Dog star (Mercury)
  14
  Geush Urvan
  Ox-soul
  15
  Dadvah Ohrmazd Creator-by-Mihr
  16
  Mithra
  Loyalty
  17
  Sraosha Hearkening
  18
  Rashnu The Judge
  19
  Fravashayo
  All Souls
  20
  Verethraghna
  Victory
  21
  Raman
  Peace
  22
  Vata
  Wind
  23
  Dadvah Ohrmazd Creator-by-Din
  24
  Daena
  Religion
  25
  Ashi
  Recompense
  26
  Arshtat Justice
  27
  Asman Sky
  28
  Zam
  Earth
  29
  Manthra Spenta Holy Word
  30
  Anagra Raocha
  Endless Light
  
  Holy Festivals
  Although each day is holy, there are seven special holy festivals in the Zoroastrian calendar, dedicated to each
  Amesha Spenta. Each festival goes for five days. The seventh festival, known as No Roz ("New Day") is the greatest
  holy festival of the Mazdean calendar, prefiguring the final "New Day" of eternal bliss. Note, that the festival dates,
  although associated with seasons, drift significantly fromtheir original dates. The dates are given in Imperial (K) and
  Ancient (S).
  Festival Name
  AssociatedAmesha Spenta
  AssociatedCreation
  Dates
  Maidhyoi-zaremaya (Mid-spring) Khshathra VairyaSky
  26 Feb. – 2 Mar. (K), 27 – 31 Mar. (S)
  Maidhyoi-shema (Mid-summer)
  Haurvatat
  Water
  26 – 30 Apr. (K), 26 – 30 May (S)
  Paitishahya (Bringing in Corn)
  Spenta Armaiti
  Earth
  24 – 28 Jul. (K), 23 – 27 Aug. (S)
  Ayathrima (Homecoming of the Herds)
  Ameretat
  Plants
  23 – 27 Aug. (K), 22 – 26 Sep. (S)
  Maidhyairya (Midwinter) Vohu Manah
  Cattle
  23 – 27 Oct. (K), 22 – 26 Nov. (S)
  Hamaspath-maedaya (All-souls)
  Spenta Mainyu, Ohrmazd Man
  25 Jan. 1221 (K), 24 Feb. 1221 (S)
  No Roz (New Day)
  Asha Vahishta
  Fire 27 Jan. 1220 (K), 26 Feb. 1220 (S)
  The Twelve Months (in 1220)
  1
  FarvadinJanuary/February
  2
  Ardvahisht
  February/March
  3
  Hordad
  March/April
  4
  Tir
  April/May
  5
  Amurdad
  May/June
  6
  Shahrevar
  June/July
  7
  Mihr
  July/August
  8
  Avan
  August/September
  9
  Adar
  September/October
  10
  Dai
  October/November
  11
  Vahman November/December
  12
  Spendarmad
  December/January
  Mazdean Scriptures
  Zoroastrianism emphasizes its oral traditions and all priests learn the scriptures by heart. The words of
  Zoroaster were written down over his lifetime to form the Avesta. There are many books making up the
  Avesta, many of which have been lost, destroyed or pillaged following the Muslim conquest of the
  Sasanid Empire. While some fire-temples may possess copies of parts – even large parts – the chief role
  of the priesthood is to act as living scriptures, memorizing every word and prayer.
  
  Avesta
  The Avesta contains the hymns, formulas, laws and stories of the Mazdean faith. There are two main
  parts to the Avesta. The Avesta is also written in multiple languages, Avestan and "Gathic", a liturgical
  language for prayers. The Ability "Dead Language: Avestan" grants knowledge in both. There are
  translations into Farsi (and other languages, like Latin, Arabic and Greek), although they are not
  considered holy.
  Yasna: the chief liturgy of the Mazdeans. Yasna literally means "sacrifice", and includes confessions,
  rituals, prayers, exhortations, praise and worship of Ohrmazd. The Yasna is formed from six Gathas
  (hymns), and has a total of seventy-two chapters. Five of the six Gathas are considered to be the direct
  word of Zoroaster himself. The sixth was written by his disciples. (Tractatus, Theology: Zoroastrian,
  Quality 4, Level 9.)
  Visparad: The shorter liturgy, the Visparad ("to all the lords") is twenty-three chapters of invocations,
  praise and hymns to Ohrmazd, the yazdan and the other powerful divine beings, and also includes the
  seasonal festivals (gahambars). (Tractatus, Dominion Lore, Quality 3, Level 4.)
  Videvdat: The Videvdat (Vendidad, "law abjuring demons") has twenty-two sections containing the
  religious, civil, criminal, and purification laws of Mazdeanism. It also details the life of Zoroaster and the
  origins of medicine (medicine by knife, herbs and sacred rites). (Tractatus, Theology: Zoroastrian,
  Quality 6, Level 6.)
  Khordeh Avesta: often combined with the Yasht (see later), the Khordeh Avesta ("Little Avesta") is
  for use by priests and lay folk in private devotion. It is a summary of the Avesta, containing prayers,
  invocations, and blessings. (Tractatus, Theology: Zoroastrian, Quality +6, Level 3.)
  Yasht: The Yasht ("worship") is a collection of twenty-two hymns and prayers invoking yazdan and
  angels. Each prayer invokes only a single being, such as Ohrmazd, each of the Ameshaspand, or the
  sun, moon, stars, Mithra or Sroasha respectively. (Tractatus, Theology: Zoroastrian, Quality 6, Level 5.)
  Mazdean Characters
  Mazdean characters have access to unique Virtues, Flaws and Abilities, reflecting their faith, culture and
  society.
  Virtues and Abilities
  Making a Mazdean character depends on the saga. Sagas set in predominately Muslim or Christian
  lands would see the Mazdean character take the "Outsider" Major Flaw. In areas where Mazdeans are
  a sizeable minority, or even a majority, then the other social virtues and flaws can also be taken.
  There are Zoroastrian versions of the Theology and Civil and Canon Law Abilities. Additionally, some
  mobeds and Mazdeans may speak Avestan, their sacred religious language. Most Mazdeans speak
  Farsi (Persian) or the language of their area, such as Arabic.
  A mobed character may take the Senior Clergy Major Social Status Virtue (see The Church, Diocese
  
  Chapter), reflecting the character's status as a dastur ("senior priest"). This reflects that your character is
  in charge of several subordinate mobeds, and probably governs a large fire-temple.
  Mazdeans typically do not take virtues or flaws that would make them a monk or nun. To Mazdeans,
  the world is a wonderful place to be lived in and enjoyed. The fight against evil takes place in society, so
  being cloistered away and practicing an ascetic lifestyle of deprivation is not in keeping with their faith.
  There is also no tradition of wandering holy-men or women in orthodox Mazdeanism (precluding virtues
  or flaws such as Mendicant Friar).
  New Ability: Dead Language (Avestan)
  Avestan is the holy liturgical language of the Zoroastrian Holy Scriptures, used by Zoroaster himself. No
  longer spoken or written outside of the fire-temples, the language is now used purely for sacred hymns
  and prayers. This ability allows your character to read and write texts in Avestan, and to understand the
  words of prayers spoken in Avestan.
  To write this language (written from right to left), your character must have a score of at least one in
  Artes Liberales. A low score in Avestan reflects the ability to copy or write the symbols of the language
  – which appear similar to Aramaic script, but comprise 53 unique characters – but not to understand it.
  This Ability is generally only possessed by mobeds.
  Specialties: Liturgies, scripture, oral tradition, alphabets, myths. (Academic)
  New Virtue: Magian Lineage
  Minor or Major, General
  This virtue represents that the character is a true blood descendent of the original Median tribe of
  Magians, the original priestly caste of Persia. Many mobeds possess this virtue, either Minor or Major,
  but is not a requisite.
  Minor: Your character's lineage is weak, although he or she is still ethnically Magian, and gains a strong
  constitution due to their purity. The character gains a -1 to Aging rolls and +3 bonus to resist the effects
  of disease.
  Major: In addition to the benefits of the Minor virtue, your character has an affinity to the ancient
  prophetic and other mystical arts of your ancestors. The player must choose three Arcane or
  Supernatural Abilities (which the character need not start play with, and which cannot be True Names),
  which are considered connected, so whenever your character successfully studies one of these Abilities
  (that is, gain at least one experience point from study), he or she gains an additional experience point in
  each of the other two.
  New Virtue: Mazdean Priest
  Minor, Social
  Your character is an ordained Mazdean priest, initiated as a mobed. This means that the character may
  carry out the various rituals and ceremonies, such as the Yasna, Vivevdat, Navjote, Marriage, Burial,
  official prayers, purification rituals, lighting of sacred fires, and initiation of new priests. In Mazdean
  communities your character are held in high regard and treated with great respect. You wear pure white
  
  clothes and when performing ceremonies, cover your face with a white veil to protect the sacred flame
  from your breath and saliva.
  As a mobed, your character resides in a community that likely has a fire-temple. This means that your
  character has arduous and time-consuming religious and ceremonial duties. Most of your time is spent
  praying, performing ritual purification rites and tending to the sacred fire. If you are Wealthy, you have
  several ervads (junior priests) that perform many of the more arduous tasks. If you are poor, it likely
  reflects the poor station of Mazdeans in the community in general, and you may also possess the
  Outsider Flaw.
  Your character may take Academic Abilities at character generation. You must take the Minor
  Personality Flaw Vow (ArM5, page 60) to reflect your constant state of ritual purity, and dedication to
  your community. This virtue is only available to male characters.
  New Virtue: Knowledge of True Names
  Minor or Major Supernatural
  Your character may start play knowing one or more True Names of supernatural beings. Any Mazdean
  character may take this virtue, although it is only of use to those characters with supernatural abilities or
  powers. This virtue reflects the deep and ancient occult knowledge possessed by the mobeds.
  At the storyguide's discretion, this virtue may be made available to other characters, such as Sahir,
  Hermetic theurgists, infernalists or Holy Magi.
  Minor: This virtue grants you 30 experience points to spend on True Names – each True Name costs 5
  experience points to learn (Names with fewer than 5 experience points provide no benefit at all). You
  can also decide to partially learn a True Name by spending fewer than 5 experience points on the name.
  Each True Name is recorded under Abilities as "True Name of (Being). You may know the True Name
  of a being from the Magic, Faerie and Infernal Realms. You may take this virtue more than once to gain
  more 30 more experience points to spend on True Names.
  Major: The Major Virtue version of Knowledge of True Names is identical to the Minor version,
  except that you may know the True Names of angels and other divine beings. Storyguides and troupes
  should consider this virtue carefully before allowing it.
  The Mobeds: princes of magic
  Without a doubt magic arose in Persia, with Zoroaster. On this our authorities are agreed…
  ─ Pliny, Natural History 30.2.3
  The priests of Ohrmazd are the mobeds, whose lineage can be traced back to the Median tribe and
  Zoroaster himself. The mobeds are a holy societas (see Realms of Power: The Divine, pages 116-
  117), with initiations that grant them unique holy powers.
  In centuries past, the mobeds were sages who possessed great occult knowledge. In addition to their
  holy powers, they had mastered the forces of magic, astrology, alchemy and theurgy. That knowledge is
  largely lost in the thirteenth century, and mobeds are now almost exclusively practitioners of holy
  powers.
  
  The Mazdean priesthood is hereditary: only sons of a mobbed or the male descendents of a priestly
  family can be considered for priestly office. Needless to say, mobeds are not celibate and may marry.
  There are several ranks and initiations that must be performed to achieve that rank. The lowest rank of
  Mazdean priest is that of ervad. To become an ervad, a special initiation must take place. An ervad
  may perform ordinary services, but none of the important rituals. The ceremony of martab initiates a
  priest to the rank of mobed, a fully qualified priest, able to perform all services and rituals. The highest
  common rank is that of dastur, the head of a group of priests of an area or particular fire-temple. Higher
  levels of the priesthood above dastur have been lost to time.
  Few mobeds possess The Gift. This allows them to integrate into society easily and take on influential
  and trusted roles. In the past, there were many Gifted mobeds, practicing holy magic and bound
  together through the discipline of their faith and hierarchy. Many mobeds possess True Faith and may
  perform miracles.
  Mobeds in Western Eyes
  To Western wizards and mages, the priests of Zoroaster are "an order of seers who are dedicated to the
  service of the gods" who "have strong constitutions and live to a great age, for their profession as magi
  makes it incumbent on them to observe the strict rules of life." They are known for their pious study and
  worship, their ethics, divinations and prophecy, holy learning, and rules of purity.
  Few Hermetic wizards would believe that the Persian "magoi" still remain a living tradition. The relics,
  scriptures and holy rituals of the magoi are legend, highly sought after. Zoroastrian texts are considered
  masterpieces of the magical arts, from hidden truths of alchemy, to the names of archangels and demon
  princes. Some Hermetic magi however believe their knowledge to be primitive.
  Mobeds and the Order of Suleiman
  Non-mobed sorcerers before the seventh century were ignored and spurned by the Mazdean
  priesthood. The non-Mazdean sorcerers of Persia and the Holy Land were no match for the great
  imperial powers of the mobeds.
  This situation was reversed after the seventh century. The Order of Solomon became the Order of
  Suleiman and the Islamic sages and sorcerers now reign supreme in Persia. The mobeds are an
  insignificant force on the periphery of the civilized world. Like in the West, their lore, rituals and secrets
  are greatly prized, and their knowledge of the mystic arts of astrology and alchemy are admired, if not
  associated with the mobeds still living.
  The Magic of the Mobeds
  Mobeds practice holy powers, although these powers are only bestowed upon those initiated into full
  mobed rank; ervads have no special divine powers. The rank of dastur, indicates both a political and
  ceremonial rank, and also suggests investment of some mystic powers.
  Mobeds teach as favored Abilities the Holy Method Invocation; the Holy Powers Adjuration and
  Wonders; and the Holy Magic, and Sense Holiness and Unholiness Supernatural Abilities. The
  
  rules here supersede the ones covering Zoroastrians in Realms of Power: The Divine.
  Favored Abilities are Supernatural Abilities taught by the mobed tradition, and for which mobed
  characters do not need to subtract the total of their Supernatural Ability scores from their Advancement
  Total (see ArM5, page 166). Mobeds also teach a range of non-favored Supernatural Abilities, either
  suffering the penalties or initiating them as a Mystery. Favored Abilities only impact mobeds with True
  Faith or The Gift; unGifted mobeds (and those without True Faith) must take the appropriate Virtues at
  character creation, or initiate into them during play.
  A great number of mystery powers are available to mobeds, although it is extremely rare for a
  community of Mazdeans to possess a mobed that knows more than one or two.
  Mobeds experience the Divine Ascent in place of generic Warping or Twilight, with Divine Form the
  most common kind of Ascent.
  Supernatural Abilities Taught by the Mobeds
  FavoredAbilities: Invocation, Adjuration, Wonders, Mazdean Holy Magic, Sense Holiness and Unholiness
  Other Abilities (not favored): Ceremony, DreamInterpretation, Mythic Alchemy, Mythic Herbalism
  Mobed characters are not limited to the Abilities listed here; these are simply common to the societas.
  Mazdean Hedge Magic
  The mobeds are known for their strong alchemical lore; the Videvdat for example focuses on alchemy
  and medicine. Mobeds may take the Mythic Alchemy and Mythic Herbalism Virtues (see Hedge
  Magic, page 82-82). If the mobed has Mazdean Holy Hedge Magic, both of these can become "Holy"
  Alchemy and "Holy" Herbalism.
  New Ability: Mobed Lore
  This Ability is the Organization Lore for the mobeds, and is used for their initiation rituals. This lore does not give
  any specific knowledge of the Mazdean faith, beliefs or rituals (this is represented by the Ability Theology:
  Mazdean), but rather the legends, history and structure, as well as the specific initiation rites and oral lore of the
  mobed tradition.
  Holy Powers
  The Holy Powers taught by the mobed tradition are spectacular and majestic, commanding the forces of
  nature and creating life out of nothing. When mobeds invoke their divine wonders, they use the sacred
  names of yazdan and the Ameshaspand; their prayers call upon the aid of the Wise Lord himself.
  Especially powerful mobeds can even call into existence divine spirits to perform tasks for them and give
  them aid.
  Casting Score: Communication + Invocation + Holy Power + modifiers + aura + dice
  
  If this total is less than the target Level, the effect doesn't happen, but there might be other effects
  instead, in the form of supernatural retribution. This is called a Tragedy of Hubris. It might manifest as a
  curse, a loss of ability, fatigue, a physical injury, or even a Flaw. It is also a great opportunity for an
  appropriate story event. This tragedy usually lasts only until the character has somehow atoned or made
  amends for his presumptuous actions, though the effects are sometimes permanent, depending on the
  severity of the transgression.
  Tragedies of Hubris
  Minor Tragedy (-1 to -10)
  A Method, Power or other Supernatural Ability is halved
  Gain a Minor Flaw, e.g. Lesser Malediction, Fear, Poor Memory, Simple-Minded
  Suffer a Mediumwound
  Receive three extra botch dice on all rolls
  Gain a Warping point
  Major Tragedy (-11 to -20)
  A Method, Power or other Supernatural Ability is lost
  Gain a Major Flaw, e.g. Greater Malediction, Blind, or Enfeebled
  Suffer a Heavy wound
  Permanently suffer a minor tragedy
  Gain a Decrepitude point
  Ultimate Tragedy (-21 or more)
  All Supernatural Abilities are lost
  Character possessed by a supernatural creature
  Suffer an Incapacitating wound
  Permanently suffer a major tragedy
  A terrible plague, war, or famine affects the entire region
  Invocation
  By addressing God and the servants of the Divine, commanding them by their names, and entreating
  them for aid, your character can cause holy effects to manifest. This might be because they hear your
  character's pleas and intervene, or because your character understands of God's word is such that she
  can wield His power using His voice. This typically relies on Communication, and requires that the
  character invest Confidence in the effect.
  Adjuration
  Adjuration is the Power to summon, control and banish supernatural creatures of all kinds, including
  dispelling their powers and compelling their cooperation. Through adjuration, God asserts His ultimate
  authority over creation and both the natural and supernatural worlds. Adjuration is also the witnessing of
  oaths and truths, by forcing otherworldly beings to recognize God's authority and obey Him. The target
  might cry out in pain and wonder when affected, or speak in a different voice that represents its true
  
  nature for the effect's duration. Invocation is used to compel creatures to act, often forcing them to use
  their powers on the holy character's behalf.
  Wonders
  Those who ask properly will receive God's gifts, for God provides for the faithful in need. God also
  summons storms, fire, winds, and other powerful natural forces. These wonders are created at the holy
  character's command, and even controlled by him to some extent, although God always keeps His hand
  upon his miracles. Such things may appear at times to listen to another voice, and act in ways that the
  holy character does not anticipate.
  These effects use Invocation to conjure and command divine forces by their name and purpose. When a
  character suffers a Tragedy of Hubris with Wonders, he might create unwanted items, such as rotten
  food, vermin, or mud. Or, the effect might still happen, but manifest completely out of his control.
  Adjuration Guidelines
  When these guidelines refer to a supernatural creature, it means a specific entity with a Might score.
  Level 4: Bind a supernatural creature to the terms of a contract. (Invocation)
  Level 5: Compel a supernatural creature within range to manifest in your presence. (Invocation)
  Level 10:
  Compel a supernatural creature to reveal the truth, even a demon; you may ask one question, and if
  you overcome the creature's resistance it must answer you honestly. (Invocation)
  Level 15:
  Compel a supernatural creature to do your bidding; you may give it one command which it must
  follow exactly for the duration. (Invocation)
  Level 20:
  Compel a mundane creature to do your bidding, as above. (Invocation)
  Level 25:
  Compel a human being to do your bidding, as above. This command must be within the person's
  nature, as evidenced by appropriate Personality traits. (Invocation)
  Wonders Guidelines
  General:
  Create a dangerous substance, like fire or poison, that does +(base level of the spell) damage upon
  contact. (Invocation)
  Create a natural substance that harms non-divine supernatural creatures, such as water that corrodes like acid or a
  light that burns like fire, doing +(base level – 5) damage. (Invocation)
  Level 2: Create a mature living plant, or cause a plant to grow more quickly. (Invocation)
  Level 3: Create and control a common force of nature, such as a gust of wind or a burst of flame. (Invocation)
  Create a nonliving natural object, such as an animal corpse, driftwood, or a rock. (Invocation)
  Level 5: Create and control an unusual force of nature, such as a sudden stormfroma clear sky, or a light that shines
  like the day. (Invocation)
  Create nourishing food or drink, enough to sustain a single person. (Invocation)
  Create a nonliving object that has been processed in some way, such as a leather coat, a lance, or a coin. (Invocation)
  Level 15:
  Create and control a powerful force of nature, such as winds that lift a person off of the ground or a
  
  flame that lights up the sky for miles. (Invocation)
  Create a living, docile bird, fish, lizard or amphibian. (Invocation)
  Level 20:
  Create a living, docile mammal. (Invocation)
  Level 30:
  Create an animal with Divine Might 5. Each 5 points of additional Might increases the Level by 10.
  (Invocation)
  New Wonder Guidelines
  General:
  Create a sacred spiritual force that that can neutralize the spiritual taint of the Infernal Realm. For
  example, the force could transformInfernal Warping into Divine Warping (1 Warping Point per level of effect is
  transfigured), although the Warping itself is not removed. The power can strip the infernal nature of Infernal vis,
  completely destroying the vis (1 pawn of vis per 3 levels of effect). It can also destroy Confidence Points gained
  through committing sin (1 Confidence Point per 5 levels); note that doing this causes the target to feel great remorse
  for the acts they performed to gain the Infernally gained Confidence Points (this does not work against demons, but
  can work against other creatures with Infernal Might). Finally, this invocation can also call up such a potent divine
  force that it acts as the Scourging the Infernal power radiated by relics (Realms of Power: The Divine, page 45),
  forcing infernal beings to flee (equivalent Divine Might score per 10 levels; note that this is an equivalent effect, not a
  true relic power). (Invocation)
  Level 35:
  Create a spirit with Divine Might 5. Each 5 points of additional Might increases the Level by 10.
  (Invocation)
  Resurrect a dead human. This restores the deceased person's soul to their body and brings themto life, bestowing
  upon themthe "Raised fromthe Dead" Major Flaw on the target (see Realms of Power: The Divine, page 36). A
  person who has been buried with a Divine burial rite cannot be raised. (Invocation)
  Holy Virtues
  Adjuration
  Major, Supernatural
  This Virtue allows you to command and control supernatural beings, and you begin with the Supernatural Ability
  Adjuration 1.
  Dream Interpretation
  Major, Supernatural
  You can understand and interpret the secret meaning of dreams. This Virtue gives you the Supernatural Ability Dream
  Interpretation 1, which may be used in place of Meditation to activate holy powers and also allows you to interpret
  dreams of a general nature. Mobeds may take DreamInterpretation, although it is not an Ability favoured by their
  tradition. It may, however, be initiated into as a mystery virtue.
  Invocation
  Major, Supernatural
  This Virtue gives you Invocation 1, a Supernatural Ability which allows you use the Holy Method of Invocation and
  roll a stress die for miraculous effects.
  Mazdean Holy Magic
  Major, Supernatural
  This Virtue is only available to characters with the Gift. You begin with the Supernatural Ability Mazdean Holy Magic
  
  1, and all of your magical powers are specially adapted to your divine focus.
  Wonders
  Major, Supernatural
  You begin with the Supernatural Ability Wonders 1, which allows you to conjure holy items, creatures, and the
  elements at God's will.
  Using Vis
  Mobeds may use holy and magical vis. If a mobed knows certain mysteries, they may even extract vis froman aura.
  Holy vis grants the same mechanical bonuses as magic vis. The consequences of profaning holy vis, or using it for
  diabolical ends can be dire, risking Divine retribution.
  Holy Abilities
  Adjuration*
  You are skilled in controlling and banishing supernatural creatures and their powers (see Miraculous Effects, below).
  Specialties: type of creatures (angels, demons, ghosts, faeries), causing a specific effect. (Supernatural)
  Dream Interpretation*
  In the Mazdean tradition, Ohrmazd and His servants regularly send messages and prophecies through dreams:
  Zoroaster received visions and guidance fromthe Wise Lord on many occasions. Dreaminterpretation helps mobeds
  translate the confusing symbolismin dreams to make clear their deeper meaning.
  Dreaminterpretation can be used as a Holy Method (in lieu of Invocation), combined with Intelligence, by focusing
  the mind before going to sleep (approximately half an hour of prayer). You may also interpret other people's dreams,
  by spending at least an hour discussing the symbols of the dreamwith the subject. Roll your Intelligence + Dream
  Interpretation + a simple die and the subject's Communication + Folk Ken + a simple die, using the lesser of the two
  totals as your (Characteristic + Method) when activating the holy power.
  Finally, you may use DreamInterpretation as a formof divination, allowing casual divination and ceremonial
  divination.
  Specialties: particular targets of divination, interpreting others' dreams, with a certain effect. (Supernatural)
  Mazdean Holy Magic*
  You have translated your Hedge Magic Abilities (such as Mythic Alchemy) into a formof magic that is compatible
  with the Dominion and holy powers. Specialties: inventing spells, enchanting items, with a particular Ability.
  (Supernatural, Arcane)
  Invocation*
  Using holy words, phrases and prayers, you can invoke God's power. You must either cry out your prayer in a loud
  voice, or somehow inscribe your prayer in writing. This adds Communication to your roll, and requires that you spend
  a point of Confidence (or Faith) to bring the effect into being.
  You may also roll a stress die instead of a simple die when calling a holy effect if you wish. By doing so, you
  essentially command rather than entreat God's aid, summoning more potential power but risking giving greater
  offense should you prove unworthy.
  Specialties: using holy names, in writing, affecting a particular kind of target. (Supernatural)
  Wonders*
  
  You can cause living creatures, nonliving objects, and forces of nature to manifest through God's power (see
  Miraculous Effects, below). Specialties: causing a specific effect, a particular kind of material, in specific
  circumstances. (Supernatural)
  Mazdean Holy Magic
  The mobeds with The Gift may possess a form of holy magic similar to Hermetic Holy Magic. This
  allows them to transform their magical arts into ones compatible with the Dominion. Gaining Mazdean
  Holy Magic requires a profound spiritual transformation.
  The Holy Magic Ability adds to any seasonal Laboratory Total. Mobeds with Mazdean Holy Magic
  experience the restrictions and benefits as explained in the nearby insert.
  Mobeds without True Faith use Mazdean Holy Magic and convert their Supernatural Abilities such as
  Mythic Alchemy and Mythic Herbalism to "Holy" Alchemy and "Holy" Herbalism.
  Mazdean Holy Magic Benefits and Restrictions
  Restrictions
  Cannot use magic to sin
  Must release non-Divine spells
  Incomprehensible to outsiders, study totals halved
  Increasingly poor supernatural relations.
  Benefits
  Attuned to both Divine and Magic auras
  May use long-term fatigue as vis in rituals
  May use the Dominion for laboratory activities
  May use holy power guidelines as spell guidelines
  New range, duration, and target categories
  Group Magic
  Mobeds can practice their magic collectively. In times past, when they were an imperial priesthood,
  hundreds of mobeds would gather to perform great rituals in honor of Ohrmazd and his angels. In the
  thirteenth century, few communities have more than a few Mazdean priests and those that do are
  unlikely to possess the knowledge of such powerful rites.
  To perform group powers, mobeds use the Ceremony Ability (see Realms of Power: The Divine,
  page 34, 36), and engage in prayers and rituals. Most of these are communal in nature, and so lay-folk
  will often participate (although this gives no mechanical bonus).
  Mobed Dream Interpretation and Divination
  With the Dream Interpretation Virtue and Ability, mobeds may divine the past, present and future
  through their own and other's dreams. As this power is aligned with the Divine, it is more accurate than
  the Hermetic (or Magic) version, although it is still restricted by the Limit of Time – only God may truly
  
  know the future.
  For the purposes of this divination, any question that can be posed as a non-Ritual Hermetic Intellego
  spell (of any Form), of any range and target (other than Sense targets), and of Momentary Duration can
  be attempted using Divination.
  The Ease Factor of the Divination is the level of the equivalent Hermetic spell, using the following
  formula:
  Divination Total: Intelligence + Dream Interpretation + Modifiers + Aura + Stress Die
  The mobed must sleep for at least fifteen minutes per magnitude of the divination effect, and allows the
  character to add sympathetic magic and devices. Use the multiplier for Arcane Connections (if the
  character has any for the target of the divination) on ArM5, page 84.
  True Names
  Mobeds may learn and use True Names (see Realms of Power: The Infernal, page 34, and also Realms of Power: The
  Divine, page 20). Each True Name is treated as a special Ability called "True Name of (Being)", and costs 5 experience
  points to learn, and once a True Name is learned, your character gains 1 experience point to the being's associated
  RealmLore. True Names grant a +5 bonus to Penetration modifiers, and are of indefinite duration.
  Mobeds have access to hundreds of True Names of angels and demons. Characters may start play knowing the True
  Name of one or more beings (see the Knowledge of True Name Virtue, earlier in this chapter).
  Holy Mobed Mysteries
  The mobeds have several unique mysteries that are holy in nature (that is, they can only be initiated by a
  character with Holy Powers or True Faith). Many allow modeds to wield mystical powers.
  Blessing of [Amesha Spenta] (Minor Mystery Virtue)
  The mobed with this holy mystery gets a +3 bonus to Lab Totals and Casting Scores for holy powers
  used in the area covered by a specific Amesha Spenta. See nearby table for the areas covered by each
  Amesha Spenta. There is a different version of this virtue for each Amesha Spenta.
  Blessing Areas
  Amesha Spenta Equivalent Hermetic Form(s)
  Asha Vahishta ("Best Righteousness")
  Ignem, Imaginem
  Khshathra Vairya ("Desirable Dominion") Vim
  Haurvatat ("Health")
  Aquam, Auram
  Spenta Armaiti ("Holy Devotion") Terram
  
  Ameretat ("Long Life")
  Herbam
  Vohu Manah ("Good Purpose")
  Animal
  Spenta Mainyu ("Holy Spirit")
  Corpus, Mentem
  Mazdean Alchemy (Minor Mystery Virtue)
  Through Mazdean Alchemy, a mobed may distil vis from a Divine Aura. Distilling divine vis takes a
  season before the vis is extracted. The character uses as his Lab Total his Intelligence + Invocation +
  Wonders + Holy Magic + modifiers + a simple dice. Modifiers include the aura, bonuses from Lab
  assistants and so on. The Lab Total is divided by ten, as per Hermetic vis extraction.
  Mazdean Astrology (Major Mystery Virtue)
  This mystery allows the character to use his knowledge of the heavens to determine the most effective
  time to perform an activity in the Laboratory. The mobed may also use new astrological durations.
  Finally, the mobed may determine the most favourable time to pray or use holy powers.
  Celestial Blessing for Laboratory Activities
  By aligning their practices to the beneficial powers of the stars, the mobed may gain between a bonus of
  +1 to +5. The player must decide on the bonus desired at the start of the Laboratory Activity, and the
  character must succeed in a roll of Intelligence + Artes Liberales (Astrology) + simple dice against an
  Ease Factor of (desired bonus x 4). If successful, the Laboratory activity gains the desired bonus. A
  failed roll means that there is no bonus possible in that season.
  Celestial Durations
  See the nearby insert for the additional astrological durations. No duration may be longer than a year.
  Failing the calculation roll causes the effect to fail. Botching a calculation roll causes the effect to botch.
  Celestial Blessing for Holy Spell Casting
  The mobed may determine the most favorable hour for performing holy magic, holy powers or use other
  divine abilities. This is determined in the same manner as described for Laboratory Activities, with only a
  single hour during the day the astrological calculation is done for able to gain the bonus.
  Celestial Durations
  Minutes: The effect lasts for a certain number of Astrological Minutes. Equivalent to Diameter. To calculate the
  duration correctly, succeed in a roll of Intelligence + Artes Liberales + dice against an Ease Factor of 6 + Number of
  Minutes desired.
  Hours: The effect lasts a number of Astrological Hours, regardless of sunrise or sunset. Equivalent to Sun. To
  calculate the duration correctly, succeed in a roll of Intelligence + Artes Liberales + dice against an Ease Factor of 6 +
  Number of Hours desired.
  Days: The effect lasts a number of Astrological Days, regardless of the lunar phase. Equivalent to Moon. To calculate
  the duration correctly, succeed in a roll of Intelligence + Artes Liberales + dice against an Ease Factor of 6 + Number
  of Days desired.
  
  Sign: The effect lasts a number of Astrological Signs, regardless of sunrise or sunset. Equivalent to Year. To
  calculate the duration correctly, succeed in a roll of Intelligence + Artes Liberales + dice against an Ease Factor of 6 +
  Number of Signs desired.
  Mobed Beliefs on Astrology
  According to the holy Zoroastrian tome, the Dadistan i Menok i Khrat ("Judgments of the Spirit of Wisdom"), the art
  of Astrology was passed fromthe Spirit of Wisdomunto Zoroaster.
  Mobeds believe that welfare and adversity on earth originates through the seven planets and the twelve zodiacal
  signs. To the mobeds the twelve great Spirits of the Zodiac are amongst Ohrmazd's most capable and holy defenders,
  constantly striving to bring goodness and wellbeing into the world. The planets (the Sun, Moon, Mars, Mercury,
  Jupiter, Venus, and Saturn) on the other hand are ruled by monstrous demons, which, by dint of being closer to the
  world, constantly thwart their zodiacal rivals and more often than not succeed in bringing ruin and misery to humanity
  (hence explaining why the earth is not a paradise).
  Righteousness of the Wise (Minor Mystery Virtue)
  Mobeds believe that Spenta Mainyu revealed these secrets (and others) directly to Zoroaster before
  taking him to Ohrmazd. For many mobeds, the attribute of Wisdom is the highest nature of God.
  This mystery virtue grants the mobed access to unique Ranges, Durations and Targets, which are
  compatible with Holy Powers (see insert).
  New Ranges, Durations and Targets
  New Range: Ground
  The target can be affected so long as he/it is touching the same ground that the caster is standing upon. The caster
  need not be able to see the target. Rivers, mountains and other significant obstacles (although not roads or walls) act
  as boundaries to this range. Furthermore, the ground must be natural earth. Artificial ground, like floorboards or
  cobble stones, will not work with this Range. Ground is equivalent to Arcane Connection.
  New Duration: Fire
  The spell will last as long as a specific sacred fire burns in a specific fire-temple (the fire and temple must be
  determined at the time of casting the spell). Fire is equivalent to Moon.
  New Target: Community
  Affects everyone living in the same community. A community is defined as a group of people living in the same
  locality, or who forma distinct segment of society (such as Jews, beggars, or Christians, but can also include plants
  or animals). Community is equivalent to Boundary.
  Saoshyant's Elixir (Major Mystery Virtue)
  The ritual of Saoshyant's Elixir (Realms of Power: The Divine, page 117) is the Zoroastrian route to
  immortality. The ceremony itself is a sacred and holy purification rite. Gaining this Mystery Virtue grants
  you knowledge of the ritual, which can be performed with the Holy Powers, Invocation and Wonders.
  Like the ritual in Realms of Power: The Divine, the level of this holy rite is 50.
  
  Saoshyant's Elixir
  Invocation Wonders Level 50
  R: Per, D: Mom, T: Ind, Ritual
  Only the most pious, holy and experienced mobeds ever attempt the preparation of Saoshyant's elixir (such as those
  with the Hauvatat Mystery). This holy ritual requires a season of preparation to cast, and if you are under the effects
  of a Longevity Ritual, the Longevity Ritual loses its effectiveness. You cannot make another for as long as you are
  under the effects. For ceremonial casting purposes, the associated Method and Power are Invocation and Wonders.
  These are the instructions for preparing the elixir of eternal life, that which raises our bodies fromthe elements into
  which they have been dissolved and reunites themwith our souls, as handed down fromSaoshyant the Savior.
  You must first prepare yourself for salvation by undergoing a terrible ordeal. Molten metal (usually lead) is poured
  over your entire body, which you must endure for three days (see Injuries, Heat and Corrosion in ArM5, page 181).
  The surging metal removes all taint fromyour soul and purifies your flesh, but also causes you terrible pain and
  injury, though it is said to feel like being bathed in warmmilk if you are completely without sin. Some of the metal will
  probably stick to your body, and if you survive you must bear these disfiguring patches grafted to your skin like
  tattoos for the rest of your days, as removing themagain exposes you to evil and undoes the effects of the ritual.
  Once you are cleansed of evil, you must sacrifice a holy animal, usually a bull with Divine Might. This provides the
  necessary vis for the spell, and fromits fat Saoshyant's elixir may be distilled. Drink this, and for as long as you
  strictly follow the tenets of Mazdeanism, you do not have to make aging rolls and cannot die. Instead, you gain a
  Warping point every year, another whenever you gain Aging or Decrepitude points fromother means, and another
  when you would die fromyour wounds or a lethal blow. Fatal wounds Incapacitate you instead. Zoroastrians believe
  that those who go into Final Twilight after drinking the elixir will join Ohrmazd in Paradise.
  Saoshyant's Elixir is intensely personal and cannot be cast upon another; to gain the gift of extended life on earth,
  you must performit yourself.
  (Special)
  Gifts of Gayomart (Major Mystery Virtue)
  Gayomart ("Primeval Man") was the Zoroastrian Adam or "first man", and is seen as the embodiment of
  personifying human perfection. This Holy Mystery opens the human body and soul to the Light of God,
  making those characters with True Faith even more holy and sacred.
  A character must possess True Faith to initiate this mystery. The mystery grants the character additional
  powers as their True Faith score increases (see "Embodying the Light", Realms of Power: The Divine,
  p.61).
  Asha (Truth): True Faith 1
  You cannot be lied to or purposefully deceived. In your presence, no one may speak or communicate a
  direct lie. This power has a Penetration equal to your True Faith score, and may be increased by +5 for
  each True Faith point spent. If this power Penetrates, even demons and faeries cannot deceive you.
  Vohu Manah (Good Mind): True Faith 4
  Through Vohu Mana, you personify wisdom and the true path to God. You gain a Commanding Aura
  (Realms of Power: The Divine, p.42), with a Magic Resistance equal to your Faith Score x10, a
  bonus to your soak equal to your Magic Resistance divided by 5, and a commanding aura (equivalent to
  Aura of Rightful Authority with Voice range).
  
  Hauvatat (Wholeness): True Faith 6
  Your physical body becomes immune to putrefaction, change, disease and all forms of material
  corruption and decay. Subtract double your True Faith score from Aging Rolls. You more easily resist
  magical attempts to alter the shape of your body, inflict harm upon you or give you diseases or wounds.
  You gain an additional bonus to Soak and Recovery rolls equal to your True Faith Score x3.
  Furthermore, you no longer scar or blemish, as your body slowly returns to its perfect natural state.
  Incapacitating wounds no longer leave permanent marks upon you, and given enough time (years) you
  can re-grow lost limbs and other body parts.
  Ameratat (Immortality): True Faith 8
  So long as you maintain the maxims of Zoroaster and Ohrmazd, remain in a state of purity and
  truthfulness, observe the taboos and behave with good thoughts, good words and good deeds, then you
  will never die, and instead gain a Warping Point instead of Decrepitude points. Mechanically this
  requires that you have a Faith Point gained from a purity ritual at all times. Your body slowly ages,
  although you can more easily resist its effects through the gift of Hauvatat. While this virtue means you
  effectively will never die, you can still be killed from massive damage.
  Long Lived Mobeds
  There have been several long-lived mobeds: the high priests Vishtana, Tansar and Kartir all lived for several
  generations, as did Osthanes the first Prince of Magi. However, each reached a point of wanting to take their reward
  in the next life. The practical life-span of a mobed with the Ameratat power is no more than around 200 years.
  Mobed Initiations
  Mobeds can initiate unGifted practitioners into their mysteries. The rules for this are laid out in Hedge
  Magic, page 13.
  Mobed Initiation Scripts
  Mobeds use their Mobed Lore for initiation totals. The mystagogue is typically another initiated mobed
  or dastur. It is possible for mobeds to self-initiate if they have a script but no mystagogue, although most
  mobeds will seek out a mystagogue from another community.
  The scripts used by mobeds to initiate their various powers typically emphasize extreme purity and
  lengthy prayers. Initiations can also require the initiate to challenge and overcome great foes – powerful
  demons and evil sorcerers. Similarly, such ordeals could also require the initiate to end famine, hunger or
  disease for a community. Initiation quests typically involve the establishment of a fire-temple, the
  conversion of a significant or notable person, or recovery and proper burial of a deceased Mazdean.
  While there are many written initiation scripts, Mazdeanism places great value on the oral tradition; many
  of the living initiations are oral scripts.
  Initiation into Mythic Alchemy
  
  Initiation Ease Factor: 21
  Script Bonus: +5 (+3 Quest: light ceremonial fire, +1 Sacrifice of wealth, +1 time)
  The initiate must light one of the grand ceremonial fires of the Mazdean faith, known as the atesh adaran ("fire of
  fires"), in honor of the first twenty-seven yazdan, and Ameratat. This typically takes a season to properly prepare and
  perform, and takes significant expentiture. The initiate must remain in a state of ritual purity throughout the process.
  Initiation into Mythic Herbalism
  Initiation Ease Factor: 21
  Script Bonus: +13 (+3 quest, +9 Major Flaw: Enfeebled, +1 Sympathetic Bonus)
  The intitiate must must hunt down and destroy a powerful disease-causing infernal spirit, while affected by the illness
  the spirit causes. The illness must inflict the equivalent of the Enfeebled Major Flaw. This shows that he is capable of
  personally overcoming terrible sickness mystically and physically. Apart fromthe illness, the initiate must remain in a
  state of ritual purity throughout the initiation.
  Initiation into Dream Interpretation
  Initiation Ease Factor: 21
  Script Bonus: +6 (+1 time, +3 Sympathetic bonus, +3 Minor Flaw: Offensive to Animals)
  DreamInterpretation can only be intitiated into by a Mazdean who is married (using the Mazdean ritual). The intitiate
  must spend a season in meditation, prayer, ritual cleansing and contemplation of his dreams. Finally, at the end of the
  season, the initiate must travel deep into the wilderness in an area with many wild animals, imbibe ceremonial haoma,
  and survive for the night without magical aid. During this night, the initiate has the equivalent of the Offensive to
  Animals Flaw. Overcoming this obstacle symbolises the intitiate's triumph over nightmares.
  Chapter 6: Arabia
  Illustration: Arabia (arabia.jpg)
  Arabia is the heartland of Islam, home to the two holy cities of Mecca and Medina. Muslims are
  encouraged to visit this region at some point during their lives to fulfill the obligation of the hajj, the
  greater pilgrimage to Mecca, though for many practical concerns make this impossible. Ancient cities lie
  buried beneath its sands, holy shrines are scattered across its landscape, and jinn and other supernatural
  creatures haunt deserted ruins or even mix with the inhabitants of some of its cities.
  Landscape and Society
  The landscape of Arabia is more varied than most western travelers would expect. North Arabia, once
  known as Arabia Petra to the Romans, is a desert land of stone and sand. While much of the peninsula
  
  is indeed covered by arid deserts, there are also mountain ranges running parallel to most of the coastal
  regions, with narrow but fertile coastal plains between them and the sea. Of particular note is a large high
  plateau in the eastern half of the peninsula, encompassing the provinces of the Najd and Yamama, which
  has fertile valleys where crops are grown and animals (mainly sheep and goats) are pastured. In the
  south the land rises into hills and mountains rich with incense trees, water and other natural resources -
  significant portions of Hadramawt and Yemen are forested, and these features gave rise to the Roman
  name for the province, Arabia Felix. The old trade routes of the Incense road that once ran through the
  deserts now track through the Red Sea around the Arabian coast and onwards to the fabled ports of the
  Erythraean Sea of the ancients.
  Much of the peninsula is dotted with oases, around which villages and towns have sprung up. This is
  particularly true of the coastal provinces and the Najd/Yamama region, though such settlements may
  also be found in some of the deserts. The exception is the dreaded Empty Quarter, an inhospitable
  wasteland that is rumored to swallow all who venture into it.
  Hazards of the Deserts
  Arabia contains three major deserts: the Nefud Desert to the north, the Empty Quarter to the south, and the Dahna
  corridor that links the two. These deserts present a range of hazards that must be overcome if characters are to travel
  safely within them.
  The sun burns hot in the deserts, meaning that characters will need to take precautions against heat and
  sunstroke. This includes covering their skin to avoid sunburn and carrying adequate supplies of water to
  stave off dehydration. The Deprivation check time for lack of water is reduced in the deserts (to 4 hours),
  while the sunlight does +1 non-combat damage if skin is left exposed (see ArM5, pages 180-181).
  Another (usually natural) hazard is dry quicksands, which can swallow a man and his mount in seconds. If a
  character steps on one of these, he will begin to sink immediately and will be pulled under within two rounds.
  Death fromsuffocation will follow if he is not rescued (again, see ArM5, pages 180-181). A character who is
  caught in an area of dry quicksand may make a Strength or Quickness stress roll against an Ease Factor of 9
  in the first round to leap or pull himself free before he sinks a significant distance, with a botch indicating
  that his arms are trapped in the following round. Thereafter it is up to his companions to help himescape its
  clutches, though if his arms are free he may assist in the second round, reducing any further Ease Factors
  that they may have to roll against by 3. Thereafter he will be pulled under and will not be able to help.
  Characters also must be wary of brigands, who prey on caravans crossing the deserts. They are likely to
  avoid a caravan that is clearly well guarded, but this also depends on how desperate they are for goods to
  support themselves.
  Sandstorms that arise may suffocate travelers or even strip the flesh fromtheir bones. These may be either
  natural, created by the magic of malevolent sorcerers or the manifestations of elemental jinn. The zawba'a,
  detailed in the Bestiary XREF, is an example of a malicious jinn of whirling sand.
  Various other desert jinn and demons seek to harmunwary travelers. In some cases they may use powers
  that affect the mind or conjure illusions, presenting travelers with visions of lush, palm-filled oases where
  they may quench their thirsts. A character may only realize that she has been deceived when she takes her
  first long draught of water, only to find her mouth full of sand.
  The inhabitants of Arabia consist of a mixture of settled townsfolk, many of whom cultivate crops for a
  living, and Bedouin nomads who wander with their families and flocks, trading with the townsfolk or
  working as guides and caravan guards on the network of trade and pilgrimage routes that cross the area.
  Periodically tensions flare up between townsfolk and nomads, but for the most part relations are
  peaceful. One influential factor here is the religion of Islam, which most people follow in one form or
  
  another, although there are also many Christians and Jews living throughout the region.
  The inhabited parts of Arabia are generally ruled by local dynasties, most of whom owe nominal
  allegiance to the 'Abbasid caliph of Baghdad. The Hijaz, 'Asir and Yemen are divided between
  members of the Ayyubid family (ay-YOO-bids, the family of Salah al-Din (Saladin)), with the Hijaz
  falling under the nominal control of the sultan of Egypt (al-Kamil Muhammad, r. 1218–38), while 'Asir
  and Yemen are controlled more directly by the sultan of Yemen (al-Mas'ud Yusuf, r. 1215–1229).
  The Bedouin
  Although the nomads of northern Arabia have nominally all converted to Sunni Islam, remnants of their pre-Islamic
  culture or code, known as muru'a, have survived. The importance of hospitality (diyafa), courage (hamasa) and
  honor (sharaf for men, ird for women) remain paramount and color aspects of even urban Arab society. Forgiveness,
  loyalty and self-sacrifice are also integral concepts. The Bedouin tribes still revere the camel above all animals,
  according it greater respect than even the magnificent Arabian horse or their prized falcons. Most Arabian sahirs
  belong to a Bedouin tribe and comparatively few dwell within cities or formal buyut, preferring to formalliances along
  tribal kinship and bloodlines.
  Bedouin characters may have Personality Traits or Personality Flaws that reflect these cultural legacies. The Minor
  Flaw Dutybound (Bedouin code) is universal amongst Bedouin characters and reflects a general obedience to these
  customs. Rare characters fromthe deep deserts may even have the Pagan Major Flaw.
  Many Faerie jinn mimic aspects of Bedouin culture, particularly the less powerful creatures referred to as jann. Most
  of the nomadic tribes have jinn blooded elders, are advised by wandering sahir viziers accompanied by powerful 'afrit
  or marid servants and count families of true Faerie jann amongst their blood kinsmen. Such jinn most often take the
  shapes of animals beloved of the tribes: camels, falcons, saluqi hounds, or the noble Arabian horses. The ancient
  Jurhumite tribe, former rulers of Mecca in pre-Islamic times, contains only dark Faerie jann blooded members and still
  refuses to submit to Islam. Several other tribes fromthe ancient times are believed to live on in Bedouin memory as
  clans of Faerie jinn,such as the Jadis, the tribe of Tasmand the Thamudites
  Regardless of whether he is human or jinn, Muslimor pagan, a member of a Bedouin clan owes absolute loyalty to
  their clan first, their family second.
  Bedouin Wizards
  A disproportionately large number of Bedouin possess supernatural ability when compared to the town dwellers in
  the settled parts of Arabia. Even Gifted characters are tolerated and it has been noted that Bedouin sahir are more
  often Gifted than their fellows in other areas of the Mythic Middle East. Such sahir typically specialize in either
  Solomonic Storytelling or Solomonic Travel, although some Bedouin sahir disdain the more specific techniques and
  concentrate on summoning and bargaining with jinn exclusively. These sahir are usually accompanied by their
  favorite falcon or saluqi which is actually a Faerie jinn servant bound by a khadim bond (see Chapter 4: The Order of
  Suleiman for further details on sahirs).
  All tribes include at least one sahir, often supported by female hedge magicians known as hakima (Arabic: “wise
  women”) or kahina (Arabic: “soothsayers”) that resemble Folk Witches aligned to the Faerie Realmor male shai'ir,
  poets resembling the ancient artists of pre-Islamic times. The unGifted hedge witches typically lack the Cursing and
  Flight powers and have the Animal Healing and Entrancement Virtues instead. Details of Folk Witches can be found
  in Hedge Magic, pages 33-53 although some of the ideas for Faerie Doctors presented in Realms of Power: Faerie,
  pages 117-118 may be equally appropriate. Details on Arabian poets are given in the sidebar on Arab Poetry below.
  Story Seed: Brothers of the Tribe
  
  Knowledge of muru'a is treated like a non-Hermetic Mystery Cult Organization Lore and can be used to initiate
  various Faerie aligned Supernatural Virtues of value to a desert nomad using the rules found in The Mysteries:
  Revised Edition, pages 8-20 with the tribe's hakima acting as Mystagogue. The following Virtues can be initiated and
  are commonly found belonging to exceptional Bedouin: Animal Ken, Art of Memory, Arcadian Travel, Cursing, Death
  Prophecy, Dowsing, Enchanting Poetry, Entrancement, Greater Immunity: Thirst, Puissant Arabic, Spirit Votary, Ways
  of the Desert, and Wilderness Sense.
  Initiation scripts vary fromtribe to tribe but typically involve Ordeals related to the central concepts of the Bedouin
  code and inflict Major or Minor Personality Flaws that reflect these tenets: Generous, Higher Purpose,
  Overconfident, Oversensitive (to breaches of honor), Proud, Vow (always keep your word) or Weakness. Story Flaws
  such as Close Family Ties, Dependent, Enemies, Feud, Pagan, and Oath of Fealty may also be appropriate.
  Foreign characters that demonstrate values admired by the Bedouin may be invited into the clan and eligible to
  undergo such ceremonies, forging a blood kinship with a nomad tribe and gaining the Dutybound (Bedouin code) in
  return for the Close Family Ties (adopted Bedouin clan) Flaw. To the Bedouin and their jinn allies, this bond of
  clanship (Arabic: 'asabiyya) supersedes all other loyalty and may create difficulties for Hermetic magi or companions
  when the clan's interests do not align with their covenant or the Order of Hermes as a whole.
  Pagan Deities of Arabia
  Trees, especially the date-palm, wind sculpted rocks and precious wells are treated with a respect that borders on the
  worshipful by the Bedouin – many of these sites are the abode of a supernatural spirit referred to as an 'ashira
  (“close friend”). These creatures are appeased with gifts or respect and their homes are typically the location of auras
  or vis sources aligned to the various Elemental forms.
  Some of the more powerful 'ashira are Magic jinn, manifestations of Arab deities worshipped in pre-Islamic Arabia or
  else Infernal jinn that have usurped their place. The following represents a selection of such deities:
  Abgal: Guardian god of Bedouin and camel drivers.
  Dhu’l-Khalasa: God of oracles and divination.
  Dhu Shara: God of mountains.
  Hubal: Senior deity associated with the moon and divination. Son of al-Lat.
  Ishtar: Goddess of fertility, sexual love and war. More commonly worshipped in ancient Mesopotamia.
  Manaf: A fertility deity worshipped by women, though women who had their periods were not allowed to
  touch idols associated with it.
  Nakhla: goddess of the date-palmtree.
  Al-Qawm: God of war and the night. Protector of caravans.
  Sa'd: Associated with steadfastness in battle.
  Wadd: Protector god.
  Yaghuth: Associated with victory in battle.
  The nature of such old deities may vary and multiple entities bearing the same name can be found within miles of each
  other but with widely different alignment and power. The benevolent version of Wadd venerated by a tribe from
  northern Najd may be an aloof Magic jinni, while the vengeful Infernal incarnation of the same deity feared by tribes
  in Uman may be a False God trying to subvert the nomads away fromtheir faith. Others may be Faerie jinn woven out
  of the stories told by the Bedouin at their night fires about such fantastic natural locations. The weakest may be no
  more powerful than a minor elemental jinn with a Might score of less than 10, whereas the spirits of larger and more
  isolated landmarks may have Might scores approaching 50.
  Story Seed: The Stone Lovers
  
  A group of magi or sahir wishing to settle a pair of uniquely shaped rock outcrops in a remote Magic aura
  inadvertently offend the local Bedouin tribe, who consider the stones 'ashiras and thus part of their tribe. Their
  legends tell of two giants, Aja and Salma, banished lovers who dwelt for five hundred years at the site, slowly
  transforming into the vaguely human shaped stone sentinels of today. The tribe fears that the wizards will awaken the
  spirits of the ossified giants or draw the attention of the dark Faerie and Infernal jinn that haunt the outcrops at night.
  To settle or access vis fromthe site, the characters must deal with the representatives of the local tribe, but also the
  evil jinn that haunt it. Frequent magical activity may awaken the sleeping giants, who may not respond favorably to
  the interlopers depending on whether they are elementals, demons, pre-Islamic jinn or even cursed humans.
  The Najd and Yamama
  The Najd and Yamama regions take the form of a high plateau that slopes down from the west to the
  east. Yamama is covered with a plethora of oases, making it home to a large number of settlements
  where the main form of subsistence is agriculture. The Najd is more mountainous and rockier, so
  settlements tend to be found in the valleys where the inhabitants may make use of run-off rainwater.
  The majority of the population of the region are nomadic Bedouin, though the populations of some of the
  urban centers are quite large. Two ancient tribes of Faerie jinn, the Jadis and the Tasm, still wander
  through this area and are known for their unusual wares, unimpeachable honor, and the most marvelous
  hospitality.
  Kohl
  Various myths tell of the origin of kohl, the black or blue powder made fromfrankincense and other spices used by
  women all over the Mythic Middle East as eye make-up. Many attribute its origin to the jinn as the powder can be
  readily purchased fromthe stalls of the hidden race within the bazaars of Golden Baghdad, although the price is
  seldomin money and more often in metaphorical coin. In Yamama they tell a legend about a blue eyed witch named
  Zarqa al-Yamama who was blessed with vision so keen she could see a man approaching thirty miles in the distance.
  In the ancient times when the country was still called Tasma and Jadis, she was killed by an invading Yemenite king
  who ordered his physicians to examine her eyes to discover the secret of her magical vision. Her eyes were found
  stained and smudged with kohl.
  The most common magical kohl in Arabia is equivalent to a potion created by Bedouin witches and confers the Minor
  Virtue Second Sight on a character for Sun duration when applied. Other formulations of kohl have been noted to
  confer differing Virtues related to enhanced sight: Keen Vision, Magic Sensitivity, Sense Holiness/Unholiness
  Piercing Gaze and Wilderness Sense.
  Sahiras or Hermetic magas may use such substances for their enchantments. Kohl powder has a Shape & Material
  bonus of +3 to affect vision. Its main component is ground fromcharred resin, usually frankincense obtained from
  southern Arabia (see below).
  Tayma' and Khaybar
  Tayma', Khaybar and the surrounding towns have traditionally been havens for Jews, and in 1220 they
  are independent settlements owing allegiance to no sultan. The Jews make up the major portion of the
  inhabitants of the area and are known for being fierce and clever fighters. They continue to ensure that
  
  their children learn the arts of war from an early age, and they keep their skills sharp with periodic
  forays, made in alliance with some of the Muslim Bedouin tribes of the area, against other settlements of
  the Arabian Peninsula.
  Story Seed: The Jews of Tayma' and Khaybar
  Fierce and cunning fighters, the Jews of Tayma' and Khaybar are able rapidly to muster armies at times of need.
  Anyone who could harness their strength would hence be able to assemble a formidable fighting force at very short
  notice. They could therefore be useful allies if the characters suddenly find themselves facing an enemy army (such
  as the classic necromancer with his undead horde). However, traditional Judaismtakes a dimview of magic and its
  practitioners, so the characters may have to go to considerable lengths to convince the Jewish elders of the region
  that their cause is just.
  Falconry in Arabia
  Believed by some to have originated in Mesopotamia, the art of falconry or al-Qanas is widely practiced throughout
  Arabia, particularly by the Bedouin tribesmen. Unlike in Mythic Europe the primary goal of hawking was to
  supplement the meagre nomad diet, particularly in the winter months. An exceptional bird, particularly the better
  suited females is still considered a mark of status by tribal leaders. The main prey hunted are the houbara, the
  karwan (Stone Curlew) and the hare. The most commonly used bird is the saqr, similar to the gyrflacon but the
  peregrine falcon, known as the shahin, is preferred for hunting.
  The authority on falconry is currently an unnamed Arabic text by the falconer Moamyn, equivalent to a summa Level
  4, Quality 7 on Animal Handling (falconry) but containing the equivalent of a single tractatus on Hunt (hawking),
  Quality 7. In the next decade it will be translated into Latin as the De Scientia Venandi per Aves by Master Theodore
  of Antioch at the court of King Frederick II. By 1250, the work will have been corrected and glossed by the stupor
  mundi himself, resulting in the superior work known as De arte venandi cum avibus and become widely copied and
  distributed throughout Mythic Europe.
  See Lords of Men, Chapter 5: Leisure for further details on hawking and Realms of Power: Magic, page 86 for training
  animals using magic. Suggestions for the various birds used by Arab and Turkish falconers are given in the Bestiary
  (XREF).
  Story Seed: the Seven Falcons of Lukman
  Legend tells of Lukman, son of 'Ad and his extraordinary longevity. Climbing a high mountain one day, he heard a
  disembodied voice calling to himand discovered a nest with two falcon fledglings. Choosing the stronger, he carried
  back to his camp and brought it up as his boon companion. The falcon lived for a full 80 years - during this time, the
  falconer aged not a day. When it died, Lukman returned to the original mountain and was overjoyed to discover
  another fledgling, which lived another 80 years. Once again, Lukman retained his youth. He repeated this another five
  times, growing sadder with the passing of each successive hawk. The seventh falcon he named Lubad. “the
  accumulation of all times” and when it passed, the weight of five centuries crashed down on Lukman and he finally
  died.
  The falcon's nest lies within a Magic regio, accessible only after an arduous climb somewhere in the mountains of
  western Arabia. Each fledgling, if raised and trained as a companion, grants its trainer immunity fromall Aging rolls
  for a fixed duration of 80 years. Each year, the owner gains a single Warping Point frombeing under a constant
  mystical affect and the boon is incompatible with standard Hermetic Longevity Rituals or other similar magic. Once
  the falcon dies, the owner suffers fromthe Age Quickly Flaw until they re-climb the mountain and raise the next
  hatchling. Unlike a normally fragile hawk, the bird does not need to make Aging rolls until it reaches 80 years old at
  
  which point it suddenly dies. The bird otherwise unremarkable apart frompossessing a Magic Might of 8 and the
  Unaffected by the Gift Minor Virtue. Although possessing limited immortality, it can be slain or die by other normal
  means.
  The tale of Lukman reaches the characters and they may be inclined to investigate its veracity, either to gain the
  secrets for themselves or to see if the bird's power may provide insight into a potential Longevity Ritual
  Breakthrough. Unfortunately, the current falcon has been trained by a hostile Bedouin sheikh who is unaware of his
  magnificent hawk's value and bluntly refuses to cooperate with non-Muslims. The wizards may try and slay the
  immortal hawk and then follow its aggrieved owner to the secret location of the nest but risk the ire of the tribe's
  sahirs and their jinn allies. Even if they defeat, compensate or pacify the sheikh, will the bird accept a foreigner
  ignorant of the Bedouin code of honor?
  Bahrayn
  The region of Bahrayn, consisting of both eastern coastal territories of Arabia and islands off the east
  coast, has had a chequered past. Perhaps its most notorious rulers were an Isma'ili (is-ma-'EE-lee) Shi'i
  group known as the Qarmatians (qar-MAW-tee-anz), who reigned in the region from 899 to 1076. In
  930 the Qarmatians sacked the holy cities of Mecca and Medina, stealing the Black Stone from the
  Ka'ba. It was returned under mysterious circumstances in 951, left wrapped in a sack in the major
  mosque in Kufa with a note saying, "By command we took it, and by command we have brought it
  back." The Fatimids (FAW-ti-midz), an Isma'ili Shi'i dynasty who ruled in North Africa at the time, are
  generally credited with having persuaded the Qarmatians to return the stone, but no-one knows for sure.
  Whatever the truth of this, the Black Stone was broken into seven pieces as a result of its travels, and it
  is now held together with a silver band. The Qarmatians' reign ended when they were ousted by the
  Sunni Arab Uyunid dynasty, who still rule the region in 1220, but some Qarmatians still live in the area.
  Story Seed: The Fate of the Black Stone
  What did happen to the Black Stone during its sojourn in Bahrayn? Why was it broken? The characters find
  information (perhaps revealed by a Qarmatian) indicating that during its absence the stone was stolen fromthe
  Qarmatians by a renegade sahir who wished to use it to power a ritual of unknown nature. Eventually, at considerable
  cost in lives, the Qarmatians were able to slay the sorcerer and recover the stone, but by the time that they did so it
  had been broken into seven pieces. Now the supposedly-dead sorcerer has been seen abroad once more, and the
  survivors of the original battle against himare gradually being murdered. The characters may be asked to protect one
  of the survivors, to hunt down the sorcerer, or to discover the purpose of the ritual.
  Hajar
  Hajar is the most important city in Bahrayn, being its major port and a link between Bahrayn and the
  coast of Persia on the opposite side of the gulf. However, its inhabitants do not go outside at night, for it
  bears the marks of a past trauma. In 350 the Persian emperor Shapur II (r. 309–379) ordered his
  forces to attack the Arab tribes on both sides of the gulf, slaughtering, plundering and imprisoning
  thousands of people in Hajar, the surrounding area, and the Persian coast opposite.
  Now these regions are haunted by the ghosts of the dead, who come out at night and beseech anyone
  
  they meet to help them against their persecutors, at least until they are slain by weapons wielded by
  invisible soldiers. It is said that these weapons can slay the living too, so the local people remain indoors
  after dark, stopping their ears against the screams and the sounds of desperate hands pounding on their
  doors.
  Story Seed: The Ghosts of Hajar
  A mother in Hajar misplaces her child, who becomes lost outside at night in the city. The local community of sahir
  suspect the ghosts are responsible, but being unable to control the spirits of the dead directly seek outside
  assistance. Can the characters find the child before the ghostly soldiers do? This story could also become the basis
  for a longer saga arc involving laying the ghosts to rest and freeing Hajar and the surrounding regions fromtheir
  curse.
  The Empty Quarter
  Rub' al Khali, the Empty Quarter, is the particularly inhospitable tract of desert that forms the border
  between northern and southern Arabia. No caravan tracks have crossed it since the fall of the kingdom
  of 'Ad in the third century and the loss of its trade in frankincense from the south – even the Bedouins
  skirt around its fringes. Several miles beyond any settlement in the periphery of the region, the dunes
  climb to great heights and the traveller enters the domain of al-Khalil (“the Empty One”), a powerful
  elemental jinn said guard over the lost lands of the al-Jahiliyya, the pre-Islamic times.
  This vast trackless expanse forms one of the largest Magic Auras in the Mythic Middle East. Beyond the
  thousand foot tall dunes that mark its periphery, the aura strength rapidly increases to 10 and the
  mundane terrain breaks down into an ever shifting landscape of brightness. Multiple regios of bright
  featureless sand lay within its boundary, providing subtle traps for the unwary. Such pockets of space
  may only be entered involuntarily but can be accessed with astonishing ease – add 6 to the roll for
  entering a regio as described in ArM5, page 189. Unfortunately, leaving the regios is not as easy – the
  bonus for entering is reversed when trying to leave, making escape difficult for those without Second
  Sight or Magic Sensitivity.
  Some travelers may even find themselves directly transported into the mystical space of the Twilight
  Void through some powerful mystical process, seemingly without passing through a detectible regio. By
  passing through this soft place they find themselves adrift in the ageless space, most commonly just
  outside the boundary of one of the provinces of Auram, Imaginem, or Terram. Some explorers describe
  encountering vestiges of ancient cities, migrating nomad tribes or have reported passing through
  provinces aligned to other Forms. Details on the Magic Realm and Twilight Void are given in Realms of
  Power: Magic, pages 24-26.
  The ready access to different dimensional spaces appears to be the result of some lingering effect of an
  ancient magical disaster and a ritual level power of the genius loci al-Khalil – the featureless mundane
  landscape appearing to magically resonate with the emptiness of the void.
  Story Seed: The Valuable Quarter
  Due to the ease in which travelers can seemingly enter the Twilight Void and the Magic Realm, this area is sometimes
  
  known as Rub' al-Ghali, the Valuable Quarter, amongst local sahir and the few Hermetic magi who have learnt of its
  existence. Potentially vast resources of vis and magic fromthe Magic Realmare within the grasp of even the most
  inexperienced wizard, but unfortunately for the hopeful, returning to the mundane world does not appear to be as
  easy as entering. Would be explorers would be advised to secure some sure means of return or become lost in the
  eerie landscape for many lifetimes, perhaps even forever. Those that return often come back irrevocably changed and
  Warped – instances of mundane characters returning initiated into Sihr and one or more of the Solomonic Arts are not
  unheard of but these unconventionally initiated sahir are never fully trusted by their fellows.
  Criamon magi speculate that the Empty Quarter may contain a means to pass between this world and the Counter-
  Cycle Alam. Merinitia contend instead that the provinces of the Empty Quarter encircle a hidden entrance to Arcadia
  where reflections of the ancient deities of Arabia lie trapped - whether by God, Iblis or some other Magic entity.
  Perhaps both or neither are correct, but the joint sponsorship of a Hermetic expedition to investigate the Empty
  Quarter has recently been agreed on and the two Primi are looking for young magi willing to investigate the rival
  claims. Some sahir speculate that al-Hajjar and al-Zill, two of the early contributors to Solomonic Magic may have
  disappeared into myth in this manner and will one day return fromtheir extensive wanderings like King Baluqiya of
  old, confirming the stories of magical kingdoms beyond the known world speculated on in Islamic theology.
  The Hijaz
  The Hijaz is the religious heartland of Islam, being home to the two holy cities of Mecca and Medina. As
  a result, it receives much more traffic than the rest of Arabia, particularly in the form of pilgrims. In
  addition, its position on the Red Sea makes it an important support for maritime trade between the
  Mediterranean Sea and the Indian Ocean, and its coasts are dotted with harbors that provide shelter for
  ships traveling to and from Egypt, the main link between the two. Sahir communities are notably few or
  found only far from the main cities – the density of Divine auras and regios makes magic difficult and
  even without the Gift, wizards of all types prefer to keep a very low profile to prevent provocation from
  elements of the religious authorities.
  Medina
  Medina, Madinat al-Nabi (ma-DEE-nat un-NA-bee, "the City of the Prophet"), is the second holy city
  of Islam and is situated on a flat plain cradled between several mountains and ancient lava flows, the
  junction of a number of valleys and passes through the mountains. The soil is unusually fertile, and a
  variety of fruits and cereals are grown here. The city is surrounded by strong walls with watchtowers
  built by the sultan of Syria, Nur al-Din (r. 1146–1174), in 1162. The governor currently owes allegiance
  to the sultan of Egypt, although the city is largely left to run its own affairs. The city has traditionally been
  home to a large number of religious scholars; the famous jurisprudent Malik ibn Anas (d. 795), who
  founded the major Sunni school of law that became known as the school of the Malikis (MEH-li-keez,
  the followers of Malik), is one of those who lived and worked here.
  Dominion auras in Medina are one point higher than they would be elsewhere, and the city is the site of
  numerous mosques, shrines and other historical sites.
  Story Seed: The Lava Flows of Medina
  
  The lava flows around Medina cooled and hardened centuries ago, but occasional earthquakes open cracks in them,
  allowing fresh lava to flow out. The characters learn that the earthquakes are not a natural phenomenon but are
  instead the results of experiments by someone hostile to Medina who is attempting to re-liquify the lava flows all
  around the city. Will they be able to stop thembefore they achieve this and drown the holy city in molten lava?
  Non-Muslims and the Holy Cities
  Non-Muslims are not permitted to come within the harams (HA-ramz) of the cities of Mecca and Medina, sacred areas
  extending about five miles out of each of the cities. This may, however, be problematic when designing stories
  involving the two holy cities, unless the entire party consists of Muslimcharacters. Alternatively, you may wish to
  adopt one of the following approaches:
  The characters may seek to visit the cities without being discovered. Magic will certainly help in this regard,
  though once the characters are within the cities they are likely to have difficulty casting spells due to their
  high Dominion auras. Mundane disguises may actually be a better option, though the characters will need to
  be at least slightly skilled to avoid discovery. Needless to say, doing this is a grave act of sacrilege, and
  characters caught trying to sneak into the cities in this way will face severe penalties.
  You may wish to have a smaller group, consisting of only Muslimcharacters, visit the city, with the other
  members of the troupe taking on the roles of other Muslims whomthe characters meet along the way.
  Alternatively, maybe a special arrangement can be made if the characters are able to prove their need to visit
  the cities. Maybe they may visit as long as they are accompanied by representatives of the local authorities,
  or maybe the holy sites are still off-limits to the non-Muslimcharacters, but they may visit the other parts of
  the cities freely.
  A more radical, but probably the easiest, solution is to assume that non-Muslims are allowed to visit the
  Mythic versions of the holy cities, with no further complications or restrictions involved.
  Whatever approach you take, a visit to the holy cities, for a Muslimor a non-Muslim, should be an intensely religious
  experience. These are, after all, cities where God intervened directly and frequently in human affairs, and such
  concentrated divine attention has left a legacy of holiness that affects all who visit. As one result of this, the harams
  bear Dominion auras of 3, and the Dominion auras in the cities themselves are usually 4 and often even higher.
  Fighting and the taking of life (except slaughtering animals for food or destruction of savage or diseased animals) is
  forbidden in the haram areas of the two holy cities. Unless otherwise noted all MuslimDominion auras within these
  areas bear a CalmTemper Trait at a score of +3 (see Realms of Power: The Divine, pages 38-39). Transgressors may
  be struck down with a visible manifestation of God's ire, even for minor infringements – reports of impious
  travelersprovoking instances of the Curses Ignis Domini, Smiting of the Lord or Swallowed Alive and Sent to Hell
  are well known, albeit rare (see Realms of Power: The Divine, page 89).
  Story Seed: the Lost Lords of Mecca
  The Jurhumites are an ancient tribe of jann blooded Bedouin that once ruled Mecca and areas of the Hijaz. They
  rejected Islamand appeared to be defeated by the early armies but now live on within old tales about the pre-Islamic
  tribes of Arabia. The whole tribe consists of Faerie jann, although a few Jinn-blooded sahirs are secretly considered
  adopted members of their clan. They are best represented as dark Faerie Jinn and play roles in stories about crises of
  faith or dishonor and tend to have more elemental magic (specifically Auramand Terrampowers) at their disposal
  than their usual Faerie cousins (see Chapter 3: the Jinn and their Lands). As former inhabitants of Mecca, Jurhumites
  are potential guides for non-Muslims attempting to infiltrate the holy cities for subterfuge or war, being privy to
  secret ways into the closed areas.
  Perhaps the Jurhumite sahir seek out Hermetic magi to aid themin their feud against the current regime? Are the
  Jurhumites behind the change in the lava flows around Medina or are they merely being used as scapegoats by a
  opportunistic group of renegade sahir?
  
  Mecca
  Illustration: Mecca (mecca.jpg)
  The holy city of Mecca lies in a valley between several mountains, sheltered from the winds and heat of
  the wilderness. The city contains both urban dwellings and a multitude of shrines, convents, religious
  colleges and especially mosques, of which there are 100. At its centre lies the greatest of these, the
  Haram (HA-ram) Mosque, within which is the Ka'ba. As indicated earlier, the Arabic term haram
  indicates the inviolable sacred areas surrounding and including Mecca and Medina (see Non-Muslims
  and the Holy Cities, earlier), but it is also used to indicate the Haram Mosque specifically. The divine
  influence on Mecca is clear; the climate is supernaturally mild, vegetation grows lush but never wild, and
  a sense of peace pervades the streets. As in Medina, all Dominion auras in the city are one point higher
  than they would be normally.
  Mecca is always densely populated. In addition to the townsfolk who serve the city's needs, many
  religious scholars live and work in the Mosque of the Haram and the other religious buildings here. In
  addition, the city sees constant traffic as pilgrims arrive, stay for periods ranging from a couple of weeks
  to a few years, then move on again. The majority of the people who live in Mecca are Sunnis, but there
  are also a large number of Zaydi (ZAY-dee) Shi's here. Pilgrims come from almost all Muslim
  denominations.
  The city is ruled by a governor known as the Grand Sharif (sha-REEF), a descendent of the Prophet
  through his grandson al-Hasan and a member of the Hawashim clan; the current Grand Sharif is Qatada
  (r. 1201–1220). If your saga follows history, in 1220 Qatada, along with many other members of his
  family, is killed when his son al-Hasan carries out a massacre to ensure his succession. However, the
  Ayyubid sultan of Yemen, al-Mas'ud Yusuf, steps in to quell the chaos and imposes military rule. The
  Grand Sharifs only regain control after the sultan’s death in 1229.
  The Haram Mosque and the Ka'ba
  Illustration: Haram Mosque (harammosque.jpg)
  The Haram Mosque is the most sacred of mosques, the building that holds the Ka'ba, the shrine built by
  the angels, then rebuilt by Adam and subsequently Abraham and his son Ishmael. It takes the form of a
  rectangular courtyard, around which are highly-decorated open halls supported by multiple rows of
  columns. Off the north-west hall is the Dar al-Nadwa (DAHR un-NAD-wa), a building constructed
  around a second hall, where consultation is carried out between religious scholars and the Grand Sharif.
  Off the south-west hall is a building used by scholars of the Maliki legal school. The mosque has 20
  gates and seven minarets. The Dominion aura here is overwhelming, with a score of 10. Muslim
  characters may invoke baraka here to request any of the Saint Powers listed in Realms of Power: The
  Divine, pages 88-89; if required, the site counts as having Divine Might of 100.
  The Ka'ba itself takes the form of a cuboid shrine, about 40 feet on each side and 46 feet tall. Although
  it is richly decorated, the upper parts of the walls are generally kept mostly covered with a green
  drapery known as the kiswa (KIS-wa). Implanted into the wall at the eastern corner, about five feet
  from the ground, is the Black Stone, said to have been cast from Heaven to show Adam and Eve where
  to build the Ka'ba. According to tradition, the stone was originally white but turned black as it absorbed
  sins over the centuries. Muslim pilgrims attempt to touch or kiss the stone to gain forgiveness for their
  sins.
  
  The Ka'ba may be entered through a door on the north-east wall, which is about seven feet above
  ground level and reached by a wheeled set of wooden steps that is pushed up to the door when it is
  opened. The inside is richly decorated with slabs of marble of many colors, and normally one finds
  within three columns that support the roof, a staircase leading to the roof, and a variety of Muslim
  artifacts and relics, including several ancient and valuable copies of the Qur'an and documents on the
  walls that record the activities of those who renovated the Ka'ba. The exception is on days when the
  Ka'ba is opened to the public, which is most Mondays and Fridays, for on those days pious Muslims
  who enter the Ka'ba find themselves in a terrestrial divine regio, still at aura level 10, which represents an
  even more richly decorated version of the Ka'ba and has the distinctive feature of being able to fit more
  people than it normally could in such a space. Muslims in the Ka'ba usually seek to pray at the place
  where the Prophet used to pray, about five feet from the south-west wall, and at such times,
  miraculously, they may all pray in the same place without crowding each other. Whether the regio is
  accessible or not, Muslims may seek to invoke baraka from Muhammad both inside and just outside
  the Ka'ba.
  Within the courtyard of the Haram mosque also lies the marble domed Well of Zamzam, about 20 yards
  east of the Ka'ba. Revealed to Ibrahim's wife Hajar when she was searching for water for her thirsty son
  Ishmael, the well is older than the first buildings of Mecca. The waters are clean and pure but although
  drunk by many Muslim pilgrims as part of their devotion, do not usually have any magical properties.
  Story Seed: the Marid of the Well
  Unknown to most of the pilgrims, the eponymous Zamzam, an ancient Magic marid, lies trapped in a suppressed
  Magic regio at the base of the well, its powers overcome by the overwhelming Divine aura. The spirit's remaining
  magical power ensures the well's amazingly pure water but it has come to resent its imprisonment by the Dominion.
  Ancient beyond belief, the Zamzammarid may also have knowledge of the past useful to the characters that cannot
  be gained fromany other source, but how can one discreetly communicate with such an entity within the most holy
  shrine of Islam? If freed, what would its actions be and how would the Muslimauthorities react to such desecration of
  the ancient spring?
  Story Seed: the Restoring Waters of Zamzam
  On the night after the end of Ramadan, the Divine aura in the well dips slightly and the water in the well can be
  harvested by moonlight to as an unusual formof Extraordinary AquamVis. Each mouthful of water is able to restore
  all of a character's lost Fatigue Levels through an unknown ritual level non-Hermetic effect. Hermetic magi may be
  tempted to obtain such a remarkable substance, whether for personal use or as a potential source of Insight into
  overcoming the Hermetic Limit of Energy.
  The Hajj
  The hajj is one of the five "Pillars of Islam," five practices that mark someone as being a Muslim. All Muslims are
  obliged to performthe hajj at least once during their lifetime, if at all possible, and for most who undertake it, it is a
  life-changing event, often leading themto abandon inappropriate practices and make a new start in life.
  Details of the hajj are presented in Realms of Power: The Divine, page 108.
  A Muslimwho has completed the hajj gains a Personality Trait of Pious +3. The Muslimalso gains 3 Faith Points. It
  
  is possible to undertake the hajj again to regain the Personality Trait and Faith Points, but repeated performance of
  the hajj will never raise the Personality Trait above +3.
  Al-Ma'la Cemetery and the Mosque of the Jinn
  Say (O Muhammad): It is revealed unto me that a company of the Jinn gave ear, and they said: Lo! We have heard a
  marvelous Qur'an,
  Which guideth unto righteousness, so we believe in it and we ascribe no partner unto our Lord.
  And (we believe) that He—exalted be the glory of our Lord—hath taken neither wife nor son,
  And that the foolish one among us used to speak concerning Allah an atrocious lie.
  - Qur'an 72: 1-4.
  On the northern edge of Mecca is the cemetery of al-Ma'la, where many of the Prophet's family
  members and followers are buried, including Amina, his mother; Khadija, his first wife; and 'Abd al-
  Muttalib, his grandfather. Near the cemetery is a mosque known as the Mosque of the Jinn, where a
  group of jinn heard the Prophet reciting the Qur'an and were thereby persuaded to convert to Islam.
  The mosque has since become the apparent center of jinn worship of God, and they continue to gather
  publicly at this place, so that at prayer times, and especially at the Friday noon prayer, it bustles with
  Faerie jinn of all manner of shapes and sizes. Even the mosque officials are undisguised jinn.
  Unspoken convention requires that all jinn attending prayers avoid assuming forms that are too
  monstrous or so large as to take up too much space in the mosque. A few humans also attend prayers at
  the mosque, interacting freely with its supernatural inhabitants. Respectful mortals, including sahir and
  other wizards, are always welcomed, if sometimes a bit over-enthusiastically. The mosque has a Faerie
  Aura of 4 which rises to 5 when the jinn are attending prayers.
  Story Seed: The Mosque of the Jinn
  A magus of House Merinitia hires the characters to conduct an investigation into the Mosque of the Jinn, demanding
  that they provide an extensive report on its denizens and visitors in the hope of understanding how and why such
  Faerie creatures seemingly ape the worship of the Dominion without producing a Divine aura.
  The normally hospitable jinn become considerably less enthusiastic when it becomes apparent that the characters are
  there to observe, rather than take part in Muslimworship, since it is fromhuman participation in the latter that the
  Jinn derive vitality. Many of the Jinn object to being treated like lab specimens and . How can the characters resolve
  this situation without upsetting either their hosts or their employer?
  Ta'if
  About 60 miles to the southeast of Mecca, built on the mountain slopes, lies the town of Ta'if. Before the
  rise of Islam Ta'if was the site of a major idol to the Arabian goddess al-Lat, goddess of fertility and
  patron of shepherds and caravan travelers, but after the Muslim conquest of the city in 631 this idol was
  destroyed. Ta'if is well known for its orchards, and it supplies fruit to many other towns of the region,
  including Mecca.
  
  The Cult of the Daughters of Allah
  Al-Lat was one of three major goddesses worshipped in the local area, the other two being al-Manat, goddess of
  fortune and destiny, whose cult was based at a place called al-Qudayd, at an unknown location about ten miles from
  Medina; and al-'Uzza, goddess of strength and the planet Venus, who was worshipped at a sanctuary on the
  outskirts of Mecca. These three goddesses were known as the "Daughters of Allah," who before the rise of Islamwas
  worshipped by the pagans as a supreme creator god, and are connected with a story known as that of the "Satanic
  Verses," which by 1220 has been circulating for centuries among Muslimscholars.
  According to this story, at one point during the Prophet's lifetime the Qur'anic revelation allegedly was somehow
  adulterated by Iblis, who managed to achieve the temporary insertion into the text of verses that permitted the
  Muslims to ask the Daughters of Allah to intercede with Himon their behalf. According to the story, this was
  immediately corrected by God, who revealed to His Prophet verses that rejected such a role for the goddesses.
  Whether this incident actually happened remains a matter of debate among Muslimscholars of the 13th century.
  In Mythic Arabia, Ta'if is home to the Cult of the Daughters of Allah, a family-based cult that has secretly kept the
  worship of the Daughters of Allah alive throughout the centuries. At any given point in time there are three members
  of the family, each of whomcan channel the power of one of the three deities. The family's ultimate objective is to
  restore the worship of the Daughters of Allah, but first they need to find the sanctuaries of all three goddesses; they
  have found the sanctuaries of al-Lat and al-'Uzza, and now they are in the process of seeking out al-Qudayd and the
  lost sanctuary of al-Manat. The current family consists of a man named 'Abd al-Qadir, his son Yusuf and the latter's
  wife Farida.
  Depending on how you wish to depict the cult in your saga, you may choose to generate the members of the cult
  using the rules for Spirit Votaries (Realms of Power: Magic, pages 88-89); alternatively, it may be that the cult is
  infernally corrupted, in which case the rules for Diabolists may be more suitable (Realms of Power: The Infernal,
  pages 101-113).
  'Abd al-Qadir, as the representative of al-Lat, has powers over fertility and travel, including the ability to control the
  growth of humans, animals and plants, and travel supernaturally swiftly fromone place to the next; Yusuf, as the
  representative of al-Manat, can affect probabilities, affecting characters' die rolls; and Farida, as the representative of
  al-'Uzza, is supernaturally strong and also has powers over Venus' traditional realms of beauty, romance, the
  performing arts and communication.
  Story Seeds: The Activities of the Cult in 1220
  The cult discovers the location of the sanctuary of al-Manat and begins a tripartite ritual that is intended to bring
  about apocalyptic results, possibly restoring the goddesses to the mortal realmor damaging or destroying the Ka'ba
  at Mecca. The characters get wind of this and must take action to stop them.
  Farida, as the newest member of the family, has qualms about her involvement in the cult. Perhaps she feels strongly
  connected to her Muslimupbringing, which is leading her to have second thoughts. Maybe she is being asked to
  engage in practices that she finds conflict with her morals. More sinisterly, perhaps she is pregnant, and she has been
  told by her father-in-law that she will be giving birth to her replacement, making her concerned over what future lies in
  store for her in a family that is normally limited to three members. Will the characters be able to help her?
  'Asir and Yemen
  To the south of the Hijaz lie the provinces of 'Asir and Yemen, controlled by the Ayyubid sultan of
  Yemen. The majority of the population are either Sunnis or Zaydi Shi'is, although in Yemen there are
  also scattered communities of Tayyibis (TOY-yi-beez), an offshoot of the Isma'ili Shi'i Fatimids who
  
  maintain the belief in a hidden dynasty of imams. The Tayyibis are heavily involved in trade and have
  regular contact with the legendary of island of Socotra to the south, home to a strange culture of non-
  Hermetic sorcerers (See Rival Magic for more details on Soqotran Sorcerers). As a result of their
  seafaring, the Yemenites are even beginning to expand into the old Ethiopian lands in Africa and across
  the Arabian Sea into al-Sind, bringing back tales of of mythical Hind...
  Sana'a
  Located in the highlands of Yemen, where the air is fresh and the temperature cool, the city of Sana'a is
  the administrative center of the Yemen/'Asir region, home to the Ayyubid sultan al-Mas'ud Yusuf. It is
  renowned for its market, the Suq al-Milh (Salt Market), where all sorts of oddities may be found by the
  persistent, and for the quality of its food.
  Story Seed: The Food of Sana'a
  Why is the food in Sana'a so universally good? The characters gain possession of a cooking vessel fromSana'a and
  discover that it bears a hedge-magic enchantment that makes meals unusually tasty but also warps those who use the
  vessel over an extended period. If such vessels are in widespread use, then the entire population of the town may be
  suffering fromWarping but unaware of it. Who created these vessels, and are they aware of the damage that they are
  causing?
  The Valley of 'Abqar
  In Al-Jahiliyya, the pre-Islamic times, jinn said to dwell in the Valley of 'Abqar and inspire the greatest
  of the old Arabian bards and poets, acting as their Supernatural Muse. The valley may be a faerie regio
  accessed from both Yemen or southern Jordan, a city or town within Arcadia or perhaps all of these
  simultaneously.
  Arab Poetry
  Poetry has an important place in Bedouin culture, the earliest examples dating frombefore the rise of Islam. The
  shai'ir or poet (not to be confused with a sahir) and the reciter or rawi hold a position of combined historian,
  soothsayer and panegyrist. Verses in praise of the tribe or sheikh known as qit'ah and scathing attacks on the virtue
  of other tribes referred to as hija' formthe bulk of the works transmitted through oral tradition. Zajal, mock battles in
  verse, remain popular as a way of resolving hostilities between Bedouin sahirs. This is mechanically an opposed roll
  of Communication + Solomonic Storytelling for sahir, or Communication and Folk Ken for battles between mundanes
  but characters with an Arabic score of 6 or greater gain a +2 to their total.
  Poetry and storytelling remain an integral part of Arab life in the thirteenth century and it is thought that exceptional
  performances may produce wondrous effects. The Art of Memory valued by Islamic scholars for reciting the Qur'an,
  is believed to have originated amongst the pagan poets. Enchanting Poetry and Entrancement are common among
  Bedouin poets, even amongst non-wizards and the former is the most commonly initiated Major Supernatural Virtue
  gained through devotion to muru'a.
  
  A fabled example is the irascible pederast, Abu Nuwas, a poet sponsored at the legendary court of Harun al-Raschid,
  who passed into the myth and legend of Golden Baghdad as a Faerie creature of Elysium, living within the tales of
  The Thousand and One Nights.
  Story Seed: Poets and Qareen
  'Abqari, contemporary poets blessed with an artistic qareen, can be created using the rules for Legendary Artists or
  Maestro Mythic Companions (see Art & Academe, pages 133-135). The qareen of such characters are best reflected
  by the Faerie Friend, Magical (Being) Companion or Impious Friend Minor Flaws, depending on the Realmaffiliation
  of the artist. Many 'abqari possess Enchanting Poetry and the Muse Minor Supernatural Virtues (Houses of Hermes:
  Societates, page 56). Some of these poets are granted such power over words that they may mimic the Folk Witch
  power of Cursing or the Gruagach Arts of Give, Blessing, and Curse, reflecting their ability to lampoon and satirize
  opponents into misfortune through their verse (see Hedge Magic for details of these non-Hermetic powers).
  Journeying to 'Aqbar may compose part of an Initiation Script for a member of the Merinitia "Keepers of Tales"
  Mystery Cult or be of interest to Jerbiton magi or artistic Redcaps passionate about the stories and legends of The
  Thousand and One Nights.
  Story Seed: the Poetry Festival at 'Ukaz
  Once a year the small oasis town of 'Ukaz, situated half-way between Mecca and Medina holds a poetry competition,
  a tradition dating back to ancient times. The seven great poems known as the Mu'allaqat (“the Suspended Odes”)
  that now grace the walls of the Ka'ba had their origin in this fair. Today, the winner's prize varies fromyear to year as
  the sponsorship of the fair passes fromone tribe of jinn to another. The prize is always something of great value - one
  year, the jinn may reward a winner with the secret path to 'Abqar, another year they may bestow kinship with their
  tribe for eternity, and yet another they may offer service of one of their younger jinn as an unconditional servant.
  Depending on the prize, magi and sahir may be drawn to the festival, hoping to gain something otherwise impossible
  to acquire – something vital to their plans. Competition is always fierce, but the poetry is always breathtakingly
  beautiful.
  Ma'rib
  To the east of Sana'a lie the remains of Ma'rib, the ancient capital of Balqis (or Bilqis), the Queen of
  Sheba. It was once ruled by mukkaribs, hereditary priest-kings of celestial deities representing the sun,
  moon, and stars: al-Shams, 'Ilmaqa and al-Zuhara.
  Most of the palaces, temples and gardens lie in ruins now, but the great jinn-built temple of Ghumdam
  remains, standing in solitary silence and bearing a Magic aura of 6 although smaller less powerful auras
  are scattered throughout the city, home to pagan jinn that once served the Queen at the bequest of King
  Suleiman. The great dyke that once held back the waters of the Wadi Udhana, protecting the city from
  the depredations of the uncontrollable water elementals that plague the river upstream, lies broken in the
  high mountains.
  The lands around here could be a good spot upon which to found a covenant, if the characters could
  overcome the difficulties of supplying such a remote site and the hostile supernatural inhabitants, who
  bear no love for wizards or summoners.
  Suleiman and the Queen of Sheba
  
  Suleiman heard fromthe hoopoe (a brightly-colored bird fond of traveling widely) of the Queen of Sheba's kingdom, a
  land where the people worshipped the sun alongside God, and so he decided to invite Balqis to discuss her faith with
  him. She accepted his invitation and prepared riddles and difficult questions with which to test him. Then she set out
  to Jerusalemin a caravan laden with gold, spices, and precious jewels.
  Suleiman, in the meantime, asked his court if anyone could bring the queen's throne before she arrived. A jinni
  boasted that it could obtain it before Suleiman rose fromhis seat, but "one who had knowledge of the Book"
  promised to bring it in the blink of an eye. The throne thus procured, it was disguised to test whether Balqis was a
  recipient of divine guidance. When she entered Suleiman's throne roomshe remarked on how much the throne
  resembled her own, but then when she entered a hall paved with glass she mistook it for a lake, drawing up her skirts
  and baring her legs. When her folly was revealed, she recognized that her worship of the sun was also incorrect and
  acknowledged God as the only deity.
  Story Uses: King Suleiman and the Queen of Sheba
  This tale offers a number of elements that might be incorporated into an Ars Magica saga.
  Remains of Sheba's sun-worship might still be present in Ma'rib or other sites across the Middle East – the actual
  deities that the people of Sheba worshipped might be in reality either powerful Faerie entities, who crave worship from
  humans and plot to achieve this, or demons who represent themselves as a heavenly trinity, seeking to turn people
  away fromworship of the True God. Was the magic of the mukkaribs a variant of the more common summoning arts –
  instead of calling jinn, could it command and control celestial entities and Astra Planeta Daimons similar to the
  Theurgical Mysteries?
  Characters might encounter the hoopoe or its descendents, magical creatures who might be guides through the
  region or even prove suitable as familiars or magical covenfolk. Also, what became of the queen's throne and the hall
  paved with glass? Perhaps they are supernatural or even Divine items that remain somewhere, waiting to be
  rediscovered.
  In addition, what became of Suleiman and the Queen of Sheba? According to tradition, they both died, but they were
  powerful sorcerers. Could they still be alive, perhaps working behind the scenes to influence human events? Perhaps
  the Queen's skills at entrancement and political magic has secretly left a legacy within the Storytelling magic of
  current sahir, a legacy that may hint at further mysteries yet to be incorporated into the Solomonic Arts?
  Hadramawt
  Hadramawt is a relative backwater in the Muslim world. Its valleys contain few sources of water and are
  only sparsely populated, while the hills, though at some points heavily forested, are too steep to make
  agriculture or coppicing viable means of subsistence. Very few pilgrims or other travelers make it this far
  south, and the people tend to be surprised when they encounter strangers. It is remarkable only for the
  unusual creatures known as nisnas (see the Bestiary XREF) and being the source of many of the resins
  and spices traded throughout the Mythic Middle East passing along the coast to Mythic Europe.
  Like other distant areas of the Mythic Middle East, its isolation may make it appealing as a potential site
  for initial Hermetic settlement for the magical resources of the wilderness and the various Magic jinn
  aligned to its natural features are relatively unknown to all but a handful of itinerant sahir. Compared to
  other potential covenant sites however, the extreme lack of mundane resources, sparse population, and
  its distance from larger settlements will require magical solutions for the covenant to prosper.
  Frankincense and Myrrh
  
  Both these resinous materials are obtained fromgnarled trees that grow predominantly in the fog wrapped mountains
  of Hadramawt, although groves can be found in parts of Oman, Ethiopia and the isolated island of Socotra.
  Harvesters “tap” the trees, making small incisions which allow the milky sap to exude slowly and then harden into
  “tears” of sticky resin over three months. The two resins formthe main ingredients of incense used throughout the
  Mythic Middle East and Mythic Europe. Myrrh was traditionally more expensive in ancient Rome, although
  frankincense has always been more popular and each is worth more than its weight in gold when traded.
  The resin trees are found in the more inaccessible wooded slopes of the area and guarded by flying serpents known
  as syrenii (or iaculii). These mundane guardians must be driven off by harvesters with smoke created by burning a
  similar resinous reagent imported fromAnatolia known as storax(see Bestiary XREF).
  Frankincense, literally “incense of the French”, comes fromthe stunted and hardy mogar tree and, is commonly
  referred to as olibanum(Arabic: al-lubban, “that which results frommilking”). It is a light yellow resin, often tinted
  with green known for its medicinal qualities, in particular its ability to quicken the blood. The quality of the resin
  depends on the exact climatic and soil conditions, with each tree having a specific time when it produces its best
  resin. When burned it gives off a slightly balsamic and lemony fragrance characteristic of incense. The charred resin
  is one of the main components of the eye-powder referred to as kohl (see above). Frankincense resin has the
  following Shape & Material bonuses: +3 medicine, +5 promote life.
  Myrrh in contrast, is a reddish-brown resin, with the best quality specimens being both darker and more translucent
  than inferior examples. It has a sharp pleasant scent and when burned gives off a heavy smoke acrid smoke with a
  hint of vanilla. Apart fromits use in incense, it is used as an additive in wine, for embalming ointment and in the holy
  oil used by the Eastern OrthodoxChurch. Myrrh has the following Shape & Material bonuses: +3 relieve arthritis or
  inflammation, +5 preservation, +2 sanctify.
  Story Seed: The Trees that Cry Blood
  In the seaside hills of Hadramawt is a grove of five ancient mogar trees that seemto grow directly fromthe rock,
  resisting even the thrashings of the seasonal monsoons of the Erythraean Sea. The resin produced fromthese trees,
  when harvested during a violent stormyields unusually pure frankincense tears that each contain a single pawn of
  dedicated Rego Terramvis – each tree producing several pawns of vis per harvest. The timing of the harvest storms
  is unpredictable, but well-known to the local inhabitants, who are terrified of the particularly large and aggressive
  population of syrenii nestled amongst the branches of the grove. Harvesting the vis is no easy undertaking as the
  serpents seemimmune to the usual styrax smoke and standard wards appear to have little effect.
  Even if successfully harvested, the existence of the trees will become readily known to another magical group,
  whether they be rival Hermetic explorers, local hedge wizards or sahir representing the Order of Suleiman. Perhaps
  renegade members of the Olibanumtribe of the normally isolationist Soqotrans are interested in the unusual resin
  produced (see Rival Magic for details on these non-Hermetic wizards). Continued supernatural disturbance and
  intense magical activity or botches in the grove may awaken the trees, providing another obstacle to harvesting as
  the animated bushes gain the ability to actively resist interlopers with their spiny arms. Are the tears of the trees
  worth the price in blood?
  Iram, City of a Thousand Pillars
  (The tribe of) 'Ad rejected warnings. Then how (dreadful) was My punishment after My warnings.
  Lo! We let loose on them a raging wind on a day of constant calamity,
  Sweeping men away as though they were uprooted trunks of palm-trees.
  Then see how (dreadful) was My punishment after My warnings!
  Qur'an 54: 18-21.
  The city of Ubar was home to the people of 'Ad, a race of giants who held sway over much of Yemen,
  
  Hadramawt and 'Uman five generations after the Great Flood from their mythical homeland of al-Akhaf.
  However, the people of 'Ad were idolaters, and when God commissioned one of them, the prophet
  Hud, to bring them back to the right religion, they rejected him, persisting in their idolatry even after God
  inflicted a drought on them as a warning. In the end God destroyed them with a great storm, with the
  exception of Hud and the few who accepted his message, driving the city deep into the sands. There it
  lies still, waiting to be discovered by explorers.
  The great depression in the sands above the surface of the city has a Magic aura of 5, hinting at the
  greater riches beneath.
  Story Seed: Discovering the Lost City
  There are a number of ways that characters might come across the lost city of Ubar. They might come across a map
  indicating its location; they might be approached by a descendent of one of the survivors of the destruction who
  wishes to recover something fromthe city; or they might come across it purely by accident, finding a tunnel into the
  earth or even reaching it after falling victimto a patch of dry quicksand.
  However they find it, visitors to the city will find it intact in a great cavern under the desert, still filled with the riches
  of its inhabitants, along with their desiccated corpses, and the Magic Auras here remain strong. Indeed, this makes it
  an attractive site for a new covenant. The major difficulty will be navigating the city, for its inhabitants were about
  twelve yards in height and hence everything is built on a much larger scale than it would be for normal humans.
  The discovery of the ancient city may draw the attention of the remaining Giants of 'Ad, itinerant stonesmiths renown
  for their building skills (see the Bestiary for details on the Giants of 'Ad, XREF). Will the giants look favorably upon
  the discoverers or will they try and prevent the city fromdisclosing its ancient secrets and treasures?
  'Uman
  Located at the eastern end of the Arabian Peninsula, 'Uman's interior is mostly hot and dry desert, while
  the coastal mountains and plains are cooler and more fertile, supporting agriculture. The province also
  forms a channel for trade between Arabia and the Indian Ocean, which is conducted via various ports
  on its coasts. The majority of the population of 'Uman follow a variant form of Islam called Ibadism.
  Muscat
  Perhaps the same as the Crypto Portus (“Hidden Port”) of Ptolemy or the Moscha of Pliny, this coastal
  town is a prominent trade point for voyages destined beyond the Mythic Middle East. Many voyagers
  dreaming of wealth depart, never to return, from its quays. Recently conquered from the Abbasids by
  the local Yahmad tribe, the city is looking to expand trade further eastwards than Persian towards
  Mythical Hind. It is the home of a large group of sahir specializing in the Solomonic Art of Travel, who
  have founded a bayt al-hikma dedicated to discovering the legendary islands encountered in the tales
  by Sinbad the Sailor.
  Nizwa
  
  Nizwa is the royal city of 'Uman, home to the local Nabhanid kings and a center of religion, trade and
  art. It has numerous beautifully-decorated mosques and palaces, as well as bustling markets that are
  particularly famous for their silver jewelry and finely-crafted daggers. Several buyut of sahir are found
  within the city and its hinterlands.
  However, Nizwa also has a darker side, being reputed to be the home of witches and sorcerers. Among
  the deeds ascribed to these are instantaneous travel, achieved by crossing a line drawn in the sand to
  appear at another location, and, more sinisterly, turning people into mindless slaves by making them
  appear to die, then taking their "corpses" and controlling them.
  Story Uses: The Witches of Nizwa
  The witches of Nizwa offer a number of possibilities for Ars Magica sagas. Perhaps they are a movement of
  Infernalists or Faerie wizards who will become the arch-enemies of the characters. Banished Soqotran witches may
  have formed a secret community in exile or the group may be agents of the OlibanumKing trying to discredit and
  destabilize the Order of Suleiman. The group may even be the last remnant of a tradition of sorceresses privy to the
  astral magic of ancient Sheba. Alternatively, the rumors may be utterly unfounded, which has interesting implications
  if the characters have found an attractive site for a covenant near the city, leading to stories, or even a complete saga,
  based on the theme of overcoming negative preconceptions and stereotypes.
  The Political Center and the North-West
  Provinces
  Illustration: Iraq, Jazira and North-West Provinces (iraq-jazira-northwest.jpg; additional version with
  terrain features also included to aid the artists)
  This chapter covers the political center and north-west provinces of the Sunni Muslim world, most of the
  rulers of which proclaim at least nominal allegiance to the 'Abbasid caliph in Baghdad. While this is the
  theoretical situation, in most areas provincial governors reign as independent rulers, only seeking
  approval from the caliph when it helps to bolster their claims to legitimacy.
  The terrain of this region is divided broadly into three zones. In Iraq and much of the Jazira, especially
  between the Tigris and Euphrates rivers, are fertile plains where agriculture flourishes; in Iraq in
  particular many of these plains benefit from being irrigated by a network of canals thousands of years
  old, though recent geological changes, combined with little effort made by the government to address the
  effects of these or maintain the existing network, have sharply reduced their productivity. To the north,
  east and north-west of these plains the terrain becomes more mountainous, making cultivation more
  difficult, although valleys provide areas where crops may be grown. Meanwhile, to the west lies the
  great Syrian desert that divides Mesopotamia from Syria and the Holy Land; this desert also merges to
  the south with the Nefud of Arabia.
  Most of the inhabitants of these regions are Muslims, although there are also significant populations of
  Christians and Jews. The majority of people live in the cities, towns, and villages that cover the area, but
  the desert areas are home to a more even mix of wandering nomads and settled communities at oases.
  
  Iraq
  There have been human settlements in Iraq for thousands of years, and this continues to be the case in
  1220, especially along the Tigris and Euphrates rivers. The ancient Faerie gods who used to rule over
  this land are no longer seen abroad, though remains of their ziggurat temples still tower into the sky to
  mystify the passers by. Now Iraq is the political centre of the Muslim world, which it has been, with
  varying degrees of actual authority, since the 'Abbasid takeover in 750. Soon after this event the
  'Abbasids built their capital at Baghdad, from which they have reigned almost continuously ever since.
  For much of the 10th, 11th, and 12th centuries the 'Abbasid caliphs were figureheads under the control
  of their deputies, but since the reign of the caliph al-Muqtafi (r. 1136–1160) the caliphs have been able
  to resist control by others and rule Iraq independently. As noted earlier, the current caliph, al-Nasir, is a
  strong ruler; at times his direct authority has also been acknowledged in the Jazira and parts of Persia,
  and many rulers of the provinces respect his authority, in name at least.
  The Starving Gods
  The great gods, the Anunna,
  Stayed parched and famished.[…]
  But, like sheep, could only fill their windpipes (with bleating).
  Thirsty as they were, their lips
  Discharged only the rime of famine.[…]
  (Atrahasis) put down…
  Provided food…
  The gods smelt the fragrance,
  Gathered like flies over the offering.
  Atrahasis, Tablet 3
  The gods of ancient Mesopotamia, as ancient Faerie creatures, offer interesting possibilities as protagonists in sagas
  and stories. Faeries ultimately depend on human involvement with themto gain vitality, especially through the
  retelling of stories in which they are characters. However, the gods of ancient Mesopotamia have been largely
  abandoned by their worshipers. Nevertheless, the religion persists in scattered cult centers throughout Iraq and the
  Jazira, notably Harran, Mardin, Assur, and Mosul. Although not sanctioned by Islam, the priests (many of themyatus
  — see Mythic Persia) walk without fear through the streets in their distinctive tall conical hats and tunics. These
  pitifully-few worshipers are woefully insufficient to sate the gods, who have been forced to remain in hidden regiones
  for centuries. Literally starved of human interaction, they are desperate for attention and may by now not be too
  discriminating about how this attention is gained. Some may have grand ambitions of having their cults resurrected.
  Others may simply seek to make friends with player characters, though their means of doing so may at times
  demonstrate a lack of understanding of human emotions, perhaps becoming aggressive or worse if their initial
  overtures are rebuffed.
  Deities of Ancient Mesopotamia
  
  The following represents a selection of the deities worshipped in ancient Mesopotamia:
  Anu: Sky god; head of the elder gods (Anunnaki); cult center at Uruk
  Ea: God of subterranean fresh-water ocean; god of arts, crafts, magic and wisdom; cult center at Eridu
  Ellil: God in charge of the earth; head of the younger gods (Igigi) and keeper of an object of supreme power known as
  the Tablet of Destinies; cult center at Nippur
  Ishtar: Goddess of fertility, sexual love and war; cult centers at Uruk, Nineveh and Erbil
  Dumuzi: God of flocks and agriculture; lover of Ishtar, for whomhe spends sixmonths every year in the Underworld
  Adad: Stormgod and canal controller; lord of omens and divination using animal livers; cult center at Aleppo
  Mami: Great mother goddess; cult center at Kesh (unknown site in central Mesopotamia)
  Nergal: God of war, plague and forest fires; king of the Underworld; cult center at Kutha
  Ereshkigal: Weeping queen of the Underworld; wife of Nergal; cult center at Kutha
  Sin: Moon god; god of wisdom; cult centers at Ur and Harran
  Shamash: Sun god; god of justice; cult centers at Sippar and Larsa
  Marduk: Patron deity of Babylonia; king of the gods; cult center at Babylon
  Assur: Patron deity of Assyria; king of the gods; cult center at Assur
  Qasr Shirin
  Overlooked by the mountains of the Persian plateau, Qasr Shirin ("the palace of Shirin") is a large walled
  village on the road to Jibal province. It takes its name from Shirin, the wife of the Persian king Khusraw
  II Parviz, who used to dwell here. The ruins of her palace remain, and on nights when the moon is full,
  the palace comes alive with Faerie versions of Shirin, Khusraw, the sculptor Farhad, and the rest of their
  court, eternally re-enacting the story of the courtship of Shirin. Characters who visit the site at the full
  moon take on the roles of characters in this tale, gaining rewards or wisdom from their participation
  therein. A character might become Shirin, sought after by two men and unsure which of them to love;
  she might become Khusraw, the king, who expects to receive all that he desires and is bemused when
  he is unable to gain what he wants through the force of his position alone; or he might become Farhad,
  jockeying for Shirin's affections even though his rival is the all-powerful king of Persia. Perhaps a trio of
  characters might take on all three roles, interacting with each other in ways that they would not do in
  their regular lives.
  The Courtship of Shirin
  The Persian tale of Khusraw and Shirin is best known in the version by the poet al-Nizami (d. 1209). Khusraw II, the
  King of Persia, falls in love with Shirin, an Armenian Christian princess. However, their courtship encounters
  difficulties, at which point there appears a rival for Shirin's affections, the supernaturally-strong sculptor Farhad.
  Khusraw and Farhad contest with each other, and the rivalry grows intense. Eventually Khusraw is able to get rid of
  his rival by ordering himto cut away the Behistun cliffs in the Zagros Mountains to find water, a seemingly
  impossible task. Khusraw is briefly taken aback when news reaches himthat Farhad has completed the task, so he
  sends a message to Farhad that Shirin has died. Farhad, distraught, throws himself fromthe cliffs to his death. Before
  doing so, he throws away his axe, made of pomegranate wood, and where it falls there grows a pomegranate tree, the
  fruit of which will cure any illness. Meanwhile Khusraw's courtship of Shirin continues, and after he has proven
  
  himself through many acts of heroism, including killing a lion with his bare hands to save her life, she finally consents
  to marry him.
  Samarra
  The capital of the 'Abbasid caliphs between 836 and 892, the city of Samarra used to be a sprawling
  complex of richly decorated palaces and mosques on both sides of the Tigris, where for most of that
  time the caliphs were virtual prisoners of bodyguards who in the meantime fought each other for control
  of their masters. However, after the caliphs returned to Baghdad the city fell into disrepair, and most of
  its buildings are now ruins. The major exception is the Great Mosque of al-Mutawakkil (r. 847–861), an
  immense structure that is largely intact and is particularly well known for its spiral minaret, which towers
  about 180 feet above the ground.
  In 1220 the majority of the inhabitants of Samarra are Twelver Shi'is (Realms of Power: The Divine,
  page 112), who have remained in the city as it is home to the tombs of the 10th and 11th imams, as well
  a mosque with an underground chamber where the 12th imam vanished, which is also one of two places
  where he may re-appear at the end of time (the other being Hilla, described later). Thus these Shi'is
  await his return here.
  Story Uses: Samarra
  While parts of the city of Samarra are holy sites, it is a sprawling complexof buildings covering a wide area, and it
  may be that parts of it hide Magic Auras and devices dating fromthe activities of sorcerers at the courts of the
  caliphs. Thus it could be an attractive place to set up a covenant, particularly as even though the buildings are
  ruined, the underlying structures (wells, irrigation canals, etc.) also remain largely intact. The major question is how
  the current mundane population of the city would react to a bunch of foreign wizards setting up home nearby.
  Baghdad
  Illustration: Please re-use the illustration on page 29 of Blood and Sand, with the following corrections:
  1 = Tomb & Mosque of Abu Hanifa
  5 = Bab al-Khurasan (Khurasan Gate)
  9 = Bab al-Dhahab Palace and Mosque
  D = Rusafa Quarter
  E = Bab al-Basra Quarter
  J = Qurayya Quarter
  Baghdad is the political centre of Islam in as far as it is the seat of the caliph, even though the caliph's
  political reach is actually fairly limited. Founded by the second 'Abbasid caliph, al-Mansur (r. 754–75),
  the city has been home to the caliphs for most of the 458 years that have passed since its first stones
  were laid in 762. The oldest part of Baghdad is the Round City, the original triple-walled city founded
  on the west bank of the Tigris by al-Mansur, at the center of which lies the Bab al-Dhahab (Golden
  Gate) palace, which was the first caliphal palace. Over the next two centuries the caliphs expanded the
  
  city on both sides of the river, building mosques, palaces and gardens, so that it enjoyed a summer of
  intellectual and cultural achievement.
  However, Baghdad has declined greatly since the old days. Repeated fires, floods and civil conflict have
  left much of it in ruins. On the west bank, each of the quarters is isolated from the others by walls and
  surrounded by a wasteland of architectural remains. On the east bank, the quarters around the caliph's
  palace are prospering, but this only comprises a third of the city. Sectarian dissent between both Shi'is
  and Sunnis, and also between different Sunni schools of law, are a cause of internal tension, which
  occasionally turns into violence. The major social group in the city unaffected by the decline is the Sufis
  (SOO-feez, Muslim mystics), who are flourishing as a result of the building of several ribats (ri-
  BAWTZ, hospices) for them by the caliphs. The caliphs have also been building or restoring a number
  of other religious institutions, including the city's many mosques, shrines, and religious colleges, in an
  attempt to ease tensions, remove the divisions in the community, and promote a cultural revival.
  Every summer, many of the streets and most of the open land on the south side of Baghdad fills with
  stalls and tents in an enormous fair. This event is well-attended by merchants and travelers from all over
  the Mythic Middle East, and typically lasts most of the season. It is said that all manner of goods and
  services may be found at this event, including unique items and entertainments brought by strange men
  from fantastic lands. Visitors are usually cautioned to maintain a clear idea of what they seek before they
  go exploring, for there are said to be many vendors who appear only when their wares are especially
  desired, or who lure unwary travelers into their tents where they disappear forever. The summer bazaar
  is the site of the yearly meeting of the Suhhar Sulayman (XREF Order of Suleiman: The Majlis al-
  Suleiman).
  The Dar al-Hikma
  More Solomonic sahirs live in Baghdad than anywhere else in the world — easily a thousand of them.
  The city is home to no less than eight buyut al-hikma, including the great academy that sahirs call Dar al-
  Hikma, which was originally established by the First Council in Baghdad, north of the palace and
  halfway between the Bab al-Sham and the Bab al-Khurasan. This large building currently houses nearly
  a hundred young and old sahirs living and studying together, and is currently overseen by Niya al-
  Waziriyya al-Jabr Satefa al-Inshai al-Qasri al-Qalb. It is known to have an exceptional astrological
  observatory, with perhaps the finest astrolabe ever constructed to date, and the architecture is as grand
  as that of the Bab al-Dhahab Palace and Mosque.
  The Dar al-Hikma typically chooses its leader and thus the representative for Majlis based on the
  achievements of those who attend the academy. Niya has discovered a unique method of combining her
  Solomonic arts, yielding two spells that allow her to summon a spirit directly from the Magic Realm and
  to summon multiple spirits at once. For this reason, she was chosen by the other sahirs to lead the bayt,
  despite her relatively young age and the fact that she has The Gift. She will probably become Asala of
  the Ashab al-Qalb once her predecessor dies. She is said to believe that the Suhhar has stagnated, and
  that Gifted sahirs (in both senses) are its best hope to avoid extinction. This is a controversial position, as
  less than ten percent of the Suhhar has The Gift and Gifted sahirs are not generally admired.
  Golden Baghdad
  As noted previously, Baghdad enjoyed its time of greatest prosperity during the reign of the caliph Harun
  al-Rashid, and this period has left its mark on the city. Scattered across Baghdad are numerous places
  where it is possible to cross into a Faerie version of the city. Here the roofs are covered with gold, the
  
  streets are paved with marble and the tales of the Arabian Nights are re-enacted, with or without the
  participation of visitors. Here it is possible to receive a visit at night from the caliph Harun al-Rashid, his
  vizier Ja'far the Barmakid, and his executioner, Masrur the eunuch, who frequently venture out in
  disguise to observe the behavior of the city's inhabitants, rewarding the good and punishing the bad.
  Here one might find oneself eavesdropping on Sinbad the Sailor as he recounts his adventures to Sinbad
  the Porter. One might even travel beyond the walls of the city, going fishing with Judar the fisherman,
  seeking the ring of Solomon with Bulukiyya, or helping Hasan the goldsmith of Basra to obtain the love
  of a Jinn maiden. It is also possible to take the role of one of these characters, experiencing their
  adventures first-hand.
  The entrances to Golden Baghdad may take any form, from a simple mundane doorway that happens to
  lead there to an invisible gate that can only be perceived by those with Second Sight, Faerie Sight or
  similar magic or powers. It is entirely possible to stray through such entrances into the Faerie Realm
  (Realms of Power: Faerie, page 20)without initially being aware that one has done so, especially in
  cases where the Guardian actually forms part of the Threshold. Indeed, straying into Golden Baghdad
  by accident is a common enough hazard that it is an acceptable excuse for absence among the people of
  the mundane version of the city, and most people in mundane Baghdad have visited Golden Baghdad at
  least once. Members of the Suhhar Sulayman have attempted to map the entrances to Golden Baghdad,
  but entrances behave differently for different people, and most appear, disappear and change, seemingly
  at random, with the result that only a small number of relatively stable entrances have been identified with
  any certainty. Members of the Suhhar also debate whether supernatural creatures found in mundane
  Baghdad are native to the mundane world or are visitors from Golden Baghdad who have strayed the
  other way through such portals.
  Story Seed: The Wandering Caliph
  >Froma scant few years following his death right up to the current day, the Suhhar Sulayman have heard tales of
  encounters with Harun al-Rashid. These encounters start innocuously enough, as a chance conversation with three
  strangers, but usually blossominto strange and fantastical adventures in Golden Baghdad. Many sahirs believe this
  Harun al-Rashid (accompanied by his vizier and executioner) to be the faerie ruler of Golden Baghdad, and those
  whomhe invites across the Threshold into the Faerie Realmare chosen based on a contribution they can make to the
  betterment of his city.
  Al-Mada'in
  Al-Mada'in is a small but densely-populated town to the south-east of Baghdad. In the 7th and 8th
  centuries it was a much larger complex of seven towns, but over the years it has gradually declined. It is
  still much admired for its mosque, near which is the tomb of Salman the Persian, an important
  companion of the Prophet. Al-Mada'in is also the site of the ancient ruins of Ctesiphon, the Persian
  imperial capital, and the ruins of the imperial palace still remain as witnesses to the passing of Sasanid
  power.
  Story Seed: The Ruined Palace
  The imperial palace at Ctesiphon is remarkable for its vaulted arch over the remains of what used to be the Persian
  emperor's throne room, which is over 110 feet tall at its highest point. This is of great interest to practitioners of the
  
  Mystery of Hermetic Architecture (The Mysteries, pages 97–101). If a character seeks candidacy in such a cult, he
  might be asked to investigate the site as part of his Initiation. Otherwise, the characters might be asked to accompany
  a cult member to Ctesiphon on some pretext. Investigating the site will present its own challenges though, as the
  people are likely to be suspicious of foreign strangers poking around in the ruins of the palace.
  The Christian Monasteries
  Downriver from al-Mada'in are three Nestorian Christian monasteries (Arabic: adyar (ad-YAHR), sing.
  dayr (DAYR)) that are unknowingly interconnected. They each have their own unique features and are
  described below.
  Dayr al-'Aqul
  Located on the banks of the Tigris, the monastery of Dayr al-'Aqul is surrounded by a fairly large town
  of the same name, which includes a major mosque. Here the monks levy a toll from river traffic, which
  they share with the townsfolk, making it a major source of income for the town as a whole. However,
  recently the monks have noticed that rapid changes are taking place in the river's banks, with the result
  that the river is gradually drawing away to the west, which means that they may soon be cut off from the
  source of their livelihood. All attempts to prevent these changes have failed, and both the monks and the
  townsfolk suspect that some supernatural force may be involved. They have been unable thus far to
  identify their enemy, but some suspect that the monks of the monastery of Dayr Qunna may in fact be
  foul sorcerers seeking the destruction of Dayr al-'Aqul.
  Dayr Qunna
  A mile to the east lies the monastery of Dayr Qunna, which is a large building with walls that are so
  strong and high that the monastery resembles a fortress. This is perhaps not entirely surprising, as the
  building is not actually a monastery but a bayt al-Hikma inhabited by members of the Suhhar Sulayman
  and their followers, posted here to keep an eye on the caliphs and posing as Nestorian monks in the
  meantime.
  Dayr Hizqil
  20 miles south of Dayr al-'Aqul is the town of al-Nu'maniyya, within which is the monastery of Dayr
  Hizqil. Here the monks maintain a madhouse, caring for those who have been afflicted with insanity. To
  work in such a place requires a strong mental and physical constitution, and the monks are mostly
  down-to-earth, brawny types who are well-capable of manhandling their charges if needs be.
  Story Seed: The Enemies of Dayr al-'Aqul
  Who is diverting the river? The characters get involved when they are caught in a sudden change of direction of the
  river, and are rescues by the monks of Dayr al-'Aqul. The sahirs of Dayr Qunna may be keen to restrict the spread of
  the Dominion near their fortress, so they have a motive. In addition, if any of the sahirs have summoned spirits that
  
  are stronger than they can control, these may be trying to make trouble for their summoners. Alternatively, the culprit
  may be at Dayr Hizqil. Perhaps the monks there would like to claimthe income fromthe toll levied on the Tigris traffic,
  in which case they may, with supernatural aid, be trying to cause trouble for either or both of the other monasteries.
  Or perhaps one of the inmates is to blame. Unbeknownst to the monks of Dayr Hizqil, the sahirs of Dayr Qunna
  recently dropped off at the madhouse one of their own who had summoned forces greater than he could control,
  which blasted his mind and destroyed his sanity; perhaps he has now attained enough coherence to seek revenge. Or
  maybe an enemy sorcerer is hiding at Dayr Hizqil, merely feigning insanity to allow himto direct magical attacks on
  Dayr al-'Aqul and Dayr Qunna. Finally, perhaps a demon or faerie is the one making trouble, thriving off the reactions
  of the mortals involved.
  The Ruins of Babylon
  "And you, Belshazzar his son, have not humbled your heart, even though you knew all this! You have exalted
  yourself against the Lord of heaven! The vessels of his temple have been brought in before you, and you and your
  lords, your wives and your concubines have been drinking wine fromthem. You have praised the gods of silver and
  gold, of bronze, iron, wood, and stone, which do not see or hear or know; but the God in whose power is your very
  breath, and to whombelong all your ways, you have not honored."[…]That very night Belshazzar, the Chaldean king,
  was killed.
  Dan 5: 22–23 and 30
  The city of Babylon, in southern Iraq, has been the site of many dramatic events of history. It witnessed the chaining
  of Harut and Marut, the angels who taught magic to humans and now hang bound beneath the ruined city; the
  building of the Tower of Babel; the exile of the Jews; the construction of the Hanging Gardens by Nebuchadnezzar;
  and the subsequent destruction of the city and Belshazzar's kingdomby the Persians. As such, it is a site of great
  potential interest to explorers. More details on Babylon and its mysteries may be found in Ancient Magic, pages 12–
  15.
  The Great Swamp
  South of Babylon lies the Great Swamp, a marshy area that stretches between the two rivers until they
  join further south. Despite a noxious atmosphere and frequent plagues of insects, the swamp is dotted
  with villages and towns inhabited by determined souls who have managed to drain small patches of land
  and grow crops on them. Navigation through the swamp is primarily achieved using shallow-drafted
  boats. The inhabitants of these swamps are pagan followers of the old religion, although in the absence
  of a formal priesthood they have but fragments of their faith left to them. One tale they do know, and
  have faithfully recited for generations, is the Epic of Gilgamesh
  The Ruins of Uruk
  In the center of the Great Swamp rises the ruins of a great stepped ziggurat, all that remains of a great
  temple to the goddess Ishtar. Local people stay clear of the site, since some of those who visited it have
  never returned. The temple has a Faerie aura of 2. In addition, explorers who break through a rubble-
  strewn doorway (actually a Faerie Guardian) find themselves inadvertently passing through an entrance
  to the Faerie Realm of Elysium. The Threshold Strength here is 33, but those who visit the temple and
  cross the doorway automatically accumulate the requisite number of Threshold Points (major border
  (12) + trod (the doorway, aura 5) + any temporal thresholds + any personal thresholds + any shortfall
  made up by the Guardian's Spirit Away Faerie Power). See Realms of Power: Faerie, pages 18-21.
  
  Upon entering the Faerie Realm, characters encounter Gilgamesh, who seeks to make one or all of them
  identify with Enkidu, taking on his role in this tale; this sets them on the Path of Destiny (see Realms of
  Power: Faerie, page 33). If they agree, Gilgamesh sends the characters out into the wilds, there to
  await the arrival of Shamhat.
  The Epic of Gilgamesh
  Of himwho found out all things, I shall tell the land,
  Of himwho experienced everything, I shall teach the whole.
  He searched lands everywhere.
  He who experienced the whole gained complete wisdom.
  He found out what was secret and uncovered what was hidden.
  He brought back a tale of times before the Flood.
  He had journeyed far and wide, weary and at last resigned,
  He engraved all toils on a memorial monument of stone.
  He had the wall of Uruk built, the sheepfold
  Of holiest Eanna, the pure treasury.
  The Epic of Gilgamesh, Tablet 1
  The ancient Mesopotamian Epic of Gilgamesh attained its final formin the 8th or 7th century BC, though it owes its
  origins to a variety of much older stories about the mythological king of the city of Uruk, who may be based on a real
  person who ruled two millennia earlier. It tells the tale of King Gilgamesh and his friend Enkidu, who adventure
  together until they are cruelly torn apart by the vengeance of the gods. There are actually three known major variants
  of the tale; the following is a very brief summary of the most popular version.
  King Gilgamesh of Uruk is an unpopular ruler, and the gods send himEnkidu a wild man, to distract him. Enkidu is
  tamed by Shamhat the temple prostitute, and after a wrestling match in which neither wins, Gilgamesh and Enkidu
  become close friends. Seeking fame and honor, the pair go to the Pine Forest to slay the monster Humbaba. Upon
  return to Uruk, the goddess Ishtar tries to seduce Gilgamesh, but he rejects her. In a rage, she brings the destructive
  bull of heaven to attack Gilgamesh and Enkidu, but they slay it and insult Ishtar. The gods decide that the pair have
  gone too far and strike Enkidu with a fatal illness.
  The distraught Gilgamesh takes to wandering in the wilderness. He makes it as far as the gate through the mountains
  that guard the sunrise, where he is permitted to pass by the humanoid scorpions that guard it. Beyond, he meets
  Siduri the alewife, who advises himto go home and make the most of this life, since the afterlife is nothing to look
  forward to.Gilgamesh is undeterred, and he obtains directions fromSiduri to the abode of Utnapishtim, a mortal king
  who was made immortal by the gods after he survived the great flood. Gilgamesh fails to obtain immortality from
  Utnapishtim, and is instead forced to return to Uruk with only the wisdomthat he has gained on his journey. This is
  sufficient to make hima good king.
  Characters who take on the role of Enkidu in this story, then, are doomed to die. This is something that may be known
  to some of the players, even though it is highly unlikely that any of the characters will know it. Any player who,
  despite knowing the fate that lies in store, still has her character adopt Enkidu's role and allows the character to be
  killed not only achieves an Unmitigated Success in re-enacting the story, but should also receive an extra Confidence
  Point as a reward for bravery at the end of the session.
  Ancient Mesopotamians did not believe that death meant the complete end of existence, but rather that the human
  soul was transported to a dry, dusty underworld where the dead led a miserable, dreary existence: essentially a place
  devoid of vitality. To faeries, the deserted Temple of Uruk, abandoned by humans, is a symbol of such a place, and
  
  any character who has died as Enkidu thus finds himself sent through the Guardian portal back to the temple, alive
  and having gained whatever he sought.
  Storyguides may wish to draw out the suspense by having any companions of the dead character complete the
  remaining story of Gilgamesh's travels before they also are returned to the temple, where they will find their
  apparently deceased comrade alive.
  The Whirlpool at Ubulla
  On the north side of a canal leading into the Shatt al-'Arab lies the town of Ubulla, a busy settlement
  with palaces, mosques and markets. However, in the late 8th century the town was plagued by a vicious
  Jinni, who took the form of a whirlpool in the Shatt al-'Arab and wrecked any ships that came within its
  reach, thus blocking the trade route between Baghdad and the Persian Gulf . The Jinni was only
  defeated through the cleverness of Zubayda bint Ja'far, the wife of Harun al-Rashid. She discovered
  through her studies that the Jinni in question was vulnerable to stone, so she had a large number of ships
  loaded with stones, floated to the whirlpool and then sunk, filling the Jinni's maw and burying it in the
  riverbed, thus calming the waters and enabling ships to travel the Shatt al-'Arab once more.
  Story Seed: The Whirlpool at Ubulla
  The Jinni at Ubulla is imprisoned on the river bed, but not slain. The characters get word of a group of sorcerers who
  are planning to free the creature and use it as a weapon with which to impose their will on the caliph. Should they try
  and prevent this directly, or should they try and warn the caliph, all the time knowing that the sorcerers back in Ubulla
  are gradually getting closer to achieving their goal?
  Basra
  Located on two canals leading into the Shatt al-'Arab, Basra is an important city in southern Iraq. It
  contains numerous shrines and mosques, the best known of which is the mosque built by 'Ali ibn Abi
  Talib, which has a minaret that shakes or remains still depending on whether an oath sworn before it is
  true or false. Basra is also well-known for its library, which reputedly contains over 15,000 books.
  Story Seed: The Thief of Basra
  The characters catch someone stealing books on arcane lore fromthe library at Basra. The thief is taken to the
  minaret, and there his guilt is confirmed and he is sentenced to have his hand cut off. However, before the
  punishment is carried out, the thief tells the characters that he was only conducting the theft at the command of a
  sorcerer who is holding his family hostage, and he begs themto gain proof of this so that his crime will be pardoned,
  as well as to rescue his family and keep themfromharm. If the characters agree to help, the local chief qadi (QAW-
  dee, judge) gives thema week to obtain the proof required.
  Of course, it may be that the thief is in fact lying, and there is no sorcerer or family, in which case the characters return
  fromtheir wild goose chase only to discover that the thief has escaped and they are now responsible for tracking him
  down again. This may be a tricky task if the thief also has supernatural powers.
  
  Kutha
  Within the town of Kutha stands an immense tower of solidified ashes, all that remains of a furnace built
  by the ancient tyrant King Nimrod, the builder who also built the Tower of Babel. Nimrod attempted to
  kill Abraham by hurling him into this furnace, despite the fact that Abraham was the son of his vizier
  Terah, but God commanded the flames to be cool, and Abraham walked out unharmed. Meanwhile, the
  furnace itself was consumed by the flames.
  Story Seed: Nimrod's Furnace
  [Abraham] said: Worship ye then instead of Allah that which cannot profit you at all, nor harmyou?
  Fie on you and all that ye worship instead of Allah! Have ye then no sense?
  They cried: Burn himand stand by your gods, if ye will be doing.
  We said: O fire, be coolness and peace for Abraham,
  And they wished to set a snare for him, but We made themthe greater losers.
  And We rescued himand Lot (and brought them) to the land which We have blessed for (all) peoples.
  Qur'an 21: 66–71
  The furnace was originally dedicated to the powers of Hell, and was home to a fiery demon. However, direct
  intervention fromGod on Abraham's behalf made it into a holy object; and trapped the demon inside to quell the
  flames. Now, a cabal of corrupted individuals seek to light the fires of Nimrod's Furnace once more; a feat that can
  only be achieved following a weakening of the faith of Kutha's inhabitants; followed by profaning the testament to
  Abraham's miracle by burning holy men to death within it.
  Karbala'
  Karbala' is a site associated with a traumatic event in Muslim history, having witnessed the violent end to
  one of the first Shi'i revolts against the Umayyad dynasty. In 680 al-Husayn, the son of 'Ali ibn Abi Talib
  and grandson of the Prophet, sought to advance his claim to the caliphate after the death of the caliph
  Mu'awiya. However, he and his followers were intercepted and slain at Karbala' in the desert by
  Umayyad troops. This event sent an emotional shockwave through the Muslim world; this was, after all,
  the Prophet's grandson. The event is still remembered with regret by all Muslims and particularly
  mourned by Shi'is, who hold ceremonies commemorating the event on the day of 'Ashura' ('ah-shoo-
  REH', "the Tenth"), the 10th day of the Muslim month of Muharram (mu-HAR-ram).
  Karbala' is now home to a small town, at the center of which is the tomb where al-Husayn's body is
  interred (his head is in Cairo), which is a major place of pilgrimage for Shi'is. It takes the form of a
  domed shrine surrounded by a garden pool. The gateway of the shrine itself is made of silver, while
  inside the tomb is lit by golden and silver lamps. The other doorways in the shrine are closed off by
  curtains of silk. Pilgrims coming to the tomb kiss the silver gateway before entering to pray. The tomb
  has a Dominion aura of 8, and visitors may attempt to invoke baraka from al-Husayn's tomb in the form
  of any of the following Saint Powers: Apparition, Acknowledgement of Evil, Expel Demons, Resist
  Temptation, Grant of Serenity, Straighten the Crippled, The Faithful Made Whole, Celestial
  
  Immunity, Mass Healing, Humility of Caesar, Terrify the Unbeliever. Al-Husayn has a Divine Might
  of 75. See Realms of Power: The Divine, pages 87–89 and 105.
  Hilla
  The city of Hilla occupies both sides of the Euphrates river, though its greater part is found on the
  western bank. The two sides are joined by a bridge of boats held fast by great iron chains. Hilla contains
  a shrine where it is said that the twelfth imam will re-appear at the end of time, so many Twelver Shi'is
  live here, awaiting his return. Indeed, Hilla is a center of Twelver Shi'i scholarship, with many religious
  scholars making their homes in the city.
  Story Seed: The Scholars of Hilla
  The characters are contacted by a powerful, but physically disabled, Shi'i sahir, who asks themto travel to Hilla on his
  behalf and seek the wisdomof a scholar named Muhammad ibn Muhammad, who makes his home there, providing the
  characters with a list of questions that they must ask him. However, it quickly becomes clear that there are three
  scholars with this name in the town, all of whomhave wildly varying responses to the questions, and also that
  relations between these scholars are intensely hostile due to their theological differences. The characters will have to
  spend a considerable amount of time, and no small amount of tact and diplomatic energy, to gather all three scholars'
  answers without upsetting any of them(by clearly associating with either of his rivals) and causing themto become
  uncooperative.
  Najaf
  The city of Najaf is of immense importance to Shi'is, as it contains the tomb of 'Ali ibn Abi Talib. As
  stated previously, 'Ali was killed in 661, an event which took place in Kufa. As he died, he instructed
  that his body should be put on a camel, which should be turned loose, then followed; where the camel
  knelt was where he should be buried. This was done, and for a long time his supporters kept the
  location of his grave secret, fearing that the Umayyads might desecrate the site if they found it. However,
  in 791 the 'Abbasid caliph Harun al-Rashid was hunting nearby, and he chased a deer into a thicket and
  then discovered that neither his horse nor his hounds could enter the spot. He made his servants dig in
  the thicket, and when they discovered the corpse of 'Ali he ordered a tomb to be built on the spot. This
  tomb has been refurbished and expanded over the years, and it is now an ornate structure that forms the
  focal point of the city and sees visits from thousands of pilgrims every year. Najaf is also home to an
  immense graveyard, where several prophets and numerous important Shi'i nobles are buried. There are
  also several madrasas, mosques, and other religious institutions here.
  The shrine of 'Ali takes the form of a gold-domed structure, on each side of which is a monumental
  portal with a silver doorstep. It is richly decorated with glazed tiles, thick carpets and gold and silver
  lamps. The doorways are covered with silk curtains, and silk hangings also adorn the walls inside the
  structure. The actual tomb itself is surrounded by a railing made of engraved gold plates held together
  with silver nails. The Dominion aura in the shrine has a score of 8, and visitors may pray for baraka
  from 'Ali to invoke any of the following Saint Powers: Acknowledgement of Evil, Apparition,
  Celestial Immunity, Cure Blindness, Expel Demons, Grant of Serenity, Mass Healing, Resist
  Temptation, Straighten the Crippled, The Faithful Made Whole, Humility of Caesar, Rebuke the
  
  Unfaithful, and Terrify the Unbeliever. The shrine is particularly well known for healing miracles, so
  attempts to invoke Saint Powers of this type enjoy a +1 bonus. 'Ali has a Divine Might of 75. See
  Realms of Power: The Divine, pages 87–89.
  Kufa
  About seven miles north-east of Najaf lies the city of Kufa. This used to be a vibrant center, but recently
  it has declined, and much of the city is in ruins, although in the eastern part of the town the Great
  Mosque of Kufa remains in good condition. This is the mosque where 'Ali was mortally wounded by his
  killer, and the site of the attack is marked by a mihrab that has been built on the spot. Kufa continues to
  be visited by Shi'i pilgrims, usually on the way to or from Najaf.
  Story Seed: The House of Ibn Muljam
  As indicated in XREF Chapter 2, 'Ali was killed by a political opponent with a poisoned sword. His killer, named 'Abd
  al-Rahman ibn Muljam, was subsequently executed. However, his sword was taken away by associates and buried in
  a house where he secretly stayed while he was in Kufa, in which it has subsequently spread an Infernal taint while
  also becoming an object binding 'Abd al-Rahman's ghost to the site. Since then the house has changed hands many
  times, for people have found it uncomfortable to stay in, and household accidents have happened there with
  increasing frequency, though the cause of this remains unknown to the general populace. The house finally passes
  into the hands of a friend of the characters who has enough insight to realize that there are supernatural forces at
  work, and he contacts themto ask for their help in discovering and removing the cause of the troubles. However, by
  the time the characters reach Kufa the spirit has become strong enough to possess their friend. Can they remove the
  taint and defeat the ghost without harming him?
  The Jazira
  To the north of Iraq lies the Jazira. Like Iraq, this is mostly a fertile area where agriculture flourishes.
  Much of the region is ruled by the Ayyubids, who currently spend much of their time intriguing against
  each other, with the result that those cities that are not ruled directly by them are able to assert their
  independence, only acknowledging their authority in name. Most of the rulers here, including the
  Ayyubids, acknowledge the ultimate authority of the caliph, although again this has little real impact on
  them.
  Mosul
  Mosul lies on the east bank of the Tigris, opposite the remains of the ancient city of Nineveh. Since
  1128 the city has been held by members of the Zangid (ZANG-gid) family, whose progenitor, 'Imad al-
  Din Zangi (d. 1146) is best known for having taken Edessa from the crusaders in 1144. Currently Mosul
  is effectively ruled by a Mamluk regent, Badr al-Din Lu’Lu’, ruling on the behalf of the emir al-Qahir
  Mahmud and acknowledging Ayyubid overlordship.
  
  Mosul is defended by a double wall, a strong citadel and, on the east side, the Tigris itself. Outside the
  walls are suburbs and fertile gardens, while a wide north-south road runs through the city itself. Many of
  the houses are built of marble. Mosul contains numerous important religious sites, including mosques
  housing the tombs of Jonah and St George (who is also a prophet in Islam), a healing spring, a squash
  tree planted by the Prophet himself, and several madrasas and Christian monasteries. The population
  here consists of a mixture of Muslims, Christians and Yazidis (on the last, see Realms of Power: The
  Infernal, page 136).
  Mosul is particularly well known for its textiles. Indeed, it is from the name of the city that the word
  "muslin" is derived.
  Story Seed: Tensions in Mosul
  The people of Mosul follow a righteous path, doing pious works. You will meet none of thembut has a cheerful
  countenance and a soft word. They are generous to strangers, receiving themkindly, and using justness in all their
  dealings with them.
  Muhammad ibn Jubayr (d. 1217), Travels
  The characters are contacted by a magus or sahir who recently traveled to Mosul. The wizard in question, having
  read the travelogue of Ibn Jubayr, decided to investigate and see if the legendary kindness of the people of the city
  had a supernatural cause. However, his magical experiments in the city have gone awry, and he has inadvertently set
  the people against each other, so that civil war is brewing. The wizard has the Blatant Gift, impeding his ability to
  defuse the tension, so he asks the characters to come and act as mediators between the hostile factions while also
  helping himto cancel the effects of his magical meddling.
  Barqa'id
  The city of Barqa'id is avoided by travelers, for it is populated almost entirely by thieves who rob
  unwitting visitors and prey on caravans passing it on the road to Nasibin. As a result of its ever-
  worsening reputation, and the consequent reduction in the number of travelers passing near it, its
  inhabitants have become ever bolder in their atrocities, attacking other nearby towns and villages, to the
  point that their victims have appealed to the rulers of Mosul and Nasibin for help; however, each ruler
  has refused, claiming that it is the other's responsibility and leaving the people to fend for themselves.
  Story Seed: Against the City of Thieves
  The characters are victims of a raid conducted by the people of Barqa'id, and their victory over the thieves is
  witnessed by the inhabitants of a local village, who offer themsuccor. When they arrive at the village they find
  themselves welcomed like heroes, and it quickly becomes evident that the people are expecting themto destroy
  Barqa'id and rid themof their oppressors. How will the characters respond to these expectations?
  Nasibin
  An important center of Nestorian Christian scholarship and the seat of a bishop, the city of Nasibin is
  
  home to a mixed population of Christians and Muslims. It is famous for its gardens, said to be 40,000 in
  number and blessed with unusually large and fragrant white roses, but also for its scorpions, which
  deliver a particularly venomous sting and fill the city in great numbers.
  Story Seed: The Battle for Nasibin
  Nasibin is actually the site of an invisible battle for souls between an angel and a demon, of which the outward
  manifestations are the roses and the scorpions. So far, the battle between the two has reached only a stalemate, but
  either party might decide to try and enlist the aid of the characters. If the characters are taken in by the appeals of the
  demon, either succumbing to promises of rewards or mistaking the disguised demon for an angel, they may
  unwittingly find themselves aiding the cause of Hell…
  The Astrologers of Nasibin
  For most of the life of the Suhhar Sulayman, Nasibin was home to a great bayt al-hikma known as the
  House of the Heavens, the seat of the great family of Solomonic astrologers called the Ashab al-Najm.
  This was a series of five large buildings carved from white stone and placed around a central building
  that housed an observatory with an astrolabe, with a great procession of statues in the courtyard
  between them fashioned to represent each of the ancient Babylonian figures associated with the planets
  and zodiacal constellations.
  In the year 1186, however, a fascinating event occurred. It is said that soon after the vizier representing
  Nasibin and the Asala al-Najm returned to the bayt from that year's Majlis, they and all of the other
  sahirs of the city departed in a mass exodus. Some of them had made arrangements and had their
  possessions ready to transport, while others simply set down their work and left whatever they were
  doing unfinished. This departure occurred just before the end of summer, and astrologers have
  calculated that at about that time all seven planets were in the sign of Libra, a rare event that indicates
  powerful celestial influence in acts of subtlety, independence, and the assistance of others.
  Neither the Asala nor the vizier who once led the House of the Heavens have been heard from since,
  and so have never explained this strange direction the great house suddenly took, but there are now
  many groups of sahirs who tell different stories and give different reasons. The predominant belief is that
  they scattered to better assist Salah al-Din in the Battle of Hattin and the recapture of Jersusalem in
  1187, though others say they acted to put a plan into place that would remove Rashid al-Din Sinan
  of the Syrian Nizaris (see XREF Mythic Persia: The Nizari Isma'ili State).
  All of the remaining sahirs from Nasibin now travel in roving caravans across the Mythic Middle East,
  each occasionally stopping in one place or another when the stars seem right. Their mobile laboratories
  are still more common in Jazira than other regions, being closest to where they came from. Meriq, the
  current Asala (see XREF Persia, Savah) maintains that their family bayt is still located in Nasibin, even
  though no one currently lives there, and supposes that those who left must eventually return there one
  day.
  Mount Judi
  Mount Judi is believed by the Muslims to be the final resting place of the Ark of Noah. The mountain is
  
  topped by a mosque marking the spot, and at its foot lies the city of Thamanin ("eighty"), said to have
  been founded by eighty of Noah's companions, whose inhabitants claim descent from this illustrious
  group.
  Mount Judi and Mount Ararat
  And it was said: O earth! Swallow thy water and, O sky! Be cleared of clouds! And the water was made to subside.
  And the commandment was fulfilled. And (the ship) came to rest upon al-Judi and it was said: A far removal for
  wrongdoing folk!
  Qur'an 11: 44
  And in the seventh month, on the seventeenth day of the month, the ark came to rest on the mountains of Ararat.
  Gen. 8: 4
  According to the Bible Noah's ark came to rest upon Mount Ararat in Armenia, something that accords with Christian
  and Jewish belief but contradicts Islamic belief. In fact, both groups are right in a sense: the remains of the ark are in a
  regio that may be reached fromeither mountain. On Mount Judi it is possible to enter the resting place of the ark from
  the mosque; characters have merely to walk through the mihrab, even though it appears to be made of solid marble,
  in order to be transported there. For more on Mount Ararat and the resting place of Noah's ark see Ancient Magic,
  pages 70–73.
  Amid
  The black basalt city of Amid has been massively fortified by its Turkish overlords with thick walls,
  multiple watchtowers and iron gates. The central portion of the town includes a tall hill upon which is
  built the citadel. Outside of this wall lie the suburbs of the city, again enclosed by another fortified wall.
  The city is home to several religious buildings, including both a major Sunni mosque and a great Jacobite
  church, both of which are built of black basalt and iron and are renowned for their beauty.
  The over-fortification of Amid is the result of repeated attacks on the city that have been made over the
  centuries by immense armies of Faerie creatures wielding wood and stone weapons and clad in an
  ancient and unknown form of leather armor. The precise reason for these attacks is unclear, though they
  always take place on the spring equinox. The people of the city have become fatalistically used to
  preparing for these attacks on a regular basis. On the other hand, the shared foe has proved to be a
  factor that has led to extremely good relations between the Muslims and Christians of the city.
  Story Seed: The Death of Tenik
  In ancient times there were two chieftains named Tigran and Vasdes. Tigran ruled a village on the site of Amid, while
  Vasdes ruled another village nearby. One night, Tigran raided the village of Vasdes and took the latter's wife, Tenik,
  hostage. The following night, the night of the spring equinox, Vasdes led his troops out to rescue his wife and take
  revenge on Tigran, but Tenik, who wished to prevent further bloodshed, threw herself between the two warbands in
  an attempt to halt the fighting, meeting an accidental death under her husband's already-swinging club. Horrified,
  both men called a halt to the conflict and resolved their differences.
  The Faeries at Amid seek to re-enact the conflict of Tigran and Vasdes, but they are unable to bring it to its final
  resolution due to human ignorance of the story. In the meantime, their army, the Faerie manifestation of the warband
  
  of Vasdes, has grown as Amid has grown, with the result that it continues to be a threat to the city. The characters
  learn of the story froma Faerie that lives nearby and realize that the conflict may be brought to an end if someone
  takes the role of Tenik and falls under Vasdes' axe. Yet how may this be achieved without someone having to die?
  Raqqa and the Battlefield of Siffin
  Once a residence of the caliph Harun al-Rashid, Raqqa is enjoying something of a resurgence under the
  Ayyubids. Its markets are flourishing, and it is famous for its blue-glazed ceramics. Meanwhile on the
  opposite side of the Euphrates from the city is the site of the Battle of Siffin, which was fought place
  between 'Ali ibn Abi Talib and Mu'awiya ibn Abi Sufyan in 657. After several months of skirmishing,
  Mu'awiya asked his opponent for resolution of their dispute by arbitrators. 'Ali agreed, but some of his
  followers did not and abandoned him; Ibn Muljam, who slew 'Ali, was an adherent of this group.
  The supporters of 'Ali who died in the battle are buried here, and it is possible to see through the ground
  to their uncorrupted bodies from afar. However, when one comes to the places where they lie, the
  bodies may no longer be seen. The battlefield is a place of pilgrimage for Shi'is.
  Story Seeds: The Dead of Siffin
  The identity of one of the corpses buried at Siffin causes concern for the characters:
  Perhaps the one of the bodies, froma distance, looks like an ancestor of a character, in which case, why is the
  ancestor here among the dead? Did an ancestor of the character travel here and become involved in the fighting
  between 'Ali and Mu'awiya? If the ancestor was in the region for a significant amount of time the character may have
  other, unknown relatives in the region, waiting to be found. This has even more interesting implications if the
  character in question is Gifted; perhaps there is a whole magical lineage to which she is related.
  Alternatively, maybe the cause for concern is a corpse that, froma distance, resembles a still-living character or one
  of the characters' associates. Is this a warning of some sort, a premonition of the future?
  Of course, with both storylines the characters will need to find ways to observe the corpse in question more closely,
  to ensure that they are not merely seeing a coincidental resemblance. This can probably be achieved using magic
  either to gain a closer view of the body or to mark the grave so that they may disinter the corpse. Of course, if they do
  the latter, they will have to ensure that they are unobserved by people who might object to themdisturbing the site.
  Harran
  Currently ruled by the Ayyubids, the city of Harran has an ancient pedigree as the dwelling place of
  Abraham and later as the first center of the scholarly movement that began translating many works of
  Classical scholarship into Arabic in the 8th century. About nine miles south of the city is a shrine marking
  where Abraham and Sarah used to dwell. Harran is also famous as having been the center of a cult of
  monotheistic star-magicians known as the Sabians, who were first encountered by the Muslims in the 9th
  century; they are said to have since died out, but some of them may still exist, posing as Muslims to
  avoid harassment. Harran is also home to a prominent cult dedicated to the Assur, patron god of the
  Assyrians.
  
  Story Seed: The Heat Is On
  This is a town with no beauty about it. It has no shade to mitigate its feverish heat, and its climate follows fromits
  name (harran, "hot"). Its water bears no acquaintance with freshness, and its squares and outskirts never cease to
  burn fromthe heat of its midday sun. No noontime place of rest will you find there, and you will breathe no air that is
  not heavy. Thrown into the naked waste, it has been founded in the midst of the wilderness and, without the
  brightness of a city, its shoulders have been stripped of the clothing of verdure.
  Muhammad ibn Jubayr (d. 1217), Travels
  Why is Harran so unusually hot? The characters discover that the growing heat in the town is the work of remnants
  of the Sabian magi, who hope that by making the city inhospitable they may drive away the population, leaving it an
  empty site that they may excavate for ancient treasures of their tradition and in which they may resurrect their cult.
  This desire to reclaimthe site may find sympathetic ears with the characters, since Hermetic magi often have mixed
  feelings about similar mundane encroachment on magical sites. The magi may be tempted to aid the Sabians in their
  efforts, or they may seek to arrange some sort of compromise that allows themto practise their magic while leaving
  the local populace undisturbed.
  Edessa
  The city of Edessa has changed hands many times throughout its history, having been held variously by
  the Byzantines, the Muslims, and others. In 1098 it was taken by the crusaders, who made it the capital
  of one of their four states. However, as noted previously, on Christmas Eve 1144 it was conquered by
  Zangi, and it currently is under the control of the Ayyubid sultan of Aleppo, al-'Aziz (r. 1216–1236).
  The majority of the population of Edessa are Christians, of various churches, and its chief claim to fame
  used to be a Christian relic, the Holy Mandylion, a cloth bearing an image of Christ's face, which was
  sent by him to King Abgar of Edessa. However, this relic was given to the Byzantine Emperor in
  exchange for prisoners by the Muslim rulers of Edessa in the 10th century, and then lost when the
  crusaders sacked Constantinople in 1204. What became of the relic remains unknown, but the people
  of Edessa hope that it will be miraculously restored to them someday.
  Story Seed: The Holy Mandylion
  The Image of Edessa (as the Holy Mandylion is called by the West) is now in possession of Otto de la Roche, the
  crusader Duke of Athens, not only one of the most powerful mundanes in the Thebes Tribunal, but now virtually
  invincible thanks to this powerful relic. For his persecution of the orthodoxclergy, the pope has recently
  excommunicated de la Roche (See The Sundered Eagle, Chapter 5: Athens, and 9: Relics of Constantinople). The
  characters are somehow motivated to return it to Edessa; perhaps they are hired by an Armenian nobleman (or
  magus), or else it is necessary to defeat a great evil that threatens Edessa.
  The Sanjah Bridge
  Crossing the river Sanjah, a tributary of the Euphrates, is an exceptionally well made bridge, consisting
  over a single arch over 200 paces long, made from huge blocks of dressed stone. This was constructed
  in ancient times by a sorcerer working for a local ruler, who was aided by a talisman that he carried. The
  
  talisman is now implanted in an arch at the crown of the bridge. No-one knows exactly what its function
  is, nor what would happen if it were to be removed.
  Story Seed: The Missing Talisman
  The characters are approached by representatives of the villages around the Sanjah Bridge. The talisman has been
  stolen, and the bridge is starting to crumble at a supernaturally-fast rate. The local villagers depend on the bridge to
  allow themto transport crops to market. Can the characters track down the thief? Even if they do, can they restore the
  talisman's magical effect before the bridge collapses completely?
  Arzanjan
  The bustling market town of Arzanjan is mostly populated by Armenian Christians. It is famous for the
  quality of the various pieces of work produced by its crafters, with pride of place going to its brass-
  smiths, who produce works of remarkable beauty in shapes unattainable by the brass-smiths of other
  towns.
  Playing an Arzanjani Brass-Smith
  Arzanjani brass-smiths have a magical talent that allows themto manipulate brass by hand, enabling themto produce
  exceptional pieces of work. This is represented by the Minor Supernatural Virtue Lesser Power (Realms of Power:
  Magic, page 45), which is gained through guild Initiation. The Initiation Script to gain this power always includes the
  Minor Personality Flaw Vow (guild loyalty). Mechanics for Initiation can be found in The Mysteries Revised Edition,
  pages 8–16. Arzanjani Brass-Smiths' Guild Lore (an (Organization) Lore Ability) may be used in place of (Mystery
  Cult) Lore in this instance.
  Crafter of Brass, 1 Fatigue level, Init equal to (Qik – 6), Terram
  R: Touch, D: Conc, T: Ind
  A piece of brass touched by the user of this power becomes supple to the touch, so that it can be reshaped
  into a different form. This does not enable the smith to fuse pieces together, so she must still carefully cut
  out the basic shapes of the objects to be made. However, it does enable an imaginative smith to create
  pieces of great intricacy and beauty.
  ReTe 15 (base 4, +1 Touch, +1 Conc, +1 for intricacy): Lesser Power (15 levels, –2 Might cost)
  A character may begin the game with this Virtue, in which case she should also take the Vow Flaw and a score of 1 in
  Arzanjani Brass-Smiths' Guild Lore. She should also consider taking Flaws that represent the experiences of her
  Initiation.
  Story Seed: To Learn the Craft
  A magus of House Verditius is intrigued to learn about the powers of Arzanjani brass-smiths and sends the
  characters to find out more. He particularly encourages one of the characters (perhaps a filius) to learn the Mystery,
  so that they may later examine its similarities to aspects of Verditius Magic. However, in order to achieve this the
  characters will have to persuade the elders of the Arzanjani Brass-Smiths' Guild to initiate one of them, including
  convincing themthat their secret will not be shared with the world at large.
  
  Azarbayjan
  Azarbayjan is a mountainous province to the north of the Jazira. Both it and the province of Arran to the
  north are nominally ruled by a dynasty known as the Atabegs (A-ta-begz) of Azarbayjan, the current
  head of which is Muzaffar al-Din Uzbek (r. 1210–1225), who rules from Tabriz. Uzbek's hand lies
  lightly on his domain; much of it is left in the hands of local governors, and Uzbek himself both
  acknowledges the overlordship of the Khwarizm-Shah and pays tribute to the king of Georgia.
  The population of Azarbayjan is incredibly diverse. Ethnically, it includes Turkic peoples, Persians, and
  people from the Caucasus, while its religious tapestry includes a broad mix of Muslims, Christians, Jews,
  Zoroastrians and followers of other religions. As a result of its terrain, communities are very scattered
  and its major centers are little more than large towns. The lingua franca of the region is a Turkic
  language, though most of the people also speak local dialects.
  Lake Urmiya
  Taking its name from the town on its western shore, Lake Urmiya is a startling shade of blue and smooth
  as glass. At its center is a small island inhabited by fishermen, who catch the strange dog-headed fish
  that inhabit the lake. In ancient times this island was home to a powerful sorcerer who conducted
  experiments on these fish, but an explosion triggered by a failed experiment destroyed most of the
  tower, including its master, though catacombs remain beneath the ruins. The residue of the sorcerer's
  magical activities have left the lake and island with a Magic aura of 1.
  Story Uses: The Sorcerer's Tower
  The secluded tower at Lake Urmiya could be a good site for a new covenant, even though the Aura is rather weak.
  Alternatively, it also provides a great excuse for an old-fashioned dungeon crawl, should the players feel nostalgic for
  the early days of role-playing. In both cases, given that the sorcerer clearly bred the hybrid dog-fish found in the lake,
  it is more than likely that the tower and the tunnels below it house all sorts of hybrid monstrosities that may oppose
  or welcome the characters, depending on the needs of your saga.
  Maragha
  The city of Maragha seems to enjoy the favor of some supernatural entity, for it is surrounded by
  flourishing orchards that produce a strange type of melon, green-skinned with red flesh, that tastes like
  honey. In addition, the sky is always clear here, so the city is favored by astronomers who enjoy the
  opportunity to study the heavens without having to rely on good weather.
  The Observatory at Maragha
  
  If your saga follows history, then in 1231 the Mongols occupy Azarbayjan. In 1260 Hulagu, the Mongol khan of
  Persia (r. 1260–1265), makes Maragha his capital. In 1262 he finishes building an observatory on the outskirts of the
  city for the famous Muslimastronomer Nasir al-Din al-Tusi (d. 1274). Nasir al-Din subsequently makes important
  astronomical observations including mapping the movements of the planets.
  Story Seed: Dim Skies and Rotten Fruit
  An unheard of thing happens: the skies above Maragha become cloudy. At the same time, the melon crop fails
  suddenly, going rancid overnight. The characters are asked to investigate, and they soon discover that the town has
  fallen out of favor with the supernatural entity that up until now ensured its prosperity. Yet what act by the populace
  has earned the creature's enmity, and how may it be appeased?
  Gilan
  The province of Gilan is a relative backwater in the Muslim world, not being particularly rich or famous.
  Most of it is mountainous and covered with jungle, but the coastal plain is fertile, and the people who live
  here grow various crops including rice and wheat. The local rulers of Gilan pay tribute to the rulers of
  Jibal, to the south, but are otherwise broadly left alone to rule the province independently. The emir of
  Gilan has been forced into a political alliance with the leader of the Nizari Isma'ili (see XREF Mythic
  Persia).
  Barvan
  Barvan is the major city of Gilan and is notable only for its bad reputation, being said to have no good
  houses or markets. It also does not possess a major congregational mosque, although a number of minor
  mosques do exist. The Dominion aura in the city is unusually low, with a score of only 1.
  Story Seed: To Build a Mosque
  Some of the people of Barvan would like to see a major mosque built in the city, both to provide a gathering point for
  the people and to improve the town's reputation, but the governor is not of particularly pious inclination and would
  rather spend his money on worldly pleasures. In addition, the most logical way to build such a mosque would be
  through the expansion of one of the existing mosques, but the townsfolk cannot agree on which mosque to expand.
  The characters are prevailed upon to act as external mediators both with the governor and between the leaders in the
  various mosques. Can they come up with a solution that will please everyone?
  Mukan
  Most of the province of Mukan consists of a swampy plain stretching from the mountains in the north-
  west portion of the province to the Caspian Sea. Much of this area is cultivated, with rice and wheat
  
  being particular crops grown here.
  Bajarvan
  One of the chief cities of Mukan is Bajarvan, which while a modest settlement in itself enjoys its fame
  through proximity to the source of the Water of Life, which is said to be near the town. However, no-
  one has as yet managed to find the fountain, or if they have, they have not returned to tell the tale.
  Khidr and the Water of Life
  Khidr (the Green One) is an important Muslimprophet. He is said to be immortal, having drunk or dived into the
  Water of Life, which he found by means of a shining jewel brought fromParadise by the prophet Adam. According to
  some stories, he and Alexander the Great sought the Water of Life together, crossing a dark land to find it. Alexander,
  however, became lost, so that only Khidr actually reached the goal of their quest.
  Khidr wanders the world giving advice wherever God directs him; indeed, he is believed to have given guidance to all
  the prophets who have lived since his birth, with the exception of Muhammad, who instead tutored Khidr. Khidr has
  power over the sky, the sea and all plant life, and is a particularly important figure to the Sufis, who see himas the
  epitome of the Sufi shaykh. Khidr usually appears as a venerable Muslimin a woolen cloak. As a result of diving into
  the Water of Life, his skin and clothes are a bluish-green color.
  Khidr is best used as a mysterious advisor to the player characters. He is unlikely to reveal his true identity to them,
  and at times he will give advice that seems bizarre and unreasonable, although it will always be proved correct in the
  end (see Moses and Khidr, later). Should the characters wish to find the Water of Life — which purportedly grants
  immortality to those who bathe in it — they will need to seek his guidance, though he will only help themin this if
  their intentions are pure.
  Arran
  As noted above, the province of Arran is ruled by the Atabegs of Azarbayjan, though their actual
  involvement here is minimal. The majority of the population follows Armenian Christianity, but there is
  also a significant Sunni Muslim community here, including most members of the ruling classes.
  Baylaqan
  The most important city in Arran is Baylaqan, which stands in a river valley supplied by several streams,
  with the result that the town has many mills, as well as flourishing gardens and orchards. However, this
  idyllic setting has recently become the site of discord, as the citizens are divided about how to treat a
  popular preacher who raves about a "storm gathering in the east" that will soon engulf its people. Some
  wish to lock him up or even have him executed, while others hail him as a seer.
  The Fate of Baylaqan
  
  The seer of Baylaqan is indeed correct, for in 1220 the Mongols descend on Baylaqan and destroy it. According to
  the sources, since they are unable to find suitable rocks nearby for their mangonels, the Mongols cut down plane
  trees, saw their trunks into chunks, and use these as ammunition when they attack the city walls. They then pillage
  the city and burn it to the ground. Depending on when your saga is set, characters may arrive here either just in time
  to help fight the Mongols or after the conquest, in which case they may be asked to help with the rebuilding.
  Shirvan
  To the north of Arran and Mukan lies the province of Shirvan, a mountainous region with a number of
  towns dotting the valleys. For centuries the province has been ruled by a Persianized Arab dynasty
  known as the Shirvanshahs (shir-VEHN-SHAHZ), who rule from their capital at Shamakhi. Currently
  power is shared between two members of the royal family: Farrukhzad I ibn Manuchihr III (r. after
  1187–before 1225) and his son Garshasp I (r. 1204–1225). The majority of the inhabitants of Shirvan
  are either Sunni Muslims, like their rulers, or Christians.
  Shamakhi
  The royal capital of Shamakhi consists of a town built entirely of stone, situated at the foot of a mountain
  and surrounded by gardens. Like Bajarvan, Shamakhi claims to be near to the source of the Water of
  Life, so it may be that explorers should start their search at the junction of the Cyrus and Araxes rivers.
  Shamakhi also possesses the Rock of Moses, which marks the spot where Moses met Khidr. A fish
  placed upon this rock by Moses and his servant came to life and swam away, and local people still
  come to the spot to pray for the healing of those languishing near death. For Muslims the rock is a relic
  with a Faith score of 3 and the Saint Power The Faithful Made Whole; see Realms of Power: The
  Divine, pages 43–46 and 88.
  Moses and Khidr
  Then found they one of Our slaves, unto whomWe had given mercy fromUs, and had taught himknowledge from
  Our presence.
  Moses said unto him: May I follow thee, to the end that thou mayst teach me right conduct of that which thou hast
  been taught?
  He said: Lo! thou canst not bear with me.
  How canst thou bear with that whereof thou canst not compass any knowledge?
  Moses said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee.
  He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.
  Qur'an 18: 65-70
  According to the Qur'an, when Moses and his servant met al-Khidr Moses asked if he could follow the prophet and
  learn fromhim. Khidr initially suggested that Moses would not be able to accept his actions without protesting, and
  eventually only allowed Moses to follow himwhen he agreed not to do so.
  Khidr then led Moses to a boat, which he scuttled. Moses protested, but Khidr reminded himof their agreement and
  
  Moses agreed to keep silent. The same thing happened when Khidr slew a young boy, and again when he built a wall
  near a city where some people had refused to give themfood. After Moses' third protest, Khidr explained his actions:
  The boat belonged to people who depended on it for their livelihood, but there was a coming a king who was taking
  possession of the boats of his people, so by rendering the boat unusable Khidr saved it frombeing taken. The boy,
  unlike his parents, was not a believer in Islam, so Khidr slew himso that they might get a better child (according to
  tradition, they gave birth to a daughter who was the progenitor of many prophets). The wall hid treasure that
  belonged to two orphans in the city, so by building it up Khidr was protecting it until they should be old enough to
  claimit. Moses and Khidr then parted ways.
  The story of Moses and Khidr is a lesson in unquestioning obedience that might prove a useful model for Mystery
  Cult Initiations your saga. Magi might be required to follow a Mystagogue, keeping silent in the face of apparently
  bizarre acts. Sufis take the story as a model for the relationship of a Sufi student with his master.
  Georgia
  The Christian kingdom of Georgia is, strictly speaking, outside the Muslim world, but its independence
  from Muslim rule is recent and hard won. Invaded by the Muslims in the 7th century, then embroiled in
  centuries of warfare with Muslim overlords, Georgia finally won independence in 1121 when King
  Dawid II (r. 1073–1125) took the capital of Tiflis, which remains the capital of the state today. The
  current king is Giorgi IV Lasha (r. 1213-1223).
  Georgia is a country of mountains, hills and plateaux, with lowland areas only on the coast of the Black
  Sea and the valleys of the rivers Rioni and Kura. It is inhabited by a number of different peoples,
  including Turks, Persians, Georgians, Armenians and Alans. There are both Christians and Muslims
  among its population, although the dominant faith is its own national Christian church, which owes loyalty
  neither to the Pope in Rome nor the Byzantine Emperor.
  Tiflis
  Located on major trade routes, including the Silk Road, and itself a major trade center, Tiflis is a city of
  great importance in the region. As a result it has been hotly contested over the centuries, and this is
  reflected in its fortifications, which include double walls and three heavily-reinforced gates. Despite this
  history of hostility between groups, Tiflis' population is remarkably ethnically and religiously diverse and
  tolerant, and mosques, churches and synagogues exist at times literally next to each other in the city.
  Story Seed: Sorcery, Treason and Plot
  The characters prevent a magical murder attempt made on the King of Georgia, and they are charged to bring the
  perpetrator to justice. It is clear that magic was involved in the attempt (perhaps a character saved the king froma bolt
  of magical lightning), which makes the need to find the person behind it all the more urgent. If a Hermetic magus was
  responsible, then he is guilty of breaking the Code's prohibition on mundane interference; although a tribunal must
  determine whether he has brought ruin on his sodales and thus liable for censure. On the other hand, if it was not a
  Hermetic magus, then it was clearly someone with power that might be a threat to the Order of Hermes, in which case
  the investigation is all the more necessary.
  
  Greater Armenia
  To the east of Asia Minor, and to the south-west of Georgia, lies the war-torn state of Greater Armenia.
  It is a land of mountains, high plains and valley basins. Its climate is very severe, with winters often
  lasting for over eight months. The country was conquered by the Muslims in the 7th century but
  managed to become an independent, tributary state in the mid-9th century. However, soon it was torn
  by wars between the Muslims and the Byzantines, and in the 10th Century many Armenians migrated to
  Lesser (Cilician) Armenia in Asia Minor. Greater Armenia fell to the Turks in the 11th Century and
  remains a contested area, for the Ayyubids have annexed some of its southern territories; the Byzantine
  Comneni retain part of it under the control of their empire at Trebizond, to the north-west; and the rest
  lies in the hands of local dynasties.
  The population of Greater Armenia is mixed, consisting mainly of Greek and Armenian Christians and
  Turkish Muslims. They grow cereal crops, fish in the rivers and mine for various metals and minerals,
  including silver and salt. The area is also well-known for its weaving, dyeing and embroidery.
  Story Uses: Greater Armenia
  Greater Armenia offers an attractive location for a Hermetic covenant, for it contains numerous isolated sites that
  have resisted mundane encroachment and may preserve high-level Magical Auras. In addition, the rather chaotic
  politics of the region makes it very easily to establish an independent presence, provided that the characters do not
  become so powerful as to pose a threat to neighboring political leaders.
  On the other hand, setting up a covenant in the area is not without its challenges. The severe climate makes a
  covenant difficult to supply and support. In addition, as the current tribunals reach their limits in terms of how many
  Hermetic magi they can support, other magi may also be looking to set up covenants in the region and may challenge
  characters for the best sites.
  Mythic Persia
  Persia stretches from the Tigris River in the west to the Oxus River in the north and east. It
  is ethnically and culturally diverse; a consequence of both its vast size and its central
  position. However, over seven tenths of its land area is desert and waste. Much of the
  country is high plateau, four to five thousand feet above sea level. Exceptions include the
  lands around the Persian Gulf south of the Zagros mountains, which is just above sea level,
  and the narrow coastal strip to the south of the Caspian Sea, which is just below sea level.
  The plateau is bounded by the Alborz mountains to the north and the Zagros mountains to
  the south and west. The plateau lacks major rivers since they find no outlet; many rivers on
  the plateau are simply lost in sands and swamps rather than reaching the sea.
  Persians are linguistically and ethnically different from the Arabs to the west. The majority of
  the population is found outside the great cities. Most are tenants, sharing their crops with
  their landlords, who tended to live in the towns. The low rainfall for most of the region results
  in a reliance on irrigation, through the use of underground water channels called qanats,
  
  which required constant and skilled maintenance. A significant minority of the population is
  nomadic or semi-nomadic; principally the Lurs of the Zagros mountains and the Ghuzz of
  Khurasan. Most of the provinces are ruled by a dynasty of Seljuk Turks who have sworn
  loyalty to the current shah; these rulers are either atabegs or mamluks. The atabegs were
  originally provincial governors who were tutors of Seljuk princes, but in the thirteenth century
  are semi-autonomous princes in their own right. The mamluks are raised as slave-soldiers
  to be utterly loyal to their masters, and placed in territories as direct subordinates of the
  sultan.
  The language of Persia is Parsi, or Persian; a tongue unrelated to other Middle Eastern
  languages. Arabic is the language of Islam, and retains its pre-eminence when discussing
  religion; it used also to be the language of all scholarship, but in the thirteenth century most
  Persian secular books are written in Parsi. Turkish became well-established during the
  period of Seljuk dominance, and various dialects are found amongst the Ghuzz and the
  Lurs.
  The Shahnameh
  The "Epic of Kings" is the national saga of the Persian people, composed by Ferdowsi in the tenth century.
  It is a record of the pre-Muslim history and legends of Persia. It begins with the creation of the world and of
  man, and then the introduction of fire, metal-working, agriculture, and other technologies. The early kings
  and their accomplishments are followed by the deeds of the great heroes: Saum, his son Zal and grandson
  Rostam. The age of heroes ends with the conquest of Alexander the Great; Ferdowsi then gives the history
  of the Sasanids, and ends with the conquest by the Arabs (whom he calls "the Army of Darkness").
  The Shahnameh is written in Parsi, and copies are often beautifully illustrated and decorated with gold leaf,
  and runs to seven volumes in length. A good quality copy such as this is a summa on Persian Lore, Level 4,
  Quality 12. It can also be studied as a series of tractatus on Magic Lore, Faerie Lore, Divine Lore, and
  Infernal Lore, each Quality 10.
  Recent History
  The Seljuk Turks ruled Persia for nearly two centuries. It was always an empire of two
  halves, with a sultan appointed in Khurasan to rule the east, while the Seljuk overlord ruled
  from the west. The sultanate of Khurasan came to an abrupt end in 1149 when the
  Shansabani family destroyed Seljuk rule there using infernal powers. To add to the troubles
  in Persia, the Ghuzz — who had been invited to settle in Persia and join the armies —
  rebelled in Khurasan in 1151, and invaded the neighboring provinces. Despite holding
  Sultan Ahmed Sanjar captive for over three years, the Ghuzz rebellion was short-lived, but
  the Seljuks never reclaimed Khurasan from the Shansabanis.
  Ala ad-Din Tekish, the mamluk ruler of Khwarazm, expanded his territory following the
  gradual collapse of the Seljuk empire after the death of Sultan Ahmed Sanjar, and
  eventually defeated his successor Togril III in 1194. Tekish's son Ala ad-Din Mohammed
  continued his father's work to conquer the remaining parts of the Seljuk empire, and
  proclaimed himself its shah in 1205, although the Caliph has yet to recognize this title.
  Since then he has crushed the Shansabanis in Khurasan, and extended his reign to
  Transoxiana; and is now the ruler of a vast empire that stretches from the River Jaxartes to
  the Persian Gulf. Two years ago the shah met with emissaries from Genghis Khan in
  
  Samarkand. The shah had them killed and shaved — a grave insult — and sent back to the
  Khan. It remains to be seen what the Great Khan's response will be.
  Persian Supernatural Factions
  In addition to the Suhhar Sulayman — who are ubiquitous in Persia's cities — there are five
  key supernatural factions who are active throughout Mythic Persia.
  The Yatus
  In ancient times, the kings of Persia received assistance from sorcerers who went by the
  name of yatus. Unlike the mobeds who served Persia in a sacred fashion, the yatus were
  wholly secular, and had practices that were deprecated by the Mazdean priests. Several of
  the ancient Persian kings used cadres of these sorcerers attached to their armies; the
  initial successes of Darius and Xerxes against the Greek city states can be attributed to the
  lack of preparedness amongst the Greeks for such magical assaults.
  In the main, yatus of old were faerie wizards; legends hold them as the inventors of the Ars
  Fabulosa (Realms of Power: Faerie, page 131), which encompass Faerie Summoning
  and related practices. Oral history recounts that these Arts were adapted directly from
  Canaanite Necromancy that are held to be the origin of all summoning powers. Some yatus
  followed darker Arts and it was these Goetic yatus who prompted the persecutions by the
  mobeds that eventually lead to the decline of Persian magical warfare. When the Suhhar
  Sulayman was formed, Persia contributed several lineages of yatus who had survived the
  Mazdean purges and the Muslim invasions, and they brought with them the knowledge of
  True Names and the Invocation of Names of Power Virtue (see XREF Order of Suleiman).
  The yatus today can be found in western Persia, Iraq, and the Northwest provinces. Most
  are members of the Suhhar Sulayman, combining Faerie Summoning with the Solomonic
  Arts, principally Solomonic Storytelling. Non-Solomonic yatus are faerie wizards
  specializing in the Ars Fabulosa. Faerie blood is quite common amongst the yatus. They
  are often pagan, which causes them to clash with many sahirs, so they tend to found closed
  communities of solely yatu buyut al-hikma.
  The Mobeds
  The glory days of Zoroastrianism are long-gone, but the faith is by no means extinct.
  Enclaves of mobeds can be found in Yazd, Daylam, and Kirman. For more information on
  the mobeds, see Chapter XREF, Mythic Zoroastrianism.
  The Nizari Isma'ili
  
  The original assassins. The Nizari Isma'ili are a fanatical sect who use murder to further
  their religious and political agendas. They are a renegade faction of sahirs, and are
  detailed in the Nizari Isma'ili State, later.
  The Ghuzz
  The Ghuzz are a race of magic-blooded humans who originate from the steppes to the
  north of Persia and east of the Caspian Sea. Legend tells that they are the scions of the
  biblical giants Gog and Magog, and there is no denying the giant blood that runs strong in
  these fearsome tribesmen. In addition to their size and their warrior reputations, the Ghuzz
  are also infamous for their uncontrollable nature. They would be all the more terrible if they
  could remain organized or loyal enough for long enough to make an effective force. The
  Ghuzz can be found in many of the southern provinces of Persia, particularly Kirman,
  Makran, and Seistan. Ghuzz breed and ride huge horses; those of the magic kin are the
  size of elephants.
  Ghuzz Characters
  All Ghuzz tribesmen have the Large Virtue, except for those in whom the blood of Gog and Magog runs
  strong. These, typically the leaders of the Ghuzz, are magic kin; and they have the Giant Blood Virtue, and
  a Greater Immunity to mental manipulation. These Ghuzz cannot be swayed through mundane or magical
  means; and thus cannot be controlled through Leadership, Charm, or Folk Ken, through Virtues such as
  Inspirational, or even through the Command the Masses Greater Power Virtue common amongst the Ghuzz
  leaders. The Ghuzz — magical kin or otherwise — often have the Rebellious Personality Flaw.
  New Virtue: Greater Power (Command The Masses)
  Major, Supernatural
  This Virtue grants the Command the Masses power described below. The Greater Power Virtue is further
  described in Realms of Power: Magic, page 44.
  Command the Masses, no cost, Init Qik – 2, Mentem: The Ghuzz can issue an order, and a standard Group
  of men are strongly inclined to obey this order. In battle, this secures total leadership, and the Ghuzz need
  not spend his turn forming a trained group or changing their actions. ReMe 30 (base 5, +2 Voice, +1 Diam,
  +2 Group) Greater Power (30 levels, –3 Might/Fatigue cost, +1 Init)
  New Flaw: Rebellious
  Major or Minor, Personality
  You react adversely to any attempt to oppose authority over you, and work against those who are in
  command. You do not necessarily have any desire to be a leader yourself, but you don't like to be pushed
  around.
  Zahhak
  
  Zahhak was the demonic ruler of Persia in its heroic age, holding the nation in his evil thrall.
  He ruled from Ctesiphon in the days of Jamshid (see Istakhr, later), and conquered Persia
  after sawing Jamshid in two. Under his reign, virtue was despised and wickedness lauded.
  His thousand-year reign was eventually ended by the hero Feridun. Since that time, a
  Zahhak has periodically appeared and been battled by Persian sahirs, but he has never
  achieved the same level of power that he did in Jamshid's day.
  Zahhak is not a demon in the traditional sense. Rather, when the demon Azi Dahak
  possesses an individual, that person becomes Zahhak. Possession is indicated by the
  growth of a black snake from each of the victim's shoulders. When cut off they simply
  regrow; only removal of the possession can cure them. The snakes crave human brains,
  and the victim is driven to satisfy this need by the demon inside him.
  In the first instance the possessing demon forces the new Zahhak to do evil deeds, but over
  time the victim is corrupted by the whispers and promises of power of the demon, and so
  far none have resisted his lure. Once the victim embraces evil, he is taught the Goetic Arts
  (Realms of Power: The Infernal, page 114), and can use Ablating to extend his life, gain
  magic resistance, and call upon all manner of evil powers by stealing them from other
  demons and supernatural creatures. Statistics for the Azi Dahak can be found in the
  Bestiary (XREF).
  Story Seeds: The Zahhak
  The last Zahhak was the Shansabani Sultan Mohammed al-Ghuri, defeated fourteen years ago (see Ghur,
  later). It would be unusual for another to be formed so quickly, but some Persian sahirs believe that Genghis
  Khan is, or is advised by, a Zahhak. The predatory way in which he is turned towards Persia is typical
  behavior of possession by Azi Dahak. If in your saga Zahhak is behind the Mongol invasion, then a whole
  campaign could revolve around ridding the Horde of the demonic influence.
  The first Zahhak was not killed by Feridun, rather he was chained and buried under Mount Damavand (see
  Mazandaran, later) with the assistance of an angel. He is no longer possessed by the demon, but dwells
  there still, protected from death by the divine bindings about him. This ancient individual from Persia's heroic
  age might be able to give an insight to characters facing a reborn Zahhak.
  Fars
  This province was the birthplace of two of the greatest Persian dynasties, the
  Achaemenians (6th – 4th centuries BC) and Sasanian (3rd – 7th centuries AD). It thus gave
  its name to the whole region; for the original name Parsa became Hellenized to Persis.
  Fars is currently an atabegate ruled from Shiraz by the Salghurid dynasty.
  Climatically, the province is divided into two: the Hot Lands (Garmsir), the lowlands near
  the coast; and the Cold Lands (Sardsir) to the north, in the highlands. In its southwest corner
  is the desert of Mandistan.
  Arranjan
  
  The westernmost of Fars's five great cities, Arranjan lies on the south bank of the Tab
  River, which forms the border with Khuzistan. It is surrounded by date-gardens and olive-
  groves, and is known for both soap and bitumen. There have long been Isma'ili strongholds
  on the hilltops around Arranjan, and the city itself has recently been captured by the
  Isma'ilis.
  Story Seed: The Well of Hindijan
  Hindijan is the port of Arranjan on the lower reaches of the Tab river. Many fruitless nights have been spent
  by treasure hunters in Hindijan, searching for a cache of treasure rumored to be hidden there. A certain well
  has drawn much interest from the treasure hunters; it emits poisonous vapors, such that any bird flying over
  it fall dead into the well. However, because of its poison, the well remains as-yet unexplored.
  Darabgerd
  The circular city of Darabgerd was founded by a family of Daylamite origin, and has always
  held Isma'ili sympathies even if this has not been openly declared. Near Darabgerd is the
  Kubbat-al-Mumiya, the 'Bitumen Dome', which is locked by an iron door and opened once
  a year when an officer of the sultan arrives and gathers in a box the twelve months'
  accumulation of bitumen for royal use.
  Salt of Seven Colors
  Near to Darabgerd is a hill where rock salt of seven colors is occasionally dug out. This salt is of interest to
  sahirs for it is Dedicated Vis (Realms of Power: Magic, page 122), exceptionally suited to the summoning of
  jinn who find it particularly pleasing. Each pawn of this vis gives the same bonus as two pawns of normal vis
  when summoning jinn (but not other types of spirit). Princes like to keep control of the salt mines and use
  the salt of seven colors to court sahirs, or reward them.
  Story s e e d: a sahir is gifted with a princely sum of salt of seven colors, either as an inducement or a reward
  for a trivial task. This allows him to summon and bargain with much more powerful jinn than he ever could
  before, and his benefactor hints that he can get much more. Unfortunately, the salt provided to the sahir is
  tainted to be highly addictive, and the jinni summoned keeps demanding more and more. This is fine while
  the benefactor keeps supplying the salt, but he eventually starts to ask for bigger and bigger favors. The
  sahir comes to the characters (or perhaps is one of the characters) in need of solutions: how to escape from
  the powerful jinni he has summoned, and how to uncover the nefarious plot of his 'benefactor'.
  Istakhr
  The governance of the north district of Fars is administered from Istakhr, which was known
  to the Greeks as Persepolis. Around and inside the city are several buildings that date to
  the time of Jamshid and King Solomon. The shores of nearby Lake Bakhtigan are crowded
  with villages growing rice and pomegranates.
  On the hills to the northwest of the city are the Sih Gundaban, the 'Three Domes'; three
  
  great fortresses, behind which has been built a great dam in a deep gorge. The dam
  provides sufficient water for a thousand men during a year long siege. There is also a
  training ground on a flat hilltop.
  Between Shiraz and Istakhr is the Forest of Kamfiruz, an oak forest surrounded by pasture
  land, and the town of Bayda. The forest is home to fierce lions which are the terror of the
  cattle on its pasture.
  Jamshid
  The fourth king to rule the world, according to the Shahnameh, Jamsid made his capital at Istakhr, which
  then was called Takht-e Jamshed. He was a mighty sorcerer who had control over all the jinn of the world,
  and invented armor and weapons, weaving and dyeing, masonry, making wine, and navigation and ship-
  building. He was endowed with the royal farr, a shining light that indicated the blessing of Ahura Mazda.
  However, he grew to boast of his accomplishments, and the farr abandoned him. Without the farr, Zahhak
  (see later) was able to make war on him, and Jamshid was brutally murdered by the demonic tyrant.
  The Jaam-e Jam
  The Cup of Jamshid is a silver cup ringed seven times with gold and gems. For it to work, it must be filled
  with an elixir of immortality. This can be any liquid that grants long life, such as al-Iksir (see XREF
  Solomonic Magic) or a Hermetic longevity ritual in an appropriate form. It must be invented afresh each time
  it is made, and brewed specifically for the user of the cup; and permits use of the device for one season.
  Once used in the cup, the elixir loses its magical properties. When activated, the cup allows the bearer to
  see any place in the world, similar to Summoning the Distant Image, but without the need for an Arcane
  Connection to the place scried. The user needs to merely mention the name of the place to be viewed, and
  an image appears in the cup. The Jaam-e Jam can also give visions of the heavens, and doubles the
  wielder's Artes Liberales for astrological calculations, and doubles Solomonic Astrology for magical
  workings.
  The Cup of Jamshid was used by the ancient Persian dynasties right up to the Muslim invasion. It was never
  taken by the Arab rulers and remained hidden in Istakhr until rediscovered by a sahir several years ago.
  Story Se e d: The sahir in possession of the Cup of Jamshid has been using it for petty purposes; spying on
  his neighbors and rivals, which may include the characters. In the midst of his nosy scrying, he stumbles on
  a noted member of the community doing something unconscionable; such as binding a sentient being,
  sacrificing to the devil, or something similar. There is no way he can reveal what he has seen without
  revealing how, and so must manipulate the characters through his secret knowledge of them into uncovering
  the deeds of the eminent citizen.
  Kajaran
  A small but prosperous town near the Persian Gulf. Endemic to the region is a type of
  magical worm that grants skill and luck to those that possess it. The fortune it grants is
  proportional to its size, but the Kajarani are careful not to allow the worm to grow too big. In
  the past, Haftvad allowed his worm to grow for seven years, into a glossy black dragon with
  a splendid saffron-colored pattern on it. Once a simple peasant, Haftvad used his good
  luck to became a tyrant who controlled all the land from Basra to Kirman. His armies
  defeated King Ardeshir (founder of the Sasanid dynasty), and it was not until Ardeshir killed
  the elephant-sized dragon with boiling lead that Haftvad's luck ran out and he was slain.
  Haftvad's mighty fortress still exists, hidden high in the mountains.
  
  The Kajarani Worms
  The worms are an unusual Beast of Virtue, in that they can be Enriched (Realms of Power: Magic, page 124)
  while they are still alive. A worm must be kept on its own in a box for a season, and not be exposed to any
  light during this period. Every day the worm must be fed twelve mulberry leaves, each one precisely folded
  into a pellet. At the end of the season, the worm grants the Luck Virtue to the person who fed it. If it was fed
  by more than one person, it dies. A Kajarani worm eat any other worms it comes across. After a year, the
  Enrichment process must be repeated, or else the worm dies. If repeated, the worm grows bigger — to the
  size of a mouse — and grants Puissant (Ability) Virtue to its owner in addition to Luck. To prevent the worm
  from dying it can be Enriched in the third and fourth years; the worm grows to the size of a cat and a dog
  respectively, and grants the Venus' Blessing Virtue in the third year and the Wealthy Virtue in the fourth. All
  Virtues are cumulative. However, in the third year the possessor of a worm cannot refuse to pander to the
  worm's comfort (the Compulsion Flaw); and in the fourth year it begins to repulse him, eventually developing
  into the Fear Flaw. No-one in Kajaran permits their worms to live for a fifth year, in fear of becoming another
  Haftvad.
  Kish
  The island of Kish is the principle port of the Persian Gulf. A great walled city dominates
  Kish, which lies about twelve miles from the coast. Famous in its own right for the pearls
  fished here, Kish throngs with trade from Arabia, Africa, and Al-Sindh; which is transported
  to Huzu on the mainland and taken north to Shiraz. Kish has risen in prominence over the
  last hundred years or so, ever since the previous port of Siraf further west around the coast
  was destroyed by an earthquake that lasted seven days.
  Abarkavan
  The Long Island is home to pirates and raiders, and is the bane of the emir of Kish who
  prefers that the traders coming to his port are unmolested. Kish's lucrative pearl fishery
  banks are also close to Abarkavan, and divers risk encounters with the pirates whenever
  they collect their harvest. The pirates have amongst their number an elementalist (Hedge
  Magic Revised Edition, Chapter 2) who plays havoc with the wind and waves.
  Mount Kavarvand
  The home to Adur Farnbag, one of the three Royal Fires of Zoroastrianism (for the others
  see Mihr and Takht-i-Suleiman, later). The Royal Fires were believed to have been ignited
  before creation, and brought forth on the back of the ox Srishok to propagate faith and
  protect mankind. Adur Farnbag is to be found within a terrestrial Divine regio (see Realms
  of Power: The Divine, page 13) with an aura of 8. The entrance to the regio opens on the
  west side of the mountain every dawn and the east side of the mountain every dusk; the
  pure holy fire pours forth from the regio entrance, earning Kavarvand the epithet of 'the
  shining mountain'.
  Adur Farnbag is housed within a Zoroastrian fire temple. It is accounted the most holy of the
  three Royal Fires because it is seen as the earthly representation of the yazata Atar, who
  
  burns in the presence of Ahura Mazda. It was originally located in Khwarazm, but later
  brought here by mobeds who still dwell on Kavarvand thanks to the Gifts of Gayomart (see
  XREF, Mythic Zoroastrianism). Adur Farnbag represents the priests of Ahura Mazda, and
  anyone who has undergone the navar initiation receives a bonus to all Ability and magic
  rolls equal to their Theology: Mazdean Ability whilst within the regio. Mount Kavarvand is a
  place of pilgrimage for Zoroastrians. Any temple fire which is lit from a flame deriving from
  Adur Farnbag has the Divine aura increased by an additional +1.
  Shiraz
  Shiraz was made the capital of the Persian empire by the Buyid dynasty (945–1055), who
  decorated it with palaces, mosques, and the great wall that surrounds it. Today, Shiraz is
  famed as a place of learning, home to several academies and the schools of famous
  poets; and it has been granted the epithet of Dar al-Elm, the House of Knowledge. Its
  central position in Fars makes it a thoroughfare for most of the provinces business and
  trade. It is packed with narrow, crowded markets, and boasts three great mosques.
  Perhaps the most famous structures of Shiraz are its many shrines to the imamzadihs —
  the relatives or descendents of the twelve Shi'i imams. Each imamzadih can grant a
  different miraculous power (mostly regarding healing specific ailments, finding a spouse, or
  easing childbirth), and the shrines vie for the attention of pilgrims and visitors.
  The Imamzadihs of Shiraz
  The shrine of the brother of the fourth imam and the shrine to the daughter of the sixth imam have a long and
  bitter rivalry. The former is found on the Street of Butchers, and is known for baraka to cure injuries to the
  limbs. The latter has a much more prominent position just off the main square, and grants baraka to cure all
  problems with the feet. When a powerful emir is inflicted with a painful abscess on his foot, devotees of each
  shrine clamor for his attention, knowing the prestige (and riches) they will earn from his healing. Characters
  who have been healed at one of the shrines might be asked to provide testimony, and get caught up in the
  riots when the other shrine tries to disrupt the proceedings. The emir might ask the characters to determine
  which of the two shrines is the most worthy — or the most likely — to cure his complaint.
  Shapur
  The City of Flowers, as it is sometimes known, Shapur's exports are irises, violets, jasmine,
  narcissuses, and most notably, the red rose of Shapur. Ten different kinds of perfumed oil
  are made in Shapur, made from the various flowers of the city. Of these, attar of roses is
  perhaps the most famous; this expensive perfume makes it all the way to the courts of
  England and France.
  The Black Man
  
  In a cave near Shapur is a 40' tall statue of a man carved in black stone. At the base of the statue are three
  carved leaves. Some say that the statue is carved to represent King Shapur; others believe it to have been a
  real man turned to stone by God. The kings of Persia's ancient dynasties used to anoint the statue in oils,
  but none have given it homage for many centuries. The cave behind the statue has a waterfall, and a wind
  always seems to be blowing from its mouth.
  The statue is actually a mighty div (demon), bound into this statue by a mobed many centuries ago. It is
  believed to be one of the 45 named demons (XREF Mythic Zoroastrianism), but which one is unknown.
  Knowing he was not powerful enough to bind the demon in perpetuity, he fashioned the three leaves —
  originally colored green — as a warning of when to repeat the binding; as it eroded the color would fade from
  the leaves. In the days of the Zoroastrians, the anointment of the statue was accompanied by a blessing by
  the mobeds to renew the binding. Since the days of Muslim rule this practice was abolished as idolatry, and
  the demon is close to being free. Only one tenth of one of the leaves remains green.
  Yazd
  The mountainous region around Yazd became the stronghold of Zoroastrianism after the
  coming of Islam to Persia, and remains one of the few regions where the Mazdean faith is
  still practiced openly. The mountains around Yazd contain six holy shrines, or pirs, which
  form the destinations for yearly communal pilgrimages for the Zoroastrian villages, and an
  excuse for feasting and dancing.
  The city of Yazd is well fortified, and has two iron gates on the Istakhr road. The city is very
  fertile thanks to the streams that flow from the nearby mountains, and it seems like paradise
  to have such a fertile land so close to the Great Deserts. The mobeds are held responsible
  for this minor miracle.
  Jibal
  Named "the mountains" (al-jibal) by the Arabs, this province is dominated by the Zagros
  mountains which run northwest to southeast along its southern quarter. Its four great cities
  (Hamadan, Isfahan, Kirmanshah, and Qazvin) have all at one time been home to one or
  more of Persia's dynasties or conquerors, and their fortunes have waxed and waned; but at
  all times the largest city Isfahan has flourished. South of Hamadan is the emirate of
  Luristan, the home of the Lurs, a semi-nomadic people who herd the foothills of the Zagros
  mountains.
  The chief road through Jibal — called the Khurasan Road — passes from Baghdad to
  Kirmanshah, then Hamadan, and Rayy before heading into Qumis through the Caspian
  Gates. Jibal is one of the most densely populated of Persia's provinces, and has a
  corresponding high number of sahirs. It is common to see a sahir carried aloft on a jinni-
  made whirlwind, or riding one of Isfahan's famous flying carpets; speeding to some
  important engagement.
  Isfahan
  
  Arising in the Yellow Mountains to the west of Isfahan, the Zayandah River passes through
  the city and flows into the swamp of Gav-Khanah on the borders of the Dasht-i Kavir. Here
  the river sinks underground and emerges 90 leagues away in Kirman where it eventually
  reaches the sea.
  The biggest of Jibal's cities lies on the northern bank of the Zayandah River. It is actually a
  twinned city: to the east is Jay, surrounded by a wall with a hundred towers, and to the west
  is Al-Yahudiyah, the 'town of the Jews', who have dwelt here since the time of
  Nebuchadnezzar. The noted physician Ibn Sina (known as Avicenna in the West) lived and
  taught here. Isfahan exports silk and cotton, as well as saffron and all kinds of fruit, but it is
  for its carpets — the famed Persian rug — that Isfahan is best known.
  Persian Rugs
  A famed export from all over Persia is the intricately-woven carpet or rug; and the center of excellence in
  Persia is Isfahan. A traditional Isfahan rug has an ivory-colored field bearing a single central medallion
  surrounded by leaves and vines. Vibrant hues of blue, rose, and indigo are employed using dyeing
  techniques that are a closely guarded secret of the Isfahani weavers.
  There are several weavers of magical carpets in Isfahan; these craftsmen mostly have the Touched by Magic
  Major Virtue (City & Guild, page 72). This Virtue allows a weaver to make a magical carpet by adding the
  magnitude of the magical effect and the Uses per Day modifier to the basic Craft Total of 12. Each weaver
  can only instill magical effects which cover two Hermetic Forms. A magical carpet only ever operates for the
  person for whom it was made.
  The two most famous weavers are Dadvand and Yarankush. Dadvand is a manufacturer of the famed flying
  carpet. Dadvand's family have been making these carpets since the time of the Sasanids, and they have
  patrons amongst the Suhhar Sulayman. These are exceptionally expensive due to the skill required to make
  them. Dadvand makes other magical rugs as well, such as ones that promote an aura of health which
  speeds recovery from wounds.
  Yarankush is known for making carpets which protect their owner. He specializes in rugs that let out a loud
  noise when they are stepped on by anyone other than their owner; and in these days of secret murder such
  carpets are a boon to any powerful man. Unknown to all, Yarankush is a member of the Isma'ili assassin
  sect (see later); and hidden in the design of the carpet he hides a secret warning so that they know not to
  step on the carpet. Since advertising that one has a Yarankush rug defeats the point of having one, this has
  not affected Yarankush's sales.
  Enchanted Carpets
  Dadvand's Ste e d of the Air: Twice per day, this heavy woolen carpet can lift off the ground and transport
  its owner, and everything he is carrying, through the air as fast as a horse can run. ReAn 15 (base 1, +1
  Conc, +2 very unnatural motion, +1 carry person on carpet, +1 speed; +5 maintains concentration). Ease
  Factor to make: 16
  Yarankus h's Murde re rs ' Chagrin: Twice per day the owner can activate the warning function of the
  carpet. As long as he remains in contact with the carpet (sleeping or sitting on it, for example), any other
  individual touching the carpet causes it to emit a loud sound for a round; each carpet produces a different
  noise. CrIm 3 (base 1, +1 Touch, +1 Size). Ease Factor to make: 14
  Kargas Kuh and Siyah Kuh
  
  The 'Vulture Hills' and 'Black Hills' are the highest points on the plain of Persia: black, evil-
  looking mountains and famous hiding-places for robbers. Between the two mountain
  ranges is the caravanserai of Dayr al-Jiss, where, by order of the Sultan, four great tanks
  are kept full of water to supply travelers crossing the Dasht-i Kavir.
  Kirmanshah
  The seat of the semi-independent province of Kurdistan, created in about 1150 by Sultan
  Sanjar for his nephew. Kirmanshah boasts a great mosque and a sumptuous palace. About
  a day's march east of Kirmanshah are the sculptures of Bustam, carved into the black rock
  of the mountain. These depict King Darius receiving tribute from his subject kings, and the
  much later sculptures of King Khursaw Parviz and Queen Shirin; whose story are well-
  known — Shirin was loved by the sculptor Farhad, who killed himself in despair for his love
  of her.
  Kanguvar
  Kanguvar, called Kasr-al Lusus, the Robber's Castle by the Arabs, lies near to the road
  heading east from Kirmanshah; so named because of the larcenous activities of its
  inhabitants. Travelers are well-advised to count their fingers and toes after passing through
  Kanguvar.
  Qum
  Perhaps the second most holy place in Persia after Mashhad, Qum bears a shrine to the
  Fatima, sister of Imam Reza (see Mashhad, later). Buried with her are the three daughters
  of the ninth imam. Reza once told the faithful that a pilgrimage to his sister's tomb would
  assure entrance to Paradise.
  A few miles east of Qum is the mosque of Jam Karan. In 986 Hassan ibn Muthih was
  visited by the Imam of the Ages and the prophet al-Khidr, and told to build a mosque on the
  sacred ground of Jam Karan. The mosque built at his direction is virtually unequalled in
  Persia in terms of architecture and embellishment. The mosque has a Dominion aura of 7.
  Rayy
  The city of Rayy is strongly fortified, and has five gates over the five roads that radiate from
  here — to Hamadan, Qazvin, Mazandaran, Khurasan, and Qum. The inner city, containing
  the mosque and the houses of the bureaucrats, is surrounded by a ditch. The outer city
  surrounds and overlooks the inner city, and has a prominent fruit market selling melons,
  peaches, apricots, and so forth. It also exports blue-dyed cotton, particularly as striped
  cloth; and hardwood taken from the Mazandaran forests.
  On a nearby mountain there is a shrine dedicated to Shahr Banu, a Sasanid princess and
  
  mother of the fourth Shi'i imam. Legend has it that the princess was swallowed by the
  mountain rather than allow her enemies to kill her. For centuries before there had been a
  shrine here dedicated to Anahita, the Mazdean yazata of water and fertility. The spring at
  the shrine is a source of Aquam vis; if the water is collected when Venus is in the sky.
  Savah
  The people of Savah are camel-drivers and herders, but the great mosque of Savah
  contains a magical library unequalled in Persia. Attached to the town's mosque is a
  hospital and a tall domed tower, which houses the library on its lower floors and an
  observatory at its top. The tower is staffed by Savah's House of Wisdom, all of whom are
  members of the Ashab al-Najm (see XREF Order of Suleiman). The observatory of Savah
  is world-renown, containing innumerable star maps ranging from ancient Babylonia to the
  current day, and the state-of-the-art in astronomical instruments. In addition to having a
  Magic aura of 5, the observatory grants a +3 bonus to any astrology rolls, including use of
  Solomonic Astrology.
  The current Asala of the Ashab al-Najm hails from Savah, a wizened old man named Meriq
  al-Asala al-Qalani al-Safar al-Najm. He is mostly known for wearing a strange hat that looks
  like it is inside-out, and joking that his hat does not sit on his head, but rather that his head
  sits on his hat. After the previous Asala left in 1186 (see XREF Jazira: Nasibin), Meriq
  stepped forward to represent the family, to general acceptance by the other astrologer-
  viziers at the Majlis, who consulted the heavens. Many of them now think he does not take
  the responsibility seriously enough, but do not feel they should ask him to step down. He
  does not have The Gift, but is nonetheless a gifted communicator and has written many
  excellent books on Artes Liberales and Solomonic Astrology, among other subjects.
  Takht-i-Suleiman
  The 'Throne of Solomon' is located in a semi-circular valley in the mountains of Jibal. At the
  summit of a small, flat-topped hill is a small but deep lake fed by an underwater spring. On
  its shores is a remarkably well-preserved Mazdean fire temple, whose walls are co-terminal
  with a terrestrial Divine regio of aura 8. The regio is the resting place of Adur Gushnasp,
  one of the three Royal Fires of Zoroastrian belief (see Mount Kavarvand earlier for more
  details of the Royal Fires). Adur Gushnasp is particularly attuned to warriors and nobles,
  and a weapon made in a forge lit from Adur Gushnap and quenched in the waters of the
  lake receives a +4 bonus to invoking God's aid in battle (Realms of Power: The Divine,
  page 41) whenever the warrior for whom it was made uses that weapon. This bonus lasts
  for a number of years equal to the wielder's Theology: Mazdean Ability. The weapon loses
  all power permanently if used by another.
  Khuzistan
  
  Khuzistan is the most ancient inhabited area in Persia, once known as Elam in the days of
  old Babylon. Khuzistan occupies the watershed of the great Karun river, which starts in the
  Zagros mountains, and Khuzistan's well-watered plains are used to grow sugar cane. Its
  many rivers have been canalized to serve the fields and the towns, and all are navigable by
  boat. The northern reaches of the province are home to the semi-nomadic Lurs (who also
  occupy southern Jibal). Khuzistan is ruled by a Ghuzz atabeg of the Hazarasp family who
  has sworn loyalty to the Khwarazm-shah.
  Ahwaz
  The capital of the province of Khuzistan, Ahwaz is plagued by jinn who cause it to be
  unbearably hot during the day, and swarming with biting flies at night. The crashing of the
  water-bound jinn over Ahwaz's weir keeps those not used to it up at night, and the fields
  around the city are plagued with all manner of snakes and scorpions.
  The Alchemist of Ahwaz
  There is an alchemist who claims to be able to turn base metals into gold who lives in Ahwaz. He needs a
  few magical ingredients to effect this change, and promises to share his yield with characters if they help
  him get the supplies he needs. Key amongst these ingredients is the wood collected by the gryphons that
  live in the Zagros mountains for their nests. However, he intends to abandon his helpers to the mercy of the
  gryphons, so to safeguard his secret recipe.
  Gundeshapur
  The city of Gundeshapur is home to the great medical school and hospital known as the
  House of Healing. It was founded by the sahir Bakhtyshu, a Nestorian Christian and one of
  members of the wise council of Harun that reformed the Suhhar Sulayman. His
  descendents still run the school, which was funded by the Seljuk Sultans and has remained
  in high regard with the Khwarazm-shah. Unsurprisingly, the House of Healing is also
  Gundeshapur's largest bayt al-hikma. It is a palatial building near the center of town, with
  doors open to every direction and covered porches of canvas held up by wooden columns
  on all four sides. It has many windows depicting the stories of the members of the First
  Council, though many locals mistakenly believe them to depict Christian legends, and a
  great hall surrounded by an outer corridor (much like a cloister). The whole house is inside
  a Divine aura, which the sahirs must work around by digging out laboratories deep beneath
  the ground where there are many buried pockets of Magic power, and these rooms are
  connected with the common area by long, narrow ladders.
  The vizier currently representing the bayt at Gundeshapur is Nil al-Wazir al-Salih al-Yad, a
  sahir of Christian descent who converted to Islam after joining the Suhhar. Many believe
  that he maintains a dangerously close association with the sahir sect called the Nizaris
  (see The Nizari Isma'ili State, later), members of which have occasionally visited him at the
  famous House of Healing. The Ashab al-Yad have always had a poor reputation in the
  Suhhar, however, and Nil has never seemed particularly troubled by these accusations at
  
  Majlis. He is said to be a great historian, very knowledgeable of past events of the Middle
  East, and also well-versed in European history. He is not especially skilled at Solomonic
  Medicine, as others of his family might expect him to be, but instead seems to prefer the art
  of Solomonic Storytelling, and is said to have an enchanting singing voice.
  Ramhurmuz
  A rich town that makes its living from silk and perfume; Ramhurmuz also boasts a modest
  library. The sahirs of Ramhurmuz in the past made contact with one of the fabled sorcerers
  of Soqotra (see Rival Magic). For several years the exotic wizard studied with them and
  they exchanged ideas; but in his naivety he gave away many of the secrets of his island,
  including the recipes for many perfumes which the sahirs made into a commercial success.
  When he realized that he had been duped, the sorcerer left, but not before laying a fearful
  curse on the district; which every year is inundated with gnats and biting midges.
  District of the Zutt
  The Zutt are a tribe that dwells to the south-east of Ramhurmuz, close to the border with
  Fars. They are a semi-nomadic people that claims origin from beyond Al-Sind, and they
  travel in wagons richly painted with vibrant designs. The Zutt themselves favor flamboyant
  colors in their dress, utilizing delicate silks and heavily-dyed linen. The Zutt have a poor
  reputation for larceny, and the Khuzistani are usually hostile to them when they arrive in town
  to trade. Zutt women are known for being powerful Folk Witches (Hedge Magic Revised
  Edition, Chapter 3).
  Occasionally the Zutt wander further afield; and have been encountered Egypt and in
  Samarkand. Furthermore, some of the covenfolk of Atsingani (see The Lion and the Lily,
  page 76) bear a close resemblance to the Zutt.
  Kirman
  Kirman, although technically part of Persia, has a history of remaining virtually independent.
  The Ghuzz ruled the region since invading across the desert fifty years ago, but their
  authority has disintegrated under their notorious inability to be themselves ruled, and the
  Ghuzz have entered the ranks of the Khwarazm-shah's army which now occupies Kirman.
  Kirman is mostly steppe and semi-desert; and is famous for its oranges, dates, and
  pistachios. It is the home to several secretive communities of Mazdeans, who try to not
  draw attention to themselves; for they have been heavily persecuted in the past. A quarter
  of the province is taken up by the Jabal Kufs, mountains found to the south of the Dasht-i
  Lut.
  The Balu Tribesmen
  
  The Jabal Kufs are occupied by Balu tribesmen who are greatly feared by the Persians. Travelers' tales
  recount that they use rocks to stone their victims to death in order not to needlessly blunt their swords. They
  are rumored to need neither food nor drink, and have the tireless nature of their war-camels. The Balu detest
  the Ghuzz, but consider them worthy enemies to use their swords upon.
  The Balu have a strong dose of Jinni Blood (XREF Jinni Chapter), and very often have the Greater Immunity
  to Thirst Virtue. They are usually accompanied by their jinn kinsmen on their raids, and they have wise men
  who possess Faerie Summoning and Bonding (see Realms of Power: Faerie, pages 131–133). Their war
  leaders are occasionally bonded to desert or mountain jinni, allowing them access to their faerie powers.
  Bardasir
  The city of Bardasir is an important trading center, set between the west of Persia and
  Khurasan. Outside the town on a very tall hill is the provincial governor's palace, set amid
  lush gardens. The city is guarded by a second fortress at the gate, and a third castle
  overlooks the houses from the center of the city. Despite all this military might, Bardasir
  was still sacked during the Ghuzz invasion, and its importance has been taken over by
  Sirjan.
  Jiruft
  This city lies on the Div Rud — the Demon River — that thunders with such force that
  waterwheels throughout the city supply power to the processing of indigo, cotton, and grain.
  The forests around Jiruft are home to lions, and the city is under siege from the fierce
  creatures. Anyone approaching the city must brave the deep-shadowed forests, and trade
  with the outside has dried to a trickle in recent years. The lions of Jiruft are ruled by a jinni,
  who took over the pride about a decade ago. Since he extended his glamour over the
  forest of Jiruft it has acquired a Faerie aura, and the lions have become mildly warped in
  the process.
  Story Seed: The Lion-Shah
  When the lion-shah hears that the lions of Kamfiruz in Fars (see Istakhr, earlier) are being persecuted by the
  local emir, he asks the characters to protect them, and if possible, bring them to Jiruft so that they may be
  safe. In return, he offers his gratitude and that of the lions; this could prove a valuable commodity to a sahir
  or an animal trainer.
  Mazandaran
  This is the collective name given to the provinces between the Caspian Sea and the Alborz
  mountains. Gilan is the easternmost province (see XREF Iraq & NW Frontier), with Daylam
  to its south, then Tabaristan further east (whose chief city is Amul), then Gurgan in the west
  (whose capital is also called Gurgan). During the Muslim conquest of Persia, Mazandaran
  
  was never taken, partly due to its protection by the Alborz mountains to the south and partly
  due to the strong resistance put forth by its aristocratic Mazdean families. The Bavand
  family remained in control of Mazandaran for two hundred years, before they were
  eventually brought down by the Nizari Isma'ilis (see later) in 1125, who are now dominant in
  the region.
  Mazandaran was known to the ancient world as Hyrcania, a land famous for its tigers
  (statistics for the Hyrcanian Tiger can be found in the Bestiary, XREF). The region is
  exceptionally fertile with a tropical climate, and the Zoroastrians believed that it was
  especially blessed by Ahura Mazda. Unlike most of Persia, houses in Mazandaran are
  usually built of wood rather than brick, and it is particularly famed for an exotic hardwood
  called khalanj.
  Mazandaran is a magical battleground between three factions of magicians. Firstly, in the
  south-west is Daylam, which is one of the few strongholds of Zoroastrianism remaining in
  Persia. Second there are the Nizari Isma'ili, who have strongholds in the Alborz mountains
  and dominate the political scene in Mazandaran. Finally, there are the yatus of Mount
  Damavand. The members of these three groups clash regularly. All three groups have deep
  religious convictions that they will never agree upon; and Isma'ilism in particular is a
  proselytizing faith which seeks to unite all men under its banner, and remove those who
  refuse to convert. Furthermore, the yatus and the Nizaris fight over vis sources; the mobeds
  and Nizari fight to influence or control the local rulers, and the mobeds detest the yatus for
  their paganism and presumed diabolism.
  Hyrcanian Vis
  Vis is plentiful in the lush and fertile lands of Mazandaran. The yatus attribute this to Mount Damavand,
  believing it to be the source of all vis in the world, whereas the Daylami mobeds consider it part of Ahura
  Mazda's bounty. Vis commonly accumulates in the unique or unusual in Mazandaran; if a chicken lays three
  brown eggs and one white, the white one contains vis. In a field of wheat, it is the ear that has thirteen grains
  that has the vis. The furthest piece of driftwood on the Caspian shore might also contain vis. Characters can
  spend time searching for vis by following up on rumors gleaned from locals, and the hunter can expect to
  follow blind alleys or find that the vis has already gone. Searching for vis takes a base time of one season.
  Make a Perception + Mazandaran Lore roll against an Ease Factor of 9. Success indicates a pawn of vis.
  For every point in excess of the Ease Factor, either another pawn of vis is found, or the time taken is halved.
  These can be combined in the case of a good roll; for example, a character who makes the roll by eight may
  take eleven days (halving four times) to find five pawns of vis.
  Se arch for Vis : Pe r + Maz andaran Lore + Modifie rs + s imple die agains t an Eas e Factor of 9
  Modifie rs
  Formula or spell that detects vis*
  + magnitude of highest formula
  Magic Sensitivity*
  + Ability
  (Realm) Lore** +Ability
  Searched this area in the last season
  –15
  Searched this area in the last six months
  –9
  Searched this area in the last year
  –3
  *only one of these bonuses can be used
  ** Cannot grant a bonus greater than the character's Mazandaran Lore. Further, if Magic Lore is not used,
  
  half of the vis found (rounded up) is tainted by the Realm applicable to the Lore used.
  At the storyguide's option, this mechanic can be used to find vis in other regions (with the appropriate Area
  Lore), although the yield is typically lower. The Ease Factor would be 12 for a typical wilderness region, 15
  in a settled area, and 18 in a city.
  Most sahirs living in the region — whether of yatu or Nizari training — either discover or are granted a
  Personal Vis Source (as per the Virtue) early in their career.
  Daylam
  This highland region resides in Gilan and Mazandaran, but may as well be a country in its
  own right. At the height of its power in the tenth century, Daylam encompassed all of Gilan,
  Tabaristan, Gurgan, and Qumis; now all of these provinces are under separate rule, and
  Daylam is identified culturally rather than geographically or politically. The Alborz mountains
  isolates Daylam from the Persian plateau, and it is inhabited by a fiercely independent
  people who resisted the rule of the Sasanids and the Arabs. The Daylami were one of the
  last peoples in Persia to accept Islam, and Zoroastrianism is still relatively strong here;
  existing uncomfortably alongside Isma'ili Islam. The Nizari Isma'ilis hold fifty castles in
  Daylam, of which the chief is Alamut (see later), the strongest is Maimun-Diz, and the most
  remote is Lamasar.
  Qumis
  The province of Qumis lies at the eastern Alborz mountains south of Tabaristan. Its chief
  settlement is the city of Damghan, which is virtually the only non-Isma'ili settlement in the
  province. The emir of Qumis is under siege in his own land, and he treads very carefully so
  as to not upset his subjects, never knowing which of them is a Nizari. Isma'ili efforts in
  Qumis are coordinated from the great mountain stronghold of Girdkuh. Girdkuh charges a
  toll on all travelers through Qumis, since it is the only route between western Persia and
  Khurasan that does not cross the Great Desert.
  The Caspian Gates
  Through the province of Qumis runs the road from Rayy to Nishapur. This road passes through the Caspian
  Gates, or Sirdara to the Persians. The 'gates' are an interminable narrow gorge cutting through the
  mountains; carts can only advance in single file between the vertical cliff faces, and progress is hindered
  further by the water pouring down the rocks and the swarms of serpents that haunt the area. Merchants still
  risk the road in preference to taking the route across the Great Desert.
  Mount Damavand
  This distinctive mountain dominates the whole of Tabaristan, and its snow-capped summit
  is visible for hundreds of miles across the plains of Persia. Damavand is the home of the
  Simurgh (see The Persian Bestiary, later), and evil tyrant Zahhak is believed to be
  
  imprisoned below the mountain. There are seven settlements on the lower slopes of the
  mountain, each one with its own bayt al-hikma comprised of mostly yatu-descended sahirs
  (see Insert).
  The Simurgh
  An immense bird that lives on Mount Damavand, although she makes expeditions to all corners of Persia
  and most of its inhabitants have seen the Simurgh at some point. The people of Persia are oddly comforted
  by her presence, as she is a bringer of fertility as well as a symbol of national pride. The Simurgh is so old
  that she claims to have seen the destruction of the world three times over. During her exceptionally long life
  she has accumulated wisdom, and she is an authority on many subjects. In her most famous legend, the
  simurgh adopts the albino Zal (the father of Rostam), when he was abandoned by his father in the Alborz
  Mountains. Zal learnt much from the Simurgh, and when he left her she gave him three of her feathers, with
  which h could summon her in need. Statistics for the Simurgh can be found in the Bestiary (XREF).
  The Great Wall of Gurgan
  This immense fortification stretches from the eastern shore of the Caspian Sea and heads
  eastwards and north to end in the Pishkamar Mountains. The wall is over 120 miles in
  length, with 35 forts placed approximately every 30 miles. The wall is 25 feet wide, about 20
  feet tall, and has a central canal carrying water throughout its entire length. It is made of red
  bricks, reinforced by steel and adamantine — an unbreakable metal made from diamonds
  by certain magicians. There is a Magic aura of 5 along the length of the wall. Legend holds
  that the wall was built on the order of Alexander the Great (and thus is sometimes called
  Sadd-i-Iksandar, the dam of Alexander) to keep the descendents of Gog and Magog from
  entering Persia. In this purpose it seems to have failed, for the Ghuzz (see earlier) entered
  Persia a century ago, and were invited to stay.
  One of the reasons it might have failed to repel the Ghuzz is a breach in the wall, at the
  closest fort to the Gates of Alexander, which mark the western terminus of the wall close to
  the Caspian shore. No-one knows how recent the breach is, but since its discovery the
  local sahirs have noted the lack of the aura alignment (Realms of Power: Magic, page 16)
  that used to mark the Wall of Gurgan; in that spells directed against giants used to receive
  twice the normal aura bonus. It is obvious to anyone who inspects it that the breach was
  intentional, and there is evidence of non-Solomonic magic used to enforce the gap in the
  wall's protection. The sahirs of Mazandaran have showed little interest in repairing the
  breach since the Ghuzz are of no current threat to them.
  Story Seed: Sealing the Breach
  The characters are aware of a threat to Persia's security; whether it is from the Mongols, from a Zahhak, or
  from an enemy yet to reveal itself. They learn that the yatus of Damavand are guardians of an initiation script
  that grant the Major Magical Focus of 'Enemies of Persia'; but it can only be performed in the aligned aura of
  the Wall of Gurgan. The characters must try to repair the breach in the wall, which might involve going head-
  to-head with whatever supernatural foe caused it.
  
  The Great Desert
  Although referred to as a single desert — the Great Desert, or Al-Mafazah ('The
  Wilderness') — Persia's central dry lands are composed of two distinct regions, called
  Dasht-i Kavir in the north and Dasht-i Lut in the south. The Great Desert belongs to no
  province; it is a no-man's land where outlaws find shelter and there are no permanent
  villages except for the three oases. The roads that join towns on opposite sides of the
  Great Desert have water tanks and domes built every three to four leagues, and it is in the
  best interests of merchants to keep these tanks full. Both deserts are the haunt of jinn.
  Dasht-i Kavir
  This salt desert is found to the north of Persia's central plateau, and is about 500 miles
  west to east, and about 200 miles north to south. Although the center receives virtually no
  rainfall, there are marshes, wadis, and steppe-like regions within the Dasht-i Kavir, and in
  the west, a great salt lake. Unlike the Dasht-i Lut (see below), the Dasht-i Kavir is home to
  many birds such as the ubiquitous sand grouse and the impressively large bustard; as well
  as the fabled Persian gazelle and the Hyrcanian tigers who hunt it.
  Garmah
  In the center of the Dasht-i Kavir, half way between Isfahan and Tabas is one of the three
  oases of the Great Desert. It consists of three hamlets camped around a small fort, palm
  trees, and some pasture where cattle forage. The emir of the fort is charged with keeping
  the desert routes clear for merchants and travelers.
  Naband
  The middle of the three oases, Naband sits between Kirman and Quhistan. Despite
  possessing a guard house, the domed water tanks of Naband are notorious hiding places
  for desert raiders.
  The Rig-i Jinn
  An area of sand dunes in the central Dasht-i Kavir that is home to a tribe of jinn. The Rig-i Jinn is avoided by
  the traders who cross the desert; but the jinn, while mischievous, are not malicious. The Rig-i Jinn is found
  within a Faerie Aura of 3, but it is an extension of the glamour of the tribe, and moves when they do.
  Travelers encountering the jinn spy a lush oasis where there should be none. They may encounter either
  hospitality or hostility depending on the mood of the jinn, but whether they are given food and drink or
  wounds, the oasis will have moved during the encounter, and when the faeries retreat, the characters could
  be tens of leagues away from where they started.
  
  Dasht-i Lut
  The 'emptiness desert' is approximately 300 miles along its northwest to southeast axis
  and 200 miles wide. The eastern part of the Dasht-i Lut is a low plateau of salt flats. The
  south east is principally sandy. Unlike the Dasht-i Kavir, animal and plant life is much more
  scarce in the southern desert.
  Gandom Beriyan
  The central portion of the Dasht-i Lut is called Gandom Beriyan ('the toasted wheat'). It is a
  volcanic wasteland covered in black lava. It is the most treacherous of terrains, riddled with
  ravines and sinkholes; and blasted by a terrifically strong wind. The Gandom Beriyan is the
  hottest place in Persia, and is completely devoid of animal or plant life. It is, however, the
  home of the most malicious and evil of the jinn tribes, since an Infernal Aura of 4 flourishes
  here. The aura is corrupted with a Debauched aura of exhaustion (Realms of Power: The
  Infernal, page 14), that prevents anyone from spending confidence points whilst here. At
  the heart of the Gandom Beriyan is the entrance to a Tartaran regio with an Aura of 7 where
  the air itself burns, and the rock is molten. One of the most powerful corrupt jinn in Persia
  lurks in this regio.
  Why Go to Hell?
  It is difficult to see why characters would ever come to Gandom Beriyan. However, there are a few reasons
  why they might. It is a place of infernal pilgrimage; and a group of characters might chase a villain here
  before he can dedicate himself more fully to the path of hell. Characters might accidentally stumble upon it
  whilst fleeing from the Balu tribesman; if this occurs, they may find themselves being rescued by their
  pursuers who are loathe to allow the land more victims than is necessary. Alternatively, as the hottest place
  on earth, the Gandom Beriyan might be important in a mystery initiation, or as a place to forge or destroy an
  item of power.
  Sanij
  The southernmost oasis of the Great Desert, Sanij links Kirman with Seistan. The Balu
  tribesmen (see Kirman, earlier) know this valley oasis well, and are a constant threat to the
  sizeable population which lives here.
  Makran
  A coastal province which gets its name from mahi khoran, meaning 'eaters of fish' in Parsi.
  It is sparsely populated, with most of the population concentrated in small fishing villages.
  The capital of the province is Fannazbur, but it is a poor town compared to the mighty cities
  of other provinces. The port of Tiz is a stopping point between Al-Sind in the east and Fars
  
  in the west. In the past, Makran was the battleground in the past between the Arab caliphs
  and the kings of Al-Sind, and war elephants captured from the latter in battle were
  integrated into the Persian army. Bands of Ghuzz roam through Makran, having once been
  part of the invasion force that occupied Kirman.
  The Gedrosian Desert
  O Commander of the faithful! It's a land where the plains are stony; Where water is
  scanty; Where the fruits are unsavory Where men are known for treachery; Where plenty
  is unknown; Where virtue is held of little account; And where evil is dominant; A large
  army is less for there; And a less army is use less there; The land beyond it, is even
  worse… ~Messenger to Caliph Umar, 644 AD
  Famous for its impassability, the desert of Makran has fought at least three great ancient
  armies in the past: that of Cyrus the Great, the legions of Queen Semiramis and lastly the
  previously unconquered veterans of Alexander the Great. Know as Gedrosia to the
  ancients, the arid coastal region is inhabited by scattered fisher folk.
  The region contains an incredibly large numbers of pagan ghosts, soldiers from the armies
  that have died since antiquity attempting to cross its arid expanse. As restless dead, these
  spirits are readily susceptible to the summons of necromancers and other summoners,
  although most are overwhelmed with the emotions of despair and memories of deprivation
  and are unable to provide much useful information about their past.
  Seistan
  Seistan is a lowland country lying around and to the east of Lake Zarah, into which several
  major rivers drain. Like Quhistan and Ghur, Seistan is a dependency of Khurasan rather
  than a separate province in its own right. In the Shahnameh, Seistan is called Zabulistan,
  and famous as the home of Zal and his son Rostam, a man of both heroic proportions and
  heroic reputation. Seistan is home to many Ghuzz families.
  Rostam
  Rostam is the legendary hero of the Persian race. He was a giant; so big that his mother struggled to give
  birth, and his father had to be taught how to perform a caesarian section by the Simurgh (see Persian
  Bestiary, later). His constant companion was Rakhsh, a stallion big enough to bear his weight, fierce enough
  to kill a lion, and twice as swift as any other horse. The best known tales of Rostam are Haft Khan-e
  Rostam and Rostam and Sohrab. In Haft Khan-e Rostam (Rostam's Seven Quests), he journeys to rescue
  his king from the clutches of the demons of Mazandaran. The story ends with an epic battle between
  Rostam and the Div-e Sepid ("White Demon"). In Rostam and Sohrab, Rostam mistakenly kills his own son
  Sohrab in battle. Rostam was eventually killed through treachery of the king he served.
  The legend of Rostam can be integrated into a saga in a number of ways; and some ideas are given below.
  So famous is it that any Persian character is likely to know the story of Rostam without an appropriate
  Ability roll, but precise details should be left to those with an appropriate Area Lore.
  
  Mythic Blood: Rostam
  A magus who hails from the line of Rostam has great physical prowess. You can grant yourself a +3 bonus
  to any one type of physical action that is a specialty of the Athletics, Ride, or Swim Ability (e.g. climbing,
  running, riding at speed, diving, swimming long distances, etc.). Each time this power is used, a different
  physical action can be selected; the bonus lasts for two minutes, and cannot be used again until the
  previous bonus's duration has expired (ReCo 25: base 10, +1 Diam, +2 flexibility). The Minor Magical Focus
  that accompanies this bloodline is Damaging Supernatural Creatures, and the Personality Flaw is Reckless
  (born mostly from stubbornness rather than heroism). It is likely that you have either the Large or Giant
  Blood Virtue.
  Rostam's Tiger Skin and Mace
  Rostam's Tiger Skin was worn over his armor, and he used it as a blanket when adventuring. It grants a
  Soak bonus of +5 that is cumulative with any other armor, and it has a Load of 1. It makes its possessor a
  very deep sleeper; the character can always recover Long Term Fatigue levels from a night's sleep, even if it
  is on hard ground or unpleasantly cold. However, a Stamina roll of Ease Factor 9 is required to rouse the
  character from sleep at all, and when woken the character has a –1 penalty to all actions until the sun rises.
  These effects can be thrown off by spending a confidence point. The tiger skin is currently in the possession
  of the emir of Ghur.
  Rostam's Mace is a two-handed mace (treat as a warhammer, ArM5 page 176) of superlative craftsmanship,
  and grants a +3 to both Attack and Defense Totals. While held, the mace grants the wielder the effects of
  the Inspirational Virtue. It was taken to Turan (Transoxiana) by Rostam's enemies after his death, and is
  currently in Samarkand, lying forgotten in one of the tombs in the Shahr-i-Zindah.
  It is said that reuniting the mace and the tiger skin with the body of Rostam will rouse the hero from his
  deathlike sleep — albeit temporarily — and cause him to stride afresh to Persia's defense. Once the threat
  from the east becomes apparent (see XREF Genghis Khan), Persian sahirs may well consider that the
  resurrection of their greatest hero is worth the trouble. A quest in the story of Rostam in Elysium (Realms of
  Power: Faerie, page 34) may grant clues to the location of the two items.
  Dartal
  The city of Dartal is located in the Zamin-Dawar, the 'Land of Gates', referring to the passes
  into the mountains of Ghur. Dartal is heavily garrisoned with horse guards as protection
  against the warlike Ghurs on the other side of the mountains. The Zamin-Dawar is the
  source of much of Persia's wool.
  The Idol of Zur
  At the time of the Muslim conquest a fabulous idol was taken as booty from the Zur Mountain near Dartal. It
  was made of solid gold, and had rubies for eyes. For the last few hundred years it has been owned by a
  succession of notables, but is now in the possession of a Zutt family (see Khuzistan, earlier). Whether
  through its own power or that of the Zutt matriarch, the idol has the ability to move, and has been walking in
  the direction of Zur for the last few years. The characters encounter the Zutt family following the two foot idol
  as it slowly makes its way to Zur. What will happen if it is permitted to return to its shrine is unknown, but
  could either be very good, or very very bad.
  
  Zaranj
  The capital of Seistan is Zaranj, built on a branch of the great Helmund river; during flood
  time the city is perilously close to the shores of Lake Zarah as it swells dramatically in size.
  The city has an inner town surrounded by a wall, beyond which is the suburbs of the outer
  town. All the houses have running water thanks to above-ground channels, and they nearly
  all have cellars in which the inhabitants live in the oppressive heat of the summer. Within
  Zaranj is a fluted tower with no doors, stairs, or visible means of approach. On top of the
  tower are believed to be the bones of Rostam and his horse Rakhsh; their bodies were
  exposed to the sun and the vultures in the Zoroastrian manner, but their bones were never
  retrieved; instead the tower was sealed to serve as a monument.
  Around the city are salt marshes; these are inundated when the level of the lake rises every
  year. Beyond the marshes are the desert sands. The Zaranj area is famous for its baad sad
  va bist rooz, the "120-day wind" which blows north to south from the beginning of summer
  until the autumn. As it blows, it whips up a cloud of dust that clothes the whole region in dirt.
  Some believe the wind to be the home of jinn, but in fact it is a host of migrating air
  elementals (see Realms of Power: Magic, page 138) who cavort through the area once a
  year.
  Lake Zarah and Mount Khajeh
  According to Nestorian Christianity, the three magi started their trip to Bethlehem from Lake Zarah.
  According to Mazdean legend, the lake is the keeper of Zoroaster's seed; when the final renovation of the
  world is near three virgins will enter the lake and thence give birth to the saviors of mankind. The waters of
  the lake have a Divine Aura of 2.
  A flat-topped black hill called Mount Khajeh emerges from the waters of Lake Zarah. It bears an ancient fire
  temple and two abandoned forts collectively called Qal'a-e Sam — the 'fort of Saum' — named after
  Rostam's grandfather.
  Khurasan
  The largest province of Persia, Khurasan is named after khor, the sun, indicating that for
  many Persians, the sun rises over Khurasan. The region has long operated as an
  independent sultanate, but is now firmly part of the Empire of the Khwarazm-shah. Seistan,
  Quhistan, and Ghur are all districts of Khurasan rather than provinces in their own right.
  Rishtah
  A disease that is particularly common in Khurasan thanks to the malign influence of Mars is rishtah, known
  as dracunculus (little dragon) in Latin. Worms form in the flesh of the limbs of the victim; and their hot venom
  causes severe inflammation and paralysis of the infected limb. Most often the legs are affected (causing the
  
  Lame Flaw until cured), but rishtah occasionally afflicts the arms or eyes (simulated with the Missing Hand
  or Missing Eye Flaws, respectively). Rishtah is difficult to contract, but also difficult to eliminate without
  medical assistance. It is a Serious Choleric disease of Severity 12; with a Stable Ease Factor of 4 and a
  Recovery Ease Factor of 18. The interval time is one month (for more details of diseases, see Art &
  Academe, page 45).
  A cure used by the Ghuzz is to bury the afflicted limb in hot sand from dawn until dusk. The worm then
  migrates from the limb and into the sand. The problem with this cure is that sometimes the rishtah survives
  in the sand and can grow to be five feet long (and some report even bigger ones). The Ghuzz call such a
  worm the olgoi khorkhoi, and report that it has been known to attack travelers and livestock with its fiery
  venom. Statistics for the olgoi khorkhoi can be found in the Bestiary (XREF).
  Herat
  Known as the Pearl of Khurasan, Herat is dominated by the remains of a citadel built by
  Alexander the Great. Like many of the cities in this area, Herat has changed hands many
  times in the last century; nevertheless during this time it has managed to develop a
  reputation for brassworking, which remains its chief export.
  Herat boasts a Zoroastrian fire temple called Sirishk just two leagues to the north atop a
  hill; unusually, this temple is still inhabited by a mobbed and attracts worshipers from the
  nearby hills. The presence of Shamiran castle directly behind the temple may have
  contributed to its longevity. There is also a Nestorian church between Sirishk and Herat. To
  the south of the city is a lush land like a garden, profusely irrigated by numerous canals.
  Story Seed: The Riddles
  The Emir of Herat has made a strange announcement. "One must come to me, neither clothed nor naked,
  neither afoot nor on horse, and speak to me neither indoors nor out. If this person does not come, then Herat
  shall be destroyed!" The emir is in the control of a horrible ghoul, and the only way to free him is to answer
  its three riddles, and the emir reckons anyone clever enough to answer his own riddle is also smart enough
  to answer those of the ghoul. Unfortunately, the ghoul also has a powerful Death Prophecy: it can only be
  killed by someone who is neither man nor beast, by someone who does it neither by day or by night,
  someone who offers it a present that is not a gift, neither by metal nor rope nor poison nor stone nor fire nor
  water, and by someone who is neither fasting nor eating at the time.
  Karakum Desert
  This "black sand" desert, also called the Desert of the Ghuzz, lies between the Caspian
  Sea to the west and the Aral sea to the north. It is bounded on its north eastern border by
  the Oxus River which flows into the Aral Sea in Khwarazm.
  Merv
  An important oasis-city on the Silk Road, Merv has been named "the rendezvous of the
  great and the small" as a testament to its immense market; where, if accounts are true, it is
  
  possible to buy anything. Merv once boasted to be the largest city in the world, but in 1153
  it was pillaged by the Ghuzz nomads, and since then has changed hands between the
  Khwarazmians, the Ghuzz, and the Ghurids, and has lost importance in Khurasan in favor of
  Nishapur. The last of the great Seljuks, Sultan Sanjar, is buried in Merv, under a great dome
  covered in blue tiles which is so high that it can be seen from a day's march away.
  The libraries of Merv are greatly celebrated; the Great Mosque has two: the 'Aziziyah with
  over 12000 books; and the Kamaliyah library, with slightly less. Also stored here are the
  libraries of the colleges of Samanidiyah, 'Umaydiyah, and Khatuniya. The Dumayriyah
  library is perhaps one of the smallest, but many of its 200 books are unique, and all are
  priceless. Of most interest to the Suhhar Sulayman, the library of the grand vizier Nizam al-
  Mulk is part of the greater collection of Merv, and its House of Wisdom is the keeper of
  these great tomes of magic.
  Merv is home to a group of faeries who dwell in the market, running stalls next to the locals.
  These faeries help fulfill Merv's reputation for a place where anything can be purchased.
  They gain vitality from making exchanges with mortals; although they themselves do not
  supply any goods; they simply arrange a deal with a different mortal who can provide the
  desired goods. The result is an intricate web of favors and exchanges that might involve
  several tiers of mortal involvement.
  If the characters need a particularly exotic ingredient or item, then Merv is a good place to
  find it, but the price might be equally difficult to obtain. The answer is to visit a different
  faerie merchant to obtain that thing, hoping he will ask in return for something easier to get.
  The trick is knowing when to stop; you might end up needing to find a pebble with a white
  spot on it, but you are equally likely to be asked for the crown of the Sasanid king!
  Story Seeds: Save the Books
  The invasion of the Ghuzz have taught the sahirs of Merv a lesson. An even bigger threat, in the shape of
  Genghis Khan, looms to the east, and Merv is home to thousands of books that can never be replaced.
  Unable to impress on the colleges and madrasas the importance of moving their books to a safer location,
  the sahirs are doing their best to copy as many as they can. This frantic attempt to preserve these
  irreplaceable texts can lead to any number of stories:
  A forgotten secret is uncovered when a book is copied. Example: the location of Solomon's Seal.
  Theft of books to which clerics deny access. Example: A daring raid into the Dumayriyah to liberate
  a tome of Isma'ili theology.
  Transport of books to a safe place. Example: some of Nizam al-Mulk's most prominent tomes are
  moved further west, but a group of hostile magicians are aware of the opportunity to steal magical
  power for themselves.
  Mashhad
  The city of Mashhad is perhaps best known for its luxurious shrine to Imam Reza, the eighth
  Shi'i imam. Reza was unexpectedly appointed by the Sunni Caliph Mamun to be his
  successor to the Abbasid caliphate. Following violent uprisings from the Sunni Muslims
  after hearing this announcement, Reza suddenly died before he could take his post; leading
  the Shi'a to accuse Mamun of regretting his decision and solving the tense political
  situation with murder.
  
  Mashhad ar-Rizawi ('the place of the martyrdom of Reza) was built on the site of his death,
  and a tradition arose that a pilgrimage to Mashhad was worth 70,000 pilgrimages to
  Mecca, and the tomb of the imam became a holy place to which people flocked from all
  over Persia. The shrine has a Divine aura of 6.
  The Footsteps of Imam Reza
  All along the road between Nishapur and Mashhad are imprints on the rocky road which are locally believed
  to be the footprints of Imam Reza left as he made his fateful journey towards his death in Mashhad. It is said
  that a person who retraces every footstep and matches his own to them will be especially blessed in the
  next venture he undertakes. However, several of the footsteps are difficult to locate thanks to erosion and the
  actions of malicious jinn, who sometimes create false trails to lead petitioners astray. Completing the
  pilgrimage should involve a short story where the character's faith is tested; but if completed successfully,
  the character gains the Intuition Virtue for the duration of his next venture.
  Nishapur
  On a strategic site controlling access to the east, Nishapur is named after the first
  Sasanian King, Shapur I, who made it his capitol for a brief time. Like most of Khurasan's
  cities, Nishapur is dominated by its market. Its market streets have many hostels for the
  merchants, and almost every trade is represented here. Virtually all the turquoise and
  malachite that makes its way into the Middle East and Europe originates from mines near
  to Nishapur.
  'Umar Khayyam
  This famous astronomer, poet, and sahir lived and taught in Nishapur until his death in 1123. He was trained
  in the Solomonic Arts at Nishapur's House of Wisdom — a House he later went on to lead — and was an
  apprentice with both Hasan-i Sabbah and Nizam al-Mulk (see The Nizari Isma'ilis State, later). Nizam al-
  Mulk later provided him with a yearly pension to continue his studies. 'Umar Khayyam wrote several
  influential books on mathematics, astronomy, and philosophy; but he is best known for his poetry.
  Treatise on Demonstration of Problems of Algebra; written in Arabic; Summa on Artes Liberales (Level 5,
  Quality 9)
  Explanations of the Difficulties in the Postulates of Euclid; written in Arabic; Tractatus on Artes Liberales
  (Quality 10)
  Map of the Stars; written in Arabic; a Tractatus on Artes Liberales and a Tractatus on Solomonic Astrology
  (both Quality 11; includes a +1 from the beautiful illustrations of the original)
  Rubaiyat (collection of poems); written in Parsi; Summa on Philosophiae (Level 4, Quality 9)
  Mihr
  This unprepossessing village on the road to Nishapur is the home to one of the three Royal
  Fires of Zoroastrianism (see Mount Kavarvand, earlier, for more information on the Royal
  
  Fires). The ruins of a fire temple hide the entrance to a terrestrial Divine regio of aura 8.
  Within, the fire temple is intact, and inside it burns Adur Burzen-Mihr, the holy flame. This
  fire is specifically tied to farmers and craftsmen, just as the other two fires are tied to royalty
  and the priesthood. An tool left in the regio for a year will be purified by the holy flame, and
  henceforth grant a +4 bonus to any Craft or Profession Ability rolls made using it. This
  bonus lasts for a number of years equal to the Theology: Mazdean Ability of its owner. Only
  the owner of the tool can benefit from this bonus; should another even touch the tool, it loses
  its purity forever.
  Quhistan
  This "land of the mountains" is on the east of the Great Desert, bounded by Khurasan and
  Seistan. It is mostly a highland district with a corresponding cool climate, unlike the
  surrounding lands. Whilst technically a dependency of Khurasan, Quhistan is part of the
  shadow Isma'ili state (see later), and they control the mountain fortresses of Turshiz, Qa'in,
  Birjand, Muminabad, Dara, Tabas and Nih.
  The Cypress of Kishmar
  In Kishmar near Turshiz, Zoroaster planted a cypress tree that had sprung from a branch he had brought
  from Paradise. It grew taller than any cypress ever had, a monument to the conversion of King Goshtasp to
  Zoroastrianism. It was uprooted in 861 by Caliph Mutawakkil and transported across Persia to be used for
  beams in his new palace, although the caliph was killed on the very day it reached its destination.
  There are several cypresses in Quhistan that are claimed to have grown from a seed of the Kishmar tree,
  and in some cases, this is even true. The trees themselves radiate a Divine aura of 1 within five paces, and
  this aura is automatically tempered with the Calm virtue (see Realms of Power: The Divine, pages 38–39).
  Wood from the fallen branches of these trees and fed into the sacred fire of a Zoroastrian temple increases
  the Divine aura of the temple by one point until the wood has been burnt. Wood chopped from the trees lack
  this property.
  Ghur
  When the Shansabani (see insert) were driven from Ghur by the Khwarazm-shah, they
  unfortunately left their familiar demons and evil spirits behind. As a consequence, Ghur is a
  dangerous land, and many of its roads are haunted by malicious jinn. The towns are home
  to demons that walk in human form, and the Ghurs live in permanent suspicion of their
  neighbors, and even members of their own family should they start to act in an unusual
  manner. In some towns, the demons have taken over and rule openly, and the humans are
  powerless to stop them.
  The people of Ghur are more closely related to the Baluchi and the people of Bactria and
  Badakhshan than they are to Persians.
  
  The Shansabani
  The ruling family of Ghur have long been the Shansabani family, who claim Zahhak (see earlier) as their first
  ancestor. Sultan Ala'uddin Hussain, known as Jahansoz ('World Burner'), took Ghur from the Ghaznavids
  with the help of his demonic patrons, and he and his kin ruled over Ghur (and later, Khurasan) with an iron
  fist. The Shansabani brooked no dissent or disaffection, and any political troublemakers simply disappeared
  mysteriously. The sultans of Ghur pursued an aggressive policy with their neighbors, but fortunately for
  Persia, their attentions were drawn to the fabled east rather than west or south. They were divided into three
  branches; one ruled Bactria and Badakhshan from Bamiyan, another ruled Khurasan from Ghazni, and the
  main branch ruled Ghur from Firuzkuh.
  The last Shansabani sultan was Mohammed al-Ghuri, and he was a host to Zahhak. The Shansabani never
  capitulated the province and have not been officially replaced, but they have all vanished. Some claim they
  have left Persia for Mythic Hind; others claim they have gone into hiding. One persistent rumor places the
  Shansabani heir at the court of Genghis Khan.
  Bamiyan
  A rich, yet unfortified city in the east of the Ghur district; Bamiyan was recently one of the
  three capitals of the Shansabani. Its people are infidels and pay respect to two great idols
  high up on the mountainside. In a chamber supported on columns are two statues cut into
  the living rock; the locals call these Surkh and Khing ('Red' and 'Gray', respectively) and in
  the convoluted religion of Bamiyan they are twin aspects of a single god. The chamber in
  which these idols are found is richly decorated with carvings of birds, which have been
  covered in beaten gold. The two idols wander occasionally from their mountainside nook,
  bringing a Faerie aura with them as they come. When Khing walks, the people of Bamiyan
  hold feasts in its honor and bedeck it with flowers, but when Surkh fares abroad they hide
  within their houses and tremble.
  Firuzkuh
  The summer capital of the Ghurids, Firuzkuh means 'turquoise mountain' in the local dialect
  due to the preponderance of that mineral, and silver, in the surrounding hills. Firuzkuh was a
  retreat used by the Shansabani to keep their wicked activities hidden. Many of their
  political enemies were brought in secret to Firuzkuh, and drowned in the Hari river. Some
  claim that Firuzkuh was the center of devil-worship by the Shansabani. The palace is now
  empty, although the ghosts of the family's victims still stalk its halls.
  The Minaret
  Located on a bend in the Hari river, the Minaret of Firuzkuh stands over 200 feet high, and
  is made of baked bricks. It is intricately decorated with glazed tiles bearing alternating
  bands of Qur'anic verses, geometric patterns, and calligraphy in multiple scripts. The
  verses from the Qur'an are taken from the surat Maryam, which relate to Mary, the mother of
  Jesus. The minaret has been under assault from the jinn of the Hari, and just recently the
  mosque to which the minaret was attached was destroyed in a flash flood. The minaret
  
  stands firm against their attacks, for it is powerfully warded against supernatural creatures.
  Sahirs have spend long years trying to figure out the means by which it is protected, but the
  minaret's secrets have so far eluded them, other than to determine it is of Divine origin.
  Ghazni
  Formerly the capital of the mamluk of Ghur, but now abandoned by the Shansabani, Ghazni
  is famous for the Bahramshah mosque, which has minarets with a star-shaped cross-
  section, and covered in geometric patterns. It is also well-known as a fabulously rich city,
  with ornate decorations on the lowliest of buildings, and ostentatious displays of gold and
  jewels from its inhabitants. Even the lowliest peasant has a gold necklace or bracelet, and
  higher status individuals drip with precious gems. These riches derive from the Wealth of
  Nations power of a False God (Realms of Power: The Infernal, page 37) worshiped in
  secret by the Ghaznians.
  Kabul
  A city greatly frequented by merchants, who travel up the single fortified road to the market
  to trade with the exotic merchants who also come here from Mythic Hind. Of most interest to
  the Persians is indigo, which can raise a rich price further west. However, a more sinister
  substance is also sought out: a substance called myrobalan, a greasy speckled powder
  with a spicy nature akin to pepper or cardamom. Myrobalan is of great interest to
  physicians, since when properly prepared it can have potent curative properties. However,
  it can induce hallucinations that can be pleasurable (if the myrobalan is prepared with wine)
  or horrific (if prepared with water). Either sensation proves devastatingly addictive, and the
  markets of Kabul are littered by myrobalan addicts with their distinctive vacant expressions
  and dark-stained teeth. Kabul is ruled by a demon known only as "The Shadowed One",
  who is somehow connected to the trade in myrobalan. None have seen him in person; his
  four lieutenants control the people on his behalf with their demon-granted powers.
  The Nizari Isma'ili State
  The Isma'ili state is unlike others in the Mythic Middle East, in that it does not exist on
  maps, or in terms of military might, but rather lies in the hearts of men. It is a small state and
  widely scattered, nevertheless it is united under a strong devotion to its beliefs and goals,
  and has successfully resisted all threats aimed against it since its foundation over a
  hundred years ago. The Nizaris exercise political dominance in Persia, not through their
  meager territorial successes but through the point of a knife and through magical murder.
  Rather than meeting their enemies in battle they use subterfuge and deception to eliminate
  the leaders.
  History
  
  In the middle of the eleventh century, three apprentice sahirs at the same House of Wisdom
  in Nishapur — Abu 'Ali al-Tusi, Hasan-i Sabbah, and 'Umar Khayyam — became the
  closest of friends. They swore a pact of brotherhood that if any one of them achieves fame
  and greatness, he would share it with his friends. Abu 'Ali al-Tusi was the rising star of the
  trio, and became vizier to the Seljuk Sultanate (where he gained the laqab of Nizam al-
  Mulk), and also grand vizier of the Suhhar Sulayman. He offered positions to his friends;
  'Umar refused, asking instead for the means to continue his studies. Hasan accepted, but
  only to get close to the vizier, for he had secretly become a member of the Isma'ili sect of
  Islam, and at their instigation, murdered his childhood friend. The Suhhar Sulayman was
  outraged, but true to the dying wishes of their grand vizier they held forth on their
  vengeance. Reconciliation between Hasan and the Suhhar Sulayman soon became
  impossible after a schism within the Isma'ilis caused Prince Nizar — Hasan's superior — to
  flee to the mountain fortress of Alamut in Persia.
  Hasan-i Sabbah continued to train his devoted followers in the arts of Solomonic magic;
  and, it is rumored, to command sentient spirits. The Nizari Isma'ilis became feared for their
  single-minded devotion, using magic to walk in secret, ensorcel minds, kill through poison,
  and travel vast distances in the blink of an eye. These tactics proved to be shockingly
  effective, and the Seljuk governor of Persia — despite help from the Suhhar Sulayman —
  proved incapable of mounting an effective response. They were successful in taking key
  towns, but their strategy merely caused the populace to fear Isma'ilism, rather than
  embrace it. The Nizaris and the Suhhar Sulayman settled into a pattern of attempting to
  wipe each other out, but losses on both sides have been roughly equal. The Isma'ili sect
  have also established a branch in Syria, also based in mountain castles. The most famous
  member of this branch was Rashid al-Din Sinan (who died in 1193), who became well-
  known to the crusaders as "the Old Man of the Mountains".
  A Sect of Assassins
  The sect is divided into seven ranks. The lowest ranks are those of the fida'i (devoted one)
  and lasiq (adherent), neither of whom are properly initiated into the cult. These ranks
  perform the assassinations that give the sect its notoriety and political pressure. The first
  initiated rank is the mustajib (respondent) who know some of the mysteries of the cult, but
  have none of the authority of the next three grades, da'i ('missionary'), hujja ('proof') and
  dai'd-duat ('chief missionary'). The seventh and final rank is that of the imam-qa'im, the
  mystical teacher and spiritual leader of the sect.
  The Nizaris are organized into jaziras ('islands'), each representing a geographical
  territory, and under the control of a hujja. The da'is within each jazira are responsible for
  preaching the doctrines of the sect and spreading the Isma'ili faith. Each hujja reports
  directly to the dai'd-duat, who is the head of the sect and grand master of Alamut. Members
  of the sect commonly refer to each other as rafiq, 'comrade'.
  The Da'wa
  The da'wa (mission) is the philosophy and organization of the Nizaris. A core doctrine is
  that of taqiyya, the concealment of one's beliefs in the face of danger. Islam stresses the
  
  importance of truth and honesty, and yet taqiyya allows the Isma'ilis to deny their adherence
  to its precepts and live in secret amongst others. It permits them to use subterfuges and
  disguises without betraying their faith in God.
  Nizaris believe in the inner meaning, or batin, of the Qur'an; holding that it contains the very
  secrets of the universe if the layers of symbolism and numerical correspondence can be
  understood. They live an ascetic life according to the 51 epistles of Isma'ilism, called the
  Rasa'il. They believe that shari'a law no longer applies to those who embrace the batin;
  and consequentially, they reject the five Pillars of Islam (Realms of Power: The Divine,
  page 106), dietary restrictions, the authority of the caliph, and so forth.
  According to the da'wa, ever since the creation of the world, human history has been
  characterized by alternating cycles, each begun by a 'speaking' imam or prophet (the
  imam-qa'im), followed by a succession of 'silent' imams. They hold that the imam
  represents God's will in the world at all times; that he is constantly under divine guidance
  since the batin flows through him, and his commands demand absolute obedience. Nizar
  was a member of the true line of silent imams, followed by Hasan-i Sabbah and the other
  dai'd-duats of Alamut.
  The imam-qai'm is an immortal being of unlimited wisdom, who has been, in the past,
  Elijah, Enoch, Khidr, and 'Ali (the first Shi'i imam). It is believed that the current cycle is the
  qiyama ('resurrection'); and that the souls of those who follow the da'wa are already in
  heaven; whereas the souls of all other Muslims — plus those of a non-Muslim faith — have
  already been judged and suffer in hell.
  An Assassin by Another Name
  In Syria, the Nizari Isma'ilis have been slandered with the name of 'hashishiyyin' (smokers of hashish); this
  sobriquet was adopted by the Crusaders as 'assassin', and is the origin of the modern term. The rigidly
  ascetic Nizaris do not use drugs of any kind, and in any case they would likely interfere with the
  concentration and planning required for executing their public murders. The name stems instead from the
  contempt felt for the wild beliefs and extravagant behavior displayed by the Isma'ilis; and in any case is not
  used to describe the main Persian sect.
  In Persia, the Isma'ilis are principally known as the Batiniyya (men of the batin), suggesting that they place
  too much meaning on the inner meaning of the Qur'an; or the Malahida (heretics), referring to their rejection
  of shari'a law.
  The Nizaris Today
  The current dai'd-duat of the Nizari Isma'ilis is Jalal al-Din Hasan, who succeeded in 1210.
  During his rule, Jalal al-Din has done the unthinkable — publicly converted the sect to Sunni
  Islam. The Nizaris recognize this as an exercise in taqiyya and have obeyed without
  question. Jalal al-Din expects to garner support from the enemies of the Khwarazm-shah,
  namely the Caliph of Baghdad in the west and Genghis Khan in the east. He has already
  made alliances with the rulers of Arran and Azerbaijan, and married the four daughters of
  the emir of Gilan. Since he has ushered in a new era of outward law, many of Isma'ilis
  believe Jalal al-Din to be the imam-qa'im.
  
  Relations with the Suhhar Sulayman are hostile; the Suhhar still holds the Nizaris as traitors
  and refuses to treat with them. Many sahirs attempt to slay or drive off known Nizaris, most
  often using the fear and hatred of the populace against them. The Nizaris on the other hand
  have no specific enmity towards the Suhhar Sulayman, but treat them like any other
  powerful individual — if they stand in the way of the imam's coming, then they die.
  In addition to Daylam, Quhistan, and Qumis (mentioned earlier), the Nizaris have significant
  hidden communities in the south of the Zagros Mountains in Fars (including the fortress of
  Shardiz), and scattered cells in most of the important cities in the Mythic Middle East. The
  Syrian Assassins have their base at Masyaf in the Holy Land, with a further stronghold near
  Aleppo.
  Alamut
  Alamut was built by one of the kings of Daylam; he was out hunting one day and his eagle
  alighted on a rock. He immediately saw the strategic potential of the site, and built a castle
  there that he called aluh-amut, which in the Daylami language means 'the eagle's lesson'.
  Since then, Alamut has become more than just a castle; it is a fortified village in Rudbar, the
  valley of the Shahrud.
  Alamut is physically an immense, towering rock, with unapproachable slopes on all sides;
  and yet a flat top on which extensive buildings have been built. It has vast storerooms
  hollowed out from the very bedrock, and possesses its own spring. A notable feature amid
  the dust and rock is a luxurious garden; this is the source of the fortress's Magic aura of 3,
  and it contains a vestige to the Magic Realm important in the initiatory rituals of the Nizaris
  (see later).
  Nizari Characters
  The rank of fida'i is suitable for grog and companion characters, who should take the
  Dutybound Flaw (or, for companion characters, the Oath of Fealty Flaw) to represent the
  vows of obedience taken to the grand master of the sect. If a fida'i proves himself to be
  capable, he can expect to be elevated to the rank of lasiq, and command a squad of men.
  Only a fraction of the Nizaris become Initiated into the magical traditions of the sect, and
  become mustajibs. The rank of da'i (which is not represented by a Social Status Virtue) is
  awarded to mustajibs who have Initiated at least two Solomonic Arts other than Solomonic
  Sihr; all Gifted mustajibs are automatically da'is. A da'i is expected to lead a community of
  Isma'ilis and to convert others to the cause. The ranks of hujja and dai'd-duat are available
  to player characters through roleplaying. Apart from as noted below, mustajibs (and da'is)
  should be created using the rules for sahirs (see XREF Order of Suleiman).
  New Virtue: Fida'i
  Social Status, Minor
  You are an assassin of the Nizari Isma'ilis. You are a devout member of the sect who is
  prepared to die on its orders, and as such you should consider the Oath of Fealty or
  Dutybound Flaw. When not on a mission you wear white, with a red girdle, cap, or boots.
  You have been trained in precise placement of daggers and blades, as well as disguise.
  
  You may take Martial Abilities at character creation. You can expect to become a lasiq if
  you prove your loyalty to the sect.
  New Virtue: Lasiq
  Social Status, Major
  You are an experienced assassin of the Nizari Isma'ilis, having successfully completed
  seven murders at the orders of your grand master, and command a small band of up to six
  fida'is. You may take Martial Abilities at character creation.
  New Virtue: Mustajib
  Social Status, Minor
  You have been initiated into the magical traditions of the Nizaris, and must take Solomonic
  Sihr as your Summoning Power. If you have The Gift you have been Opened to all of the
  Solomonic Arts (and you get this Virtue at no cost); if you are unGifted then you must buy
  the Solomonic Arts as Virtues or else be Initiated into them after character creation.
  UnGifted characters should also take the Necessary Condition and Dutybound Flaws to
  represent your Initiation by the Nizaris. Most mustajibs started their careers as fida'is, and
  you should also take this Virtue (or the Lasiq Virtue) to represent your social status
  amongst non-magical folk. However, if you joined the sect later in life you may choose
  different Social Status Virtue.
  New Virtue: Trained Assassin
  General, Minor
  This Virtue is only available to characters with one of the three Social Status Virtues of the
  Nizaris. You have completed several missions on behalf of your masters, giving you 50
  additional experience points that you may spend on any Martial Abilities as well as
  Athletics, Guile, or Stealth.
  Initiation Scripts of the Nizaris
  Two example Initiation Scripts are given here. Nizaris are almost always Initiated into Solomonic Storytelling
  in preference to other Solomonic Arts.
  Initiation of Solomonic Sihr and the Rank of Mustajib
  Eas e Factor: 21
  Script Bonus : +18
  De tails : this rite takes place at Alamut during Ramadan (+3); the Initiate is taken to the garden and
  magically transported to the Magic Realm by his mystagogue (using Solomonic Travel). He finds himself on
  an insula (see Realms of Power: Magic, page 19) of intense paradise, populated with beautiful maidens to
  cater to his every need. He must quest to find himself a companion spirit through which he will work his
  magic (+3), and in the process of this quest his magic is bound very closely to a weapon that represents
  that spirit; imposing the Necessary Condition (brandishing a weapon) onto all of the character's magic (+9).
  When he returns to the mundane world with the vision of paradise still filling his head, he is told that the
  master of Alamut can return him to paradise at any time, and he is promised a place in paradise
  permanently if he dies in his service. In return he swears a magically-enforced oath to never betray the
  
  secrets of the sect, else be damned to eternal fire (the Prohibition Flaw, +3).
  The ritual that Opens the Arts of a Gifted Nizari has similar elements to this Initiation, although it does not
  impose any Flaws.
  Initiation of Solomonic Storytelling
  Eas e Factor: 21
  Script Bonus : +15
  De tails : The initiate is asked to surrender all contact with the outside world and devote himself to the sect.
  He must donate all his possessions and land to the Nizaris, and cut off all ties with family and friends. Even
  his name is changed to a cultic name (+2). His initiatory rite takes place at Alamut when Sirius rises (+3);
  the initiate is taken once more to the paradise insula in the Magic Realm. He must quest on at least three
  different insulae (thus navigating the Void that separates them); and obtain three objects that resonate with
  three different emotions (+6). Upon returning to the mundane world he must spend a season composing an
  encoded poem which tells of his journey whilst appearing to be about an entirely different subject,
  demonstrating his mastery over the batin (+1). After this second visit to paradise, the mustajib discovers that
  any use of his magic briefly transports him mentally back there (simulated by the Disorientating Magic Flaw,
  +3).
  Chapter 9: Transoxiana and Beyond
  On the Silk Road
  The fabled route to distant Serica, the land of Silk, is beginning to coalesce again at the beginning of the
  thirteenth century as the Mongol invasion paradoxically creates a degree of safety for traveling
  merchants and missionaries by controlling the almost incessant brigandage of the area. Later to become
  known as the Silk Road, the route has existed throughout antiquity in various states of accessibility. It
  consists of not one road but many — a network of caravan stages marked by resting places known
  caravanserais that branches and reforms through the deserts, steppes and mountains as the caravans
  travel northeastward from Baghdad. Through Khurasan and into the Eastern Provinces of Transoxiana,
  Bandakhshan, and Wakhan the trade routes delve past the borders of Mythic Middle East and even into
  the supernatural Realms beyond…
  Transoxiana
  Beyond the great river known to the ancients as the Oxus lay the borderlands of Mawara'n-nahr, "the
  Lands Beyond the River". Known first as Turan to the Persians, then later as Transoxiana to the Greeks
  and Romans, these lands have always been at the edge of civilization. Nominally ruled by the
  Khwarazmshah, the region includes the ancient oases of Farghana, Sogdia and Bactria, the estuarine
  province of Khwarazm, and the jinn-infested desert of Kyzylkum ("red desert") - all bordered by the
  
  endless northeastern steppes and the harsh eastern mountain arc of the Pamir and Paromisidae.
  Invaded by the triumphant Arabs under Qutayba in the seventh century, Transoxiana was washed over
  by the Islamic empire until its wave of conquest broke on the shores of the vast inland steppe. Islam
  itself changed and adapted as it flowed into the steppe — orthodox Sunni practices found little hold but
  the ecstatic brand of Sufi mysticism, with its similarities to the shamanism of the Turkish nomads and
  focus on highly charismatic holy men, was more successful. Many of the inhabitants profess Islam but
  cling onto many pagan beliefs and folk traditions linked to the local Faerie and Magic spirits.
  The region has a history of loose pastoralist domination and local dynasties centered on riverine oases.
  No single authority has ruled the borderlands between the pastoralist nomads and the urban settlers
  since the ancient Turk Empire, although this is about to change as a new nomad empire descends from
  the east.
  Genghis Khan and the fall of Transoxiana
  "O people, know that you have committed great sins, and that the great ones among you have committed these sins.
  If you ask me what proof I have of these words, I say it is because I am the punishment of God. If you had not
  committed great sins, God would not have sent a punishment like me upon you."
  — Temujin (Genghis Khan), Po-i-Kaylan mosque, Bukhara 1220. Juvaini, "History of the World Conqueror".
  At the beginning of a canonical Ars Magica saga set at the start of 1220, Genghis Khan and a large detachment of his
  horde are encamped outside the besieged town of Bukhara. If history follows its usual course, the town will have
  fallen within 2 weeks, the surviving defenders put to death without exception. All the civilians are ordered fromthe
  town; artisans were sent as slaves to Mongolia, young men forced to follow the army and the women suffered far
  worse fates. A great fire breaks out and almost entirely destroys the mostly wooden buildings and by the end of
  Winter, there is little but smoking ruins left standing. Due to the atrocities committed in Bukhara, the whole area
  becomes overlaid by a Malevolent Infernal aura of strength 3 (see Realms of Power: the Infernal, page 15) apart from
  the small area surrounding the Kalyan minaret. Many of the slain are not given proper burial, allowing their anguished
  ghosts to roamfree throughout the ruins or vulnerable to summoning by necromantic magic.
  Throughout 1220, the Mongol armies, reinforced by Turkish recruits and deserters, ravage along the Jaxartes all the
  way to Khojend in Farghana, destroying the oasis towns of Signak, Jand, Yanikent and Banakat. By the end of
  Autumn 1220, when the horde settles down along the Vaksh river, his armies have captured the twin capitals of the
  shah's realm: Samarkand and Gurganj and chased the Sultan himself across Khurasan to his death at the shore of the
  Caspian sea. Within another year, the Mongol juggernaut has penetrated into Persia, sacked Balkh, Merv, Nishapur
  and Herat and routed the Sultan's son Jalal al-Din across the Indus while the two great generals, Jebe and Subadei,
  have commenced their great raid into Russia. Abandoned and never resettled, the original sites of the sacked cities
  may become home to similar Infernal auras, tarnished with the Personality Trait of Wrath. Such places attract lesser
  demons of destruction, dark faeries, ghul and malevolent jinn to the Mongol wake and add to the human misery.
  Saga Seeds: Of Mongols and Magi...
  Exactly how these events affect your Saga depend on the role the main characters intend to play within the region.
  For natives of Transoxiana, the Mongol invasion is devastating, resulting in a large loss of life and culture but can be
  used as a stimulus for introducing existing Hermetic characters to the Mythic Middle East. The massive tumult in the
  area may provide rich backgrounds for the introduction of wandering Mythic Middle Eastern Companion characters
  to be introduced into western-based Sagas, similar to the diaspora following the fall of Constantinople to the Latins in
  1204. Conventional Hermetic characters or their Companions traveling in the area may alternatively become caught up
  in one of the sieges or escape fromthe sacking of a town and be forced to cooperate with native characters in order to
  escape back to Christendom, bearing news of the "hurricane fromthe east" to the disbelieving Order. Trianomae magi
  
  seeking to assess the Order of Suleiman may become embroiled in the fight against the Mongol juggernaut. Tytalan
  magi may be attracted to the conflict engendered, whereas House Tremere's reconnaissance may lead themto become
  involved in assessing the degree of threat posed by the invaders. Both Jerbiton magi and Redcaps may have links
  through trade or travel and be drawn into stories involving their mundane connections or family. Necromancers
  within the Order may be attracted to the sites of the massacres at Otrar, Bukhara and other Transoxanian cities and be
  willing to risk their souls amidst the Infernal ruins.
  A Saga set primarily in the Mythic Middle East could be focused on rebuilding amidst the ruins of Khwarazmshah's
  state under the foreign yoke of the Mongol Empire. The breakdown of mundane power structures and the scattering
  of local wizards could tempt Seekers and young Hermetic magi to mount expeditions to explore and perhaps settle in
  covenants within the fractured polities of the former lands of Alexander's great empire. Stories may run with the usual
  Spring covenant founding aimbut could involve the complexities of dealing with both the foreign mundane civilians
  and unusual magical natives of the area while interacting with the Mongol aristocracy and its accompanying
  bureaucracy.
  The Great Rivers
  Transoxiana is bordered and defined by the two great rivers that flow through it — a liminal zone of
  cultural transition and trade, bordering the deserts south of the Aral Sea and forming a barrier between
  wild nomad steppes to the north beyond the Jaxartes and the urban settlements of the south across the
  Oxus. A third lesser river, the Zeravshan ("the golden"), courses past the great cities of Samarkand and
  Bukhara only to choke into dust in the deserts before reaching one of the inland seas.
  Story Seed: A River runs through it...
  In winter, both the lower Oxus and the Jaxartes freeze over, allowing merchant caravans (and lately nomad armies) to
  cross with ease. The cause of this phenomenon is an ongoing struggle between the Faerie and Magic jinn that claim
  dominance of the lands on either side of the great rivers. In Winter, the local Faerie spirits hold sway and the rivers
  freeze over, allowing nomads and their stories to cross between the steppe and settled lands, engendering conflict
  and vitality for the faeries to feed off. In summer, the ancient Magic spirits resume their dominance, allowing the
  waters to flow their natural course and providing irrigation to the towns of their lower reaches.
  The Oxus
  Mistakenly associated with the Hebrew Gihon, one of the four rivers that flows into Eden, the great
  waterway known as the Jahyun to the Arabs, the Amu Darya to the Turks, and the Oxus of the
  classical Greeks has always been considered one of the frontiers of the classical world. Locals of the
  high Pamir village of Qarabolaq claim it is birthed from the eerie Lake Zorkul nearby, but the classic
  geographers claim it begins its journey as it melts from a great ice cave beneath a glacier high up in the
  fabled Wakhan corridor.
  The original bed of the Oxus runs westwards across the desert for six days march before reaching the
  shores of the distant Bahr Khazar (Caspian Sea) near the fishing town of Khalkhal. This former stretch
  of the river is devoid of magical spirits as they have all been bound into the structures and canals near
  Gurganj but nevertheless retains a fading Magic Aura of 2 along its dusty length. On cool nights, when
  the constellation of Aquarius is ascending, small clear pools of water can be found along the dry bed and
  can be harvested for Aquam vis.
  
  Story Seed: Spirits of the Oxus Delta
  Once a single mighty Magic Spirit, the clash of cultures along its lower banks has split the great spirit into a multitude
  of lesser entities like the river splits into numerous waterways and canal as it approaches the Aral Sea. Just short of
  this lake, the river is prevented fromfollowing its natural course by the great dykes of Gurganj, solid structures
  magically reinforced with captive jinn enslaved by the ancient sahirs of pre-Islamic times. The sequence of dams that
  disrupt the natural course of the river allow irrigation of the rich province via many canals.
  Faerie, Infernal, and Magic (perhaps even Divine) lesser river spirits can be found along the river's fragmented lower
  course, bound to its network of canals. Each spirit has it's own unique name and cultural allegiance, although shifting
  alliances and swirling courts appear to collect fromtime to time.
  One such lesser captive Magic spirit, Ahurani or Anahit, represents the vestige of a pre-Zoroastrian fertility spirit or
  yazata adopted by the Sogdians, now yoked to supply the harvests of the Khwarazmshah. The greater Faerie nobles
  known locally as Old Jahyun and the Son of the Oxus are known to be the most capricious and most powerful,
  although a clever magus or sahir may be able to bargain with one at the expense of the other.
  The Jaxartes
  Also known as the Sayhun or the Nahr-ash-Shash ("the river of Shash"), the Jaxartes forms from
  numerous mountain streams in the valley of Farghana, flowing through this province past the homeland
  deserts of the Ghuzz Turks via many channels into the northeastern part of the Buhayrah Khwarazm
  (Aral Sea). More so than its greater sibling to the south, the Jaxartes forms the true border between Iran
  and Turan, Persian and Turk, civilized agrarian and barbaric nomad.
  Story Seed: The Jaxartes River Spirit
  Unlike the Oxus, the Jaxartes is dominated by a single Faerie entity that involves itself in stories of nomad incursions.
  The ancient Jaxartes spirit feeds on the fear of the urban oasis dwellers of the rapacious barbarians of the steppes,
  orchestrating an invasion every few centuries by summoning a Faerie host with a new name through the gateway to
  Arcadia that lies just outside of Talas. See “the Endless Nomad Cycle” Story Seed below.
  The Sea of Khazar
  The Bahr Khazar (Khazar or Caspian Sea) forms the northwestern boundary of Transoxiana. Beyond
  its expanse to the northwest once ruled the mythical Khazars, a powerful kingdom of nomads that
  converted to Judaism in the ninth and tenth centuries. This lost kingdom held back the Islamic expansion
  in the ninth century only to fade back into the steppes from where it arose. Stories about their far realm
  continue filter all the way back into Mythic Europe, even to the court of the popes.
  Although the Khazars have long since dispersed, the stories they engendered have spawned Faerie jinn
  that imitate their culture and kingdom. Those seeking the far northwestern shores of the sea past the
  Caucasus range, either by land or by water may encounter the secret isle of the Amazons (see Rival
  Magic for details). Brave travelers that push further find themselves in the magical lands of the jinn and
  beyond, having delved into those outer parts of Jinnistan that lie in either the Faerie or Magic Realms…
  
  The Aral Sea
  Also known as the Lake of Khwarazm, this shallow and reedy lake is known for its excellent fishing in
  its southern part, although it is not considered navigable.
  In the southeastern corner of the sea lies a small island, Jabal Jaghrahaz, that has a Magic Aura of 4. The
  water surrounding the island is perpetually frozen – local folk swear it must be the dwelling of powerful
  water jinn, the marid Jaghrahaz, but none are brave enough to venture across the frozen water to
  investigate the small hill it contains.
  Kyzylkum Desert
  The "red sands" lie between the two great rivers, forming the southeastern border of the estuarine
  province of Khwarazm and the northwestern border of Sogdiana. Despite its tracts of crescent shaped
  dunes, much wildlife can be found at its less arid eastern edge: gazelles, golden eagles, deer and koulan
  (onagers or wild asses).
  The northern reaches are the domain of wingless drakes known as waral or the varanus –remarkably
  intelligent, their leaders are able to walk on their hind legs and converse in the local language but appear
  to have only rudimentary magics.
  Bactria
  Once known as Bactriana and more recently referred to as Tokharistan, the lands cradled by the Oxus
  and the Caucasus Indicus have long been a melting pot of culture and a cauldron of rebellion. Although
  annexed as a satrapy by Cyrus the Great, the region resisted the attempts of Alexander to incorporate it
  into his empire, only to form the centre of first the Seleucid Empire and then an independent Graeco-
  Bactrian kingdom.
  Despite being conquered by successive waves of nomads: the Sakas, the Kushans, the Sassanids, the
  Hepthaelites and most recently the Arab forces, the hinterland of the region retains many of its classical
  monuments and links to the Faerie powers of Greek myth. Outside of the Theban Tribunal, it contains
  more classical Greek structures than anywhere else in the Mythic Middle East.
  Balkh
  For a long time the large and ancient city of Balkh was the home of Zoroastrianism, since Zoroaster was
  born here, and is buried within its walls. At the time of the Islamic invasion of Persia, Balkh provided a
  refuge to the Persian emperor Yezdgird, but in the current era it has thoroughly embraced Islam. The
  Greek name for Balkh was Bactra, and gave its name to the whole region of Bactria.
  Story Seed: Naw Bahar
  A fire temple by the name of Naw Bahar in one of Balkh's suburbs was built in the Sassanian days as a rival to the
  Ka'ba of Mecca. Its walls are adorned with precious stones, and brocaded curtains are hung everywhere. The walls
  and floor emit a sweet smell of perfume fromcenturies of application of unguents. The main building is surmounted
  
  by a great cupola 375 feet high, and around this central building there are 360 chambers to host the mobeds.
  Although no longer active as a temple it retains a Divine aura of 5. Naw Bahar remains unmolested by time or treasure
  seekers, and its floors are clean of detritus and vermin. Those intrepid enough to go inside — and few are — report
  that a fire burns at the center of the temple, although no-one is ever seen within. The inside of the temple leads to a
  Terrestrial Divine regio that shelters a small Zoroastrian community within its higher levels.
  The Ruins at Ai Khanoum
  Once an important centre for Hellenism in the centuries before Christ, these eastern ruins lie at the
  confluence of the Jahyun and its tributary, the Nahr Dirgham. Originally founded by Alexander the Great
  as Alexandria on the Oxus, it was later developed into the important Seleucid city of Eucratidia.
  Partial remains of several structures, including a gymnasium, a theatre almost the size of the legendary
  structure at Epidauros and several temples to pagan Greek gods, most notably Zeus and Dionysius give
  the area an overall Magic Aura of 4. The gymnasium is the best preserved building and lies within a level
  7 Magic aura, centered upon a pillar engraved with a dedication to both Hermes and Hercules.
  Story Seed: Altars of Alexander
  Of further interest to Hermetic Seekers, an altar of Alexander is hidden within one of the temples at the outskirts of the
  city. As detailed in Ancient Magic, p125, the altars of Alexander have powerful mystical connections to each other,
  and link to over 70 different sites. A magus, casting a spell using the Arcane Connection Range while touching such
  an altar, is considered to have an Arcane Connection with a +4 multiplier to the other shrines, cities, or temples so
  connected. This site may either provide an entry point into the Mythic Middle East for Seekers investigating other
  sites or a potential lifeline back to Europe for Hermetic colonists deep within enemy territory.
  Sogdian Rock
  This landmark marks the site of an ancient battle between the forces of Alexander and the rebellious
  satrap of Sogdia, Oxyartes of Balkh, father of the legendary beauty Roxane. It can only be accessed by
  little known mountain paths and its exact location is known to only a handful of local tribesmen. The
  ancient spirits of the 30 men that fell during the ascent continue to haunt the site but bear no love for the
  successors of their Persian adversaries.
  Story Seed: A Covenant on the Rock?
  Sogdian Rock is a superb natural fortress, riddled with natural caves and carved cisterns capable of holding large
  reserves of food and water in case of siege. The site is enveloped by a Magic aura of strength 3, although higher
  auras may exist within the deeper caves. Although isolated, it is a potential base for Hermetic magi wishing to explore
  the mysteries of the Mythic Middle East.
  Sogdiana
  Since ancient times a land of merchant and middlemen, Sogdia remains a land of crossroads and
  caravans. The major trails from Baghdad cut through the province, passing through Samarkand and onto
  
  the Turkish lands beyond. Once the heartland of the Manichean heresy, it remains a mixture of
  mercantile religious communities, counting Sunni Muslims, Nestorian Christians and Jews among its
  transient population.
  Story Seed: Caravans
  An immense variety of goods pass through Transoxiana in the thirteenth century laden on the packs of asses, camels,
  horses and mules depending on the terrain. Huge caravans return fromthe northern lands, carrying goods fromthe
  steppes of the Volga Bulghars or the northern forests, pass through the towns of Merv, Baghdad, Samarkand or
  Khojend and thence further west to Europe via Venetian merchants or east via Sogdian merchants to fabled Serica.
  Caravanserais, stone staging posts with water supplies and a small garrison, were maintained by local rulers at
  distances of a day's journey (10 to 15 miles) to supply the merchant trains. Some resembled miniature towns on the
  move, one of the largest ones being noted by the geographer Ibn-Fadlan consisted of up to 3000 pack animals and
  5000 men.
  Such a caravan may become an interesting cover for a covenant of peregrinatory Hermetic magi or provide protection
  for a group of native Mythic Middle Eastern characters. Either scenario may be a source of varied stories based
  around trade and exploration.
  Statistics for camels, mules and steppe ponies used in such caravans are given in the Bestiary XREF.
  Samarkand
  "Everything I have heard about Marakanda is true, except that its more beautiful than I ever
  imagined". - Alexander the Great
  Known as Marakanda to the Greeks, the ancient capital of Sogdia on the upper Zeravshan river has
  been conquered by various conquerors throughout its history but remains one of the most populous and
  cosmopolitan cities of the region. It is the eastern the capital of the Khwarazmshah’s empire.
  If your Saga follows history, in Spring of 1220 the armies of Genghis Khan besiege the town. Despite its
  recent fortification, the city falls to the nomad hordes after only five days. The surrendering garrison is
  executed in batches with ruthless efficiency. The population are moved out of the city to facilitate the
  sacking and divided up like the unfortunates of Bukhara (see the insert: “Genghis Khan and the Fall of
  Transoxiana” above).
  Shahr-i-Zindah
  To the east of the old city of Marakanda lies Shahr-i-Zindah ("tomb of the living king"), a street of tombs named after
  its central shrine, the grave of Qusamibn-Abbas. The remainder of the tombs are entrances to a city of dark Faerie
  jinn and ghul, giving the street a malevolent Faerie aura of 5 during the day alternating with an equivalent Infernal
  aura during the night. The shrine forms a forlorn sanctuary amid the darkness, retaining a small Divine aura of
  strength 2.
  Bukhara
  An ancient trading centre since ancient times, Bukhara lies on the Zeravshan River downstream of
  Samarkand in the middle of the Kyzylkum Desert. In the ninth and tenth centuries it was the centre of the
  
  Samanid state and was considered the centre of Islamic culture and religious thought, producing such
  notables from its hinterland as the Persian poets Firdausi and Ridauki. Ibn Sina used the famous library
  here and its book bazaars where said by al-Biruni to be beyond compare. In the thirteenth century,
  Bukhara is home to a large Jewish community – one of the largest non-Hebrew speaking branches of
  the Diaspora.
  The half-buried tomb of Isma'il Samanid (r. 893-907), the founder of the Samanid dynasty, lies just
  outside the town. Long forgotten by the debauched inhabitants, if your saga follows history, this building
  will escape the Mongol devastation as the dust of disuse hides it from the horde. A circle in nested
  squares, a Zoroastrian symbol, is carved above the main door. The building retains a Magic aura of 3
  during the night that alternates with a similar strength Divine aura during the day due to its former use by
  Zoroastrian mobeds.
  The Mongols sack Bukhara at the beginning of 1220 but several sites survive. See the sidebar on
  "Genghis Khan and the Fall of Transoxiana” for further details.
  Story Seed: Job's Spring
  At the edge of the farmer’s market lies a small mausoleum, the Chashma-Ayyub, recently built over a
  small strength 3 Faerie aura containing a small spring. Unlike other mausoleums, no one is buried within
  its walls. Local folklore attributes it as the place where Job struck his staff to the ground and called forth
  water, but perhaps the legend just represents the adoption of an older pagan tradition. Visited annually
  by one of the sahir of the local bayt al-hikma who sponsored the recent construction, the resident
  Faerie jinn can be bargained with for the faerie-tainted Terram and Aquam vis produced by re-enacting
  the ancient story within its walls.
  Kasri Orifon
  A small village just east of Bukhara, this site is known for its "wishing tree". The dead trunk of an ancient
  mulberry tree forms a twisted arch in the main square. Barren women crawl beneath its trunk in the hope
  of becoming with child. The tree is home to a Faerie jinn with powers over fertility – passing beneath
  the wood of the arch leads to a small strength 2 Faerie regio just large enough for an adult human to
  enter.
  Story Seed: The Lost Books of Bukhara
  After the Mongol’s raze the town in early 1220, several rumors circulate as to the fate of the various book collections
  and libraries. Much poetry is written lamenting the loss of this great collection of scholarly works, comparing it to the
  burning of the Great Library of Alexandria. Such tales, woven over the years by gifted poets and the Merinitia magi of
  the Keepers of Tales Mystery Cult attract faeries to the story. Eventually, the collective lamentation may provide
  enough vitality to reproduce a Faerie replica of the library. Access to such a place would be greatly sought after by
  mundane, Hermetic and sahir scholars searching for lost secrets and classical knowledge.
  The faeries associated with the library take the formof rare books, appearing unexpectedly in market stalls run by
  eccentric merchants or being found serendipitously in the disused sections of old mundane libraries. The books
  themselves are Faerie creatures and act as Threshold Guardians — by reading the Faerie text and wishing to
  rediscover the lost library, the readers find themselves in Arcadia. Such stories are always tinged with tragedy and
  sadness, for a reader may only visit the library once and leave with only a small token of his travel and memories to
  
  spread the legend of the Lost Library further within the hearts of scholars throughout Mythic Europe. Such loss and
  longing provides further vitality to the faeries of the library, as its story weaves into similar tales and creates a lasting
  motif through the centuries…
  The Minaret and the Khan
  This Kalyan minaret is one of the few structures to survive the Mongol invasion of Transoxiana, being spared by
  Genghis Khan himself in 1219. A folk story tells of how the great nomad stopped to look at the minaret and a gust of
  wind knocked his hat fromhis head. He stooped to pick up his hat and then said: "This minaret is the first thing I
  have ever bowed to". He spared the minaret but not the sheikhs, slaying 200 holy men and having their heads thrown
  down the nearby well before ring to the pulpit and uttering his famous speech.
  Fromthe top rotunda with 16 arched fenestrations, the muezzin summoned the city's faithful to prayer or warriors kept
  lookout for enemies. An ornamental frieze of diagonal brickwork covered with Arabic inscriptions encircles the
  tower's base.
  The minaret was once part of the larger Po-i-Kalyan mosque complex— the immediate ruins retain a Divine aura of 5
  amid the Infernal aura that comes to cover most of the city ruins after the sacking. The minaret itself contains a Divine
  aura of 7. By climbing the spiral staircase just prior to dawn, a devout Muslimcan access a small Terrestrial divine
  regio of strength 8 that appears as a round chamber above the rotunda section.
  Story Seed: The Sheikhs Beneath the Well
  The mosque's well lies beneath an octagonal platformnearby. If uncovered, explorers can climb down the dry shaft to
  the base, that contains a pile of loosely stacked skulls within a small Magic aura of strength 3. Each skull acts as an
  Arcane Connection to the sheikh it once belonged to and can be used to summon the restless spirit of the particular
  holy man. Beneath the base of the minaret itself lays the grave of an imamritually slain by the tower’s builder, Arslan
  Khan.
  Otrar
  In1218, a Mongol ambassador arrived at the head of a richly laden caravan to this town on the eastern
  bank of the Jaxartes carrying a message to the Khwarazmshah. Governor Inalchuq, a cousin of the
  Khwarazmshah, imprisoned and executed the entire caravan of 450 men, including the ambassador, on
  the basis that he believed they were spies or perhaps merely out of greed for their valuable wares. The
  execution of ambassadors was considered a grave insult to the Mongol leader — one underlined by the
  subsequent humiliation of the Mongols sent in a second embassy. Through this gross insult from a minor
  official, the Mongol horde descended with devastating effect on the Mawara'n-Nahr.
  Inalchuq's Legacy
  If your saga follows history, Otrar lasts for five months under siege in the first half of 1220 before succumbing to the
  Mongol forces. Inalchuq is captured alive but executed by having molten silver poured into his eyes and ears. The
  town is reduced to rubble and its population slain or enslaved, a prelude to the fate of the other towns in the region.
  Its ruins contain a Perfidious Infernal aura of strength 6, tarnished with the sin of Deceit. Lies told within the ruins
  seemmore believable — attempts to spot a lie have their Ease Factor increased by the aura strength.
  
  Story Seed: Uqana, the Ghostly Ambassador
  The ambassador of the first embassy to the Khwarazmshah was Uqana, a Muslimmerchant trusted with a personal
  message of friendship fromthe great Khan. His execution at the hands of a fellow Muslimhas resulted in a restless
  spirit, trapped as an apparition after death (see Realms of Power: Magic, page 115 for details of this class of ghost).
  Although the great Khan has avenged his murder, Uqana is unable to rest, as his spirit feels he failed in his duty to
  deliver his message. Convincing the traumatized ghost to depart to his proper rest will be difficult, given the wake of
  destruction that the Mongols have left since their affront at Otrar. If compelled by magical means, Uqana may provide
  valuable information about the intentions and plans of the Mongol leaders. Attempting such magical coercion or
  lying convincingly to gain the former ambassador’s trust may have grave consequences within the Infernal aura that
  encompasses his haunt.
  Khwarazm
  A province of canals and gardens, Khwarazm is the agricultural heart of Transoxiana and the home to
  the bellicose Khwarazmshah whose actions brought down the wrath of the Mongol hordes, Sultan
  Mohammed II Iskander. It produces large crops of cotton, sustains large flocks of sheep for wool and
  pastures great herds of cattle in the marshlands between its multitude of canals. Its main industry is trade,
  including expensive furs from the lands of the Bulghars to the north. Khwarazm is particularly known for
  its Turkish slaves however and is the centre of the slave trade in Transoxiana. Young nomads are bought
  or stolen from the steppes, given an Islamic education and then dispatched to the far corners of the
  Islamic Empire.
  Gurganj
  A foremost town along the trade routes, the town of Gurganj or Al-Jurjaniyah has shifted its site on the
  western bank of the river over the years to accommodate the vagaries of the floodwaters of the Oxus
  and the vengeance of the native river spirits.
  If your saga follows history, the Mongols besiege Gurganj in 1220, breaking the massive dyke in
  frustration after five months and unleashing the pent up waters of the Oxus. Once again, the city falls to
  the onrushing waters and the great river resumes its flow into the Caspian Sea, releasing the enslaved
  magical spirits upon their former Khwarazmian captors (see the sidebar on Spirits of the Oxus Delta
  above). All that will remain after the Mongols march away are sundry corpses and the ruined walls that
  sketch the outline of the once great city.
  Kath
  Former capital of Khwarazm and original home of the native Khwarazmshah dynasty, this once
  magnificent city on the eastern bank of the Oxus has suffered repeated flooding throughout its history,
  washing it into secondary rank.
  Overlooking a great necropolis to the north stands the mausoleum of Il-Arslan.
  The Gutluk-Temir Minaret
  
  The tallest brick minaret of the Mythic Middle East, this structure rises to over 180 feet, providing a dominating view
  of the surrounding irrigated province. Despite it's religious style, it is surrounded by a Magic aura of 7 and forms the
  focus of the magical network of fetters and wards that bind the various Oxus river spirits to the dykes noted above.
  The protective magics of the minaret are maintained by the local community of sahirs, who use the structure as their
  meeting place and ensure the canals continue to support the province's famed fertility. The sahir community lies
  directly in the path of the onrushing horde – the few survivors may be some of the first Solomonic magi to bear news
  to their brethren in the west.
  Farghana
  To the northeast of Sogdia lie the open plains of the vast valley of Farghana, the most eastern point
  reached by the initial wave of expansion sparked by Islam. Famous for its metal goods and particularly
  its weapons, it is also known for its fine oil and bitumen — clay pipes filled with oil being used as
  incendiaries in sieges by the Arab armies and later their Mongol conquerors.
  Khojend
  Framed at the mouth of the Farghana valley, this small trade town is built near the ruins of Alexandria
  Eschate; the furthest settlement established by Alexander the Great in his campaign of conquests.
  Another Altar of Alexander lies hidden beneath the city or within the adjacent ruins (see Ruins at Ai
  Khanoum above for details).
  Osh
  Located just downstream from the source of the Jaxartes in the Pamir mountains, Osh is the easternmost
  settlement in the Farghana valley and the northernmost town of the Islamic Caliphate, making it the end
  of certainty and the starting point for stories of exploration past the edges of the map.
  As the last caravan stop on the Great Khurasan Road from Baghdad, merchants follow tales and
  legends rather than tracks as they climb into the eastern mountains on their way to the fabled Faerie city
  of Khashgar and thence by the dreaded desert route to legendary Serica…
  Story Seed: The Heavenly Horses of Farghana
  The valley at the headwaters of the Jaxartes has been known for its excellent horses since antiquity. According to
  legend, the horses of Farghana are the offspring of mundane horses and either mountain river dragons or other
  seemingly divine steeds that visited the wild steppe herds in the past. Such "Heavenly Horses" appear similar to the
  Arabian descended horses of the European nobility but are slightly larger. These Faerie animals are particularly
  sought after by magi and Gifted sahir due to their suitability as mounts for Gifted magicians and local tales tell of
  representatives fromSerica traveling vast distances to procure even one of these amazing mounts. See the Bestiary
  for details of these mounts. See the Bestiary XREF for details.
  Badakhshan
  
  Fabled for its rubies, sapphires and other jewels, this mountainous region rises upwards into the
  Caucasus Indicus south of a great northern loop of the Oxus, transected by its main tributary, the Nahr
  Dirgham (Badakhshan or Kokchka river). Known in antiquity as Balascia, classical geographers place it
  on the north face of the southeastern slopes of legendary Mount Imeon. Now free from the demonic
  yoke of the Shansabani of Maiyan to the south, it is one of the borderlands of the ancient world known
  to the traders who traverse it from northwest to southeast.
  Wakhan
  This narrow territory follows the Oxus river from lower Bandakhshan back to its mythical source. It is
  inhabited by reclusive pastoralists known as the Vakhi who speak an almost unintelligible dialect of Farsi
  (-3 penalty to Ability score). Since antiquity, a trade route has wound its way up this valley and on to the
  mythical land of Serica, although no merchant yet claims to have traveled the whole journey there and
  back again. On occasion, exotic travelers and pilgrims have appeared in the Mythic Middle East,
  claiming to have traversed the corridor westwards, reciting tales of their adventures in the mountains and
  stories about the fabled cities of their homelands in the desolate Taklimakan desert beyond.
  Story Seed: The Faerie Road to Serica
  Unlike the lower reaches, the whole upper valley of the Oxus past its junction with the Bandakhshan river is covered
  by a extremely lengthy but narrow Faerie aura bounded by the sharp mountain crest lines to the north and south.
  Beginning with a weak aura of only 2 at the outskirts of Ai Khanoum, the aura increases gradually as a traveler climbs
  further eastward. At the level of the Wakhan valley proper, the aura has reached a strength of 6 and the Warping it
  induces is partly responsible for the taciturn nature of the nomads (Reclusive Minor Flaw). Multiple Faerie regios can
  be accessed fromthe path, depending on the traveler’s mood, goals and particular Faerie Sympathies (see Realms of
  Power: Faerie for further details). Some of these regios lead only to blind canyons and certain death, while others
  contain whole lost kingdoms and cities built on the shores of a great encroaching desert. The most sought after paths
  provide portals into the various worlds of Faerie. Those leading to Arcadia are commonest although a solitary traveler
  is more likely to be drawn into Eudokia to resolve the crisis that has led themto flee beyond the bounds of Hermetic
  knowledge.
  Story Seed: Intineris Serica
  Cartophilius of Mercere has always been regarded as eccentric, even among Mercere magi. His father, Geographicus,
  was one of the founders of a similar traveling covenant, so it is perhaps unsurprising that he has proposed the
  formation of another mobile gathering of magi at the recent Normandy Tribunal meeting. The covenant’s mundane
  cover as a merchant caravan is nothing new, but his intent to seek funding as a dedicated research covenant
  surprised even the archmagi who had known his parens.
  Cartophilius intends nothing less than to find the true source of silk by traveling eastward to mythical Serica.
  Several members argued against his plan, stating no precedent for such a Seeker covenant exists, but surprisingly, the
  Exarch of House Tremere guaranteed full support of such an expedition and volunteered two experienced Tremere
  magi to accompany the Mercere’s venture. Whether the Exarch’s motives were out of true support or just a pragmatic
  solution to finding an outlet for the more enthusiastic members of the Burning Acorn Vexillation remain in doubt…
  This covenant may provide an interesting high fantasy or high Faerie diversion fromthe usual "castle on the hill by
  the Faerie wood" trope that is the default of many Ars Magica Sagas. Possible covenant magi might include a
  Nestorian Trianomae spy, a Turkish Criamon Sufi master, and a Levantine Merinitia jinn specialist.
  
  The Mines of Lahzvard
  The limestone deposits along the Bandakhshankhshan river at Lahzvard are the only known source of
  lapis lazuli and so-called "balas rubies" in Mythic Europe. The greedy jinn of Zubaydah, a fort named
  after the favored wife of Caliph Haroun al-Rashid, oversee the main mine works. From here, strongly
  guarded shipments of lapis lazuli travel westwards to supply European artists and magi or are sent
  eastwards into the fabled lands of Hind, Serica and perhaps even the adjoining mountainous regions of
  Faerie.
  Blue and Red Stones of Mythic Europe
  Fabled for its brilliant blue color, lapis lazuli is widely known throughout antiquity and Hermetic circles for its magical
  properties. Commonly mistaken for sapphire in period, its name derives fromthe Latin lapis ("stone") and a corruption
  of the Persian name of its town of origin, Lahzvard (Latin: lazulum, "fromLahzvard). Its use in amulets, scarabs and
  even seals is documented in various Egyptian and Babylonian magical texts. It is an essential ingredient in the
  pigment ultramarine. Such pure pigment greatly valued for the illumination of Hermetic texts as a highly resonant
  material, although a lesser pigment made fromlocally available mineral referred to as kuanos or cerulean (azurite) is
  often substituted. Pliny's description of sapphiros is believed by many Hermetic lapidary specialists to refer to lapis
  rather than the stone that becomes known as sapphire (blue corundum). He specifically notes the flecks of gold
  characteristic of lapis. Similarly, the majority of red and pink "balas rubies" found in Mythic Europe are in fact
  varieties of spinel, a red-colored mineral mined fromLahzvard, although occasional "true" rubies are discovered in the
  limestone beds – these represent prized Rubies of Virtue. Their Shape and Material bonuses remain unchanged (see
  later).
  Lapis lazuli has the following shape and material bonuses: +3 aphrodisiac (when ground as a powder), +5 keep limbs
  healthy, +5 cure boils and ulcers, +6 versus the Obsession power of demons. At the Troupe's discretion, given the
  confusion between the two stones, lapis lazuli may provide the same material bonuses as sapphire: +2 knowledge, +2
  Perdo Vimagainst spirits, +2 versus malign Corpus, +3 healing, +3 reducing anger. A Lapis Lazuli of Virtue contains 2
  pawns of Corpus vis. When Enriched by carving it the shape of an eye set in gold and placed as an offering on the
  last day of the month on an altar dedicated to the Egyptian deity Ra, it confers the Minor Supernatural Virtue Lesser
  Immunity (obsession power of demons)(ArM5, page 45). Alternatively, it can be smelted in a crucible with lead to
  remove its gold flecks. When the resulting product is ground into a fine powder and applied to the eyelids, it acts as a
  potent aphrodisiac, equivalent to the wearer possessing the Venus’ Blessing Minor General Virtue (ArM5, page 50).
  "Balas rubies" have the usual shape and material bonuses of rubies: +2 courage, +3 battle wounds, +3 affect blood,
  +4 leadership in war, +6 fire-related effect. A Ruby of Virtue confers the Minor General Virtue Self-Confident (ArM5,
  page 48). The enrichment process requires that the stone be bathed in the flames of a fire lit in anger or in the course
  of war for three days. Before Enrichment it contains 2 pawns of Ignemvis.
  At the Troupe’s discretion, only blue gems frombeyond the bounds of Mythic Europe may provide the proper
  "sapphire" bonuses — a potential Story idea is that such blue stones may have to be discovered in dreams, Faerie,
  the Magic realmor as the result of looting dragon hoards. Details for Sapphires of Virtue are given in Realms of
  Power: Magic, page 127.
  Story Seed: No, I need real Sapphiros, you fool!
  It is common for magi, alchemists and lapidaries to use the word sapphiros in period to refer to any blue stone of
  value. These lesser blue stones provide no magical bonuses, although inexperienced magi and Redcaps may be
  swindled into accepting such products fromunscrupulous traders.
  A senior magus known to the characters has a delicate problem. His attempts to stabilize his new longevity potion
  
  seems to require the use of unblemished sapphires as a component, but his stocks of blue stone appear to contain
  only worthless cerulean due to a "misunderstanding" with the local gemmerchant. Attempts to recreate the ritual
  without the rare component have failed. Citing Pliny as an authority, he has determined that what he requires is in fact
  neither cheap blue stones nor true sapphire but classical sapphiros. Unfortunately, any lump of lapis lazuli will not
  do, as his investigations have revealed that the stone must be freshly born, at least human sized and remain
  untouched by human hands. Magical manipulation is out too as the resonance will be affected if enchanted prior to
  the actual longevity ritual. As he is busy with other projects and does not wish to trust such an important matter to
  mundanes, he seeks the characters help.
  Those chosen must travel to the great mines of Lahzvard and locate a freshly grown stone of the correct shape and
  size. Mining the stone using indirect magic may not represent a great problem, but delivering such a rock to the
  magus presents a problemsince it cannot be magically disguised or transported without spoiling it for the longevity
  enchantment. The only guaranteed option is traveling by mundane means through the eastern Caliphate. Given the
  tumult of the area in the aftermath of the Mongol incursion, such an expedition is bound to present several
  challenges, not least the risk frombandits or nomads seeking to haul off what is a rather difficult to conceal small
  fortune.
  The Roof of the World
  The Bam-i-Dunya or "Roof of the World" refers to the high plateaus of the Pamir knot, the
  northwestern Caucasus Indicus and the ranges that extend southward and eastward into lands outside
  the Dar al-Islam ("House of Islam"). The civilizations spawned in the valleys cradled below the peaks
  have traditionally been the middlemen in interactions between the Roman and Persian Empires to the
  west and the mysterious land of Serica in the east.
  Islamic mythology claims this chain of stone as part of the Mountains of Qaf and thus one of the
  homelands of the jinn. Valleys strewn with fist-sized diamonds are the roost of the great ruq, massive
  eagles that can lift a man in one of its claws and carry him away as if a small mouse.
  In classical texts, the crests of this region are the lesser flanks of Mount Imeon, the mountain at the
  centre of the world, considered by some Criamon magi as the possible original location of the Axis
  Magica prior to Criamon's ascendance into Twilight.
  The whole area is covered by a unspoilt Magic Aura of at least 4, although areas with higher auras and
  regios from other Realms punctuate its icy expanses.
  Turris Lapidae, the Stone Tower
  Ptolemy’s Geography mentions the small mountain kingdom of Sarikol as the stopping point for
  caravans heading eastwards towards the fabled Sera Metropolis, the capital of the Seres. Some say the
  overlooking fort marks the halfway point between Europe and the lands of the east, others claim it is a
  town half in the mundane world, half in the Faerie Realm that provides a gateway into Arcadia.
  Descriptions stem from the merchant traveler, Maes Titanos, although his report is considered
  circumspect by Ptolemy’s source, the pre-Hermetic magus, Marinus of Tyre who regards the figure of
  Titanos as a fabrication, Faerie or infernalist.
  In the Mythic world, this sizable town marks the extent of classical travel to the east and is thus one of
  the mundane geographical limits of the Order’s knowledge of the world. No Redcap or Mercere magus
  claims to have yet visited this mythical site or entered the fabled tower, leading some Merinitia magi to
  speculate that while it still lies within the mundane world, it can only be reached by passing along the
  Arcadian paths known to House Merinitia...
  
  Story Seed: Janaindar, the City Above the Clouds
  Local nomad legends speak of a lost city built at the edge of the Magic Realm, seen rising above the
  clouds atop a great mountain peak on a clear day and all but inaccessible except for magic or being
  carried to its aerie by one of the great rukh. The stories say its alien inhabitants claim descent from an
  ancient magical race that once ruled over the earth although they appear human in guise.
  Is this a lost Nephilim settlement? The true location of Hyperborea in Turkistan? A reclusive covenant of
  reclusive archmagi? The descendents of a rival magical tradition founded by Trianoma’s sister, Veia?
  The last refuge of the Zoroastrian mobeds? A potential site for a high-fantasy Hermetic covenant above
  the clouds? The last sanctum of the Diedne?
  Beyond the Roof of the World
  Traveler’s tales tell of fantastical creatures found just beyond the eastern peaks. After the mountains comes the
  desert, studded by prosperous oasis towns and ruins of lost civilizations. Searing heat, cruel winds and malicious
  demons populate these stories and all contribute to luring travelers fromtheir caravans into lingering deaths from
  starvation and hunger.
  Khashgar
  Of all the legendary cities associated with the eastern journey, Khashgar is perhaps the most widely known in the
  thirteenth century. Routes fromnorth and south converge on this mythical oasis city before branching around the
  dreaded Taklimakan desert on their way eastward to the Land of Silk. Scholars debate its origin and exact location but
  all agree its streets teemwith humans, jinn and other eastern faeries mixing shoulder to shoulder with angels, demons
  and non-Hermetic sorcerers.
  Nominally Muslimsince the late ninth century, Khashgar suffered a bout of repression and intolerance under the
  eastern Faeries of the Qara Khitai dynasty but has recently fallen under the Mongol yoke without resistance. The
  inhabitants, both mundane and magical, appear to have taken the change in overlords without much concern.
  Famous for the Yekshenbar bazaar ("Sunday market"), the city is a place where all manner of exotic goods can be
  bought or sold. Desert brigands mixwith worn merchants; exotic silks, knives and jewelry are displayed alongside
  more magical wares. Slaves, both mundane and magical can be found here, for a price.
  Some Merinitia magi claimto have visited the Khashgar market in their travels through Arcadia and suggest that
  several versions of the city may exist at once or that the whole town may lie within a regio accessed fromseveral
  different mundane sites within Mythic Europe.
  Ignoring the scholars and their musings, life and commerce goes on in Khashgar.
  The Taklimakan
  This magical desert is a place of death – its name translates as "those who go in, never come out". A pair of
  geographically shifting auras of constant strength 7 (one Infernal, one Magical) swirl and intertwine across the sands
  as opposing storms. The two spiral shaped auras are constantly enveloping and then revealing ancient Faerie regios
  in their wake that either contain the ruins of long deserted cities or thriving oases populated by jinn from before the
  coming of Islam.
  
  Story Seed: the Black and the Blue
  The dunes off the main track are feared as the abode of the qara buran ("black hurricanes"), bloodthirsty wind
  dspirits that assail caravans as mighty sandstorms, separating travelers fromtheir camels and companions. These
  untamable buran closely resemble elemental jinn in nature but some creatures appear more akin to Infernal Aerial
  Powers than Magical spirits (see Chapter 3: The Jinn and their Lands). The stormspirits divide their loyalty between
  the great Gök Buran, a frighteningly powerful Daimon that dwells within an even stronger Magic regio deep within the
  centre of the sands or its riva l, a Duke ofHe ll known a s Gre a t Lop.
  The Mythic Steppe
  The Great Steppe
  Even at its height, the Eastern Roman Empire reached only the fringes of the vast ocean of grassland that
  stretches the breadth of the continent of Asia, from the Sea of Azov and the great gulf of grass forming
  the Hungarian plain in the west to the Ordos and extending to the limitless horizon in the east. Herodotus
  refers to the littoral of this grass lake as Scythia but speaks of its endless and timeless nature — no
  continuous landscape feature encountered by Hermetic magi is on the same scale.
  Tashkent
  The Turkish "City of Stone", once the greatest Arab town beyond the Jaxartes, was laid to waste by the
  vengeful Mongol hordes in 1219, although the Khwarazmshah had sacked much of it in 1214 already.
  Like other towns in the area, it was a city of canals, famous for its vineyards. It formed a trade centre
  between the latter day Sogdians and their nomadic Turkic neighbor until the recent Mongol incursion. It
  is already beginning to be resettled and recover its trade position under Mongol lordship and marks the
  frontier between civilization and the barbarian wilderness.
  Talas
  In July 751 CE the Muslim armies led by Ziya ben Salih met a strange expeditionary force from beyond
  the eastern steppes. Although less significant than the Battle of Poitiers in 732 in the west, this
  confrontation marked the easternmost expansion of the Arab armies.
  Many exotic artisans were captured in this campaign. The technology of paper-making passed into the
  Islamic world from such captives, with the first paper-mill being built in Samarkand shortly after. Nearly
  five centuries later, the last Khwarazmshah, Muhammad II, defeated the Faerie forces of the mysterious
  Kara-Khitai nomad dynasty in 1218 to consolidate his rule over Transoxiana. The town was razed
  completely in 1219 by the Mongol armies on their way to Otrar.
  
  Story Seed: the Endless Nomad Cycle
  The ruins of an old nomad fortress lie near the old town of Talas. Just outside is the terminus of a road fromArcadia
  that leads to a Faerie reflection of the Mythic Steppe. Throughout history since before the time of Alexander, waves
  of Faerie nomads summoned by the great Jaxartes River spirit have descended upon the lands of Transoxiana in an
  eternal cycle of destruction that echoes in the memories and folk tales of the people who dwell in the lands beyond
  the Oxus. Each successive wave carries a slightly different name but brings new terror – the recurring story they
  enact breaking upon the shores of civilization through eternity. The Mongols may merely represent the latest retelling
  of the ancient story – see “Gog and Magog” in the sidebar below for further ideas.
  Great Tengri
  The nomadic peoples of the Mythic Steppe share a belief in a common ancestor and overpower, Khan
  Tengri, "the Great Sky". Like the original spirit of the Hercynian Forest to the north (see Guardians of
  the Forest, Chapter 3: The Forest, pages 30-40) to the far west, its cousin spirits of the Tien Shan
  Mountains to the south and the Taklimakan Desert to the east, the Great Tengri of the Steppe is a
  powerful supernatural entity that draws its power from the Magic Realm. To Hermetic understanding,
  this primal spirit is similar to a Kosmokrator of the Steppe and the Sky, an Elder Daimon that governs
  the vast grass sea of the Mythic Steppe.
  Story Seed: the Final Work of the Founder
  Aloof, distant and uncaring, the Great Tengri would seemto present no current threat to the western based Order.
  Unlike the fractured remnants of the Hercynian Forest Spirit, Mercurian rituals have not weakened this primal magical
  force, the settlement of the mundane nor the miracles of the Dominion. Its lands are largely untamed, except at its
  fringes where the lesser steppe touches on urbanized cultures. Quiet and alien, it remains as powerful as ever, a vast
  reservoir of magical power waiting to be studied and unlocked by a Hermetic magus dedicated to completing the final
  work of Hercynius filius Bonisagus, the integration of Merinitia's original nature magic into Hermetic theory.
  Lesser Steppe Spirits
  Magic Might: 30-45 (Auram, Terram or rarely Aquam or Herbam).
  All are considered lesser Daimons of their particular steppe.
  Typical Powers: Creator of Winds or Earth, Guide, Manifestation, Presence, Ruler of Winds or Earth.
  All Steppe Spirits possess the Ways of the Steppe Virtue and some have the ability to Grant Major
  Supernatural Virtues to their chosen messengers.
  At its settled fringes, where the Great Steppe has begun to fray under the advance of settled
  communities, the Great Tengri has engendered lesser spirits at the cost of some of its own power. These
  lesser spirits are considered genii loci of a particular region, stretches of grassland that can range in size
  from a small valley, to the size of a large European kingdom. Three possible fates await such lesser
  fragment spirits.
  Survival: the genius locus of the local steppe is strong enough to hold its own against the encroachment
  of the mundanes and the Dominion. These spirits give rise to magical steppes, such as the southeast
  plains of Russia around the Sea of Azov, the Dzungarian depression and the distant eastern plains of
  
  Mongolia. Between such peripheries, the Great Steppe spirit rules unchecked, only slightly diminished in
  power. Beyond these buffers, only lesser nature spirits and faeries are found.
  Dissolution: the genius locus of the steppe is too small to maintain its control over the steppe, or else it
  neighbors on more powerful areas that sap its strength until nothing remains. These spirits leave behind a
  mundane steppe. Examples include Pannonia, where the effects of the nearby Dominion of the Byzantine
  Empire have forced the lesser steppe spirits to flee into the deeper steppe. Likewise, the Hungarian
  plain, hemmed in by the arc of the Carpathians, where the formerly nomadic Magyars have settled and
  integrated into the Holy Roman Empire, has also been sapped of its remaining strength, becoming an
  isolated promontory of Divine pasture.
  Replacement: the genius locus has dwindled and been replaced by another supernatural being. This
  most commonly gives rise to a Faerie steppe at the edges of settlement and pastoralists. The power of
  the original spirit is subsumed by a Faerie incarnation that feeds off the folk tales told by the descendents
  of nomads. The towns along the Jaxartes border along a Faerie steppe.
  Story Seed: the Ride of the Shaman
  Led by visions of an unending sea of grass beneath the clearest of blue skies, one of the characters wanders
  out into the steppe alone. After surviving a harrowing night of severe exposure on the Steppe, the character
  successfully achieves communion with the Steppe spirit and is ordained a shaman of the Great Tengri.
  The resulting Ordeal inflicts an effect similar to a premature gain in enough Aging Points (in any
  Characteristic) to achieve the next level in Decrepitude, automatically forcing a Crisis (see ArM5 p169-170)
  and the gain enough Warping Points to raise his Warping score by 2.
  In return, the character gains the equivalent of the Nightwalker Virtue and the ability to enter ekstasis and
  generate a spirit body referred to as a phantasticum in return for the Pagan Flaw - the great spirit, while
  tolerant, demands its messengers respect its divinity (see Hedge Magic, pages 103-119 for examples of
  Nightwalker traditions capable of spirit traveling).
  Mythic Mongols
  The exact nature of Genghis Khan and his Mongol hordes is best left to the individual Troupes to determine based on
  the needs of their saga and the resources available. The simplest approach is to treat the Mongols as mundane
  barbarians under a brilliantly talented mundane general and let history unfold as usual. Details for mundane Mongol
  troops are given in the Bestiary. Further details of the nomad horde's activities in the Mythic Middle East in the
  immediate canonical future are given in Chapter 2 of Ancient Magic, pages 15-18. The bibliography in the Appendix
  provides further reading and resources available on the web that may aid Sagas with a strong Mongol Story element.
  More Mythic variants based loosely in historical fact include casting the Mongol leader and even his more famous
  generals as powerful Blood of Heroes Mythic Companions as detailed in Houses of Hermes: True Lineages, pages
  103-104. In this option, the Mongol leaders are scions of Ares (Mars) or perhaps Attila, the most famous nomad raider
  of the near past.
  Alternatively, Genghis Khan himself may be invested as a Spirit Votary of the Great Tengri spirit of the Mythic
  Steppe, having bargained with the sky spirit on the slopes of the sacred Mongolian mountain of Burkhan Khaldun
  (see above for details on this Kosmokrator level Magic Spirit). This version of Genghis Khan may be able to call
  upon elemental Magic powers staggering enough to require the fractured Order of Hermes to unit against his
  campaign or risk annihilation. Rules for Spirit Votaries are detailed in Realms of Power: Magic, pages 88-89.
  Story Seed: Dark Angels of Punishment
  
  The possibility of an Infernal Mongol horde may appeal to some Troupes. Perhaps the nomad leader and his generals
  are the mortal incarnations of powerful Angels of Punishment, demons of the Order of Avengers of Evil posing as
  Divine retribution (Realms of Power: the Infernal, pages 39-40). The accompanying shamans may be Infernally
  aligned human summoners or even fully-fledged diabolists but the majority of the horde may still be composed of
  mundane nomads. Instead of an Angel of Punishment, Genghis Khan may be a startling incarnation of the new
  Zahhak, possessed by the ancient demonic foe of Persia, Azi Dahak (see Chapter 5: Persia).
  For more high fantasy Sagas with a strong Infernal theme, the horde may contain true demons of destruction and
  other Infernal creatures. This latter option is recommended only for high-powered Troupes who are willing to explore
  a heavily Infernal themed Saga.
  Story Seed: Spawn of Gog and Magog
  Another alternative is that the Mongol horde has ridden out of Arcadia, the latest incarnation of a recurring story that
  manifests the fears of nomad brutality and avarice held by the agrarian settlers along the steppe frontier since ancient
  times. Fromthe biblical hordes of Gog and Magog, then Goths, then the Huns and the Avars, the recent Magyars and
  now the Mongols, such cyclic dark Faerie incursions are repeated throughout the history of the region.
  In this scenario Genghis Khan may be the latest role played by a dark Faerie Monarch, with his generals and other
  officials being represented by the other powerful court faeries (see Realms of Power: Faerie, pages 80-83). The rank
  and file of the Mongol Horde may contain variants of lesser Faerie Knights; Faerie touched humans and mundane
  human nomads in varying degrees. In a high fantasy Saga, the horse archers of the horde may be led by Faerie
  centaurs or contain whole troops of such faeries rather than the mundane Mongol Trooper detailed later. The
  shamans and varied tributary magicians accompanying the horde would be represented by Faerie Wizards skilled in
  the Artes Fabulosa or perhaps true Faeries with powers that can equal, and in some cases even exceed, the power of
  Hermetic magic.
  Story Seed: Prester John I Presume?
  A more positive take on the Faerie horde may involve the nomads as the soldiers of Prester John, the Christian King
  of the East, born out of the legends of the Crusades. The exact source of the legend is unclear, but may relate to
  corrupted rumors of Sultan Sanjar's defeat in 1141 by the forces of the Qara Khitai at the Qatwan steppes near
  Samarkand. This far eastern confederation of nomad tribes contained several Nestorian Christian elements under the
  rule of a mysterious nomad dynasty. Regardless of the legend's origins, the story is popular throughout Mythic
  Europe, perhaps even popular enough to have drawn a troupe of powerful Faeries styling themselves as the legions
  of the lost Christian monarch. Although posing as Divine agents, such creatures may best be presented as Faeries
  playing a pious role and feeding off the Vitality loosened by the powerful emotions created by the effect of their
  arrival on the Islamic Caliphate and the consequences the news of its devastation has on the embattled Crusaders
  and the rest of Christian Europe.
  Story Seed: The Vengeance of God
  A final interpretation of the Mongols is as a Divine host of punishment, although this is the most difficult to realize
  within the historical framework. Reconciling the massacres of the Transoxanian towns may be problematic, but even
  within the Dominion, the manipulations of demons and the Infernal attempt to divert the righteous into temptation
  and sin. The Crusades of the Levant provide a precedent for the paradoxof holy war. Of all the scenarios this may be
  the most challenging to Hermetic magi, as the power of the Divine is the only force that can trump the otherwise
  unassailable in-game position of the Order of Hermes as the most powerful magic in Mythic Europe. In a Divine horde
  Saga, the Mongol shamans may be holy companions following a monotheistic vision of the Great Tengri. Their holy
  powers are duly feared by the sahirs and hedge magicians of the Mythic Middle East.
  
  Magus Level Shamans?
  Troupes with access to Hedge Magic: Revised Edition may wish to consider using magus level shamans in their
  Sagas, either as worthy non-Hermetic adversaries or perhaps even as potential recruits of the Order via House
  Criamon or Ex-Miscellanea. In either of the historically rooted scenarios detailed above, a powerful shaman might best
  be represented as Gifted Companion or Mythic Companion variants of Nightwalkers, able to travel by phantasticum
  or spirit-body, similar to the Magyar Taltos. Such Magic-aligned nomad magicians may have access to the Goetic Art
  of Summoning, the Major Virtue Mythic Herbalismand perhaps some minor powers (Flight, Healing, Premonitions,
  Skinchanger) commonly attributed to the Folk Witches found in other parts of Mythic Europe (see Hedge Magic,
  pages 33-54 for details of Folk Witches and pages 103-119 for examples of Nightwalker traditions capable of spirit
  traveling).
  Story Seed: The Lost Line of Aquila
  At the Rhine Tribunal of 1018, the two remaining members of the Lineage of Hercynius renounced their membership
  of House Bonisagus and were accepted into House Ex-Miscellanea. Aschlaranda, formerly of Waldherz, reappeared in
  1048 with her apprentice Shadrit but was soon declared orbs, founding the covenant of Dankmar in 1052. The fate of
  the other surviving descendant of Bonisagus' penultimate apprentice is less well known. Even his name is subject to
  conjecture, although most tales refer to himsimply as the Aquila. Legend states he abandoned the fracturing forests,
  declared himself a Seeker and traveled eastwards in search of untouched magical wilderness to continue his
  ancestor’s project. House Tremere lost contact with himin the littoral steppes north of the Crimea after tracking him
  through Pannonia as he followed back his Magyar ancestry.
  On the third day of the Tribunal held at Durenmar in 1228, a strange apparition appears in the council chamber. The
  spirit materializes next to the Praeco, as her address is to begin. Witnesses variously describe seeing a translucent
  man carrying what appears to be a legionary standard, a large eagle or a blurred image of a summation of both forms.
  The Perdo Vimmagics of even Phillipus Niger appear to have little effect on the supposed spirit. Curiously, the Aegis
  of Durenmar does not appear to have been breached. The apparition merely looks around at the gathering of magic,
  says nothing and then quickly fades away. Only the elderly Archivist, Xavier of Mercere, seems to recognize the
  apparition's likeness, later stating the figure resembles the long lost magus, Aquila the Orbus...
  Is the apparition Aquila himself or merely a shamanic descendant spirit traveling by phantasticum? Is there now a
  Nightwalker tradition strong enough to challenge the Order of Hermes somewhere out in the Mythic Steppe? Could
  the lineage of Hercynius have survived? Lost fromHermetic contact for nearly two centuries, would the magic of
  Aquila's descendants even be recognizable as Hermetic? Where would their allegiance lie — to the Order who
  abandoned themor to the encroaching nomads of the great grass sea? What ramifications for the Order would ensue
  if the secret of Parma Magica has been handed down and shared with the hedge magicians of the encroaching
  hordes?
  Appendices
  Appendix A: Languages and Names
  Given the immense area covered by this book, it is not surprising that a wide range of languages are
  spoken throughout the region; none of which are particularly related to one another. Each consists of
  
  several distinct regional dialects, which are given in parentheses; most characters should take the
  appropriate one as a specialty. Educated or well-traveled speakers will have tried hard to rid themselves
  of their dialect, and may have standard specialties (see ArM5, page 66). When two characters converse
  in different dialects of the same language they must both subtract one from their Language Ability scores.
  Arabic (Egyptian, Khaliji, Levantine, Maghrebi, Maslawi)
  Oghuz (Azerbaijani, Ghuzz, Turkish)
  Parsi (Bactrian, Baloch, Kurdish, Luri, Pashto, Persian, Sogdian, Tabari)
  *Avestan
  *Dead Language
  Arabic is the most important of these, as the language of the Qur'an and religion, of scholarship, and of
  the administration in most of the Muslim world, as well as the language most commonly spoken in the
  western Middle East. The Khaliji dialect is spoken principally in Arabia, whereas the Maslawi dialect is
  spoken in Iraq and Jibal. The Maghrebi dialect is spoken throughout North Africa. The Arabic language
  uses the Arabic script.
  Parsi is also widely used, especially in the eastern regions, with Persian (Parsik) as its 'court' dialect, and
  various distinct dialects for Kirman and Makran (Baloch), Mazandaran (Tabari), Khuzistan (Luri), Jibal
  (Kurdish), and Ghur (Pashto). The Sogdian dialect is spoken in most of Transoxiana and Khwarazm,
  except for Bactria, where they have their own dialect. Parsi uses an extension of the Arabic script to
  permit Persian sounds such as 'p' and 'ch'; although ancient texts use the Pahlavi script. Sogdian uses its
  own Sogdian alphabet. Avestan is the liturgical language of Zoroastrianism, and uses either the older
  Pahlavi or the more recent Avestan script.
  Throughout the Muslim world variants of Oghuz are also spoken by many members of the nobility;
  Turkish is the dialect most commonly heard in Seljuk-influenced areas, although the Azerbaijani and
  Ghuzz dialects of Oghuz are sufficiently different from the Turkish dialect to cause some difficulties in
  understanding. Historically, Oghuz was transliterated in Turkic 'runes', but only the Ghuzz retain this
  tradition; Turkish is written using the Arabic script.
  Other languages that characters may encounter include Hebrew (among Jews), Latin and Greek
  (especially among scholars), Mongolian, Aramaic (among some Christians of the Jazira and north-west
  provinces), Ge'ez (among Ethiopian Christians), Georgian, and Armenian. One language that is written
  and used liturgically but not commonly spoken is Syriac, used by Nestorian and Jacobite Christians.
  Muslim Names: Structure
  Traditional Muslim names consist of some or all of a number of elements:
  1. Ism: The name given at birth. This may be an Arabic name, the Qur'anic form of a biblical
  name, a compound name consisting of "'Abd" (servant of) plus one of the names of God (among
  men; women might use "Amat" in place of "'Abd," but this is much less common), or a non-
  Arabic name.
  2. Nasab: Pedigree. The nasab in Arabic consists of "ibn" (son of) or "bint" (daughter of),
  followed by either the father's ism or a family ism.
  3. Kunya: This is the term "abu" (father of) or "umm" (mother of), prefixed to either the name of
  
  a child or an attribute, acquired either upon becoming a parent or as an epithet. This may appear
  before the ism or after the nasab.
  4. Laqab: An honorific or descriptive title, or occasionally a nickname, often held by nobility,
  religious notables or other important figures. Many laqabs consist of a compound term ending in
  "al-Din" (of the faith) or "al-Dawla" (of the state), while another common form is to start with
  "al-Malik" (the king), followed by a descriptive term. Individuals may have more than one
  laqab.
  5. Nisba: A broad term denoting profession, place of origin or birth, or tribe or family. It can
  also be a descriptive element. Nisbas often begin with the definite article "al-" and end in "i," in
  the case of men, or "iyya," in the case of women. An individual may have several nisbas.
  As an example, the full name of Saladin is:
  Al-Malik al-Nasir Salah al-Din Abu'l-Muzaffar Yusuf ibn Ayyub ibn Shadhi al-Kurdi
  This breaks down into:
  a) Al-Malik al-Nasir (the King who Aids - laqab)
  b) Salah al-Din (Righteousness of the Faith - laqab)
  c) Abu'l-Muzaffar (father of al-Muzaffar - kunya)
  d) Yusuf (Joseph - ism)
  e) ibn Ayyub (son of Job - nasab)
  f) ibn Shadhi (son of Shadhi - nasab)
  g) al-Kurdi (the Kurd - nisba)
  Persian Names
  Muslim name structures are used by Persians; with a few differences. Traditional Persian isms tend
  replace the Arabic components. The nasab is indicated with either "i" rather than "ibn", or else using the
  suffixes "-pur" or "-zade". Laqabs and nisbas tend to follow the Muslim model, although often use their
  Parsi equivalents.
  Seljuk Names
  The Seljuks have adopted Muslim names, by and large, although traditional Turkic isms are used. Either
  "-oghlu" or "-zade" is suffixed to the father's or family name to form the nasab. Sometimes several
  forbears are given.
  Sample Names
  A number of sample isms, laqabs and nisbas are given below. Other Muslim names may be found both
  in this book and in many history books about the Middle East.
  
  Sample Muslim Isms
  Men's isms: 'Abd Allah, 'Abd al-Rahman, Ahmad, 'Ali, Asad, Ayyub, Bakr, Badar, Dawud,
  Dirgham, Fadl, Ghassan, Ghazi, Harith, Harun, al-Hasan, al-Husayn, Ibrahim, 'Isa, Ishaq,
  Isma'il, Ja'far, Jamil, Kathir, Khalid, Khalil, Labid, Mahmud, Muhammad, Nu'man, Qasim,
  Rashid, Ridwan, Salih, Salim, Shibl, Sulayman, Tahir, Tamim, Tariq, Thabit, 'Umar, Usama,
  'Uthman, Wahhab, Yahya, Yusuf, Zayd, Zibyan, Zubayr.
  Women's isms: 'A'isha, Amina, Anisa, Bilqis, Busra, Dhakira, Duba'a, Dujaja, Durra, Fadila,
  Fatima, Ghazala, Ghaytha, Habiba, Hajir, Hakima, Hind, Jamila, Jumana, Kabira, Kabsha,
  Khadija, Khalila, Layla, Lubaba, Maryam, Maymuna, Nasiba, Nawal, Nawar, Qamra', Rabi'a,
  Rahima, Sa'da, Safiyya, Salma, al-Shafa', Shayma', Sumayta, Taliha, Tarifa, Tayma, Thubayta,
  'Unayza, Walida, Yasira, Yasmina, Zahira, Zahra, Zaynab.
  Sample Persian Isms
  Men's isms: Alborz, Arash, Arastoo, Ardashir, Babak, Bahadur, Bahman, Bahram, Baraz,
  Behnam, Behram, Behruz, Dariush, Daryush, Delshad, Ebrahim, Esmail, Faridoon, Firdaus,
  Firuz, Gulzar, Heydar, Jahan, Jahangir, Jamshad, Javaid, Khodadad, Khorshid, Khwaja,
  Kianoush, Massoud, Mehrdad, Mirza, Navid, Omid, Papak, Parvaiz, Payam, Rashne, Roshan,
  Rustam, Shahin, Shahjahan, Shahpur, Shahriar, Shahrivar, Shahriyar, Shahrokh, Shahzad, Sher,
  Siavush, Sohrab, Urvakhsha, Zhubin
  Women's isms: Arzu, Atefeh, Azar, Bahar, Banu, Elaheh, Firuza, Ghoncheh, Gul, Gulbahar,
  Gulistan, Jaleh, Laleh, Mahin, Mahine, Mahtab, Mahvash, Minoo, Minu, Mojgan, Morvarid,
  Naheed, Nahid, Nasrin, Nilofer, Nousha, Paniz, Parastu, Pari, Parisa, Parvana, Parvin,
  Roshanak, Roshanara, Roshni, Sahar, Sanaz, Shabnam, Shahnaz, Shahrazad, Shideh, Shirin,
  Shohreh, Shokufeh, Simin, Tahirih, Yasamin, Zareen, Ziba
  Sample Seljuk Isms
  Men's isms: Adem, Ahmed, Ahmet, Alp, Altan, Asil, Aslan, Aydin, Bariş, Berk, Berkant,
  Berker, Bulut, Bünyamin, Burak, Çağatay, Can, Coskun, Direnç, Ediz, Emin, Emir, Emre,
  Ender, Engin, Erdem, Eren, Erol, Firat, Göker, Hakan, Hikmet, İbrahim, İlhami, İlker, İlkin,
  Kadri, Koray, Kudret, Levent, Mehmed, Mehmet, Metin, Muhammet, Murat, Musa, Ömer,
  Onur, Osman, Ozan, Özgür, Savas, Selim, Serhan, Serhat, Serkan, Soner, Temel, Tolga, Tunç,
  Turgay, Ufuk, Umut, Volkan, Yakup, Yavuz, Zeki
  Women's isms: Asli, Aygül, Aylin, Ayşe, Aysel, Aysu, Aysun, Basak, Belgin, Berna, Bilge,
  Burcu, Canan, Ceren, Deniz, Derya, Dilara, Dilek, Ebru, Ece, Eda, Ekin, Elif, Elmas, Emel,
  Emine, Esen, Esin, Fidan, Filiz, Gizem, Gonca, Gözde, Gül, Gülay, Gülbahar, Gülistan, Hande,
  Havva, Hazan, Ipek, Irmak, Kelebek, Kiraz, Meryem, Müge, Nergis, Nesrin, Nilüfer, Nuray,
  Özge, Özlem, Pembe, Pinar, Şebnem, Sevda, Sevgi, Simge, Tülay, Tutku, Yağmur, Yeter,
  Yildiz, Yonca, Zeynep
  Sample Laqabs
  
  Given their predominance in government, laqabs are most commonly used by men.
  Men's laqabs: 'Imad al-Din (Support of the Faith), 'Izz al-Din (Power of the Faith), Nur al-Din
  (Light of the Faith), Salah al-Din (Righteousness of the Faith), Sharaf al-Din (Honor of the
  Faith), Baha' al-Dawla (Beauty of the State), Majd al-Dawla (Glory of the State), Nasir al-
  Dawla (Aid of the State), Sayf al-Dawla (Sword of the State), Shams al-Dawla (Sun of the
  State), Nizam al-Mulk (Order of the Kingdom), Fakhr al-Mulk (Pride of the Kingdom), Taj al-
  Muluk (Crown of Kings), al-Malik al-'Adil (the Just King), al-Malik al-Afdal (the Most
  Excellent King), al-Malik al-Kamil (the Perfect King), al-Malik al-Nasir (the King who Aids),
  al-Malik al-Salih (the Righteous King).
  Women's laqabs: Walidat Khalil (Mother of Khalil — used by the Mamluk sultana Shajar al-
  Durr (r. 1250), indicating her being mother to the son of al-Salih II Ayyub), Radiyyat al-Din
  (Approval of the Faith).
  Sample Nisbas
  Men's nisbas: al-Kufi (of Kufa), al-Makki (of Mecca), al-Isfahani (of Isfahan), al-Farisi (of
  Persia), al-Khwarizmi (of Khwarizm), al-Kalbi (of the tribe of Kalb), al-Khazraji (of the tribe of
  Khazraj), al-Qaysi (of the tribe of Qays), al-Shaybani (of the tribe of Shayban), al-Ayyubi (of
  the family of Ayyub), al-Kutubi (the bookseller), al-Qalanisi (the hat-maker), al-Suyufi (the
  swordmaker), al-Shafi'i (follower of the Shafi'i school of law), al-Mutanabbi (claiming to be a
  prophet).
  Women's nisbas appear in the masculine or feminine forms in historical sources, depending on
  whether the author regards them as being part of the woman's name or the patrilineal genealogy.
  Generally if the kunya is placed after the nasabs, the nisbas will be in the feminine. The feminine
  forms of the above are: al-Kufiyya, al-Makkiyya, al-Isfahaniyya, al-Farisiyya, al-Khwarizmiyya,
  al-Kalbiyya, al-Khazrajiyya, al-Qaysiyya, al-Shaybaniyya, al-Ayyubiyya, al-Kutubiyya, al-
  Qalanisiyya, al-Suyufiyya, al-Shafi'iyya, al-Mutanabbiyya.
  Appendix B: Timeline
  B.C.
  c. 950 Suleiman first practices his Art in the Middle East
  650 Birth of Zoroaster.
  550–330 The Achaemenid Empire, founded by Cyrus The Great and ended by Alexander the Great; at
  its height it encompasses Anatolia, Mythic Persia, the Levant, as well as Transoxiana and Egypt, and
  also engages in significant territorial disputes with the Greek City States.
  539 Destruction of Babylon by Persians under Cyrus the Great.
  c. 500 Cult of Hermes at its height.
  323 Death of Alexander the Great.
  312–61 The Seleucid Empire of Persia, one of the successor states of the empire established by
  Alexander the Great.
  
  A.D.
  224 Ardeshir I defeats the Parthian king and becomes the first ruler of the Sasanid dynasty of Persia.
  412 Cult of Mercury disbanded.
  c. 570 Birth of Muhammad.
  610 Muhammad receives first revelation.
  622 Muhammad emigrates from Mecca to Medina. Date of start of Muslim calendar.
  630 Muhammad takes Mecca.
  632 Death of Muhammad. Abu Bakr caliph.
  632–644 Muslims take Syria, the Holy Land and Egypt.
  634 Death of Abu Bakr. 'Umar caliph.
  637–651 The Islamic Conquest of Persia, leading to the end of both Sasanid rule and Zoroastrian
  dominance.
  644 Death of 'Umar. 'Uthman caliph.
  644–671 Muslims take Khurasan.
  656 Death of 'Uthman. 'Ali caliph.
  661 Death of 'Ali. Mu'awiya first caliph of Umayyad dynasty.
  680 Battle of Karbala', death of al-Husayn.
  c. 700: The first Solomonic summoners swear service to the Umayyad caliphs
  707 Muslims take North Africa.
  712 Muslims invade Spain.
  717 Muslims cross Pyrenees into France.
  c. 720: Umayyad summoners and jinn at war
  732 Muslims defeated by Franks under Charles Martel at Poitiers.
  746: Jinn lay siege to Damascus
  750 Fall of Umayyad caliphate. Al-Saffah first 'Abbasid caliph.
  762 Foundation of Baghdad.
  767 Order of Hermes founded.
  786–809 Reign of Harun al-Rashid.
  786: Harun al-Rashid becomes caliph, invites scholars to serve as viziers on his "Solomonic" council.
  787: First Council of Harun al-Rashid established.
  789: Grand vizier Al-Khayzuran dies. Yahya ibn Khalid retires, Ja'far ibn Yahya becomes grand vizier.
  802 Foundation of the first Hermetic covenant in the Levant.
  803: Grand Vizier Ja'far beheaded, Yahya imprisoned
  848 Sundering of House Tremere.
  
  805: The Suhhar Sulayman established in Baghdad with the first meeting of the Majlis al-Sulayman.
  865 Foundation of the Eastern (later Levant) Tribunal.
  925: Iberian sahirs split from the Suhhar Sulayman.
  945 Persian Buyids take control of Baghdad and the caliphate.
  961 Execution of Tasgillia.
  1003–1012 Schism War.
  1009 Ferdowsi finishes the Shahnameh, the Persian "Book of Kings."
  1037 The Seljuk Togril Beg unites the Turkomen tribes of the Great Steppe and invades Persia. In 1055
  he takes Baghdad, and assumes control over the caliph and the armies of the 'Abbasid caliphate. His
  successor Alp Arslan extends the sultanate to Anatolia, Armenia, and Georgia.
  1090 Hasan-i Sabbah takes Alamut.
  1092 Death of Malik Shah and partial fragmentation of the Seljuk Sultanate between his sons.
  1095–1109 First Crusade; soldiers from Europe take much of Levantine coast and establish states at
  Antioch, Edessa, Tripoli and Jerusalem.
  1131 Ahmed Sanjar, son of Malik Shah, consolidates control over the western Seljuk Empire.
  1144 Zangi takes Edessa.
  1147–1148 Second Crusade fails to take Damascus.
  1149 Shansabani coup in Khurasan lead by Ala'uddin Hussain, also called Jahansoz — 'World Burner'.
  1151 Ghuzz invade south-eastern Persia, capture Sultan Ahmed Sanjar and hold him captive for three
  years
  1157 'Abbasid caliph al-Muqtafi (r. 1136–1160) successfully defends Baghdad from Seljuks, securing
  independence of the caliphate.
  1174–1187 Saladin unites Muslim Levant, takes Jerusalem and much of coast from crusaders.
  1180–1225 Reign of the 'Abbasid caliph al-Nasir.
  1189–1192 Third Crusade secures territory on coast but fails to take Jerusalem.
  1194 Tekish, the ruler of Khwarazm, defeats Togril III, ending Seljuk rule of Persia.
  1195 Most recent Grand Tribunal held.
  1202–1204 Fourth Crusade takes Constantinople.
  1205 Ala al-Din (son of Tekish) conquers Persia and proclaims himself shah (emperor).
  1206 Shansabani Sultan Mohammed al-Ghuri assassinated on the banks of the River Sind by a Nizari;
  the Khwarazm-shah forces the Shansabani to concede control of Khurasan.
  1212 Ala al-Din adds Transoxanian territories to his empire and now rules all the land from the Jaxartes
  to the Tigris.
  1218–1221 Crusaders temporarily hold territory in Egypt.
  1219–1227 Mongols under Genghis Khan take eastern Persia.
  1230–1240 Mongols take western Persia, Georgia, Armenia and northern Iraq.
  
  1243 Mongols overwhelm Seljuk sultan of Asia Minor.
  1248–1250 Crusaders under St Louis temporarily hold territory in Egypt.
  1256 Mongols destroy strongholds of Persian Assassins.
  1258 Mongols take Baghdad, put caliph to death.
  1260 Mamluks halt Mongol advance in Syria.
  1261 Byzantines retake Constantinople. 'Abbasid caliphate re-established in Cairo.
  1265 Mongols establish protectorate over Seljuk Asia Minor.
  1268–1291 Mamluks gradually re-conquer coast from crusaders.
  1273 Mamluks destroy last of Assassins' strongholds in Syria.
  1281 Mamluks defeat renewed Mongol invasion in Syria.
  1295 Mongol khan of Persia becomes Muslim.
  Appendix C: Select Bibliography
  Works that are useful introductory texts for the general reader are marked with an asterisk.
  History and Geography
  Benjamin of Tudela, trans. M.N. Adler, The Itinerary of Benjamin of Tudela. New York: Philipp
  Feldheim, Inc., 1907.
  Bosworth, A.B., Alexander and the East: The Tragedy of Triumph. Oxford: Clarendon Press, 1996.
  Bosworth, C.E., The New Islamic Dynasties. New York: Columbia University Press, 1996.
  Boulnois, L. trans. Loveday, H. Additional material by Mayhew, B., & Sheng, A., Silk Road: Monks,
  Warriors & Merchants. Hong Kong: Odyssey, 2008.
  Christian, D., A History of Russia, Central Asia and Mongolia: Volume I, Inner Eurasia from
  Prehistory to the Mongol Empire. Oxford: Blackwell Publishing, 1998.
  De Hartog, L., Genghis Khan: Conqueror of the World. London: I.B. Tauris & Co, 1989.
  *Egger, V.O., A History of the Muslim World to 1405. Upper Saddle River, NJ: Pearson Education,
  2004.
  An Historical Atlas of Islam, ed. Brice, W.C. Leiden: E.J. Brill, 1981.
  Historical Atlas of the Muslim Peoples, ed. Roolvink, R. Amsterdam: Djambatan, 1957.
  *Hourani, A., A History of the Arab Peoples. London: Faber and Faber, 1991.
  Humphreys, A., King, J., Mayhew, B., Noble, J., Plunkett, R. and Richmond, S. Lonely Planet:
  Central Asia. 2nd Edition, Melbourne: Lonely Planet Publications Pty Ltd, 2000.
  Ibn Jubayr, Muhammad, trans. Broadhurst, R., The Travels of Ibn Jubayr. New Delhi: Goodword
  Books, 2007.
  Kennedy, H.N., The Great Arab Conquests: How the Spread of Islam Changed the World We
  
  Live In. UK: De Capo Press, 2007.
  Kennedy, H.N., The Prophet and the Age of the Caliphates. London & New York: Longman Inc.,
  1986.
  Lane, E.W., ed. Lane-Poole, S., Arabian Society in the Middle Ages. London: Curzon Press, 1883;
  repr. 1987.
  Le Strange, G., The Lands of the Eastern Caliphate. Cambridge: Cambridge University Press, 1905;
  repr. U.S.A.: Elibron Classics, 2006. PDFs of the maps may be downloaded from:
  <http://elibron.com/maps/index.phtml?author=le+strange&title=&isbn=&where=0&lang[]=1&search.x=
  20&search.y=6&submit=1> (18th February 2009).
  *Lewis, B., The Middle East. London: Phoenix, 1996.
  Man, D., Genghis Khan: Life, Death and Resurrection. London: Bantam Press, 2004.
  Omar, Farouk, "Urban Centres in the Gulf during the Early Islamic Period: A Historical Study," in
  Bulletin of the British Society for Middle Eastern Studies, Vol. 14, No. 2 (1987), pages 156–161.
  Peters, Francis E., Mecca: A Literary History of the Muslim Holy Land. Princeton: Princeton
  University Press, 1994.
  *Ruthven, M. & Nanji, A., Historical Atlas of Islam. Cambridge, MA: Harvard University Press,
  2004.
  Religion
  Ahmad, Salim., Revealing the Mystery Behind the World of Jinn. USA: BookSurge Publishing, 2008.
  Al-Ashqar, U.S., trans. Zarabozo, Jamaal al-Din M., The World of the Jinn and Devils. Boulder: Al-
  Basheer Company for Publications and Translations, 1996.
  Jawaid, Mahmood., Secrets of Angels, Demons, Satan and Jinns. USA: InstantPublisher.Com, 2006.
  Livingstone, E.A., The Concise Oxford Dictionary of the Christian Church. 2nd ed., Oxford &
  New York: Oxford University Press, 2000.
  The Meaning of the Glorious Koran, trans. Pickthall, M.M. New York & London: Mentor, n.d.
  *Rippin, A., Muslims: Their Religious Beliefs and Practices. 2nd ed., London & New York:
  Routledge, 2001.
  Toorawa, S.M., "Khidr: The History of a Ubiquitous Master," in Sufi, No. 30 (Summer 1996), pages
  45–49.
  The Unbound Bible: <http://unbound.biola.edu/> (13th February 2009).
  Various, The Catholic Encyclopaedia: <http://www.newadvent.org/cathen/> (13th February 2009).
  Myths and Legends
  *Arabian Nights, trans. Burton, R.F. & ed. Zipes, J. New York & London: Penguin Books, 1991.
  The Book of the Thousand Nights and One Night, trans. Mardrus, J.C., trans. Mathers, P. 4 vols.,
  London: Routledge & Kegan Paul Ltd., 1953.
  Bushnaq, I., Arab Folktales. New York: Pantheon, 1987.
  
  Gaiman, N. & Russell, P.C., The Sandman #50: Distant Mirrors: Ramadan. USA: DC
  Comics/Vertigo, 1993.
  Hanauer, J.E., The Holy Land: Myths and Legends. London: Senate, 1996.
  Ibn al-Kalbi, Hisham, trans. Nabih Amin Faris, The Book of Idols. Princeton: Princeton University
  Press, 1952.
  Irwin, R., The Arabian Nights: A Companion. London & New York: Penguin Books, 1994.
  Myths from Mesopotamia, trans. S. Dalley. Oxford: Oxford University Press, 2000.
  Pseudo-Callisthenes, trans. Stoneman, R. The Greek Alexander Romance. London: Penguin, 1991.
  *Al-Saleh, K. & Salim, R.N., Fabled Cities, Princes & Jinn from Arab Myths and Legends. World
  Mythologies Series, USA: Schocken, 1985.
  Severin, T., In Search of Genghis Khan. New York: Cooper Square Press, 2003.
  The Thousand and One Nights, trans. Lane, E.W., ed. Poole, E.S. 3 vols., London & New York:
  Routledge, Warne and Routledge, 1865.
  The Thousand Nights and a Night, trans. Various (collection of various versions):
  <http://www.wollamshram.ca/1001/index.htm> (18th February 2009).
  Walker, B.K., Turkish Folk-Tales. Oxford Myths & Legends, Oxford: Oxford University Press, 1993.
  Willingham, B. & Buckingham M., Fables Vol. 7: Arabian Nights (and Days). USA: DC
  Comics/Vertigo 2006.
  General Reference
  *Bacharach, J.L., A Middle East Studies Handbook. Seattle & London: University of Washington
  Press, 1984.
  Kabir, B.b.M.H., A Guide to Islamic Names. Mecca: Safa Press, 1990.
  Various, Encyclopaedia Iranica Online: <http://www.iranica.com/> (13th February 2009).
  Various, The Encyclopaedia of Islam. 1st Edition, 4 vols. and Supplement, Leiden: E.J. Brill &
  London: Luzac & Co., 1913–38.
  Various, The Encyclopaedia of Islam. New Edition, 12 vols. and Supplements, Leiden: E.J. Brill,
  1979–2009.
  Wikipedia: <http://en.wikipedia.org/wiki/Main_Page> (13th February 2009).
  Other
  Christie, N., Blood and Sand: The Levant Tribunal. Roseville, MN: Trident, Inc., 2002.
  Sheoul, S., The Dragon and the Bear: The Novgorod Tribunal. Roseville, MN: Trident, Inc., 1999.
  Beasts of the East
  This bestiary complements The Cradle and the Crescent: the Mythic Middle East and adds to the
  
  creatures presented in the online PDF The Book of Mundane Beasts that are also found in the
  Appendix of Realms of Power: Magic, pages 140-144.
  Ass (Donkey)
  A common site in the Mythic Middle East, the ass is used as a beast of burden within cities and near
  more populated areas as it is ill suited to desert crossings. The sterile mule or hinny, cross-bred with the
  Arabian horse, is commonly used as a pack animal or mount and more resilient to long journeys.
  Ass (Donkey)
  Characteristics: Cun -3, Per 0, Pre -4, Com-4, Str +4, Sta +4, Dex-1, Qik -2
  Size: +2
  Confidence Score: 1(3)
  Virtues andFlaws: Ferocity (consumed by lust), Improved Characteristics, Long-Winded; Noncombatant
  Qualities: Defensive Fighter, Domesticated, Hardy
  Personality Traits: Lustful +3, Meek +2
  Reputations: Brutish (local) 2
  Combat:
  Hooves: Init +0, Attack +5, Defense +4, Damage +5.
  Soak: +4
  Fatigue Levels: OK, 0/0, -1/-1, -3, -5, Unconscious
  WoundPenalties: -1 (1-7), -3 (8-14), -5 (16-21), Incapacitated (22-28), Dead (29+)
  Abilities: Athletics (climb) 3, Awareness 3 (predators), Brawl (dodge) 4
  Appearance: These statistics describe a typical domesticated ass or donkey.
  Rare Bjornaer magi born in the Levant have been noted with a donkey Heartbeast of melancholic humor with a
  choleric aspect, but such individuals always take the wild versions of these animals, the onager, known as the
  koulan in the Mythic Middle East (see below), as noted in Houses of Hermes: Mystery Cults, "The Heartbeast",
  pages 18-24.
  Koulan (Onager or Wild Ass): lose the Domesticated Quality and Noncombatant Flaw. Add the Herd Animal Quality.
  Change the Personality traits to: Jealous +4 and Wild +3. Add the Envious (Minor) Flaw. Add Survival (desert) 5. The
  koulan's hooves have the following combat statistics: Init +0, Attack +5, Defense +4, Damage +5.
  Mule: add Improved Characteristics x2, increase Strength and Stamina to +5, decrease Dexterity and Quickness by
  one each. Add the Tireless Quality and an extra Fatigue Level. Gain the Great Bearer and Tough Virtues and suffer the
  Pack Mentality / Follower Flaw. Change Personality Traits to Stubborn +3 and Plodding +2. Reputation changes to
  Hardy 2 (throughout Mythic Middle East). Soak is increased to +8 and a mule's kick has the following combat
  statistics: Init -1, Attack +4, Defense +3, Damage +6.
  Camel, Bactrian (Ship of the Desert)
  The two-humped Bactrian camel predominates throughout the wider Mythic Middle east and differs
  
  slightly from its cousin, the single humped dromedary, which is more common in north Africa, Egypt,
  Arabia and the Levant. Wild camels are rare, although wild Bactrian camels can be found in the far
  eastern reaches.
  Camel, Bactrian (Ship of the Desert)
  Characteristics: Cun -2, Per -1, Pre -4, Com-5, Str +3, Sta +4, Dex-1, Qik -2
  Size: +2
  Confidence Score: 0 (0)
  Virtues andFlaws: Long-Winded; Feral Scent
  Qualities: Hardy, Herd Animal
  Reputations: Ill-tempered beast +3 (throughout Mythic Middle East)
  Combat:
  Kick (hooves): Init +0, Attack +3, Defense +2, Damage +4
  Soak: +4
  Fatigue Levels: OK, 0/0, -1/-1, -3/-3, -5, Unconscious
  WoundPenalties: -1 (1-7), -3 (8-14), -5 (15-21), Incapacitated (22-28), Dead (29+)
  Abilities: Athletics 4 (running), Awareness 3 (predators), Brawl 2 (dodging), Survival 5 (home terrain).
  Powers:
  Smell Water, 0 points, Init 0, all camels can smell drinkable water for a distance up to two miles.
  Survive Without Water, 0 points, Init 0: all camels can survive without water for up to two weeks.
  Appearance: These statistics are for a typical Bactrian riding camel. Known for their stubbornness, resilience
  and pungent odor, these otherwise docile animals can become very aggressive during mating times. Their
  ability to last without water for weeks on end and locate buried water makes themthe preferred beast of
  burden for desert crossings.
  Camels have been bred, like horses, to have differing traits:
  Bactrian Pack Camel: add the Domesticated Quality and gain the Great Bearer Minor Heroic Virtue (Houses of
  Hermes: True Lineages, page 105) which allows the camel to carry twice as much on its back before becoming
  weighed down and to travel twice as far before becoming fatigued by a journey. Lose the Survival Ability. Most
  Bactrian camels found in the great caravans are pack camels.
  Wild Bactrian Camel: add the Wilderness Sense Virtue and the Greater Immunity: Thirst Virtue. Reduce
  Communication to -6. Add Defensive Fighter (and therefore an extra Fatigue level), Fast Runner and Herd Animal
  Qualities. Increase Brawl (dodging) to 4 and add Wilderness Sense (sense sandstorms) 3. A wild Bactrian camel's kick
  has the following statistics: Init +0 Attack +5 Defense +3 Damage +4.
  War Camel (variant): add the Aggressive and Pack Animal Qualities and the Ferocity (when ridden in battle) Virtue.
  Increase Brawl (hooves) to 5. A war camel's kick has the following modifications to the basic combat statistics given
  for either the Bactrian camel or a dromedary camel: Init +0 Attack +4 Defense +3 Damage +0. It can be trained to attack
  as part of a Trained Group with its rider.
  Dromedary Camel: decrease above Strength to +1, Stamina to +3 and increase Dexto 0. Lose the Long-Winded
  Virtue and the Feral Scent Flaw. Lose the Hardy Quality and decrease Fatigue Levels by one. Reputation is Cranky +1
  (much of Arabia). Change combat statistics to: Init 0, Attack +4, Defense +2, Damage +2 and Soak +3. Change to
  Survival 3 (home terrain). Full statistics for dromedary camels are given in Magi of Hermes, pages 10-11.
  Rare Bjornaer magi born in the southeastern peripheries of Mythic Europe have been noted with a dromedary or even
  
  wild Bactrian camel Heartbeast. Camels are considered to have a melancholic humor with a choleric aspect.
  Elephant
  The elephant was considered a prize war animal by the Persian armies of antiquity. Small numbers are
  still found throughout the eastern reaches in the possession of nobles or the Khwarazm military, the
  former as curiosities and the latter as part of shock troops. Elephants are legendary opponents of
  dragons and fearlessly attack serpents at any opportunity but are deathly afraid of the squeal of a sow or
  boar and will flee this sound without restraint.
  Elephant
  Characteristics: Cun 0, Per +1, Pre -4, Com-5, Str +10, Sta +3, Dex0, Qik -2
  Size: +4
  Confidence Score: 0 (0)
  Virtues andFlaws: Improved Characteristics x3, Tough; Fear (the squeal of a pig).
  Qualities: Amphibious, Crafty, Defensive Fighter, Grapple, Herd Animal, Sharp Ears, Thick Skin, Tough
  Hide.
  Personality Traits: Lustful -3, Wise +2
  Combat:
  Stomp: Init -2, Attack +4, Defense +2, Damage +13
  Trunk (grapple): Init -1, Attack +4, Defense +2, Damage n/a
  Soak: +9
  Fatigue Levels: OK, 0/0, –1, –3, –5, Unconscious
  WoundPenalties: –1 (1–10), –3 (11–20), –5 (21–30), Incapacitated (31–40), Dead (41+)
  Abilities: Athletics 3 (running), Awareness 3 (food), Brawl 4 (dodge), Survival 3 (forests or plains),
  Swimming 4 (rivers).
  Powers:
  Trunk, 0 points, constant, Animal: the elephant's trunk can be used to manipulate objects like a human hand,
  although tasks requiring two hands suffer a -3 penalty.
  Natural Weapons: an elephant's stomp has the following combat characteristics: Init -1, Attack 0, Defense
  -1, Damage +3. Their trunk is only effective as a grapple.
  Appearance: the elephant found throughout the Mythic Middle East is the Asian variety. It stands up to 10
  feet tall, measures 20 feet long and weighs up to 8,000 pounds. Only the male elephant has significantly sized
  tusks to use in combat.
  Elephants have excellent hearing and vibration sense through its trunk, gaining a +3 on all rolls involving hearing. An
  average elephant inflicts +15 damage when dropped onto a human-sized character fromon high.
  Bull elephant (dominant male): add Aggressive and change to Brawl 5 (tusks). Add the Extra Natural Weapons,
  Imposing Appearance x2 and Large Horns (Tusks), and Herd Leader Qualities and the Ferocity (defending herd)
  Virtue. Increase Presence to +1 and Communication to -4. Add Leadership 5 (elephants). A bull elephant's Tusk attack
  has the following combat statistics: Init +1, Attack +9, Defense +5, Damage +13.
  
  War elephant: add the Aggressive and Pack Animal Qualities. Change to Brawl 5 (stomp) and increase the
  elephant's Stomp attack: Init -2, Attack +6, Defense +3, Damage +13. Persian war elephants are usually clad in the
  equivalent of leather or metal scale (add Protection of 3 or more to Soak) and carry a platformknown as a howdah
  which can accommodate up to sixsoldiers armed with javelins, pole arms or bows. They can be trained to fight as part
  of a Trained Group with their squad of accompanying soldiers under the direction of their mahout or driver.
  Story Seed: Elephants of Alexander and Hannibal
  The ghosts of ancient war elephants can be summoned at the battles sites of antiquity throughout Arabia, Persia, and
  Transoxiana, using their bones to call themback to unearthly service. Such sites are of particular interest to House
  Tremere, who seek to expand the versatility and power of their ghostly forces.
  Faerie war elephants fromthe land of Hind, as used in the armies of Alexander the Great, appear even larger and more
  fearsome than their mundane kin. Such creatures sport multiple large curved tusk and have been trained to wield
  spiked balls on chains with their trunks. They prompt panic in lesser creatures and are capable of deafening
  opponents with their trumpeting. The remains of these giant creatures are found primarily in the far mountains of the
  eastern provinces and the southern deserts of Persia.
  Examples of the elephants once used by the Carthaginians can still be found occasionally in Egypt and North Africa
  but are rarely encountered in the Hijaz and Yemen provinces of Arabia. Both sexes sport large curved tusks and large
  ears, standing taller than their more common eastern brethren, being typically Size +5 or larger.
  Falcon, Saqr
  Similar to its European cousin the gyrfalcon, detailed in iThe Book of Mundane Beasts, Realms of
  Power page 142 or Lords of Men XREF, the hawk most commonly used by Arabian falconers is the
  saqr. Known for its endurance rather than its speed, the saqr is reflected by the following modifications:
  add the Tireless Quality and the Long-Winded Virtue. Exceptional saqr, especially prized by the
  nomad sheikhs possess the Puissant Hunt Virtue and the Imposing Appearance x2 Quality.
  Shahin: these smaller hawks are equivalent to the peregrine falcons of Europe. These Size -4 raptors
  are the fastest falcons but have much less endurance. They excel in catching smaller birds on the wing
  but are less suited for desert hawking. Increase the basic falcon's Quickness by 1 but subtract 2 from
  Strength, change to Ambush Predator, add Stealth 3 (ambush prey) , decrease to Flight 3 (climbing
  flight) and modify their combat statistics accordingly.
  Golden Eagles: used by the eastern Turks and Mongols, the large burkit (Size -2) are used to hunt
  foxes and can even be trained to attack wolves. Such eagles have the additional Qualities: Grapple and
  Imposing Appearance x2. Over-sized eagles (up to Size 0) are sometimes used by the Ghuzz magic-kin
  and have their characteristics modified accordingly for their size (see Chapter 8: Persia).
  Flying Serpent (Iaculus)
  The flying serpents known to Pliny as syrenii are found in great numbers in southern Arabia and even on
  the legendary island of Soqotra to the far south of Yemen. The Arabian snakes are typically white in
  coloration with bat-like wings, an individual syrenus may sport a pair of short legs. These snakes perch
  in the incense trees of Hadramawt and are known for the darting attack, leaping out of trees onto
  passing prey. Flocks of syrenii attempt to migrate into Egypt each year, only to be destroyed by their
  natural enemies, the ibises. See Chapter 6: Arabia for further details of these creatures.
  
  Hermetic magi refer to these snakes as iaculii but most mundanes call them “javelin-snakes” or
  “darters” due to their unusually rapid and lethal method of attack. As the ibis is linked to Thoth and
  therefore Hermes, most Hermetic magi consider an iaculus an ill-omened creature but at least one
  Quaesitor uses them as aids to his investigations. Exceptional syrenii are believed to have additional
  powers allowing them to ignore wards and other protection magic in order to deliver their venom but
  these claims have yet to be investigated by Hermetic magi. Their exact relationship to the magical
  Olibanum Serpents of Soqotra is unclear but the Arabian serpents are much less sociable than their kin
  and appear resistant to being tamed short of magical means. It is not known whether the syrenii
  originated on Soqotra or the more aggressive variety represents a more primitive species that was then
  imported from the mainland.
  Syrenii use the base statistics for Adders listed in The Book of Mundane Beasts or Realms of Power:
  Magic, page 141, modified accordingly: increase Quickness to +4; gain ability to fly; add Ferocity
  (when leaping) and Improved Characteristics Virtues; add the Fast Flyer and Good Jumper Qualities;
  add Athletics 4 (jumping). Any character that makes a Intelligence + Magic Lore or Intelligence +
  Arabia Lore roll against an Ease Factor of 9 will recall that these creatures can be scattered by burning
  the resin of the storax tree.
  Gazelle, Persian
  Characteristics: Cun –2, Per +1, Pre –4, Com–4, Str –2, Sta +3, Dex+1, Qik +3
  Size: –1
  Virtues andFlaws: Improved Abilities, Long Winded, Well-Traveled; Compassionate
  Qualities: Defensive Fighter, Fast Runner, Herd Leader*, Keen Eyesight, Large Horns*, Herd Animal,
  Tireless
  * males only
  Personality Traits: Gentle +3
  Combat:
  Horns: Init +5, Attack +8, Defense +9, Damage +1
  Dodge: Init +3, Attack n/a, Defense +10, Damage n/a
  Soak: +4
  Fatigue Levels: OK, 0/0, –1/–1, –3/–3, –5, Unconscious
  WoundPenalties: –1 (1–4), –3 (5–8), –5 (9–12), Incapacitated (13–16), Dead (17+)
  Abilities: Athletics 4 (running), Awareness 3 (predators), Brawl 4 (dodging), Dasht-i Kavir Lore 4 (finding
  water), Leadership 5 (gazelles)*, Survival 3 (semi-desert)
  * males only
  Appearance: a small, delicate antelope with fawn hide; its flanks are marked with a dark stripe. The male has
  horns that it uses to defend itself.
  The gazelle (Arabic ghazal), is called 'dorcas' in the western bestiaries. It has exceptionally sharp sight (+3 to vision-
  related rolls) and swift (+3 to running-related rolls). Only the male gazelle engages in combat; when forced to do so he
  temporarily gains the Ferocity Virtue (grants 3 temporary Confidence Points). It is common in the Dasht-i Kavir of
  Persia.
  
  Giant of 'Ad
  Descendants of Great 'Ad, the giants of southern Arabia are colossal magical creatures from pre-Islamic
  times. Descended from Noah's third son, they dwell within magic regiones deep within the deserts of
  Oman since the loss of their greatest creation, the fabled City of a Thousand Pillars. Unlike many
  magical creatures, the 'Adites are not immortal and weaken if they spend too much time outside strong
  desert Magic auras.
  Giant of 'Ad
  Magic Might: 20 (Corpus)
  Season: Autumn
  Characteristics: Int 0, Per +2, Pre -1, Com-1, Str +13, Sta 0, Dex+1, Qik -4.
  Size: +7
  Confidence Score: 1 (3)
  Virtues andFlaws: Magic Human; Improved Characteristics, Magical Champion, Ways of the Desert;
  Pagan; Anchored to the Desert; (Magical) Animal Companion, Offensive to Spirits.
  Magic Qualities andInferiorities: Gigantic x6; Focus Power, 3 points; Monstrous Appearance (free);
  Acclimation Prone; Susceptible to Deprivation.
  Personality Traits: Proud +2, Focused -1
  Combat:
  Chisel (as knife): Init -4, Attack +3, Defense -2, Damage +15
  Stomp (kick): Init -5, Attack +4, Defense -1, Damage +16
  Soak: +3
  Fatigue Levels: OK, 0, –1, –3, –5, Unconscious
  WoundPenalties: –1 (1–12), –3 (13–24), –5 (25–36), Incapacitated (37–48), Dead (49+)
  Abilities: Animal Handling 2 (falconry), Arabia Lore 6 (cities), 'Adid 5 (ancient), Bargain 3 (payment for
  services), Brawl 2 (stomp), Craft (stonemason) 6, Magic Lore 4 (Arabia), Survival 3 (desert).
  Powers:
  Stonesmith, 1-4 points, Init -4, Terram; duplicates any non-Ritual Creo Terram, Intellego Terramor Muto
  Terramspell less than or equal to 20th level that affects stone at a cost of 1 Might point per magnitude of
  effect.
  Equipment: mason's tools, sand-coloredBedouin robes
  Vis: 1 pawn of Corpus vis in heart, 1 pawn of Terram vis in each hand.
  Appearance: towering above the average human, a giant of 'Ad stands over 30 feet tall but appears much
  more civilized than the primitive giants of Europe. They have an affinity for falcons and other birds of prey
  and are usually found accompanied by at least one nesting within their long hair or beard. Lone giants
  emerge fromthe deep desert to offer their building skills to sorcerers and emirs in return for insights into the
  secrets of eternal life.
  A giant of 'Ad is balanced as a starting character, albeit a powerful initial Companion option. This character guide has
  295 Experience Points available to spend on Abilities and 5 Virtue points free (to be balanced with 5 points of Flaws).
  
  His falcon companion may be either mundane or magical, although proportionately larger (up to Size +3) and has its
  statistics adjusted accordingly.
  Heavenly Horse of Farghana
  Faerie Might: 5 (Animal)
  Characteristics: Cun -2, Per 0, Pre +2, Com-4, Str +5, Sta +4, Dex+1, Qik +3
  Size: +2
  Confidence Score: 0
  Virtues andFlaws: External Vis (minor, bloody sweat), Faerie Beast, Ferocity (when ridden in battle), Long
  Winded, Improved Characteristic x3, Positive Reputation, Unaffected by the Gift; Incognizant, Proud (minor),
  Susceptible to Deprivation.
  Qualities: Amphibious, Domesticated, Fast Runner, Good Jumper, Herd Animal, Imposing Appearance x3,
  Tireless.
  Personality Traits: Spirited +3, Loyal +2
  Reputations: Dragon-steed 2 (local)
  Combat:
  Hooves: Init +4, Attack +2, Defense +6, Damage +6
  Soak: +4
  Fatigue Levels: OK, 0/0, -1/-1, -3, -5, Unconscious
  WoundPenalties: -1 (1-7), -3 (8-14), -5 (15-21), Incapacitated (22-28), Dead (29+)
  Pretenses: Athletics 4 (long-distance running), Awareness 3 (noises), Brawl 2 (hooves), Swim4 (rivers).
  Powers:
  Heavenly Hooves (2 points, Constant, Animal, R: Per, Dur: Sun, T: Ind). This power allows the animal to
  move at its maximumspeed, unimpeded by poor terrain, achieving up to 30 miles per day. It may even do this
  across open water or chasms without needing to slow its pace. (ReAn 25 (Base 10, Sun +2, +1 Constant):
  Personal Power (25 levels)).
  Appearance: these horses appear similar to other mid-sized breeds of charger, although even an experienced
  horse trainer will find it difficult to ascertain its origin. Usual specimens stand just under 16 hands (62
  inches) high but appear more refined than even the finest mundane horse.
  Prized for their use as steeds for Gifted wizards, these Faerie mounts are believed to be descended fromriver dragons
  east of the valley of Farghana (See Chapter 9: Transoxiana and Beyond XREF). Unlike mundane horses, they are not
  affected by the negative effects of The Gift or Magical Air of their riders. Even a Blatant Gift does not especially
  bother the animal.
  These Faerie horses are also renowned for their unusual trait of sweating blood. The crimson sweat is produced by
  any significant physical exertion but does no harmto the creature. If properly collected over the course of a year,
  such sweat acts as a Vis Source and provides 1 pawn of faerie-tainted Animal vis per year. As a faerie, it does not
  suffer fromfatigue or age, although it does suffer the usual consequences if it lacks air, food, and water in its role as a
  magical steed.
  Like all horses, a Heavenly Horse gets a +3 to all rolls involving running or jumping.
  These creatures are not balanced to be used as a player characters.
  
  Horse, Steppe Pony (Turpanus)
  The majority of horses used in the Eastern Provinces are the small but hardy steppe ponies of the nomad
  tribes of the Steppe. They are notably different to the larger breeds commonly used in Europe, Arabia
  and southern Persia presented in the Book of Mundane Beasts and Lords of Men, Chapter 5: Leisure
  XREF.
  Horse, Steppe Pony (Turpanus)
  Characteristics: Cun -2, Per 0, Pre 0, Com-4, Str +2, Sta +4, Dex-2, Qik +3
  Size: +1
  Confidence Score: 0
  Virtues andFlaws: Enduring Constitution, Long Winded, Improved Characteristic; Simple-Minded
  Personality Traits: Brave +2
  Reputations: Hardy 1 (local)
  Combat:
  Kick: Init +5, Attack 0, Defense +5, Damage +3
  Soak: +4
  Fatigue Levels: OK, 0/0, -1/-1, -3, -5, Unconscious
  WoundPenalties: -1 (1-6), -3 (7-12), -5 (13-18), Incapacitated (18-24), Dead (25+)
  Abilities: Athletics 4 (long-distance running), Survival 3 (steppe)
  Appearance: slightly smaller than their European cousins, these hardy ponies range in coloration fromlight
  grey through to dappled brown.
  Steppe ponies are bred fromthe wild horses of the Steppe by the various nomad tribes that range across it.
  Exceptional Steppe ponies with the Minor Heroic Virtues Great Bearer and Sure Traveler (see Houses of Hermes: True
  Lineages, pages 105-107) are highly prized by the Steppe nomads. Like all light horses, a Steppe pony is a fast runner
  and gets a +3 to rolls involving running or jumping.
  Hyrcanian Tiger
  Magic Might: 10 (Animal)
  Season: Spring
  Characteristics: Cun +1, Per 0, Pre –2, Com–5, Str 0, Sta +1, Dex+2, Qik +5
  Size: 0
  Confidence Score: 1 (3)
  Virtues andFlaws: Magic Animal; Affinity with Athletics, Improved Characteristics, Puissant Athletics;
  Proud
  Magical Qualities andInferiorities: No Fatigue; Improved Abilities (x3), Improved Attack (trip), Minor
  Virtue (Great Quickness) (x2), Personal Power
  
  Qualities: Crafty, Fast Runner, Pursuit Predator, Tireless*
  *a magical Hyrcanian tiger suffers no fatigue, but a mundane tiger has this Quality
  Personality Traits: Vain +5, Swift* +3, Brave +1
  *this is an Essential Trait; see Realms of Power: Magic, page 54
  Combat:
  Bite: Init +5, Attack +11, Defense +12, Damage +1
  Trip: Init +4, Attack +11, Defense +13, Damage n/a*
  *if the tiger exceeds its opponent's Defense Total by 3; it is knocked prone
  Soak: +2
  WoundPenalties: –1 (1–5), –3 (6–10), –5 (11–15), Incapacitated (16–20), Dead (21+)
  Abilities: Athletics 6+2 (running), Awareness 3 (gazelle), 5 (bite), Dasht-i Kavir Lore 3 (oases), Hunt 4
  (gazelle), Survival 3 (semi-desert)
  Powers:
  Swiftness of Thought, 1 point, Init +4, Animal: A Hyrcanian tiger can naturally move at incredible speeds, but
  by spending a Might point it moves an extra 500 paces for a single round. ReAn 20 (base 20, by analogy with
  ReCo) Personal Power (20 levels, –1 Might cost)
  Vis: 2 pawns Animal, in feet.
  Appearance: the Hyrcanian tiger is a long-legged tawny cat, about seven feet long (including a three foot
  tail), and weighing about 150 pounds. Tigers in Mythic Europe have spots rather than stripes, although
  naturally you can have striped tigers in your saga if you prefer.
  Hyrcanian Tigers are found in Mazandaran and Persia's northern desert. The tiger is named after its swift flight
  (coming froma word meaning 'arrow'), and gives its name to the Tigris River. The ancient Persian kings loved keeping
  Hyrcanian tigers as pets, and used to set hunters to steal cubs. The pursuing mother could be distracted by glass
  spheres; seeing her own reflection she would think it was her cub and be cheated fromher revenge. The tiger receives
  a +3 to all rolls involving running.
  For a mundane version of this creature, remove the Might score, Magical Qualities, Powers, and vis fromthe above
  description. A Hyrcanian tiger is normally more swift than the fastest horse even without magical powers;
  approximately 92 paces in a single round. Its prey's only hope to escape is to dodge and weave, since the Hyrcanian
  tiger cannot make sharp turns when traveling at full speed. It is in the magical tiger's nature to hunt, and it consumes
  its prey ― principally gazelles ― even though, as a magic animal, it doesn't need this to survive.
  Mundane Mongols
  The following statistics represent the mundane historical versions of the Mongol forces invading
  Transoxiana and Eastern Persia and first appeared in Ancient Magic, pages 15-18. For alternate ideas
  on the nomad horde see Chapter 9: Transoxiana and Beyond.
  Mongol Trooper
  Characteristics: Int –1, Per +1, Pre 0, Com–1, Str +1, Sta +2, Dex+1, Qik +2
  Size: 0
  Age: 30
  
  Virtues andFlaws: Puissant Ability (Ride), Puissant Ability (Bows), Warrior; Reckless; Disfigured (scars),
  Infamous
  Personality Traits: Brave +3, Reckless +3, Loyal +3
  Reputations: Murderous 4 (local)
  Combat:
  Dagger: Init +0, Attack +7, Defense +6, Damage +4
  Composite Bow (mounted): Init +0, Attack +16, Defense +13, Damage +8
  Composite Bow (on foot): Init –2, Attack +13, Defense +10, Damage +8
  Saber (mounted): Init +4, Attack +14, Defense +12, Damage +7
  Saber (on foot): Init +2, Attack +11, Defense +9, Damage +7
  Spear (mounted): Init +4, Attack +11, Defense +10, Damage +6
  Spear (on foot): Init +2, Attack +8, Defense +7, Damage +6
  Soak: +4 (armor and Stamina)
  Fatigue Levels: OK, 0, –1, –3, –5, Unconscious
  WoundPenalties: –1 (1–5), –3 (6–10), –5 (11–15), Incapacitated (20+)
  Abilities: Animal Handling 3 (horses), Area Lore (Mythic Steppe) 3 (geography), Area Lore (Transoxiana) 2
  (geography), Area Lore (Persia) 2 (geography), Athletics 3 (running), Awareness 2 (in combat), Bargain 2
  (livestock), Bows 5+2 (composite), Brawl 3 (dagger), Craft Bows 3, Hunt 3 (tracking), Mongolian 5 (military
  communication), Ride 3+2 (battle), Single Weapon 5 (saber), Survival 3 (steppe)
  Equipment: composite bow (Load +2), metal reinforced leather half-armor (Load +2), saber (Load +1),
  daggers, spear (Load +1)
  Encumbrance: 2 (3)
  Appearance: A fierce-looking eastern warrior on horseback, his upper body lightly covered by fur-lined
  leather armor, with an acorn-like metal helmet also fringed with fur. He carries a bow in a quiver on his saddle,
  a saber, and a short spear with a small hook at the base of the blade.
  While there are younger soldiers in the Mongol army, this trooper represents the finest specimen that the characters
  are likely to encounter, the sort of character who would fight in the van during a group engagement or who might be
  found singly acting as a scout or guard.
  Experienced generals, usually regular warriors with exceptional talent rather than blood relatives of the Mongol royal
  family or hereditary chieftains, lead such troopers. The Mongolian generals are experts in strategy and tactics, and
  most of their successes may be attributed to their superior military intelligence and their ability to quickly assess the
  nature of the battlefield. Many of their enemies are fooled by a carefully staged organized retreat, their finest
  maneuver, wherein they seemto pull back and draw their opponents out behind themin a long pursuit to exhaust
  them, before suddenly turning around and attacking.
  An orlock (Mongol general) can be created as an older Companion level character based on the Mongol trooper
  template above, with the following changes as an example. Adjust the characteristics to Int 0, Per +1, Pre +2 (1), Com
  +1, Str 0, Sta +2, Dex+1, Qik 0 due to possession of the Improved Characteristics Virtue. An example orlock might
  have the following additional Virtues and Flaws: Affinity with Leadership, Clear Thinker, Improved Characteristics,
  Inspirational, Puissant Ability (Leadership), Self-Confident, Strong-Willed; Enemies (Mythic Middle East), Outsider,
  Vow (loyalty to Genghis Khan). They lack the Puissant Ability (Bows) Virtue and Reckless Flaw of their troops. Their
  Confidence score is increased to 2(5) and they have the following Personality Traits: Resolute +3, Ruthless +5,
  Cunning +4. The average age of an orlock is 40 and they have the following additional Abilities: Artes Liberales 1
  (military communication), Craft Siege Equipment 3 (catapults), Folk Ken 2 (nobles), Guile 3 (elaborate lies), Intrigue 3
  (alliances), Leadership 6+2 (7)(battlefield), Persian 3 (negotiations). They lack the Bargain ability of the common
  trooper and have their Bows score reduced to only 5. Their Soak, Fatigue Levels, Wound Penalties, Equipment and
  
  Encumbrance remain unchanged but their combat statistics will need to be appropriately adjusted. Individual generals
  encountered may have slightly different Virtues, Flaws and Abilities.
  Mongol Shaman
  These hedge wizards differ somewhat fromthe original shamans presented in Ancient Magic, page 18.
  Mongol Spirit Shaman
  Characteristics: Int +1 (1), Per –1 (1), Pre +2 (1), Com+1, Str –2 (1), Sta +2 (1), Dex–1 (1), Qik +1 (1)
  Size: 0
  Age: 55
  Decrepitude: 1 (5)
  Confidence Score: 1 (3)
  Virtues andFlaws: Wise One; Summoning (see Realms of Power: The Infernal); Ghostly Warder (homeland
  spirit); Puissant Ability (Ride), Warrior; Enemies (Mythic Middle East); Outsider; Disfigured (scars),
  Infamous, Vow (loyalty Genghis Khan)
  Personality Traits: Resolute +3, Ruthless +5, Discerning +4
  Reputations: Murderous 4 (local), Spirit-worshipper 3 (Infernal)
  Combat:
  Dagger: Init +1, Attack +4, Defense +4, Damage +1
  Composite Bow (mounted): Init –1, Attack +12, Defense +10, Damage +5
  Composite Bow (on foot): Init –3, Attack +9, Defense +7, Damage +5
  Saber (mounted): Init +3, Attack +10, Defense +9, Damage +4
  Saber (on foot): Init +1, Attack +7, Defense +6, Damage +4
  Spear (mounted): Init +3, Attack +7, Defense +7, Damage +3
  Spear (on foot): Init +1, Attack +4, Defense +4, Damage +3
  Soak: +4 (armor and Stamina)
  Fatigue Levels: OK, 0, –1, –3, –5, Unconscious
  WoundPenalties: –1 (1–5), –3 (6–10), –5 (11–15), Incapacitated (20+)
  Abilities: Animal Handling 3 (horses), Area Lore (Mythic Steppe) 3 (geography), Area Lore (Persia) 2
  (geography), Area Lore (Transoxiana) 2 (geography), Athletics 3 (running), Awareness 3 (in combat),
  Bargain 3 (spirits), Bows 5 (composite), Craft Bows 2, Brawl 2 (dagger), Faerie Lore 2 (spirits), Guile 2
  (elaborate lies), Hunt 2 (tracking), Infernal Lore 3 (spirits), Leadership 2 (battlefield), Magic Lore 3 (spirits),
  Mongolian 5 (negotiations), Penetration 4 (spirits), Persian 3 (negotiations), Ride 3+2 (in battle), Single
  Weapon 3 (saber), Survival (steppe) 3.
  Arts: Summoning 22
  Equipment: composite bow (Load +2), metal reinforced leather half-armor (Load +2), saber (Load +1),
  daggers, spear (Load +1)
  Encumbrance: 3 (3)
  Appearance: an easterner dressed in a collection of tattered cloth, feathers and beads, carrying a ceremonial
  drumand stick. Closer inspection reveals his clothing is reversed.
  A few of the Mongols in the army are tribal shamans versed in the power of the spirit world, and can summon spirits
  
  to aid themby scouting out the area, attacking supernatural enemies, and spying on their opponents. The rules on
  Solomonic Summoning in Chapter 4: The Order of Suleiman can be used as a guide and more complexrules for
  summoning spirits in this way are found in Realms of Power: The Infernal. For the sake of simplicity you may assume
  that the shaman can easily summon an appropriate Faerie, Magical, or Infernal spirit of Might 30 or less and bargain
  with it to convince it to do his bidding. These spirits might agree to be bound to a weapon, creating a sort of
  enchanted device, or commanded to performa task for the shaman. The shamans employ whatever sort of spirit is
  convenient to help themaccomplish their objectives, even demons.
  All shamans have a personal familiar spirit, similar to the qareen noted in Chapter 7: The Jinn and their Lands. This is
  usually an ancestor spirit associated with their homeland that follows themand aids them. For examples of these sorts
  of beings and the powers they have at their command, see The Mysteries: Revised Edition or Realms of Power:
  Magic or use the jinn contained in this Bestiary as a guide to creating various elemental spirits. Alternate ideas for
  Mongol shamans aligned to other Supernatural Realms are presented in Chapter 9: Transoxiana and Beyond.
  The Nisnas
  Magic Might: 10 (Corpus)
  Season: Summer
  Characteristics: Int 0, Per +1, Pre –3, Com0, Str 0, Sta +2, Dex+2, Qik +3
  Size: –1
  Confidence: 1 (3)
  Virtues andFlaws: Magic Human; Magical Monster; Essential Virtue (Fast Leaper), Ways of the Forests;
  Keen Vision, Long-Winded, Sharp Ears, Voice of the Forest, Wilderness Sense; Enemies (people of
  Hadramawt); Compulsion (curiosity), Missing Eye, Missing Hand, Small Frame
  Magical Qualities andInferiorities: Greater Power, Improved Defense x2, Improved Fatigue x2, Improved
  Initiative x2, Improved Soak x2; Monstrous Appearance*; Susceptible to Deprivation
  Personality Traits: Cautious +1, Curious +3, Skittish +2; Fast (Leaping) +6*
  Combat:
  Fist: Init +6, Attack +2, Defense +8, Damage –3
  Soak: +6
  WoundPenalties (material form): –1 (1-4), –3 (5-8), –5 (9-12), Incapacitated (13-16), Dead (17+)
  Abilities: Arabic 4 (listening in), Athletics 5 (leaping), Awareness 3 (ambushes), Brawl 3 (fist), Concentration
  2 (jumping), Folk Ken 2 (peasants), Hadramawt Lore 3 (forests), Hunt 3 (tracking), Stealth 3 (sneak), Survival
  3 (forests), Wilderness Sense 3 (forests)
  Powers:
  Hop like the Wind, 0 points, Init +5, Corpus: R: Per, D: Sun, T: Ind. The nisnas can make great leaps to cover
  terrain at speed. This works like the Hermetic spell Gift of the Frog's Legs, except that the nisnas may make a
  great leap every round. (Greater Power, 20 levels, –2 Might cost, +4 Init)
  Vis: 2 pawns Corpus, in foot.
  Appearance: The nisnas (nis-NEHS) looks like a small man, but with half a head (with no face), half a body,
  one arm, one leg, a sheep's tail and half a face implanted in its chest.
  The nisnas is found in the forests of Yemen and Hadramawt, though its origin seems to be in Hadramawt specifically.
  It is a wild, inoffensive creature, but the people of Hadramawt find its flesh sweet, so they hunt it for food. Nisnases
  can speak, and tales are told of some who begged for mercy before they were slain.
  
  Story Seed: An Escaped Nisnas
  The characters come across a nisnas that has escaped its captors. It begs themto help it get away. This is likely to
  raise a moral or emotional dilemma for some characters. According to most religious teachings, only humans have
  souls. Yet this creature seems literally half-human; does it have a soul? Even if not, will the characters willingly refuse
  aid to a creature that is begging themto help it escape frombeing eaten?
  Nasu
  The nasu is a Persian magical spirit which is attracted to the bodies of the recently dead; especially the
  corpses of magical creatures or sorcerers. They rarely take material form unless summoned; they are
  minor spirits, and any apprentice sahir can summon one; which is why sahir masters are very careful to
  indicate why they should never be summoned  \ one nasu can become millions in a matter of minutes if
  sufficient fresh meat is around.
  Nasu
  Magic Might: 5 (Animal)
  Characteristics: Cun 0, Per +1, Pre 0, Com0, Str –20, Sta 0, Dex+3, Qik +10
  Size: –12
  Virtues andFlaws: Magic Spirit; Magic Sensitivity; Gluttonous
  Magical Qualities andInferiorities: Greater Power (Donning the Corporeal Veil), Greater Power (Swarm
  Form), Ritual Power (Corpse-Feeding); Improved Damage x10, Improved Powers; Miniature x5
  Personality Traits: Hungry +6*
  *Essential Trait
  Combat:
  Swarmbite: Init +10, Attack +7*, Defense n/a, Damage +10
  *a nasu swarmcannot be parried, only dodged.
  Soak: +0
  WoundPenalties: –1 (1), –3 (2), –5 (3), Incapacitated (4), Dead (5+)
  Abilities: Athletics 3 (flying), Awareness 3 (corpses), Brawl 3 (biting), Magic Sensitivity 3 (wizards)
  Powers:
  Donning the Corporeal Veil, 0 points, Init +9, Animal: allows the nasu to take material form, which it can
  dismiss at any time. Nasu usually only leave the material world when there are no more corpses on which to
  feed. Cr(Re)An 25 (base 5, +1 Touch, +2 Sun, +1 requisite) Greater Power (25 levels, –3 Might cost, +2 Init)
  Corpse-Feeding, 1 point, Init +8, Animal: when a nasu enters an orifice on a corpse, it can emerge three
  rounds later as ten individuals. Each of these individuals is identical in every way to the original nasu,
  including having this power except that each swarm, no matter how large, has a single pawn of vis. Every
  three rounds, a nasu swarmcan gain three points of size, and its ability to grow is limited only by the number
  of corpses it has available; of course, as it grows, it attacks living things and creates more bodies. CrAn(Vi)
  20 (base 5, +1 Touch, +1 requisite; raised to level 20 as minimumfor ritual spell) Ritual Power (20 levels, –3
  Might cost, +3 Init, including Improved Powers)
  
  Swarm Form 0 points, Init 0, Animal: A nasu does not attack as an individual, but rather as a swarm. The
  combat statistics are for an entire swarm, which must be the same Size or larger than its opponent. Thus a
  swarmof 100,000 nasus (Size +3), can attack a standard group of humans. A nasu swarmcannot be killed by
  normal weapons; only area effects such as fire or smoke. The storyguide should consider how much of the
  swarmis affected by the area effect and assign damage in terms of Might points: if one fifth of the swarmis
  affected then it loses one Might point; if two fifths is affected it loses two Might points, and so forth.
  Greater Power ― no Hermetic equivalent.
  Vis: 1 pawn of Animal, in body.
  Appearance: a three-inch long fly, with a red and yellow striped abdomen. They make a fearful buzzing
  sound when they fly.
  Olghoi Khorkhoi
  Magic Might: 14 (Animal)
  Season: Spring
  Characteristics: Cun –1, Per +1, Pre 0, Com–5, Str +2, Sta +3, Dex+3, Qik +1
  Size: 0
  Virtues andFlaws: Magic Animal; Ways of the Desert; Improved Characteristics, Puissant Stealth, Tough;
  Gluttonous; Offensive to Animals, Poor Communication x2
  Magical Qualities andInferiorities: Greater Power (Spit Fire), Major Virtue (Greater Immunity to Fire);
  Improved Abilities, Improved Might x4, Improved Powers, Personal Power x2 (Fiery Touch); Monstrous
  Appearance; Minor Flaw (Restricted Power)
  Personality Traits: Hungry +6
  Reputations: Death Worm2 (Local)
  Combat:
  Fiery venom: Init +6*, Attack +11*, Defense +9*, Damage +30 (see Spit FirePower, later)
  Bludgeon: Init +5*, Attack +15*, Defense +10*, Damage +9 (and +10 fire damage, see Fiery Touch power,
  later)
  *includes +3 for Ways of the Desert
  Soak: +10
  Fatigue Levels: OK, 0, –1, –3, –5, Unconscious
  WoundPenalties: –1 (1–5), –3 (6–10), –5 (11–15), Incapacitated (16–20), Dead (21+)
  Abilities: Brawl 4 (bludgeon), Desert Lore 2 (trails), Stealth 4+2 (under sand), Thrown Weapon 4 (fiery
  venom)
  Powers:
  Spit Fire, 1 point, Init +3, Ignem: The olghoi khorkhoi can spit fiery venomup to 15 paces. It must succeed in
  a Thrown Weapons Attack to do so; receiving a –2 penalty if the target is 6–10 paces away, and a –4
  penalty if it is greater than 10 paces away. The fiery venomcan only be parried if the target has a shield;
  otherwise it must be dodged. If it hits, the venominflicts +30 damage. It cannot use this power between June
  and November (Restricted Power Flaw). CrIg 35 (base 25, +2 Voice) Greater Power (35 levels, –3 Might cost,
  +6 Init (fromFiery TouchPower and Improved Powers))
  Fiery Touch, 0 points, constant effect, Ignem: The fiery slime of the olghoi khorkhoi's body burns those it
  touches and corrodes even metal armor. It inflicts +10 damage in addition to its bludgeoning attack, and any
  
  armor worn by its opponent loses one point of Protection even if the opponent soaked all damage. CrIg 30
  (base 5, +1 Touch, +2 Sun, +1 corrosive effect, +1 constant effect) Personal Power x2 (30 levels, –3 Might
  cost)
  Vis: 3 pawns of Ignem, in body
  Appearance: A worm, five feet long and one foot in diameter; the olghoi khorkhoi has no discernable head or
  tail. It is blood-red in color, with black mottling.
  Found in the northern deserts of Persia and Transoxiana, the olghoi khorkhoi ("intestine worm") is the mature formof
  the worms that cause a disease called rishtah (dracunculus in Latin). It can move about freely beneath the soil, and
  while blind, is very sensitive to vibrations. If it succeeds in a Dexterity + Stealth roll greater than its victim's
  Perception + Awareness roll, it can burst out of the ground next to him, gaining a +3 bonus to Attack on the first
  round of combat only. Initiative is rolled after this initial attack. Animals instinctively shy fromthe olghoi khorkhoi,
  and the reaction of their horses is often the first sign that one is in the area.
  Pairikas
  A pairika is the Persian term for the Aerial Powers (Realms of Power: The Infernal, page 42). These
  demons are treated as corrupt jinn (see XREF, The Jinn) by sahirs. They most commonly embody the
  crushing heat of the desert or the dreadful power of the earthquake.
  Peri
  The peris are the courtly faeries of Persia. Peris are almost exclusively female, and extraordinarily
  beautiful; a pretty maiden in Persia is occasionally referred to as 'peri-faced'. Their game statistics are
  the same as lesser nymphs (Realms of Power: Faerie, page 73), and fulfill the same role as entrapping
  lovers; however peris rarely have powers over plant life. Peris are occasionally accompanied by
  diminutive male assistants who cater to their every whim; these are sprites (Realms of Power: Faerie,
  page 85) except that they have brightly-colored birds' wings.
  Rukh (Roc)
  These giant birds carry off their prey to their remote mountain lairs - virtually inaccessible nests above
  the clouds or on the cliff sides of valleys studded with diamonds and other precious gems. These nests
  are only accessed via Magic regios within the high clouds that the rukh can enter using its (Cloud) Regio
  Network Virtue, although victims of the bird may be able to climb down into the lands below with some
  difficulty.
  Rukh (Roc)
  Magic Might: 14 (Animal)
  Characteristics: Cun 0, Per +3, Pre +2, Com0, Str +13, Sta +3, Dex+1, Qik -4
  Size: +6
  Confidence Score: 1 (3)
  
  Virtues andFlaws: Magical Animal; Ferocity, Keen Vision, (Cloud) Regio Network, Unaffected by the Gift;
  Age Quickly, Magical Monster; Offensive to Animals.
  Magical Qualities andInferiorities: Gigantic x6; Improved Initiative x5, Personal Power; Major Flaw (Age
  Quickly); Susceptible to Deprivation.
  Qualities: Accomplished Flier, Aggressive, Extra Natural Weapons, Fast Flyer, Grapple, Imposing
  Appearance x3, Keen Eyesight, Pursuit Predator, Tough Feathers
  Personality Traits: Fierce +3
  Reputations: Stealer of livestock 3 (Transoxiana)
  Combat:
  Beak: Init +5, Attack +7, Defense +6, Damage +14
  Talons: Init -1, Attack +11, Defense +3, Damage +13
  Grapple: Init -1, Attack +6, Defense +1, Damage n/a
  Soak: +5
  Fatigue Levels: OK, 0, –1, –3, –5, Unconscious
  WoundPenalties: –1 (1–14), –3 (15–28), –5 (29–42), Incapacitated (43–56), Dead (57+)
  Abilities: Athletics 5 (flight), Awareness 4 (prey), Brawl 5 (grapple), Hunt 4 (find prey), Persian Lore 6
  (mountains), Transoxiana Lore 6 (mountains), Survival 3 (mountains)
  Powers:
  Clasp, 0 points, Init -4, Corpus: this Personal Power weakens the upper limbs of a target clasped by the
  talons of the rukh after a successful Grapple attempt. He cannot attempt to free himself fromthe rukh's talons
  by opposing the Grapple. (decreased Might cost fromIntricacy Point from5 unused spell levels).
  Paralyzing Stare, 2 points, Init -6, Corpus: this power transfixes any human-sized target that makes eye
  contact with the great bird's fearsome stare.
  Vis: 3 pawns of Animal, in wingtip feathers
  Appearance: the rukh appears as a gigantic eagle, with steel bright eyes and cruelly curved talons. These
  statistics represent a smaller specimen which stands just over 25 feet tall with a wingspan just over 40 feet.
  Although a magnificent creature, a rukh is not a Beast of Virtue and is not designed to be a player character. This
  rukh is based on a large falcon or eagle (Size -2) and advanced to gigantic proportions using its base Might of 20.
  This specimen is large enough to carry off livestock, horses and humans. Larger specimens (Size +8) have been seen
  to carry off elephants and even giants.
  Anqa: the Arabian phoenix or anqa is very similar to the rukh detailed above although its coloration consists of
  bright hues of red, orange and gold. Like an Eagle of Virtue, as the anqa ages its feathers grow dim and it flies to
  its aerie above the Mountains of Qaf. There, immolating itself in flame, it is reborn as a single black egg. Hermetic
  magi observing this process can treat this experience as a significatos, gaining experience in the Arts of Animal,
  Ignem or Vim.
  Story Seed: The Rukh's Nest
  Faerie rukh also , typically acting as Threshold Guardians involving the Path of Chance and stories within Arcadia.
  Characters attempting to flee the bird's approach may suffer grievous wounds, while those snatched up by the great
  raptors find themselves cast into strange stories in distant lands much like the legendary Sinbad the Sailor. Stories tell
  of whole valleys within regios beneath their nests lined with diamonds as a man's fist, populated by giant sized Faerie
  sheep and goats. Successful adventurers that escape to mundane lands may claimsuch gemstones as the prize for
  their courage – different gems contain different flavored vis according to their nature, although such vis is always
  
  Faerie tainted.
  The Faerie versions differ only in that they possess the Spirit Away Power and replace the (Cloud) Regio Network
  with the Faerie Speech Virtue, which allows themto fulfill their role as catalysts of high adventure.
  Saluqi
  Although most dogs (Arabic: kalb) are considered unclean by non-Maliki school Muslims, the noble
  breed known as the saluqi are prized by their masters, often sleeping in the tents of their Bedouin
  owners and being lauded in poetry after their passing. Prized both for their beauty and hunting skill, these
  greyhound-like dogs act as coursers, operating either in speedy packs or as bird dogs in tandem with
  falcons. Details on hunting with hounds are given in Lords of Men, Chapter 5: Leisure.
  Saluqi use the base statistics for Hounds listed in The Book of Mundane Beasts or Realms of Power:
  Magic, page 143, modified accordingly: add the following Qualities: Grapple, Imposing Appearance x2,
  Keen Eyesight and lose Keen Sense of Smell; add the Endurance Virtue and an additional Improved
  Characteristics Virtue; increase Presence to +1 and Stamina to +3; change to Hunt 4 (track by sight).
  Exceptional saluqi may have the Puissant Hunt Virtue and have powers similar to Faerie Hounds as
  detailed in Realms of Power: Faerie, pages 88-89.
  The Simurgh
  An immense bird that lives on Mount Damavand, although she makes expeditions to all corners of Persia
  and most of its inhabitants have seen the Simurgh at some point. The people of Persia are oddly
  comforted by her presence, as she is a bringer of fertility as well as a symbol of national pride. The
  Simurgh is so old that she claims to have seen the destruction of the world three times over. During her
  exceptionally long life she has accumulated wisdom, and she is an authority on many subjects.
  The Simurgh is so large that normal weapons are as nothing to her. It requires magical weapons or spells
  to cause wounds. She may grant a worthy character one of her breast feathers using her External Vis
  Virtue; each one contains five pawns of vis. These feathers are Arcane Connections to the Simurgh, and
  can be used to summon her in times of great need by casting them into a fire. In her most famous legend,
  the simurgh adopts the albino Zal (the father of Rostam), when he was abandoned by his father in the
  Alborz Mountains. Zal learnt much from the Simurgh, and when he left her she gave him all three of her
  feathers.
  The Simurgh
  Faerie Might: 50 (Animal)
  Characteristics: Int +1, Per +2, Pre 0, Com+1, Str +15, Sta +3, Dex+1, Qik 0
  Size: +9
  Virtues andFlaws: External Vis, Huge x8; Faerie Beast, Faerie Sight, Faerie Speech, Focus Power (Heart of
  the Whirlwind), Greater Immunity to Weapons, Improved Characteristics x9, Improved Powers x6, Positive
  Folk Tales, Reputation as Confidence, Ritual Power (Grant Fertility) x3; Compassionate; Incognizant,
  Traditional Ward
  Personality Traits: Kind +6, Curious +3
  
  Reputations: Bird of God 5 (Local)
  Combat:
  Claws: Init 0, Attack +12, Defense +8, Damage +19
  Soak: +12
  Fatigue Levels: OK, 0, –1, –3, –5, Unconscious
  WoundPenalties: –1 (1–14), –3 (15–28), –5 (29–42), Incapacitated (43–56), Dead (57+)
  Abilities: Arabia Lore 5 (wars), Artes Liberales 8 (Persian literature), Athletics 5 (flying), Awareness 4
  (wrongdoers), Brawl 5 (claws), Persia Lore 8 (legendary figures), Philosophiae 8 (natural sciences), Survival 6
  (mountains), Teaching 5 (Area Lore), Transoxiana Lore 5 (peoples)
  Powers:
  Heart of the Whirlwind, 1–10 points, Init –(Might cost), Auram: This Focus Power allows the Simurgh to
  duplicate any non-ritual wind-related spell up to 50thlevel, at a cost of 1 Might point per magnitude of the
  spell.
  Grant Fertility, 2 points, Init –22, Herbam: As the Simurgh flies over fields, she can use this power to create
  an effect similar to The Bountiful Feast, except that it affects an area ten times greater, and grants fertility to
  animals as well as plants. CrHe(An) 55 (base 1, +3 Sight, +4 Year, +4 Bound, +2 Size, +1 Animal requisite)
  Ritual Power (55 levels, –9 Might cost, including 5 points fromImproved Powers)
  Vis: 15 pawns of Animal, in breast feathers
  Appearance: the Simurgh is an enormous creature, large enough to carry off an elephant. She appears as an
  eagle with the head of a dog and claws of a lion. Her feathers are the color of highly polished copper,
  although her peacock-like tail is patterned with thirty different colors.
  The Simurgh is not designed to be a player character.
  Zahhak
  Zahhak was the demonic ruler of Persia in its heroic age, holding the nation in his evil thrall. He ruled
  from Ctesiphon in the days of Jamshid (see Istakhr, Chapter 8: Persia), and conquered Persia after
  sawing Jamshid in two. Under his reign, virtue was despised and wickedness lauded. His thousand-year
  reign was eventually ended by the hero Feridun. Since that time, Zahhak has periodically appeared and
  been battled by Persian sahirs, and he has never achieved the same level of power that he did in
  Jamshid's day.
  Zahhak is not a demon in the traditional sense. Rather, when the demon Azi Dahak possesses an
  individual, that person becomes Zahhak. Possession is indicated by the growth of a black snake from
  each of the victim's shoulders. When cut off they simply regrow; only removal of the possession can cure
  them. The snakes crave human brains, and the victim is driven to satisfy this need by the demon inside
  him.
  In the first instance the possessing demon forces the new Zahhak to do evil deeds, but over time the
  victim is corrupted by the whispers and promises of power of the demon, and so far none have resisted
  his lure. Once the victim embraces evil, he is taught the Goetic Arts (Realms of Power: The Infernal,
  page 114), and can use Ablating to extend his life, gain magic resistance, and call upon all manner of evil
  powers by stealing them from other demons and supernatural creatures.
  Azi Dahak
  
  Order: Duke of the Spirits of Deceit
  Infernal Might: 40 (Mentem)
  Characteristics: Int +2, Per +2, Pre 0, Com+1, Str +12, Sta +4, Dex+5, Qik –1
  Size: +4
  Confidence Score: 3 (9)
  Virtues andFlaws: Ablating, Binding, Commanding, Summoning; Inspirational
  Personality Traits: Deceitful +6, Hatred of Persia +5, Trustworthy –5
  Reputations: Legendary Tyrant King 7 (Infernal)
  Hierarchy: 7
  Combat:
  Bite*: Init +1, Attack +15, Defense +10, Damage +20
  *Azi Dahak can bite three targets in each round; he acts like a Trained Group with three members.
  Soak: +15
  Fatigue Levels: OK, 0, –1, –3, –5, Unconscious
  WoundPenalties: –1 (1–9), –3 (10–18), –5 (19–27), Incapacitated (28–36), Dead (37+)
  Abilities: Athletics 5 (flying), Brawl 8 (bite), Guile 8 (promises of power), Intrigue 5 (nobles), Leadership 4
  (own heads), Order of Suleiman Lore 4 (viziers), Penetration 4 (Possession), Teaching 5 (Goetic Arts)
  Arts: Ablating 12, Binding8, Commanding8, Summoning
  Powers:
  Coagulation, 4 points, Init –1, Animal: Azi Dahak can forma physical body, and dismiss it at will.
  Obsession, 1–3 points, Init –5, Vim: Azi Dahak can invoke the Personality Trait of Power Hungry. See Realms
  of Power: The Infernal, page 31 for more details.
  Envisioning, 1 point, Init 0, Mentem: the demon can appear in the dreams of a person
  Possession, variable points, Init +2, Mentem: Azi Dahak usually places all of his Might Pool into possession
  and can control the actions of his victim. He cannot regenerate Might points until the possession ends; so
  he has to leave periodically. During this time, his victimsuffers terrible dreams of his death and torment in
  hell, and may act to prevent the demon returning. See Realms of Power: The Infernal, page 32 for more
  details.
  Trust of the Innocent, 1 point, Init –1, Mentem: The target of this effect loses all judgment and believes a
  specific lie (as long as it is passable) until presented with evidence to the contrary. An Intelligence roll
  against an Ease Factor of 6 is allowed to resist the effect.
  Forked Tongue of the Serpent, 3 points, Init –1, Mentem: The target believes any lie, no matter how
  preposterous, until he relates that lie to someone else. At this point he realizes how ridiculous the falsehood
  sounds, and the demonic power is broken. An Intelligence roll against an Ease Factor of 9 also reveals the lie
  to be false, with the first roll allowed an hour after the effect was used, and further rolls permitted once every
  subsequent hour.
  The Serpent's Oracle, 2 points, Init –3, Vim: The demon can duplicate the effects of any Intellego spell for
  the cost of 2 Might points. It may also gain a morsel of future knowledge, understanding the most immediate
  consequences of any one specific action.
  Empower the Possessed, 0 points, Init 0, Vim: Whenever a possessed victimis willfully using the Goetic
  Arts, Azi Dahak grants a bonus equal to his own score in that Art. Furthermore, the demon's Hierarchy score
  can be used in place of the possessed character's score.
  
  Weakness: Abhorrent Material (flame froma Mazdean fire temple)
  Vis: 8 pawns of Mentemvis prava, in eyes.
  Appearance: On the rare occasions it takes material form, Azi Dahak is an immense winged serpent with three
  heads, with sixeyes and three pairs of fangs on each head. When wounded, snakes and scorpions spew
  fromits wounds.
  The List of Suleiman: Sample Jinn
  The following creatures are examples of jinn that may be bargained with, bound or simply encountered
  by magi and sahir. The list is by no means exhaustive and Troupes are encouraged to create their own
  jinn using the information in The Cradle and the Crescent: the Mythic Middle East, Chapter 3: The
  Jinn and the various Realms of Power sourcebooks if needed.
  Baghl, an Earth Jinni
  Magic Might: 15 (Terram)
  Characteristics: Int –2, Per +2, Pre +1, Com-1, Str +3, Sta +3, Dex+1, Qik -1
  Size: +2
  Confidence Score: 1 (3 points)
  Virtues andFlaws: Jinn; Greater Immunity: Fire, Ways of the Mountains; Second Sight, Skinchanger,
  Strong-Willed, Tough; Greater Malediction (honor bargains made), Magical Air, Vulnerable Magic
  (mua'addhin's call); Reclusive.
  Personality Traits: Reclusive +5, Immutable +3, Proud +2
  Combat:
  Maul (warhammer): Init -1, Attack +10, Defense +2, Damage +15
  Soak: +10
  WoundPenalties: –1 (1–7), –3 (8–14), –5 (15–21), Incapacitated (22–28), Dead (29+)
  Abilities: Arabic 5 (stone), Athletics 3 (climbing), Great Weapon 3 (maul), Profession; Miner 2 (gemstones),
  Second Sight 3 (jinn), Theology: Islam3 (jinn).
  Powers:
  Flesh to Stone, 4 points, Init -4, Terram; Baghl can change any human he touches into stone until sunrise or
  until the morning call to prayer (Base 20, +1 Touch, +2 Sun; 3 Mastery points spent on reducing Might cost).
  Ruler of Earth, 1–3 points, Init 0, Terram: duplicates any non-Ritual Perdo Terramor Rego Terramspell less
  than or equal to 15th level at a cost of 1 Might point per magnitude of the effect.
  Incorporeal, 0 points, Init Constant, Mentem: Baghl is naturally both invisible and intangible, and cannot be
  influenced by the physical world. Magic may only directly target himif the caster can sense his existence. In
  this formhe has no physical statistics or combat scores. Without taking a corporeal form, Baghl’s physical
  characteristics are only used when dealing with other incorporeal creatures.
  Donning the Corporeal Veil, 2 points, Init +1, Corpus: Baghl can formthe physical body described under
  Appearance to house his spiritual form; when doing so he acquires the physical characteristics, size, combat
  
  statistics, and Wound levels listed above. His arms and armor are also created with this power. He cannot
  become fatigued. This body lasts until he decides he no longer needs it. Killing the body does not kill Baghl.
  Presence, 0 points, constant, Mentem: Baghl is aware of everything that goes on within his haunt. This
  power needs to Penetrate to perceive beings with a Magic Resistance.
  Vis: 1 pawn of Terramvis can be collected every year fromhis haunt, in the formof a quartz encrusted
  stalactite at the back of his cave. If slain in physical form, his body will yield 3 pawns of Terramvis.
  Appearance: Baghl is a jinni of a dark cave found in the Elbruz mountains that was once used as a quarry
  until he drove off the miners. He may be appeased mainly by being left alone to enjoy his beautiful cave
  formations, although he will sometimes agree to converse with theological scholars. He appears as an obese
  man with pupil-less eyes of jet black stone and limbs veined with quartz. In physical formhe can assume the
  shape of a large black mule.
  Baghl has been created by using the flame jinni Wahhab (see Houses of Hermes: Societates, page 135) as a template,
  changing his Formalignment to Terram. He is an example of a lesser earth jinni that might be pressed into service by a
  more mature sahir as a khadim or servant spirit and is not designed as a starting character.
  Unusually for a jinni of his power, Baghl has a reasonable knowledge of Islamand may pretend to be susceptible to
  the folk traditions that affect Faerie jinn, although except for the muezzin's call, such rituals have no real effect over
  him.
  As a spirit of a place, the physical location haunted by the jinni acts as an Arcane Connection that provides a +1
  bonus to the Penetration Multiplier; more potent Arcane Connections can only be obtained froma jinni who has
  taken corporeal form.
  Bottles of Suleiman, Slaves of the King
  There we saw a man casting his net to catch fish, and presently he pulled them up and behold, in
  them was a cucurbite of copper, stopped with lead and sealed with the signet of Solomon, son of
  David, on whom be peace! He brought the vessel to land and broke it open, when there came
  forth a smoke, which rose a twisting blue to the zenith, and we heard a horrible voice, saying, ‘I
  repent! I repent! Pardon, O Prophet of Allah! I will never return to that which I did aforetime.’
  Then the smoke became a terrible Giant frightful of form, whose head was level with the
  mountaintops, and he vanished from our sight...
  Tale of the “The City of Brass”, The Thousand and One Nights
  Folk tales abound in Eastern folklore of poor fisherman who cast their nets into the ocean, calling upon
  God's aid only to pull in strange and ancient bottles. Termed cucurbites and known to the peasant folk
  as Suleimanic Bottles, these vessels are gourd shaped copper flasks sealed with a lead plug embossed
  with the Seal of Suleiman. When the stopper is removed, a jinni issues forth alternately thankful or
  wrathful to its rescuer but always a potential source of wealth or woe. In some tales the prison is in the
  form of a seal ring shell, or most famously a humble battered lamp. The origin of these mystical
  containers is unclear ― some may indeed represent pre-Islamic jinn bound by the prophet Suleiman in
  ancient days, while other examples may represent echoes of the legends of spirits bound by his magical
  descendants and contemporary sorcerers.
  So popular is this motif become in Arab folklore that a particular type of Faerie jinn, the Bottles of
  Suleiman, have become associated with this story, taking the form of the vessels themselves. Typically
  involved in stories about the Bringing of Riches and Humility (Realms of Power: Faerie, page 79) these
  liminal entities can be found anywhere along the shore lines of Islamic lands, usually near the villages of
  poor fishermen.
  
  ‘Abd al-Quinnina, a servile Bottle of Suleiman 'afrit
  Faerie Might: 30 (Imaginem)
  Characteristics: Int -2, Per +2, Pre +2, Com0, Str +4, Sta +2, Dex+1, Qik +1
  Size: +3 (in 'afrit form)
  Confidence Score: 1 (3 points)
  Virtues andFlaws: Jinn; External Vis (Major: copper cucurbite, grants Self-Confident), Faerie Speech,
  Greater Power x2 (Tay al-Ard, Flight), Improved Powers x2, Lesser Powers x4, Narrowly Cognizant,
  Reputation as Confidence*, Ritual Power x4 (Binding Oath, Grant: Wealthy); Intangible Flesh, Monstrous
  Appearance, Sovereign Ward (Bismallah).
  Personality Traits: Proud +3, Sly +3, Cruel +2
  Reputations: Terrifyingly magical +3
  Pretenses: Penetration 6, Theology: Islam1 (jinn)
  Powers:
  Binding Oath, 5 points, Init (Qik -20), Vim; Voice, Penetration +15; 50 levels, Ritual Power, 5 Intricacy points;
  upon "releasing" the apparently captive 'afrit fromits prison, the rescuer can bargain for a set three wishes
  or a length of conditional service depending on the personality of the individual Faerie jinni, provided he
  agrees to destroy the cucurbite and permanently release the jinni fromcaptivity.
  Eidolon, 2 points, Init -2, Imaginem; 20 spell levels, selected twice; this power allows the Suleimanic Bottle to
  manifest its glamour both as the prop known as a cucurbite that appears to contain its essence and then in a
  second formas a towering humanoid column of smoke issuing fromthe mouth of its prison.
  Illusionary Home, 4 points, Init -4, Imaginem; 40 spell levels; creates a sumptuous phantasmal palace for the
  bearer of the cucurbite.
  Flight, 3 points, constant, Auram, Touch; 30 spell levels as Wings of the Soaring Wind.
  Loosely Material, variable points, Init -5, Corpus; 25 spell levels; the spirit can formeither a simple physical
  manifestation of its cucurbite that can be touched by a potential master or add substance to its 'afrit formso
  it can bear loads, invoke Touch range powers or engage in combat at the bequest of its master.
  Tay al-Ard (Travel), 8 points, Init +1, Corpus; 50 spell levels, 1 Intricacy point; this power instantly
  transports the 'afrit and others it carries fromone location to another that the bearer of its cucurbite has
  visited before or has an Arcane Connection to, regardless of distance. As Leap of Homecoming, with R:
  Touch, T: Group.
  Serendipitous Wealth, 10 points, Init (Qik -10), Terram; 50 spell levels, Ritual Power (Grant: Wealthy), 5
  Intricacy points; this power seemingly grants the effects of the Wealthy Virtue, but similar to the Wealth of
  Nations power of False Gods, summons treasure fromsomewhere else. (See Realms of Power: the Infernal,
  page 37).
  Vis: 6 pawns of Imaginem, concentrated in its cucurbite prop
  Appearance: these Faeries initially appear as their cucurbite, a solid gourd-shaped flask of copper, using
  their Eidolon and Loosely Material powers. They shift into their smoky column formonly when the Seal of
  Suleiman stoppering their apparent prison is disturbed. This latter formconsists of a giant human torso of
  unnatural color, either blue, green or often red, surmounted by a monstrous face tusked with horns or jagged
  teeth. To the inexperienced observer, this fearsome manifestation appears to be the actual faerie although in
  reality the jinni remains an insubstantial spirit beneath the illusion.
  A Bottle of Suleiman is not suitable as a player character due to their unbalanced power and their limited
  independent potential in stories. Only an exceptionally experienced sahira would be able to bind this
  powerful version as a spirit companion using the khadim bond, although lesser examples of this type of jinn
  
  may be attractive to younger sahira. This section is primarily inspired by the stories: "The Fisherman and the
  Jinni" and "The City of Brass"
  Story Seed: the Shores of al-Khadar
  In the tale of the City of Brass, there is told exists a shore in far northwest Africa that bounds upon the mystical Great
  Encircling Ocean, al-Khadar ("the Green"). Upon this beach, the native fishermen regularly draw up marvelous bottles
  in their nets. When broken, these bottles release penitent jinn into the skies – the magical prisoners crying for
  forgiveness fromGod and his prophet. According to the Alf Layla wa-Layla (literally "the 1000 Nights and A
  Night") and the lore of the Keepers of Tales, a loyal emir named Musa successfully returned to his caliph with several
  of these marvels and others have been tempted to trace his steps in search of these flasks ever since.
  This beach or shore exists in two versions in Faerie ― as an ever-changing part of Arcadia and as a fixed scene of the
  longer tale involving the City of Brass in Elysium. The Arcadian version can be reached fromthe junctions of a river
  way or a twilight soaked beach. The Threshold into Faerie can be crossed by casting a net while invoking the Name
  of Allah in earnest praise or scorn. The Threshold Guardian takes the formof a powerful and vengeful Bottle of
  Suleiman ― successfully bargaining with the angry jinni returns the fisherman to the mundane Realmto play out the
  remainder of the story and his rise to fortune whereas failing to placate the spirit transports the unfortunate into an
  Arcadian story of imprisonment, romance high sorcery and eventual escape.
  This story is best suited for a grog or companion character and works best if the jinni somehow escapes its servitude
  through the folly of its inexperienced master or by twisting his wishes to cause mayhem. Few magi would willingly
  submit to such a creature as the power of a mature magus usually exceeds that of the jinni. The gain of an easily
  subdued magical servant by a junior magus may result in merely an exceptional servant faerie that has little ongoing
  story potential and may even detract fromthe overall saga (Realms of Power: Faerie, Bestiary p74).
  The scene in Elysiumis an eventual goal of a longer story arc. Unlike the Arcadian story, the jinn are weaker but more
  numerous ― casting a net will bring forth a dozen or so lesser Bottles of Suleiman. Of little value in themselves, they
  represent the final prize of the longer myth and the trigger for the return home ― the act of retrieving their cucurbites
  acting as the final Threshold Guardian. See "The City of Brass" tale for further ideas.
  The Buran of Yenghissar
  This wild desert storm spirit, or buran, once plagued the small village of Yenghissar along the route to
  Khashgar, bringing devastation to the crops and herd animals every seven years. It is now bound by an
  Infernally aligned sahir using the Goetic Art of Binding (see Realms of Power: the Infernal, page 117).
  A speechless, destructive force of fury incarnate, it rages to be released and constantly strives to create
  elemental havoc around the thoughtless sahir who has trapped it within his ancestral sword.
  Infernal Might: 25 (Auram)
  Order: Aerial Powers (Buran)
  Characteristics: Int -5, Per 0, Pre +3, Com-2, Str na, Sta na, Dex+3, Qik +6
  Size: +4
  Confidence Score: 1 (3)
  Virtues andFlaws: Jinni; Berserk, Strong-Willed, Wilderness Sense; Fury (Major)(when summoned),
  Greater Malediction (bound by bargains).
  Personality Traits: Untameable +5
  Reputations: Scourge of Yenghissar 2 (local)
  
  Heirarchy: 3 (stormdemons)
  Combat: not applicable, the buranis an insubstantial spirit
  Soak: not applicable, the buran is an insubstantial spirit
  WoundPenalties: not applicable, the buran is an insubstantial spirit
  Abilities: Folk Ken 3 (travelers), Theology: Islam3 (jinn), Survival 5 (desert), Taklamakan Lore 5 (legends),
  Wilderness Sense 2 (weather)
  Powers:
  Delusion of the Desert, 1 or 5 points, Init +3, Imaginem: this evil spirit can create illusions of a lost traveler's
  companions or a welcoming oasis, only to launch itself in fury at an unsuspecting victim. Alternatively it can
  create images of itself as a humanoid sandstormwith glowing fiery eyes in order to terrify its victims prior to
  their deaths. A minor illusion which affects an Individual amount of material (such as the demon itself) costs
  one point; a larger illusion which fills a roomcosts five points. These visions always have a flaw, however
  (they smell wrong, can only be seen by one target, etc.).
  Elemental Control of Wind ; variable points; Init +1; Auram: the buran has control over the winds of nature,
  which it uses to wreak destruction on the desert fringes. It may create any Creo, Muto, or Rego effect
  appropriate to Auram, at a cost of 1 Might Point per magnitude of effect. The demon cannot
  create any
  effect with a level greater than its Infernal Might, nor duplicate Ritual effects.
  Recalcitrance, 0 points, Init constant, Vim: Any attempt to control (but not destroy) the buran with any
  formof Supernatural Power (magical, Divine, or otherwise) treats the demon’s Might as if it were one-and-a-
  half times its actual Might, or otherwise has its Ease Factor increased by 50%. For example, a Circular Ward
  Against Demons of 38th level is needed to stop this buran with Might 25.
  Vis: 5 pawns of Auramvis prava, left behind as black sand when dispersed.
  Appearance: Usually manifests as a giant shapeless vortexof raging black sand using its Aurampowers. To
  those with Second Sight, a giant humanoid shadow can be discerned within the sandstorm.
  Unlike many other corrupt jinn, the buran lacks the Coagulation and Obsession powers common to most demons
  and is an insubstantial spirit, unable to affect the physical world except through its magic. It is an example of an
  Infernal stormspirit likely to be found in the Taklamakan Desert, although much stronger and less powerful creatures
  also exist (see Chapter 9: Transoxiana and Beyond XREF). Many traveler's tales tell of companions fallen behind that
  are tempted off the track by the illusions created by these demons.
  Those stormspirits aligned to the Magic realmmay have very similar characteristics, although they lack the
  Recalcitrance power and the brutal malevolence of their demonic cousins. Similar spirits aligned to other elemental
  Forms can be represented with minimal modifications to these statistics.
  Ghula, Faerie
  These dark Faerie jinn may rise from, or impersonate, those who die of thirst in the desert. They seek
  virile and wealthy husbands. They drain the blood of their husbands as they sleep. Once sufficient vitality
  has been consumed, the ghula can have a baby. The baby appears to share the characteristics of the
  human parent, but it is a faerie, a ghula like its mother. Baby ghuls are born with teeth.
  The ghula in a city sneak out of their houses while their husbands sleep. They gather in graveyards to
  feast, cavort and drain the blood from corpses. In most versions of their story, the husband of a ghula
  discovers these night meetings, and destroys the nest of ghuls, but cannot bring himself to kill his child.
  The young ghula grow to adulthood, and tyrannize the city, forcing the man who discovered the ghuls
  to flee. This old, sick, broken man lives near the town, warning travelers away, and reciting his role in his
  home's downfall. In doing this, he spreads the fame of the ghuls, which gives them vitality.
  
  A related story says that ghula are the ghosts of prostitutes, given solid form, and that they are simpler
  in their predatory behavior. They merely eat the dead, and lacking fresh prey eat corpses. They use their
  wiles to lure men of weak faith to hidden places and have a power that causes sleep, allowing them to
  crush the heads of their victims with stones.
  Faerie ghula statistics first appeared in Realms of Power: Faerie, page 72.
  Ghula, Faerie
  Faerie Might: 20
  Characteristics: Int 0, Per 0, Pre +5, Com+1, Str +1, Sta 0, Dex0, Qik +1
  Size: 0
  Virtues andFlaws: Jinn, 2 xGreater Faerie Powers, Infiltrator (Wealthy, orphaned merchant's daughter)
  Ways of the Land (Desert); Faerie Sight, Faerie Speech, Feast of the Dead, Humanoid Faerie, 3 xIncreased
  Faerie Might, Personal Faerie Powers; Narrowly Cognizant; Greater Malediction (when it enters a bargain, it
  is bound to the agreed terms unless its partner reneges first), Restricted Might (Major – daylight),
  Traditional Ward (Bismallah Invocation).
  Personality Traits: Demure/Ravenous +3
  Combat:
  Claws: Init 0, Attack +11, Defense +10, Damage +5
  Fangs: Init +1, Attack +10, Defense +8, Damage +4
  Soak: 0
  WoundPenalties: –1 (1-5), –3 (6-10), –5 (11-15), Incapacitated (16–20), Dead (21+)
  Pretenses: Arabic 5 (seduction), Charm6 (men), Brawl 6 (in dark areas), Stealth 9 (urban areas), Theology:
  Islam1 (jinn).
  Powers:
  Cause Drowsiness: 2 points, Init –2, Corpus, (25 spell levels, ReCo (Base 4, +1 Touch Range, +4 Until
  Duration), 1 intricacy point spent on cost): allows the ghula to cause a human it touches to fall asleep.
  Illusionary Home: 0 points, Init –3, Imaginem(40 spell levels, MuIm(Base 5, +1 Touch, +2 Sun, +1 Constant,
  +3 Structure), 4 intricacy points on cost): this comprehensive use of glamour makes a place look, sound,
  smell and feel like a suitable home for the role the faerie is playing. Within the altered space, the sense of
  taste is also affected.
  Transform Into Human: 0 points, Init.0, Animal (25 spell levels, MuCo (An) (Base 10, +2 Sun, +1 Size),
  Personal Power, 3 intricacy points on cost, 2 on initiative): This power transforms the character between
  human and feasting form.
  Equipment: Perfume, wardrobe
  Vis: 4 pawns Imaginem, rat skulls
  Appearance: Ghula usually look like beautiful women. To attract husbands, ghula pretend to be wealthy
  widows or orphans of good family, in need of husbands. Ghulas often pretend to be members of
  communities displaced by war, as it gives their story verisimilitude. The eyes and the insides of the mouths,
  of Arabic ghula are always green. Male Faerie ghuls exist, but are the servants of the ghula, and rarely play
  the role of seducer. See below for an example of an Infernal male ghul.
  Ghulas are not designed as player characters. The version represented here differs slightly fromthe European ghula
  or lamiae originally presented in that she reflects the Arab conception of her as an evil jinniyya. Although a formof
  Faerie spirit, ghula are locked in a physical manifestation.
  
  Ghul, Infernal
  An Infernal ghul (female: ghula, plural: ghuls or ghilan) is a degenerate jinni, a corrupt and
  cannibalistic creature of the night. Commonly female, although males are less frequently encountered,
  they are believed to be descendants of a depraved tribe of primitive jinn given over to the Infernal.
  Solitary by nature, they haunt cemeteries, garbage pits and slums preying on the weak or feeding off
  carrion. Hideous to behold, they often disguise themselves in heavy robes as lost travelers, women in
  distress or kindly dervishes to waylay travelers with the aid of their powers of deception and mimicry.
  All ghul can assume the form of at least one scavenger native to their area: dog, hyena, jackal or vulture
  and excel at assuming the forms of humans to conceal their debased nature. They disdain weapons and
  hunt and fight with claw like nails and jagged teeth. Folklore tells that many ghul, if wounded with a
  weapon but not killed outright in a single blow will be healed when struck by a second blow, making
  them dangerous opponents for lone victims.
  Ghul, Infernal
  Infernal Might: not more than 20 usually
  Order: Furies
  Weaknesses: Protected Group (individuals that invoke the Bismallah invocation), Vulnerability (Iron)
  Abilities: Brawl 6 (claws), Charm4 (trust), Stealth 4 (urban areas), Theology: Islam1 (jinn). Other Abilities
  depend on the individual ghul,
  Powers:
  Berserker Rage, 1 point, Init 0, Mentem: the demon can grant anyone (usually itself or its animal
  companions) the Berserk Virtue, which persists until the target calms down.
  Change Form, 0 points, Init 0, Corpus or Animal: a ghul can change his physical format will, to whatever
  human or animal formthey desire. Most ghul are limited to changing forminto one type of creature (any
  human female form, any bird form, any canine form, for example), but more powerful individuals have been
  known to adopt multiple shapes. The Size of the formis limited to whatever is natural for the species, so a
  human sized ghul taking adult human formmust be between Size -2 and +2. This transformation is not akin to
  a magical spell; it is a natural manipulation of the physical matter that makes up the demon's body, and
  consequently Magic Resistance does not stop physical attacks fromshape-changed ghul as there is no
  ongoing magical effect.
  Endurance of the Enraged, 0 points, Init 0, Corpus: the ghul do not suffer fromwound penalties, except on
  Defense totals.
  Restoration, 10 points, Init +0, Corpus: when a ghul uses this power, the next blow will restore the last
  Wound he suffered the last time he was hurt. Each use of this power is only good for one damaging blow.
  Appearance: a common ghul is a tall feral creature, hunched over with overlong arms ending in cruel iron
  claws. It wears rags or rent robes stained with marrow, blood and dirt fromthe graves it digs up. More
  intelligent and magical examples appear more human but still have sharply angular features, prominently
  pointed or serrated teeth and long curved nails.
  This character guide is for an Infernal male version of the ghul and differs substantially fromthe similarly named
  female Faerie ghula above. Whereas the latter are female appearing Faerie creatures that eat their spouses, these
  Infernal creatures act as primal destroyers and are found more commonly in male forms. The exact relationship
  between the two types of creature is unclear ― Infernal ghul may have evolved fromcorrupt Faerie creatures or they
  may simply be different entities that appear to share similar forms and characteristics.
  
  Unlike members of dark Faerie aligned jinn tribes, this ghul is a true ''terrestrial demon'' (Realms of Power: the
  Infernal, page 28) and loosely belong to the Order of Furies, sharing several of the traits and powers of that class of
  demons. Unlike most demons and other Infernal jinn, although a spiritual creature, an Infernal ghul cannot assume
  incorporeal formand does not possess the Coagulation power. This example lacks the Envisioning and Obsession
  powers of most common demons but other individuals may have these powers or additional deceptive powers or
  skills instead.
  Exceptional individuals exhibit additional magical abilities over rock and/or flesh (as Crafter/Master of Earth and/or
  Crafter/Master of Flesh), illusions, possession, or have learnt some of the magic of humans (Dowsing, Hex, Malefica,
  or otherwise represented by the equivalent of a Duplicate the Magi's (Technique) power). The most dangerous and
  feared ghul are those who have gained power over other jinn by learning one of the summoning Arts - Sihr, the Arts
  Fabulosa, or more commonly, the Goetic Arts of Commanding or Spirit Summoning.
  Hesaan, a Bedouin racehorse
  Beloved by his master, a young Bedouin sahir named Salih al-Kamil, this jinni takes the form of an
  exceptional Arabian stallion renowned for his racing ability. Combined with his lack of fatigue, his
  magical travel powers allows him to cheat during the dust and confusion of longer desert races. This
  gives his master great status and pride, feeding his need for Vitality but is the source of continual
  harassment from horse-breeders wishing to mate their mares in the hope of producing talented offspring.
  Unaware of the Faerie nature of the horse, such suitors do not realize that time out at stud deprives his
  master of his magical aid and that such unions will always be unsuccessful in producing foals.
  Hesaan
  Faerie Might: 5 (Animal)
  Characteristics: Int –2, Per 0, Pre +2, Com–4, Str +4, Sta +3, Dex+1, Qik +5 (racing)*
  * denotes specialty for Mythic Quickness
  Size: +2
  Confidence Score 1 (3)
  Virtues andFlaws: Jinni; Faerie Beast, Greater Power, Great Quickness x2, Improved Characteristics, Mythic
  Quickness (racing), Personal Power x2, Reputation as Confidence; Curse of Venus, Greater Malediction (keep
  any bargain made), Incognizant, Noncombatant, Proud (Major).
  Qualities: Domesticated, Fast Runner, Herd Animal, Imposing Appearance x3
  Personality Traits: Proud +3, Loyal +2, Brave +1
  Reputations: Magnificent racehorse 3 (local)
  Combat:
  Hooves: Init +6, Attack +3, Defense +4, Damage +5
  Soak: +3
  WoundPenalties: –1 (1–7), –3 (8–14), –5 (15–21), Incapacitated (22–28), Dead (29+)
  Pretenses: Athletics 6 (racing), Awareness 3 (bad footing), Theology: Islam1 (jinn)
  Powers:
  Sprint Faster than the Eye, 1 points, Init +1, Animal; Greater Power, 30 spell levels, 2 Intricacy points spent
  each on Initiative and reduced Might cost; this power instantly transports Hesaan fromone location to
  
  another within seven leagues that he can see or has an Arcane Connection to. As Seven League Stride but
  as a non-Hermetic effect allows the rider to accompany himto fulfill his racehorse role.
  Immateriality, 3 points, Init +2, Imaginem; Personal Power, 40 spell levels, 1 Intricacy point spent each on
  Initiative and reduced Might cost; makes the jinni immaterial until sunrise or nightfall.
  Equipment: exceptional quality tack and harness, coppery gold horseshoes
  Vis: 1 pawn of Animal vis, copper horseshoe
  Appearance: Hesaan appears as a magnificent example of an Arabian stallion, a breed famed throughout the
  Mythic Middle East and even in far off Europe. Like all horses he gains a +3 to running rolls.
  This jinni, although able to become immaterial, can only assume animal form. He is an example of a potential khadim
  (servant spirit) of a beginning unGifted sahir with only limited scores in the Solomonic Arts. He is not balanced for
  use as a starting player character and is based on an Arabian racing horse – essentially a modified courser. For a
  mundane Arabian racehorse, use the statistics for the Courser given in the Book of Mundane Beasts and add
  Imposing Appearance x2 and the Great Quickness Minor Virtue, raising the beasts Presence to +1and Quickness to
  +3.
  Ighraq al-Siq
  Ighraq al-Siq ("the drowning flood of the gorge"), is an ancient pagan spirit of the Tigris now confined to
  a gorge on the lower or Lesser Zab, a tributary of the Tigris also called Majnun, "the mad river," from its
  impetuous currents. Once able to range freely along the length of the river, he is currently confined to a
  specific stretch in the lower reaches known as the Siq al-Majnun or sometimes just “the Jinni’s Gorge”.
  He is responsible for the paroxysmal Spring flooding through this narrow canyon. This immediate canyon
  area has a Magic Aura of 6.
  Ighraq al-Siq
  Magic Might: 40
  Characteristics: Int +1, Per +2, Pre +2, Com0, Str +9, Sta +2, Dex+1, Qik -3
  Size: +5
  Confidence Score: 1 (3)
  Virtues andFlaws: Magic Spirit, Jinni; Magical Monster; Ways of the River; Improved Characteristics x2,
  Large, Second Sight, Water Lore; Wrathful (Major); Infamous (the mad river), Poor Memory.
  Qualities andInferiorities: Focus Power (Crafter of Water), Greater Powers x5 (Drown, Presence, Transform
  into Floodwave), Lesser Powers (Donning the Corporeal Veil, Presence), Ritual Power x3 (Grant Water Lore,
  Grant Wilding); Huge x3, Improved Might x5, Improved Powers x5; Major Flaw: Blatant Magical Air, Limited
  Movement, Major Flaw: Restriction (confined to the Mujnun canyon on the Lesser Zab); Minor Flaw:
  Baneful Circumstances (not touching water), Minor Flaw: Restricted Power (only use Drown in floodwave
  form), Minor Flaw: Restricted Power (only use Grant Wilding to individuals with existing score in Water
  Lore), Minor Flaw: Slow Power (Transforminto Floodwave), Minor Flaw: Slow Power (Donning the
  Corporeal Veil).
  Personality Traits: Wrathful +5, Proud +3, Fickle +2, Flood +3* (Essential Trait)
  Reputation: Mad river 4 (local)
  Combat:
  Bludgeon*: (in floodwave form) Init -3, Attack +8, Defense +2, Damage +11
  
  Lance: Init 0, Attack +8, Defense +2, Damage +16
  Soak: +6
  WoundPenalties: -1 (1-7), -3 (8-14), -5 (15-21), Incapacitated (22-28), Dead (29+)
  Abilities: Arabic 3 (water), Aramaic 5 (water), Area Lore (Zab) 6 (history), Area Lore (Tigris) 5 (floods), Brawl
  6 (bludgeon), Great Weapon 3 (lance), Penetration 4 (wards), Second Sight 4 (jinn), Swim6 (leaping out of
  the water), Water Lore 6 (rivers).
  Powers:
  Crafter of Water, 1-8 points, Init 0, Aquam: duplicates any non-Ritual Creo Aquamor Rego Aquamspell less
  than or equal to 40th level at the cost of 1 Might point per magnitude of the effect. Ighraq al-Siq can use the
  Water-way Range (equivalent to Sight) and Body-of-water target (equivalent to Structure) when invoking
  this power, being able to target anyone or anything on or in his part of the river or affecting the Zab as a
  whole (see Realms of Power: Magic, page 43).
  CrAq 40 or ReAq 40: Focus Power (3 mastery points to increase level by 15).
  Drown, 0 points, Init -2, Aquam; 30 levels, 3 Intricacy points spent on reduced Might, 1 point on Initiative: in
  floodwave formonly, Ighraq al-Siq can engulf a target whose Size is smaller than his own after a successful
  melee attack in an attempt to drown it, necessitating a roll to avoid deprivation (ArM5, pages 180-181). The
  victimcan attempt to escape fromhis clutches each round using the Grappling rules (ArM5, page 174).
  Donning the Corporeal Veil, 2 points, Init +1 (affected by the Slow Power Flaw, takes an additional round of
  preparation to activate), Corpus; 35 levels: Ighraq al-Siq can formthe humanoid body described under
  Appearance to house his spiritual form; when doing so he acquires the physical characteristics, size, combat
  statistics, and Wound levels listed above. His arms and amour are also created with this power. He cannot
  become fatigued. This body lasts until he decides he no longer needs it. Killing the body does not kill Ighraq
  al-Siq.
  Grant Water Lore, 5 points, Qik –13, Vim; Ighraq can grant the Minor Mystery Virtue Water Lore to an
  individual either temporarily or permanently. Characters granted this Virtue could improve it further through
  Adventure, Exposure or Experience like any other Nature Lore (see Houses of Hermes: Mystery Cults, pages
  103-104). The Source Quality of Ighraq’s canyon is normally 4 but magi able to persuade the malevolent
  Jinni to teach themcan use the normal Teaching rules as an exception to the usual rule – in this case
  Ighraq’s effective Source Quality is 9.
  Grant Wilding, 10 points, Qik –23, Vim; Ighraq can grant the Major Mystery Virtue Wilding to an individual
  with an existing Water Lore score either temporarily or permanently (see Houses of Hermes: Mystery Cults,
  pages 105-106).
  Presence, 0 points, constant, Mentem; 35 levels, 3 Mastery points spent on reduced Might: once released,
  Ighraq al-Siq is aware of everything that goes on within his haunt. This power needs to penetrate to perceive
  beings with a Magic Resistance.
  Transform into Floodwave, 4 points Init –4 (affected by the Slow Power Flaw, takes an additional round of
  preparation to activate), Aquam; 45 levels: Ighraq al-Siq can transforminto a floodwave, seemingly drawing
  on the water of the streamto appear as an elemental.
  Vis: 2 pawns of Aquamvis can be collected every year fromhis haunt, in the formof clear rainwater that
  collects within a niche carved into the stone block that imprisons him. If slain in a physical formor dispersed
  in elemental, his body will yield 8 pawns of Aquamvis within perfectly smooth stones of varied hue.
  Appearance: Ighraq al-Siq appears as a thin giant with blue-green complexion and straggly green-black hair
  like water-weeds. He carries a large spear and is clad in a vest of water-smoothed stones. Once manifested,
  this humanoid formcan disperse into his preferred elemental form, a floodwave carrying a hail of stones that
  can travel upriver or downriver along a watercourse as a marauding torrent. The effect of a Deluge of
  Rushing and Dashing when invoked within the narrow confines of the gorge is particularly devastating.
  Ighraq al-Siq is an example of a very powerful Magic jinni with a strong elemental affinity designed as an Autumn
  
  starting character using the rules fromRealms of Power: Magic, but Magic jinn do not necessarily have to be
  balanced to be used in play. He could potentially be summoned and perhaps even controlled by an experienced sahir
  or Hermetic magus. As these spirits are bound to a landscape feature or compelled to a magical bargain, they are best
  designed as non-player characters or as challenges for the Troupe rather than companions in a conventional saga.
  This character can be used as a template for similar elemental jinn using the suggestions above and the rules for genii
  loci Magic Spirits as detailed in Realms of Power: Magic, pages 106-107 and ideas fromthe section on elementals
  (pages 132-139). Note that his base Magic Might for character creation using the rules in Realms of Power: Magic is
  35, although this as been increased to 40 using repeated purchase of the Improved Might Virtue.
  He differs in powers frommany Faerie jinn in that his magic is primarily elemental rather than illusory and is greatly
  focused by the physical constraints of his narrow surroundings. Like may other pagan jinn he is supernaturally
  tethered to his physical locale and suffers a significant drop in power if separated fromit — in his case, he is tied to
  the body of the Zab river and is reluctant even to step onto its banks.
  Alternatively this creature can be used as the inspiration for a similar Faerie creature or an Infernal jinn related to the
  Order of Aerial Powers. An example of a lesser fire spirit that may be encountered in the incorporeal entourage of a
  sahir is Wahhab (Houses of Hermes: Societates, page 135). A mediumpowered creature would have a Might of 20-25,
  being roughly comparable in power to a starting Hermetic magus and could easily be aligned to Auramor Terram
  instead with some minor modification.
  Unlike most Magical spirits of similar magnitude, Ighraq al-Siq does not possess the Daimon Special Virtue, although
  he does possess a True Name like all jinn. If granted the Daimon Virtue, he can only be bargained with using
  Hermetic Theurgy and cannot be controlled or coerced using simpler magic (see Realms of Power: Magic, page 102).
  Story Seed: Jinni Blocks
  Since beyond times Ighraq al-Siq has been trapped by an ancient sorcerer into a Jinni Block – a type of unusual
  tower tomb usually placed at the entrances to the ruins of some lost cities. The process may be similar to the Goetic
  Art of Binding but an unknown effect triggered by intrusion into the Majnun canyon area releases Ighraq al-Siq from
  his imprisonment and compels himto drive off intruders. While trapped within the block, Ighraq al-Siq is essentially
  unable to affect his surroundings in any way and cannot be detected by magic, becoming essentially part of the
  native stone. The stone block is granted the jinni's Magic Resistance but can still be eroded and broken by the
  elements and other non-magical attacks.
  Over time, the area immediately surrounding the block has become a fixed Arcane Connection to the spirit, providing
  a +1 bonus to the Penetration multiplier and replacing his original physical locus. A character that actually stands
  barefoot on top or touches the prison block is considered to have a stronger Arcane Connection to Ighraq al-Siq,
  gaining a +3 Penetration bonus, and also gains the benefit of the entrapped spirit's Magic Resistance. A sahir,
  summoner or Hermetic magus to can use their magic to attempt to command Ighraq al-Siq using scouring (Realms of
  Power: the Infernal, page 117) or Sihr by standing within the vicinity of the Jinni Block even if they are unaware of
  his presence. A failed attempt at controlling himhowever will trigger his release and invoke his displeasure...
  Jumayl, A Jinni Guide
  This lesser jinni has been created as an example starting magus level character using the full rules from
  Realms of Power: Faerie. The selection of skills and particular powers are designed to be useful for a
  party traveling through the Mythic Middle east. His requirement for vitality and human interaction to
  recover Might points provide a strong hook to involve him in adventures and active stories, making him
  a good choice to accompany magi as a guide throughout the area covered by this book.
  Jumayl may be found at times in any major city in the region that suits the saga or even the ports of the
  Levant, but favors the bustling markets around the fortress of al-Mushaqqar in Bahrayn (See Chapter 6:
  Arabia), where well-paid work and cheap alcohol can be easily found.
  
  Jumayl
  Faerie Might: 15 (Vim)
  Characteristics: Int -1, Per +2, Pre 0, Com0, Str +2, Sta +0, Dex+2, Qik +3
  Size: 0
  Age: appears 25
  Confidence: 1 (3)
  Virtues andFlaws: Jinni, Mythic Companion, Pass as Human; Faerie Speech, Greater Powers x2, Highly
  Cognizant, Humanoid Faerie, Increased Faerie Might x2, Improved Characteristics, Ostentatious, Reputation
  as Confidence (caravan guard), Second Sight, Skinchanger, Warrior, Well-Traveled, Wilderness Sense;
  Carefree, Dutybound (Bedouin honor code), Greater Malediction (keep any bargain made), Might Recovery
  Requires Vitality, Traditional Ward (Bismallah Invocation), Vulnerable to Folk Tradition.
  Personality Traits: Impulsive +3, Cheerful +3, Impious -1
  Reputation: Skilled Caravan guard 2 (Mythic Middle East)
  Combat:
  Scimitar (as Long Sword): Init +5, Attack +14, Defense +9, Damage +8
  Soak: +3
  WoundPenalties: -1 (1-5), -3 (6-10), -5 (11-15), Incapacitated (16-20), Dead (21+)
  Pretenses: Animal Handling 3 (camels), Athletics 3 (running), Mythic Middle East Lore 4 (trade routes),
  Awareness 3 (alertness), Brawl 3 (dagger), Bows 5 (short bow), Carouse 2 (power drinking), Faerie Speech 5,
  al-Mushaqqar Lore 2 (drinking establishments), Faerie Lore 3 (jinn), Folk Ken 4 (mercenaries), Leadership 4
  (battle), Ride 3 (camels), Second Sight 3 (jinn), Single Weapon 7 (long sword), Survival 2 (deserts),
  Theology: Islam1 (jinn), Wilderness Sense 3 (find water).
  Powers:
  Cuirass of the Zephyr, 1 point, Init +3, Auram; as Circling Winds of Protection with Duration of Qira’a (as
  long as Jumayl keeps reciting verses of the Qur'an – equivalent to Concentration).
  Blinding Light of the Pious, 1 point, Init +3, Ignem; as Flash of the Scarlet Flames.
  Tay al-Ard (Travel), 9 points, Init +1, Corpus; 45 spell levels, 1 Intricacy point; this power instantly
  transports Jumayl and 2 individuals he holds hands with fromone location to another that he has visited
  before or has an Arcane Connection to, regardless of distance. As Leap of Homecoming, with R: Touch, T:
  Group.
  Equipment: a fine damascene steel scimitar, leather scale caravan guard armor, flashy jewelry
  Vis: 3 pawns of Vimvis, camel's tooth
  Appearance: Jumayl (“little camel”) is a comely, lithe man of uncertain oriental appearance, alabaster skin
  and white hair. One eye is iridescent green, the other ocean blue. He favors swirling robes dyed a deep blue
  color over light leather armor, highlighted by gold jewelry.
  This jinni is a wanderer ― forced to wander fromcaravanserai to caravanserai along the trade routes of the Levant,
  Arabia, Persia, Transoxiana and beyond for a crime his brother committed. An excellent swordsman and skilled
  outdoorsman, he is well known amongst the Muslimmerchants and even Levantine Redcaps for his easy-going
  nature and bravado in defending caravans fromraiders and brigands. Like most Faerie jinn, he can change into animal
  form– in his case, a white wild Bactrian camel using his Skinchanger Virtue.
  Although immune to Fatigue like other faeries, Jumayl is unusually susceptible to the effects of mundane alcohol ― a
  weakness that helps himto play his role within stories along the caravanserai routes. Unlike most faeries, due to his
  
  Might Recovery Requires Vitality Flaw, his Might points, once spent, can only recover if he gets a full night's rest
  and eats a meal in the company of fellow travelers. This must be done within a human community, eating travel
  rations or caravanserai meals, drinking beverages fermented by humans and listening to humans sing or tell tales
  about their travels. For every eight hours the character rests he recovers a number of Might Points equal to the
  prevailing Aura as modified by the RealmInteraction Table, or 1, whichever is greater. He does not actually need to
  eat or drink however. Jumayl knows enough about wizards to avoid leaving Arcane Connections carelessly and keeps
  his True Name a close secret.
  His powers have been created as Greater Powers but could readily be reduced to Lesser Powers to downgrade himto
  a standard companion if his Ostentatious Major Virtue, 2 Increased Faerie Might Minor Virtues and Highly Cognizant
  Minor Virtues were also dropped. In this case, his Might Recovery Requires Vitality Major Flaw should be replaced
  with three Minor Flaws. Alternatively if used as an NPC, his Virtues and Flaws do not need to balance and further
  powers with illusions or summoning animals could be added.
  Kharrat, the Braggart
  This demonic jinni is an example of a creature that may be summoned by a starting sahir with only
  basic competence in Sihr. He is similar in powers and abilities to a particularly malevolent lesser qareen.
  Although relatively powerful for a creature with a Might of only 10, he is a very troublesome spirit and
  will need to be carefully bargained with to use his powers for his master's benefit. Like all demons, he
  tries to bend instructions to suit his own purposes and will attempt to lead his summoner into corruption.
  Order: Tempter (Shaitan)
  Infernal Might: 10 (Ignem)
  Characteristics: Int 0, Per +1, Pre +3, Com0, Str +2, Sta +2, Dex+2, Qik +1
  Size: 0
  Confidence Score: 1 (3)
  Virtues andFlaws: Jinni; Greater Malediction (bound by bargains); Weak-Willed
  Personality Traits: Selfish +5, Proud +3, Cruel +3
  Reputations: none
  Hierarchy: 1 (Shaitan)
  Combat:
  Fist: Init +1, Attack +9, Defense +8, Damage +2
  Soak: +10
  Fatigue Levels: OK, 0, –1, –3, –5, Unconscious
  WoundPenalties: –1 (1–5), –3 (6–10), –5 (11–15), Incapacitated (16–20), Dead (21+)
  Abilities: Arabic 5 (threats), Brawl 6 (fist), Charm6 (bragging), Concentration 2 (maintaining spells), Folk
  Ken 3 (temptation), Penetration 3 (Vim), Theology: Islam1 (jinn)
  Powers:
  Apparition, 1 point, Init 0, Imaginem: Kharrat may assume an illusory formthat only his chosen victim,
  'Arkhaman, can perceive. To 'Arkhaman, the formappears to be a real person in all respects.
  Protection of the Close Friend, 0 points, Init +3, Mentem: The chosen victimof Kharrat cannot act directly
  against it without extreme provocation; it would be akin to attacking one’s own mother. The victimmay be as
  angry as they like with the demon, but actually physically opposing it requires a huge effort of will, which
  must be repeated every time the victimwants to renew his attacks.
  
  Control Human, 2 points, Init equal to Qik, Mentem. If this power penetrates, Kharrat exerts direct control
  over its companion. It can issue commands that the target carries out to the best of his abilities; however the
  target can attempt to break the control of the jinni every time he is asked to do something contrary to the
  tenets of his faith.
  Envisioning, 1 or 2 points, Init +2, Mentem. This Power allows Kharrat to appear in the dreams of its
  sleeping companion (in which case it costs 1 point), or make the target experience a waking dreamor vision
  (in which case it costs 5 points). The shaitan cannot instantly make substantial changes to a dream, but
  instead gradually twists it to take on darker and more frightening tone, and can speak through any figure
  fromthe victim's subconscious. A waking dreamis more obvious; the victimsuffers an immediate and
  powerful hallucination of whatever the demon desires. This may be so frightening that the victimis stunned
  for a round, and must make a Brave Personality roll against an ease Factor of 9 or have an extreme reaction,
  such as retching, convulsions, or abject terror. This is the preferred way a qareen communicates with its
  chosen companion.
  Coagulation, 2 points, Init –1, Corpus: See Realms of Power: The Infernal, page 31.
  Obsession, 1 to 3 points, Init –5, Vim: Overconfident. See Realms of Power: The Infernal, page 31.
  Weakness: Protected Group (A victimwho willingly and totally rejects him, fueled with a Confidence Point.)
  Vis: 2 pawns of Ignemin its eyes
  Appearance: Kharrat looks like a normal man with pale skin and completely black eyes that give off smoke
  like smoldering coals. He is generally in spirit form, where no one can see him.
  Kharrat is a pompous and arrogant spirit. He desires nothing more than to corrupt and control the sahir named
  'Arkhaman, who believes himto be his father. At every opportunity, he encourages 'Arkhaman to behave recklessly
  and with sinful pride by goading himthrough his dreams, or by affecting himwith his Obsession power. His plan is to
  help 'Arkhaman to become a powerful sahir, and then force himto help Kharrat rise in the infernal hierarchy under his
  control by fighting other demons.
  Zawba'a, Whirlwind of the Desert
  Magic Might: 18 (Terram)
  Season: Summer
  Characteristics: Int –2, Per –1, Pre –3, Com–1, Str +3, Sta +3, Dex+2, Qik +2
  Size: 0 (+1 in material form)
  Confidence: 1 (3)
  Virtues andFlaws: Magic Spirit; Jinni; Greater Immunity (heat), Ways of the Deserts; Berserk, Keen Vision,
  Second Sight, Wilderness Sense; Blatant Magical Air, Driven (to kill), Greater Malediction (bound by
  bargains), Magical Air*; Baneful Circumstances (in contact with iron)
  Magical Qualities andInferiorities: Greater Power x3, No Fatigue; Improved Attack x2, Improved Initiative
  x2, Improved Soak x2
  Personality Traits: Angry +2, Vicious +3, Merciless +2; Bloodthirsty (Strength) +3*
  Combat:
  Clawing Wind: Init +8, Attack +12, Defense +8, Damage +6*
  *Includes Bloodthirsty Essential Trait above. The zawba'a may also cause additional damage with its Flay
  Power, below
  Soak: +7
  
  WoundPenalties (material form): –1 (1-6), –3 (7-12), –5 (13-18), Incapacitated (19-24), Dead (25+)
  Abilities: Arabic 5 (abuse), Athletics 2 (sprint), Awareness 2 (potential victims), Bargain 1 (magical
  bargains), Brawl 5 (clawing wind), Desert Lore 3 (trade routes), Folk Ken 1 (wizards), Hunt 3 (tracking),
  Penetration 3 (Corpus), Second Sight 4 (invisible things), Survival 3 (deserts), Theology: Islam1 (Jinn),
  Wilderness Sense 3 (deserts)
  Powers:
  Donning the Corporeal Veil, 0 points, Init +1, Terram: The zawba'a can assume material form(Size +1, as
  described below) to allow it to attack its opponents physically. (Greater Power; see Realms of Power: Magic,
  page 102)
  Flay, 0 points, Init +1, Corpus: R: Touch, D: Mom, T: Ind. As the zawba'a touches its opponent their skin is
  partially flayed fromtheir body. The victimsuffers a Heavy Wound. (Greater Power, 20 levels, –2 Might cost,
  +1 Init, remaining Mastery points used for Penetration Ability)
  Presence, 0 points, Constant, Imaginem: The zawba'a is aware of everything happening in the area that it
  haunts, which can be up to a Structure in size. (Greater Power; see Realms of Power: Magic, page 103)
  Vis: When the zawba'a is destroyed, it leaves behind a small whirling column of black sand that if collected
  yields 3 pawns of Terramvis and 1 pawn of Auramvis.
  Appearance: In corporeal form, the zawba'a appears as a column of sand whirling at high speed, within the
  heart of which chuckles a malicious, bloodthirsty face. It is about 8 ft tall.
  The zawba'a is a bloodthirsty jinni of the Arabian deserts, taking delight in slaying anyone unfortunate enough to
  stray across its path. It is, however, a rather single-minded creature, being unlikely to adopt any tactic beyond the
  frontal assault, making it relatively easy to outwit.
  Some experienced sahir are able to bargain with zawba'a and bind themas servants using the khadim bond (see
  Chapter 3: The Order of Suleiman). Such sahir often use these desert jinn as a formof travel – the sight of a powerful
  sorcerer being carried across the landscape by a whirling sandstorminstead of a mundane mount strikes respect into
  even the most powerful of mundane rulers.
  Story Seed: Death by Zawba'a?
  The characters are called in to investigate a murder. The victimwas found flayed to death in their chamber, which
  was covered in a fine layer of sand. Investigating, the characters uncover a plot by a shadowy cabal of sahir froma
  minor Islamic sect who have learnt to bind the whirlwinds to their service. The sahir use themas weapons against
  their political enemies, unleashing themon unsuspecting victims. Is this what happened here, and if so, who was
  responsible?
  
SOURCE: textdata/thevault/Ars Magica [multi]/Tribunal Books/The Crescent & The Cradle (No Art - Playtest Edition).pdf