TEXT: Introduction
  For 800 years the Jinn Lands were the center of a vast, aggressive, magic-rich empire. 
  For 800 years they were the home of countless slaves, forced into servitude by their un-
  earthly masters. But now they are a land of blasted ruins and distant memories, of lone 
  caravanserais and remote oases. Although their cities are gone, reduced to dust by the 
  rebellious slaves, the jinn still lurk here in small numbers, patiently waiting for the day 
  they will unleash their vengeance. This supplement expands on material in the Hellfrost: 
  Land of Fire supplement.
  OrIgIns Of the JInn
  “From whence came the jinn?” is a question often followed immediately with “What did 
  they want?” The answers, at least the races’ best guesses, vary depending on who you ask, 
  for the Devoted and Faithful have different viewpoints.
  Devoted believe that the jinn are servants of the Creator. At some distant point they 
  rebelled against their maker. Popular belief is that they grew jealous of the mortal races, 
  whom the Creator loves above all others, and who were imbued with the ability to attain 
  Oneness, something the jinn lack. The “four” elemental realms are considered the jinn’s 
  home, but they did not create them—that lay with the Creator.
  Many Devoted, especially jinn mages, now believe that the four elemental realms are ac-
  tual one plane of existence—named Jinnistan (“Land of the Jinn” in the Magorian tongue). 
  As all four elements exist as part of a greater whole in the mortal world, so the same is 
  mirrored beyond the veil of reality, wherein dwell the jinn. One theory even proposes that 
  Jinnistan and the world of men cohabit the same space and time, separated only by a magic 
  veil that hides one from the other. Jinn magic simply parts the veil, allowing energy that is 
  already present to flow between realities.
  By contrast, elementals, creatures summoned only by the Faithful, are viewed as lesser 
  beings. They are the embodiment of the elements given intelligence by the Creator in his 
  wisdom, but they are a lower category than the free-willed jinn.
  It is commonly accepted that the jinn came to the mortal realm purely to enslave the 
  races. That the Creator allowed this is understood only when one grasps that without the 
  jinn’s conquest and the ensuing hardship the races may never have found the path to the 
  Creator through Oneness. Thus, the jinn, while acting in an evil manner seemingly of their 
  own free will, were actually carrying out their maker’s will all along.
  A heretical creed, one spawned shortly after Suleiman’s death, claims that the jinn, while 
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  • R E A L M  G U I D E  # 2 •
                    
  Author & Layout: Paul Wade-Williams
  Editing: Danny James Walsh
  Graphic Design: Robin Elliott
  the JInn Lands 
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  cruel tyrants, were actually sent by the Creator to benefit 
  the races. Formerly disparate, the various cultures were 
  brought together under the jinn to form one nation. Ac-
  cording to these heretics, Suleiman’s last words were a 
  lamentation regretting his actions against the jinn, for 
  as death approached he saw the true meaning of their 
  actions. Although he acted with good intent, Suleiman 
  wrought the nation into multiple parts, the consquences 
  of which are still felt to this day.
  To the Faithful, jinn are nothing more than servants 
  of Iblis. Elementals, on the other hand, are celestial ser-
  vants of the gods.
  Among the Faithful, the elemental realms are part of 
  the god’s realm, rather than separate places. The realm 
  of earth, upon which dwell the majority of the gods, and 
  the fiery caverns below are ruled by geb-Agni, the twin 
  god of earth and fire. upuaut’s heavenly palace floats in 
  the sky above, while Apsu commands the waters. Above 
  all these is the fiery home of Shamash.
  It is widely held that the mortal realm is a miniature 
  representation of the heavens. What occurs here is re-
  flected above. Thus, when the jinn enslaved the races 
  and eradicated knowledge of the old gods, the cosmic 
  balance was tipped in favor of Iblis. Suleiman fought with 
  the jinn, restoring the gods in the hearts of mortals, and 
  in doing so restored balance to the universe. his fight 
  was not mortal versus jinn, but a replaying of Shamash’s 
  great battle against Iblis. Thus, the War of Copper Jars 
  was a second god War, one fought in the mortal realm 
  rather than the celestial one.
  atmosphere
  Hellfrost: Land of Fire presents a brief overview of 
  the major geographic features of the Jinn Lands, but it 
  says little of the atmosphere within this region.
  The Jinn Lands of Old are both a bustling hive of mi-
  grating nomads and long caravans, and a desolate waste-
  land broken only by sporadic oases and caravanserais. In 
  many ways, they are little different to other regions.
  One noticeable difference is that the air is thick with 
  melancholy. Although the jinn built magnificent cities 
  beyond the dreams of mortals, it is not the physical pres-
  ence of the ruins that stirs this feeling. Part of it is un-
  doubtedly the centuries of enslavement and the untold 
  misery, the blood of the forsaken that stained these sands 
  with blood and sweat. Another part is undeniably the 
  ruins wrought on the cakali homeland and the countless 
  lives extinguished by the terrible rain of fire.
  yet there is more to it than this. The feeling is deep-
  seated, reaching beyond incalculable loss of life or 
  knowledge. It is a feeling of utter sorrow, as if the de-
  struction of the jinn heralded something beyond the end 
  of an empire. It claws at the back of the mind, scratching 
  away at centuries of ignorance in a desperate bid to re-
  veal some forgotten truth, some awful secret that bodes 
  ill for civilization.
  But there is also an air of mystery. No maps exist 
  charting the locations of the jinn’s cities, nor of their lay-
  out. Legends speak of their wonders, but not of specifics. 
  While it’s true Suleiman’s wrath was great and that many 
  cities were shattered, some were merely buried beneath 
  the sands. Colossal ruins, unexplored by man, may rise 
  from the sand after a ferocious sandstorm, only to van-
  ish into oblivion with the next. The same is true of lost 
  battlefields, though here when the sands part, the dead, 
  or at least their angry spirits, might walk again.
  A few cities, so certain heretics of both creed’s claim, 
  were shielded behind powerful illusions to prevent their 
  destruction. Such is the potency of these charms that a 
  traveler could walk right through one without ever notic-
  ing the hive of activity all around him. Many have searched 
  for these fabled cities, but none have succeeded.
  In areas close to where the jinn lived there is an air 
  of unseen menace, as if the presence of the living has 
  stirred up hateful memories. The feeling is not overt—it 
  is just enough to cause the hairs on the back of one’s 
  neck to rise and a cold shiver to run down one’s spine.
  religion
  The nomads who call the Jinn Lands home are divided 
  roughly evenly between the Devoted and Faithful creeds. 
  While most settlements favor one belief over another, all 
  ruLes Of the reaLm
  These setting rules apply in the Jinn Lands.
  * Harmonic Magic: Every jinn settlement was built 
  by one of the four races of greater jinn. Although 
  centuries have passed, the ruins still resonate with 
  their magic. The gM should assign each ruin an el-
  emental focus.
  Jinn mages gain a +1 bonus to Jinn Magic rolls when 
  casting spells of that element. however, they suffer 
  a –1 penalty when using the opposite element (fire 
  opposes water, earth opposes air, and vice versa). 
  This stacks with any other modifiers, such as mas-
  tery of less than all four elements.
  A similar modifier applies to alchemical devices cre-
  ated using jinn magic that require an activation roll 
  (such as using Shooting for a wand of bolts) and 
  jinn spirit relics. True relics are never affected.
  * Land of the Jinn: Summoning lesser jinn in the 
  Jinn Lands is hazardous. Whenever one is sum-
  moned, the creature makes an immediate Spirit roll 
  opposed by the summoner’s arcane skill roll. With 
  success, the jinn breaks free of the caster’s control, 
  becoming a free-willed being. having no way of 
  returning home, it remains in the mundane world 
  until destroyed.
  This has no effect on the summon elemental mira-
  cle—jinn and elementals are two separate races (al-
  beit sharing identical game statistics).
  Land of fire realm guide #2
  2
  
  cater for the religious views of the other, albeit usually 
  only in a token capacity, for none can afford to turn away 
  visitors just because they follow a different path. Most 
  often this token gesture takes the form of a small tent 
  furnished as a mosque or a shrine, as appropriate.
  trade & tribute
  Although the inhabitants of the Jinn Lands import or 
  export very little for their own use, it is a vital hub in the 
  vast trade network that crisscrosses Al-Shirkuh.
  Although geography plays a role, the true borders of 
  the Jinn Lands are the trade roads. In the east is the Wind 
  Road, which brings trade from the eastern Sultanate and 
  the trading city of Jadid. Following the border around to 
  the west is the East Trade Road and the lower part of the 
  Sphinx Road.
  In the south, the border is marked by Suleiman’s 
  Road, the great road that passes into the central Sultan-
  ate. This then flows northward, joining with the trade 
  road from the Caliphate’s Road of the gods. Far to the 
  east, the border is delineated by the lower length of the 
  Northern Trade Road, while beyond is the Free Trade 
  Road and the bustling ports of the Emirates.
  Cutting through the center is Al-Shirkuh’s busiest 
  trade route—the Jinn Road—and the lesser travelled but 
  no less important Ash Road.
  Along these mighty links between the distant realms 
  plod endless trains of snorting camels, heavily laden 
  with precious trade goods and the army of merchants, 
  camel drivers, and guards that accompany them, flowing 
  like blood on the great trade arteries, bringing life and 
  prosperity to the desert cities.
  Although the land has only scant inhabitants, they are 
  drawn like flies to the caravans. As night falls and camp-
  fire are lit, the nomads drift in from the dunes, seeking 
  to buy cheap and sell high, as are the merchants. Each 
  stop is a chance to rest in preparation for the day ahead, 
  but for the merchants is to also a chance to lighten their 
  loads and burden their purses. In Al-Shirkuh, trade never 
  ceases.
  major Locales
  While Land of Fire describes a handful of adventuring 
  locales in the Jinn Lands, countless others exist. This sec-
  tion delves into some of the other sites in and related to 
  the desolate realm.
  BLack PaLm OasIs
  The religious center of Black Palm is the twin shrine 
  to Ashtart and Duamutef. It takes the form of the tallest 
  palm tree, a tree that has supposedly stood for millennia. 
  Its bark is stained deep black, the result of generations 
  of worshippers smearing it with date juice as offerings. 
  According to tribal legend, Duamutef was wandering 
  through the desert hunting rodents when he came across 
  Ashtart sitting by a small pool. Being of generous nature, 
  she offered him some of her dates. here the legend splits 
  into two versions.
  According to the cult of Ashtart, Duamutef accepted 
  the dates, swallowing them whole, stones and all. When 
  he next went to toilet, he passed the stones, from which 
  grew the great palm tree. By eating the stones, the de-
                        
                     
  new hIndrance
    JInn cursed (mInOr/maJOr)
  The character has been cursed by a greater jinni. he 
  may be the first of his family to carry the curse, or 
  merely the latest of a long line of a cursed family.
  Pick one element from air, earth, fire, and water 
  when this hindrance is taken. With the Minor ver-
  sion, he suffers –2 to Trait rolls to resist opposed 
  powers and has –2 Toughness against damage-caus-
  ing arcane effects that use trappings of the element 
  the hero picked. With the Major version, the pen-
  alty is –4. Spellcasters with this hindrance suffer a 
  penalty of –2 or –4 to cast spells with the same trap-
  pings as their curse.
  This susceptibility includes spells cast by mages and 
  clerics, as well as monstrous Special Abilities. For 
  this purpose, the element of air includes air, elec-
  tricity, sound, and wind trappings; earth includes 
  dust and earth; fire includes fire and heat; and wa-
  ter includes acid, ice, and water.
  new PrOfessIOnaL edge
    JInn sLayer*
  Requirements: Novice, Spirit d8+, Fighting d8+, 
  knowledge (Arcana or Jinn) d6+, Arcane Resist-
  ance
  Some Jinn Slayers are taught a secret technique that 
  enables them to steal magical energy from jinn, jinn 
  blooded, and jinn mages they have slain in melee 
  combat, and release it back at a later time as coun-
  ter magic.
  If the Jinn Slayer kills a jinn, jinn blooded, or jinn 
  mage with a Fighting attack, he may make a Spirit 
  roll opposed by the creature’s arcane skill as a free 
  action. With success, the slayer gains a token. On a 
  raise, he gains two tokens. Spending a token allows 
  the slayer to cast dispel using Spirit as his arcane 
  skill die (regardless of any arcane skill he may pos-
  sess). The spell has no trappings, being simply a 
  release of stored magical energy. Tokens carry over 
  between sessions until spent.
  the Jinn Lands of Old
  
  
  ity made it acceptable for his people to settle in areas 
  where dates grow. The cult of Duamutef claims their god 
  disliked the taste and spat out the date, which then grew 
  into a palm tree. By rejecting the date, he made is clear 
  that his followers should live off the land as hunters, not 
  become settled agrarians.
  dry water OasIs
  Religious tension is rife at Dry Water. Old rivals have 
  been simmering away for generations, but as the water 
  problem worsens, so they are rapidly reaching boiling 
  point. unless the cause of the water shortage is found, 
  blood may soon be spilled.
  The cult of Apsu, which was always present but small, 
  has been gaining worshippers for generations. Against 
  the wishes of those honoring Duamutef, the sheikh 
  invested a large part of his treasury in purchasing an 
  effigy of a golden hippopotamus to appease the water 
  god. This was stolen recently, leading to accusations that 
  Duamutef’s cultists are trying to sabotage the oasis.
  The god of the desert’s cult is on the rise, slowly claw-
  ing back lost members. As the water situations grows 
  worse and agriculture fails, so the nomads are reverting 
  to their ancestral ways of hunting and foraging. Their 
  fanatics claim the tribe has gone soft, their adoption of 
  settled ways having offended their ancestral god.
  Sheikh Rahgi is currently torn between the two faiths. 
  On the one hand, the water attracts merchants, who bring 
  wealth and luxuries to the tribe. On the other hand, Dua-
  mutef offers his tribe survival in the harsh desert. Both 
  sides have been pressing him to pick a side, something 
  the nobleman is delaying.
  maJLIs aL-JInn
  Harmonic Element: None normally. under the light 
  of the full moon, each quarter is harmonically tied to its 
  appropriate element.
  South of Black Palm Oasis lies an unnamed range 
  of hills, barren, craggy foothills of the western range of 
  the Firebarrier Mountains. The Bedu refuse to name the 
  place, believing it to be an accursed place inhabited by 
  renegade jinn, while few others have seen it necessary to 
  give the remote uprising a label.
  Near the center of the range, halfway up one of the 
  tallest peaks, the ground is broken by four long, wide 
  cracks. The local Bedu, who always make signs to protect 
  themselves against evil when they utter the names, call 
  these khoshilat al-Ifrit, khoshilat al-khamsin, khoshilat 
  al-Marjin, and khoshilat al-Marid. khoshilat translates as 
  “gateway”, while the other titles are the names of the 
  four species of greater jinn. Local legends state on nights 
  of the full moon free jinn congregate here, each type us-
  ing only one entrance.
  Peering in to the bowels of the earth makes even the 
  strongest stomach churn. The cracks are wide enough 
  and naturally angled to allow in beams of sunlight, 
  bathing the immense cavern below in soft light. gazing 
  cLerIcs Of shamash
  The Faithful chapter in Land of Fire details the core 
  aspects of the greater gods, and provides informa-
  tion on the clergy’s duties. This entry is an expan-
  sion for the cult of Shamash, providing facts useful 
  to both players and gMs.
  Training: The two great mottos of the cult are de-
  feating the darkness within and the darkness with-
  out. In order to challenge and defeat evil, one must 
  first achieve inner harmony.
  Novitiates begin their clerical training by purging 
  themselves of sin. This involves ritually shaving all 
  their body hair, and then spending an entire day 
  and night sitting exposed to the elements while re-
  canting every sin, no matter how small, they may 
  have committed. This process is repeated through-
  out training.
  Life is full of many temptations that may cause one 
  to stray from the path. During training, novitiates 
  are constantly given opportunity to sin, whether by 
  taking bribes, indulging in nefarious acts as a means 
  to an end, or turning the other cheek out of com-
  passion rather than upholding the law. Any trans-
  gression is punished severely, for a corrupt cleric is 
  a cancer within the holy order.
  Prayers: Purity and atonement for sins dominate 
  prayers, even when the cleric is beseeching his god 
  for aid. Prayers might begin, “I expose myself to 
  your glory in the hope my sins will be cleansed” or 
  “Bathe me in radiance and drive out the darkness 
  within.”
  Adventures: Champions of harmony and order, 
  and enemies of Iblis and his fell brood, the clergy 
  spends its time combating evil. While battling mon-
  sters is always going to be high on the list, investi-
  gating and thwarting corruption among the civilized 
  races is part of their remit. Thus, clerics may find 
  themselves embroiled in politics, a field where the 
  word is more powerful than the sword. As uphold-
  ers of law and order, clerics may be called upon to 
  investigate crimes.
  Character Guidelines: Although both types of 
  clerics are expected to be combat oriented, priests 
  need to have a solid grounding in Investigation and 
  Streetwise, the tools of an investigator. As worship-
  pers of the god of vigilance, Notice is a key skill for 
  both priests and paladins.
  As followers of both sun and moon, clerics may be 
  active day and night. A high vigor is important for 
  staying awake, as well as protecting oneself against 
  monsters.
  Although neither judge nor jury, clerics are expect-
  ed to help uphold the law. Within their own land 
  Common knowledge suffices, but a die or two in 
  knowledge (Law) can be beneficial when journey-
  ing the desert.
  Land of fire realm guide #2
  
  
  down, one sees a cavern floor a dizzying 140 yards (70”) 
  below the jagged entrances.
  For those who wish to explore the vast hollow and 
  cannot fly, there is little choice but to fasten oneself to 
  a very long rope, clamber through the 40 yard thick en-
  trance, and free descend into the void. Only when one 
  descends below the crust can one take in the true majesty 
  of the cyclopean cavern—a monumental natural dome 
  measuring 500 yards by 300 yards. This is the place the 
  Bedu call Majlis al-Jinn—the Meeting Place of the Jinn.
  Aside from a bowl-like depression in the center of the 
  floor, the round is unnaturally flat, broken only by great 
  piles of small stones and the bones of goats, sheep, and 
  snakes litter the area below each entrance.
  While one might expect the air within the cavern to be 
  cool, it comes a surprise to explorers to see their breath 
  condensating, for within Majlis al-Jinn the temperature 
  hovers only a few degrees above freezing regardless of 
  the time of day or season.
  Although an awe-inspiring wonder, there seems 
  little about Majlis al-Jinn to interest explorers or sages, 
  though clerics of geb-Agni may believe they have found 
  the perfect place to erect a temple. There is no treasure, 
  no ruins, and no exits or passageways leading deeper 
  into the earth. But Majlis al-Jinn is not all it seems.
  As the first rays of the full moon penetrate into the 
  cavern, the air begins to shimmer. Slowly, as if a veil is 
  being lifted to reveal a hidden world, the true majesty of 
  Majlis al-Jinn takes form. Where once stood a bare floor 
  rise enormous columns of roaring fire, elegantly worked 
  stone, swirling winds, and flowing water. 
  The central depression fills with water, its silvery 
  mirror-like surface marred by patterns carved out of 
  elemental matter. Only from above is the true nature of 
  the pattern apparent, for it depicts the landmasses of the 
  world, each constructed from one of the elements. In 
  the center of the world is Al-Shirkuh, wrought in fire. To 
  the south is a land comprised of earth, to the west one of 
  clouds, and the east one of rippling water. North of the 
  desert lies a vast area of solid ice. This is the continent of 
  Rassilon, home of the fierce barbarians who once dared 
  claim a foothold in the mighty desert.
  Around the edge of the pool stand huge pavilions 
  made of elemental matter, a testament to the magic and 
  power of the jinn, while behind them are other build-
  ings, less ornate in style, but no less grand in scale.
  Stretching high up the walls are elaborate carvings de-
  picting the Jinn Empire at its height. Towering jinn stand 
  proud, while at their feet grovel slaves of all the races. 
  The images form a stylized map, showing the location of 
  the jinn’s former cities.
  Through diligent investigation, an explorer might be 
  able to fathom the distances, thus revealing where these 
  cities once stood. Although most were destroyed in the 
  great war, a few may still exist, buried beneath the end-
  less sands. What treasures, what magics, what dangers 
  may fill their long abandoned halls?
  And yet for all this wonder the atmosphere is heavy 
  with decay, for the magic of the jinn is failing and the site 
  is falling into ruin. The majins’ once exquisite stonework 
  is pitted, cracked, and crumbling. The roaring flames of 
  the ifrits’ precinct now burns with only a dull heat. The 
  pure water of the marids is murky and tainted. The once 
  turbulent air of the khamsins’ quarter is now a gentle 
  breeze. Like the jinn, their once hallowed meeting place 
  is nearing the end of its time.
  On rare nights of the full moon a handful of greater 
  jinn, survivors of the War of Copper Jars, congregate 
  here to lament their downfall, curse Suleiman and his 
  descendants, and plot revenge. Most times the cavern 
  is empty save for lesser jinn placed here as guards and 
  caretakers, the only sounds the rumbling earth, crackling 
  fire, swirling wind, and trickling water of the elemental 
  forces used to construct the enchanted realm.
  As the last rays of the moon vanish, the scene shim-
  mers once more, and the meeting place of the jinn van-
  ishes until once more illuminated by the silvery beams 
  of pale light.
  the BLack OBeLIsk
  In the middle of the Wastes, supposedly marking the 
  site of the jinn’s former capital city (more specifically, the 
  exact spot of the jinn sultan’s throne), stands a tall obe-
  lisk of smooth, black stone. unadorned by any markings, 
  festIvaL tO shamash
    castIng Out day
  Amt Yaus al-Ittrou of each season
  Before the god War, when the universe was still 
  young, Iblis approached Shamash during his heav-
  enly wanderings and tried to corrupt him. Desir-
  ing nothing to do with the god of chaos, Shamash 
  threw a stone at Iblis, striking him in the forehead 
  and causing him to retreat. According to some ac-
  counts, that stone was later transformed into the 
  mortal world.
  At dawn, clerics of Shamash place an effigy of Iblis 
  in the main marketplace. Throughout the day, citi-
  zens throw stones at the effigy, symbolically driving 
  away Iblis. It is said that if a stone hits, Iblis will 
  not trouble the thrower for that season. At dusk, 
  the statue is covered and concealed away until the 
  next ceremony.
  Committing a crime or sin on this day is an especial-
  ly bad omen, for Iblis will plague the offender for 
  the entire season, bringing him nothing but misery 
  and misfortune, even if one has successfully thrown 
  a stone at the dark god.
  For clerics of Shamash, sins committed on this day 
  are treated as one category higher. Mortal sins be-
  come cardinal sins, transgressions which can only 
  be removed after a particularly arduous quest.
  the Jinn Lands of Old
  
  
  the obelisk is of little interest. What is of interest is what 
  is chained to the pillar.
  Chained to the rock is a foul monstrosity. Its lower 
  half is buried deep in the sand, leaving only its upper 
  body visible. It is a vile creature, as tall as a palm tree, 
  with black skin. From its back sprout two black feathered 
  wings. Four adorns grow from its trunk, two like that 
  of man, and two like the feet of a lion. Its bestial face is 
  covered in shaggy black hair, two horns grow from its 
  bull-like brow, while in deep set sockets are three eyes, 
  two of which burn like fire, while the third glistens green 
  like that of a tiger.
  The creature is Dahish ibn Al-Aamash, an emir of the 
  ifrit race. It once served as a wizir to the great ifrit ruler 
  Sultan Malik ibn-Ra’id, who oversaw the Jinn Empire. It 
  was at the sultan’s side when Suleiman approached and 
  demanded the slaves be freed. Indeed, it was the jinni 
  who told the lord of the ifrit to have the slave beaten 
  and cast out into the desert, the act which sparked the 
  rebellion. During the war, it sought to redeem itself by 
  leading the assault against Suleiman’s forces.
  Suleiman and Dahish fought, the human emerging 
  as victor. Refusing to grant the ifrit the mercy of death, 
  Suleiman forged magical chains, which he used to bind 
  the jinn. here it would stay until a sentient creature of 
  pure heart released it of its own free will, or until the end 
  of days, when the world would end.
  While bound, Dahish is effectively immortal, shrug-
  ging off any injury. It is also powerless, unable to affect 
  the mortal world in any way. For over 500 years it has 
  howled into the desert and futilely tried to break its 
  bonds. If approached, the ifrit tries to convince travelers 
  into releasing it. As reward, it promises to show them 
  the way to the fabled City of Brass, a hidden fortress of 
  the jinn. While the desert dwellers are too aware of the 
  beast’s power to attempt any sort of bargain, the growing 
  number of treasure hunters from the north may not be 
  so cautious.
  the racetrack
  Population: 250 (60% Bedu, 30% sand goblins, 10% 
  cakali)
  Ruler: Sheikh gamal of the Taymullah tribe
  Protruding from the burning sands 100 miles north 
  and 20 miles east of Marqod’s Well are the shattered re-
  mains of a jinn city. Only one structure remains largely 
  intact—the old hippodrome.
  The site is normally quiet for much of the year, for few 
  caravans bother to go out of their way to visit the remote 
  settlement. During Alak Neteru, though, the population 
  increases tenfold, for throughout the holy season Sheikh 
  gamal sponsors a series of camel races.
  The first races began two decades ago. At first they 
  were small affairs, a chance for the local nomad tribes 
  to prove who had the fastest camels and wager away 
  their few worldly goods. Word of the event slowly spread 
  along the trade routes, and now the races regularly at-
  tract crowds from the Caliphate and Sultanate. The race 
  is open to anyone who owns a camel and can afford the 
  100 dinar entry fee (paid per race). Both the Caliph and 
  Sultan send teams of riders and their prized camels, as 
  do many wealthy hadaree nobles.
  huge sums of money are wagered here each year, and 
  the sheikh takes 10% of all winnings. As a result, Sheikh 
  gamal has become a very rich man by any standards. The 
  races are never rigged by the sheikh (who makes money 
  regardless of who wins), but this does not mean there 
  is no subterfuge—the amounts of money and prestige 
  at stake guarantees it takes place. Ne’er-do-wells are 
  harshly punished for offending the sheikh’s hospitality 
  and bringing the races into disrepute.
  Sheikh gamal, whose name actually means “camel,” 
  owns a stable of prize racing camels built up over the 
  years with the profits from his venture. Word is he treats 
  the beasts better than his wife and children. Some claim 
  the camels sleep on a bed of gold threads and eat only 
  magical grains gifted the sheikh by a jinni. What he lacks 
  are prize jockeys.
  The Racetrack has no water supply. Except during 
  racing season, the nomads subsist on camel’s milk, both 
  natural and fermented. As race season nears, the sheikh 
  imports vast quantities of water. This is stored in pur-
  pose-built cisterns buried deep beneath the ground.
  three sPrIngs caravanseraI
  Population: 100 (60% Bedu, 20% sand goblins, 15% 
  hadaree, 5% cakali)
  Ruler: Azhar the Inscrupulous
  Located along the Jinn Road, on the very eastern edge 
  of the Wastes, stand the sand-blasted walls of the Three 
  Springs caravanserai. Although the name makes it sound 
  like a water-rich stopping point, it is purely a poetic one, 
  for there is but a single water source.
  The caravanserai is more famous for one of its fre-
  quent guests, a white-skinned, blond-haired barbarian 
  from the northern continent. The nomads call him Samir 
  al-Shadi (“The Entertaining Singer”), being unable to 
  properly pronounce his foreign name. Samir is a “skald,” 
  a type of barbarian poet and storyteller. 
  A fluent speaker of Sandspeech (albeit it with a heavy 
  foreign accent), he earns a meager living telling tales of 
  his frozen homeland. Most nomads believe his stories are 
  fictitious, for how can man live in a land of permanent 
  snow and ice, but his stories are always entertaining. he 
  is a frequent traveler in the Jinn Lands, visiting the local 
  tribes and attaching himself to caravans to learn the tales 
  of the desert folk.
  Samir, real name Mutch ap-Wilhelm, is actually a mem-
  ber of the Reliquary. his true motive for entertaining the 
  nomads is to earn their trust. he hopes that they will 
  reveal to him some of their oldest tales, those concern-
  ing the fabled jinn (creatures he believes to be nothing 
  more than powerful elementals of the sort found in his 
  native land).
  While he does indeed visit the oases, he spends much 
  of his time away from settlements, exploring the sands 
  Land of fire realm guide #2
  
  
  in the search for relics. Anything he finds he sends to a 
  Reliquary office in Sirhan through a network of nomad 
  agents set up by his organization.
  Persons of note
  Described below are some of the more important or 
  notable denizens of the Jinn Lands of Old.
  ahmed the devOut
  A former prisoner conscripted into the Caliph’s army, 
  Ahmed ibn-Faruq was part of an expedition sent to inves-
  tigate a ruined city in the southern Jinn Lands uncovered 
  by a sandstorm. Instead of fabulous wealth, all the sol-
  diers discovered was death at the hands of orcs. The sole 
  survivor, Ahmed escaped the massacre in time-honored 
  tradition—he abandoned his comrades to their fate.
  unwilling to return to the Caliphate, where he would 
  be forced to spend the rest of his sentence in the slave 
  mines, Ahmed stayed in the Jinn Lands. he makes a liv-
  ing acting as a guide, leading explorers to the many ruins 
  he has discovered in return for a cut of any treasure.
  Those wishing to deal with Ahmed need to be wary, 
  for he remains as treacherous as ever. More than one ad-
  venturing party has been lured into trap-infested tombs, 
  leaving Ahmed to walk away with their loot.
  Deeply superstitious, Ahmed wears holy symbols of 
  all the gods as a ward against the many evils that haunt 
  the region. In truth, his only god is gold, and of that he 
  is a truly devout follower.
  necdet the wanderer
  An outspoken critic of the Devoted creed, Necdet is a 
  rarity among the cakali tribes. Like all cakali, Necdet was 
  born into a Devoted tribe and raised on stories of his 
  people’s suffering at the hands of the jinn and the de-
  struction of their ancestral homeland. unlike his peers, 
  he could not understand how his kin could tolerate the 
  continuing existence of the destroyers of their civiliza-
  tion, even as slaves of the cakali jinn mages.
  Disgusted by their tolerance, Necdet murdered a jinn 
  mage who tried to demonstrate the error of his ways by 
  summoning a lesser jinn to prove its subservience.
  Since being outcast from his tribe, the kamirin, he has 
  wandered the Jinn Lands alone, briefly visiting only oases 
  belonging to Faithful nomads to replenish supplies and 
  sell alchemical devices. Necdet does not manufacture 
  any alchemical devices, for he knows nothing of magic 
  or miracles. Those he sells are taken from his victims.
  After repeatedly failing to sway jinn mages with words 
  he turned to violence. A member of the Jinn Slayers, Nec-
  det befriends strangers in the desert, questioning them 
  as to their motives. Jinn mages and those who would 
  seek to unlock their secrets are either led into the deep 
  desert to die, or slaughtered on the spot.
  Necdet’s fur is jet black, tinged with the first signs of 
  gray as he nears middle age. he dresses in loose, flowing 
  robes that leave only his face and arms exposed. Each fin-
  ger ends in a long claw sharpened to a fine point. Across 
  his back is strapped a razor-sharp scimitar he calls Aswad 
  Salam (“Black Sword”).
  shahrazad
  khamsin Pashar Shahrazad bint-qutaybah, Exalted 
  Mistress of the Air, Turbulent Storm of the Desert, 
  Resplendent Daughter of the Eastern Breeze is one of 
  the free greater jinn. During the great and terrible war, 
  Suleiman captured her and imprisoned her in a cop-
  per jar. So pitiful was her wailing that Suleiman’s heart 
  was weakened and he released her, though not without 
  wisely securing a binding oath first.
  In return for her freedom, Shahrazad was bound to 
  stay within the Jinn Lands of Old, unable to cross its 
                        
  festIvaL tO shamash
    Levy day
  Amt Yaus al-Maat Amt Alak Shemu
  According to myth, the farmers of Ashtart’s celestial 
  fields once rested during the months of summer, 
  for the harvest had been gathered and the ground 
  was too parched to till. Iblis loves idle hands, and 
  he was quick to corrupt the workers.
  Shamash was appalled at the disorder spreading 
  through the heavens. As supreme ruler of the gods, 
  he ordered the farmers to work as the levy, mending 
  roads, cleaning ditches, and laboring on construction 
  sites. In order to make sure the workers kept to their 
  duties, Shamash personally supervised them, his fiery 
  gaze sweeping the ranks of sweating laborers.
  When mortals were created, he imposed these same 
  laws on them, ensuring that citizens with nothing 
  better to do would work for the good of the state, 
  thus ensuring harmony and order.
  Alak Shemu is the season of the levy. During this 
  time Faithful farmers gather to work on state 
  projects (for which they are paid). It is also the time 
  when the sun is at its hottest.
  Citizens gather outside before dawn, ready to wel-
  come Shamash back from his nightly vigil. As the 
  sun breaks the horizon, they cry out, beseeching 
  the sun god to be merciful and spare them his 
  scorching gaze, while promising to work diligently. 
  Once the disc is fully visible, the local high priest of 
  Shamash releases a bird.
  If it flies toward the rising sun, Shamash has listened 
  to his followers and been merciful—the summer will 
  not be especially hot. If it flies toward the western ho-
  rizon, it means a hot, dry, miserable season awaits.
  the Jinn Lands of Old
  
  
  borders (as defined by Suleiman) for any reason except 
  upon her death, when her spirit would return to its na-
  tive realm. In addition, she swore to grant all those who 
  crossed her path one request, which she was to fulfill to 
  the best of her abilities. For eight centuries she has kept 
  to the letter of the oath, though rarely its spirit. 
  She travels the Jinn Lands in the guise of a towering 
  dust devil, whirling across the sand at immense speed. 
  Most times, travelers take refuge from the approaching 
  maelstrom, and thus never cross her path. But on rare 
  occasions one stays his ground, either too stupid to 
  move or hoping against hope that the storm is Shahrazad 
  and not a whirlwind about to flay him alive. When that 
  happens, the jinni is forced to assume her normal form.
  Shahrazad appears as a beautiful woman of average 
  height, with dusty brown skin, long, dark hair that flows 
  freely, and piercing blue eyes. her garments are thin silk 
  veils that leave little to the imagination. She leaves no 
  tracks in the sand, for she glides effortlessly a few inches 
  above the surface, as is the way of her kind.
  Initially she greeted strangers courteously, eloquently 
  explaining the terms of her imprisonment, for she does 
  not consider herself truly free. Over the centuries she 
  learned that a brief “What do you want?” fulfils her obli-
  gation to grant a request, it being the mortal’s fault if he 
  is too stupid to understand what she means.
  gods & monsters
  Detailed below are two new minor deities, three new 
  hazards, and stats for the greater jinn.
  assur
  Titles: Lord of the Watch, Sentry of the heavens, The 
  Eternal Watcher, he Who Sees All.
  Aspects: Watchmen.
  Affiliations: Shamash.
  Symbol: Stylized eye.
  Priesthood: Watchers (priests); Scouts (paladins).
  Herald: None.
  Holy Days: Each night of the new moon.
  Duties: To watch over communities, to serve as sen-
  tries and guardians.
  Sins: (Minor) refusing to perform sentry duty when 
  you are not tired, allowing other sentries on your watch 
  to fall asleep; (Major) allowing someone or something 
  to slip past you while you are on sentry duty; (Mortal) 
  falling sleep on sentry duty.
  Signature Power: Detect/conceal (detect only).
  Powers: Altered senses, analyze foe, boost/lower trait 
  (vigor and Notice only), farsight, light, sentry, wander-
  ing senses.
  Trappings: Light only.
  Assur, a servant of Shamash, is the chief sentry of the 
  gods. When the sun god went off to battle Iblis, it was 
  Assur who took his place as watchman of the heavens. 
  Although Shamash has returned to his duties as chief of 
  the gods, it is Assur who actually watches over the mortal 
  world. his sense of sight is said to be such that noth-
  ing can escape his attention, even in the distant, darkest 
  corners of the universe. unfortunately for the forces of 
  harmony, Assur’s gaze cannot be everywhere, and so evil 
  acts still escape his attention.
  Assur has no temples of his own. Shrines stand promi-
  nently in most cities, a reminder that the eyes of the ruler 
  see all that transpires. When depicted in art, Assur takes 
  the form of an eagle perched on Shamash’s shoulder, 
  eagle-headed headband atop the god’s head, or a stylized 
  eye hanging around his neck. he is most often represented 
  solely by his holy symbol, which those who hire the cult 
  place on their property as a warning to would-be thieves.
  Although a minor deity, Assur has a large body of 
  clergy serving him. The cult hires its services to those 
  who can afford its fees. Typical fees are 100 dinars per 
  week per point in the Notice skill, plus an additional 200 
  dinars if the cleric has the Alertness Edge. Of this, the 
  cleric keeps 20% as his wage, 40% goes to the cult, and 
  40% goes to the cult of Shamash to aid in the endless war 
  against Iblis. Patrons are expected to provide the cleric 
  with adequate provisions from their own pocket.
  Priests typically serve as watchmen and sentries. 
  They can be found serving with the city watch as well as 
  protecting the valuables of rich citizens. Clerics have no 
  power to arrest criminals, and are employed solely to 
  detect those bent on nefarious deeds. Paladins tend to 
  serve as scouts, as well as sentries in dangerous areas.
  Ceremonies involve long vigils, usually lasting a day 
  and night without break. These are tests of stamina as 
  well as faith.
  Character Guidelines: In order to fulfill one’s duty 
  without committing too many sins, Notice should be the 
  first skill you buy and Alertness the second Edge (after Ar-
  cane Background). Tracking is useful, though not essential, 
  as it neatly ties into the cleric’s acute sense of sight. high 
  vigor is important, as after a day spent adventuring it is the 
  cleric who will be pulling the first shift on sentry duty.
  Ishkar
  Titles: goddess of Magic, Daughter of the Moon, Ra-
  diant Mistress, She Who unravels the Threads.
  Aspects: Magic.
  Affiliations: qedeshet, Shamash.
  Symbol: A half moon.
  Priesthood: Many-Colored Sages (priests); Many-Col-
  ored Shields (paladins).
  Herald: None.
  Holy Days: Full night of the full moon of each month. 
  The first full moon of Alak Neteru is a high holy day.
  Duties: To study the principles of magic, to defeat 
  sorcerers who promote evil.
  Sins: (Minor) using an alchemical device created us-
  ing magic, using a spirit relic; (Major) destroying a spirit 
  relic, failure to follow up a lead regarding a permanent 
  relic; (Mortal) destroying a permanent relic.
                         
  Land of fire realm guide #2
  
  
  Signature Power: Dispel*.
  Powers: Arcane resistance*, boost/lower trait (magi-
  cal arcane skills and knowledge (Arcana) only), detect 
  arcana (no conceal), negate arcana*.
  Trappings: Prismatic effect representing the threads 
  of magic. This has no special game mechanics.
  Special: Spells marked “*” function only against 
  powers invoked by a character with Arcane Background 
  (Magic) or a monster with Spellcasting. They have no ef-
  fect against miracles.
  A daughter of Shamash, Ishkar was born from the first 
  drop of blood shed when her father’s eye was maimed 
  by Iblis. Although the wound proved impossible to heal, 
  the eventually blood gave way to a multi-colored fluid 
  that fell to the mortal world in thick strands. Ishkar was 
  fascinated by this, and worked with qedeshet to study 
  this new phenomenon. her diligence paid off, and she 
  was given the title goddess of magic.
  In the years after the races liberation from their jinn 
  masters, Ishkar was considered a major deity. With the 
  death of Suleiman and the creation of the Devoted and 
  Faithful creeds, she rapidly fell out of favor. her cult was 
  outlawed until the War of Ideology, when the Caliph de-
  cided he needed to better understand his enemies and 
  their heretical powers.
  She has a single temple, a small structure in hajjad, 
  City of the gods, that stands within her father’s precinct. 
  The temple is heavily fortified and protected by many 
  glyph spells, for within its vaults is a huge collection of 
  magical (as opposed to miraculous) alchemical devices, 
  spirit relics, and true relics. There are no shrines in her 
  honor, though her clergy worship at any shrine or temple 
  of Shamash in which the moon is depicted.
  her clergy are devoted to understanding magic, as 
  well as uncovering and confiscating magical devices, be 
  they lowly alchemical devices or spirit relics. They have 
  no interest in devices created using miracles, for these 
  are of divine construction, something the Faithful already 
  understand. All true relics are considered valuable, for 
  the cult hopes to unlock the secret of their creation.
  Priests tend to focus more on research and investi-
  gation, while paladins are tasked of recovering magic 
  items, often from owners who refuse to part with them. 
  Paladins also hire their services as bodyguards to dignitar-
  ies visiting the lands of the Devoted. A small number of 
  Ishkar’s clergy serve the Caliph as part of his bodyguard, 
  protecting him from Devoted fanatics. 
  Claims the paladins are also assassins targeting mages 
  are commonplace in the Sultanate. The cult refutes these, 
  insisting that they exist to foment better understanding 
  between Devoted and Faithful. They confiscate magical 
  devices, they say, only in order to study them properly, 
  though most Devoted suspect they take them purely to 
  deny them to their creed. For all the cult’s insistence of 
  being benevolent, there are Jinn Slayers in their ranks.
  Rituals and ceremonies always take place by moon-
  light. Most involve silent meditation rather than dancing 
  or praying.
  Character Guidelines: As students of the arcane, 
  festIvaL tO shamash
    harmOny end day
  Baot Yaus al-Nefar Alak Neteru
  This day marks the start of the god War, the age 
  when the balance of the universe was thrown into 
  disharmony by the actions of Iblis. According to leg-
  end, the universe was cast into darkness during the 
  war, for Shamash was forced to abandon his regular 
  duties in order to track down and give battle to Ib-
  lis. Although Iblis was eventually defeated, it cost 
  Shamash an eye.
  An hour before dawn, a figure disguised as Iblis de-
  parts the local temple of Shamash and heads into 
  the city to tempt the citizens. In earlier times the 
  costume was very realistic. After several unfortunate 
  deaths by stoning caused by citizens who thought 
  the real Iblis was after their soul, the costume was 
  changed to a comical pantomime style.
  As “Iblis” runs through the streets he hands out 
  gold dinars stamped with Shamash’s symbol.  These 
  are semi-legitimate currency, their minting author-
  ized by the local potentate. The coins can be spent 
  only during the hours of daylight. At dusk, they are 
  returned to the temple and exchanged for stand-
  ard coins. If shopkeepers return more than citizens, 
  the fortunes of the city will be poor, for the citizens 
  were corrupt and accepted Iblis’ gifts. If citizens re-
  turn more, they refrained from spending their ill-
  gotten gains, and the city will be blessed.
  While Iblis is offering wealth, a priest of Shamash 
  appointed by the high priest begins tracking down 
  Iblis as dawn breaks. he questions passers-by as to 
  whether they have seen Iblis, offering no reward 
  save for the restoration of harmony and order.
  If the priest fails to catch Iblis by the time the sun 
  vanishes from the sky, then omens are poor for the 
  year ahead, for the dark one has escaped unpun-
  ished. Should he succeed, he drags the cursing 
  and screaming Iblis back to the temple. here, Ib-
  lis is taken into the temple, where the actor is ex-
  changed for a captive from an evil race, such as an 
  orc, or monster of ill-repute. As the sun sets, the 
  clergy gather outside, calling for Shamash to come 
  and defeat Iblis.
  At midnight a lone paladin emerges from the tem-
  ple, bedecked in ceremonial gold plated armor and 
  wielding a gold scimitar, to a roaring welcome from 
  the crowd. he and Iblis then engage in a public 
  duel to the death. If Shamash wins, the forces of 
  good have triumphed and the world will enjoy har-
  mony for another year. Should Iblis win, there is 
  much lamenting, for evil will hold sway. This does 
  the character of Iblis little good, for he/it ends up 
  sacrificed to appease the defeated sun god.
  the Jinn Lands of Old
  
  
  knowledge (Arcana) is a cleric’s most useful skill. Since 
  he will encounter hostile mages at some point, Arcane 
  Resistance is invaluable. Priests will get a lot of use out 
  of Investigation and Streetwise. Paladins, although mar-
  tial, are expected to acquire items from tombs, as well 
  as from the living (and without creating an international 
  incident). As such, thievish skills such as Climbing, Lock-
  picking, Notice, and Stealth will prove beneficial.
  hazards
  fIrestOrm
  Extremely rare and exceptionally dangerous, fire-
  storms are believed to be the work of ifrit jinn. Fire-
  storms are presaged by rolling storm clouds tinged with 
  swirling yellow and orange flames. A character making a 
  Survival roll at –2 recognizes the clouds for what they are 
  1d4 hours before the storm breaks. hopefully this is time 
  enough to find shelter. When a firestorm breaks, droplets 
  of liquid fire fall from the sky, incinerating the ground. As 
  the sky darkens, the air is alive with the hiss and crackle 
  of falling fire. Anyone caught in the storm must make a 
  vigor roll at –2 each hour until they find shelter (Survival 
  at –4) or suffer 2d10 fire damage and a chance of catch-
  ing fire. A typical storm lasts 1d4+1 hours.
  JInn wInd
  It is said that the great jinn who perished in the War 
  of Copper Jars screamed in such torment that their ago-
  nizing death cries still reverberate through Al-Shirkuh. 
  Strangely, these cries are not mournful howls of the dy-
  ing lamenting the end of their long lives, but of utter 
  rage, as if their death held greater meaning.
  Anyone who hears the jinn wind must make a Spirit 
  roll or suffer Terror. The roll is made at –2 in the Jinn 
  Lands of Old. Characters with the minor hard of hear-
  ing hindrance have a +2 bonus, while completely deaf 
  characters are immune.
  nuLL magIc area
  The War of Copper Jars was fought with magic more 
  than steel. So terrible was the potency of the enchant-
  ments woven by jinn and mortal alike that even today 
  areas of the central desert are devoid of magical threads. 
  Not all null magic areas are equal in intensity. In some, 
  mages suffer a penalty to arcane skill and disruption rolls 
  ranging from –1 to –4 as they struggle to find and hold 
  onto strands of magic. Mages who enter such an area must 
  make an immediate Smarts roll with the appropriate pen-
  alty to avoid disruption. In the harshest areas, it is utterly 
  impossible to cast any form of magic (miracles are unaf-
  fected). Maintained spells automatically fail when a mage 
  enters such an area. The Siphoning has no effect in these 
  accursed regions, for there is no magical energy to drain. 
  In both cases, relics of all types are equally affected.
  JInnI, greater
  Jinn (singular jinni) are grouped into greater and 
  lesser varieties. While jinn mages can summon lesser 
  varieties, the few remaining unfettered greater jinn are 
  not so easily controlled. They are the nobility of their 
  race, haughty and proud beings whose powers dwarf 
  those of mere mortals. Most jinn despise the existence of 
  mankind, for they remember the fury of Suleiman. Fear-
  ful of the jinn mages, they live their lives in hiding in the 
  deep wastes, cursing humanity for its short-sightedness. 
  Others are more vengeful and actively seek reasons to 
  punish them. Despite their power, the jinn are cautious 
  in their activities, for while they have life spans of many 
  thousands of years, they are not immortal.
  Jinn are inclined toward neither good nor evil—their 
  motives are as alien as their natural realm. Once, they 
  looked upon the races of the mortal world as insects, 
  but having suffered at their hands they are far more wary. 
  Today, some desire revenge for Suleiman’s rebellion, 
  either openly or, more commonly, through subtle plans. 
  Others seek peace and understanding, an end to the rift 
  between the races of jinn and mortals. Most simply avoid 
  lesser races whenever possible.
  cOmmOn aBILItIes
  All greater jinn have the following special abilities. 
  These are not repeated in individual stat blocks.
  These represent typical combat abilities. All jinn pos-
  sess a wide range of other powers. These are left to the 
  gM’s imagination, and need not obey any specific game 
  rules. Such abilities are innate, requiring an action but 
  no die roll to activate. For example, an ifrit can start fires 
  with a click of its fingers, a khamsin might travel the land 
  as a whirlwind, and a marid can cause a stream to form 
  in the most barren desert. Jinn are show-offs by nature, 
  happy to prove their superiority over lesser beings.
  * Elemental: No additional damage from Called Shots; 
  Fearless; immune to disease and poison; suffers no 
  wound penalties.
  * Hardy: Multiple Shaken results never cause a 
  wound.
  * Immunity (Jinn): Lesser jinn will not attack a greater 
  jinni of the same element summoned by a mage. This 
  includes lesser jinn formed of multiple elements. A 
  lava jinni, for example, will not harm an ifrit or majin. 
  If given such an order, the lesser jinn freezes, taking 
  no actions that round.
  * Lord of Jinn: Once per round, a greater jinni can call 
  forth lesser jinn. This works as the summon elemen-
  tal except it uses Spirit as its arcane skill die and does 
  not need to Maintain the ability. It may use Spellcast-
  ing in the same round.
  * Powers: greater jinn know every spell for their ele-
  ment (see Elementalism in Hellfrost Players’ Guide). 
  Jinn suffer no penalties for Maintaining multiple 
  spells, though the standard rules for disruption and 
  the requirement of being conscious apply as normal.
  Land of fire realm guide #2
  10
  
  * Servitude: A greater jinni Incapacitated by violent 
  means seeks to make a bargain with its opponent. 
  The jinni offers service for a year and a day in return 
  for sparing its life. During the period of servitude, 
  the jinni is gracious and obedient (though not sui-
  cidal, and is prone to using the letter of the command 
  rather than the spirit), but once the period elapses it 
  strives to destroy the one who forced its enslavement. 
  Bound by an oath to Suleiman, jinni are not permit-
  ted to use their powers in combat once in servitude.
  * Size +2: greater jinn stand 8-10’ tall, but can take the 
  same form and size as normal humans. This transfor-
  mation takes one round.
  * Smoky Form: A greater jinni can assume a smoky 
  form with a successful Smarts roll. While in this form, 
  the jinni cannot be harmed by any means, but it can-
  not affect the world in any way. As smoke, they can fit 
  into small containers, such as lamps.
  * Teleport: Jinn can teleport anywhere in the world 
  they have visited. A Smarts roll is required for tele-
  porting to an unseen location as normal.
  IfrIt
  Ifrits, jinn of fire, have skin that ranges from sulfurous-
  yellow to fiery red to the color of white hot metal. Ifrits 
  prefer to let their hair of living flame hang freely around 
  their shoulders. Their faces are bestial and cruel. Many 
  have tusks or horns. Twin orbs of vibrant orange flicker 
  like fire in their eye sockets. Other ifrits have multiple 
  eyes or eyes, wings, cloven hooves, snaking tongues of 
  fire, and other fell features. greater ifrits have a short 
  temper and are prone to violent outbursts of speech and 
  action. They expect mortals to bow and grovel before 
  them, as they did in the days of old. They demand to be 
  addressed in titles that show their superiority. When an 
  ifrit speaks, its voice is like a crackling fire, rising to the 
  thunderous roar of an erupting volcano when angry.
  Attributes: Agility d8, Smarts d10, Spirit d12, Strength 
  d12, vigor d12
  Skills: Fighting d10, Intimidation d12, Jinn Magic (Fire) 
  d12+2, Notice d8
  Charisma: –2; Pace: 6; Parry: 7; Toughness: 10
  Gear: Fiery scimitar (see below), fiery whip (see below)
  Treasure: None, but can often bestow wealth upon their 
  patrons
  Special Abilities:
  * Fiery Scimitar: Str+d8. Creatures struck by the scim-
  itar catch fire on a roll of 2+ on a d6.
  * Fiery Whip: Str+d6, Reach 1. Creatures struck by the 
  scimitar catch fire on a roll of 2+ on a d6.
  * Immunity (Fire): Immune to background heat. Suf-
  fers no damage from heat or fire attacks.
  * Lord of Smokeless Fire: As an action, a greater ifrit 
  can swathe its body in fire. Any creature adjacent to 
  the ifrit at the end of its movement suffers 2d10 dam-
  age. Attacks against the jinn suffer a –2 penalty.
  * Weakness (Water): Takes double damage from water 
  trapping spells. Normal water has no effect.
  khamsIn
  khamsins, jinn of air, appear very similar to mortals. 
  They are beautiful creatures, gliding a few inches above 
  the ground with the grace of a master dancer. They fa-
  vor long flowing robes of finest silk. As they move, the 
  robes billow and flow. Their hair is long and luxuriant 
  and their skin as smooth as marble. What marks them as 
  truly inhuman is their eyes, which vary from light purple 
  to pure white.
  khamsins are flighty, gentle as a breeze one minute 
  and striking with the fury of a hurricane the next. Their 
  voices reflect their current temperament. They appreci-
  ate flattery whether it is sincere or not, especially terms 
  which praise their good looks or unnatural grace.
  Attributes: Agility d12, Smarts d10, Spirit d10, Strength 
  d10, vigor d12
  Skills: Fighting d8, Intimidation d10, Jinn Magic (Air) 
  d12+2, Notice d8, Stealth d10, Taunt d10
  Charisma: +2; Pace: 6; Parry: 6; Toughness: 10
  Gear: Paired scimitars (Str+d8)
  Treasure: None, but can often bestow wealth upon their 
  patrons
  Special Abilities:
  * Fly: Pace 6.
  festIvaL tO shamash
    Law day
  Tamith Yaus al-Sesht Alak Neteru
  Although Tammuz is the judge of the gods, he has 
  no authority to create new laws or amend existing 
  ones. That honor falls to Shamash, the supreme 
  ruler of the heavens.
  In the mortal world, the creation of new laws and 
  the repealing of old ones lies in the hands of the 
  ruling nobility. Except for the Caliph, local rulers 
  can only impose or cancel laws affecting their city 
  and those beholden to its authority.
  At dawn, the potentate appears before his people, 
  usually from the safety of a high balcony in the local 
  courthouse. he begins by reading out laws which 
  have been repealed during the past year. Once this 
  is done, he reads out any new laws. By tradition, 
  any change in wording to a law requires it to be first 
  repealed and then reinstated. 
  When the reading is completed by the high priest 
  of Shamash, the cause of order has been strength-
  ened. Once this proclamation is made, the changes 
  become written in stone. Only the Caliph can sanc-
  tion a change to a local law before the next Law Day, 
  for he is Shamash’s earthly representative, but this 
  is a privilege he rarely uses.
  Depending on the laws repealed or invoked, citi-
  zens celebrate with a feast or with a day or grum-
  bling and cursing.
  the Jinn Lands of Old
  11
  
  * Glide: unaffected by difficult ground.
  * Immunity (Air): Immune to falling damage. Suffers 
  no damage from air attacks.
  * Invisibility: Jinn can become invisible with a success-
  ful Smarts roll and can remain that way indefinitely. 
  Treat this as the invisibility power. There is no pen-
  alty for Maintaining the power.
  * Lord of Wind: As a free action, a greater khamsin 
  can summon buffeting winds to surround its form. 
  Attacks against the jinn suffer a –4 penalty.
  * Weakness (Earth): Takes double damage from earth 
  trapping spells. Sling stones and other mundane 
  earth/stone weapons have no effect.
  * Whirling Death: khamsins have the Ambidextrous, 
  Bladedancer, Improved Frenzy, Improved Sweep, and 
  Two Fisted Edges.
  maJIn
  Majins, jinn of earth, have bodies that far outclass any 
  champion bodybuilder. Their muscles ripple and flex 
  with latent power. They prefer minimal clothing, so as 
  to better show off their impressive physique. Skin color 
  ranges from dull granite gray to jet black. Majins have 
  absolutely no body hair. Their eyes are dull gray.
  Majins never do anything quickly. Even a simple 
  conversation can take many hours, for majins pick each 
  word with great care. When riled, they are relentless, 
  if cautious, opponents. Their voice ranges from a dull 
  rumble to the fury of an avalanche. Majins do not ap-
  preciate flattery; rather, they expect mortals to belittle 
  themselves with regard the jinni’s impressive physique. 
  (“Oh lord of the earth, I am a humble ant beneath your 
  mountainous frame!”)
  Attributes: Agility d6, Smarts d8, Spirit d12, Strength 
  d12+2, vigor d12+2
  Skills: Fighting d8, Intimidation d10, Jinn Magic (Earth) 
  d12+2, Notice d8
  Pace: 4; Parry: 6; Toughness: 15 (4)
  Gear: Large hammer (Str+d8)
  Treasure: None, but can often bestow wealth upon their 
  patrons
  Special Abilities:
  * Armor (+4): Dense skin.
  * Burrow (4”): greater majin can burrow through 
  sand, earth, and rock. It can sense the location of any 
  creature in contact with the ground while burrow-
  ing.
  * Immunity (Air): Immune to falling damage. Suffers 
  no damage from earth attacks.
  * Knockback: A greater majin treats its Size as +6 for 
  the purposes of calculating and resisting knockback.
  * Mule: A majin can carry 20 times its Strength die in 
  pounds.
  * Weakness (Water): Takes double damage from water 
  trapping spells. Mundane water has no effect.
  marId
  Marids are jinn of water, and are rare in Al-Shirkuh. 
  They are not as uniform as other great jinn. Some have 
  skin no different to humans, save for coloration, which 
  ranges from azure blue to gray-green. Others have the 
  rough skin of sharks or the scales of fish. Regardless, 
  their hair is dark and worn long, knotted like seaweed 
  and braided with colorful shells.
  Like all greater jinn they are creatures of twin tem-
  perament. They can be gentle, as calm as still water with 
  voices like lapping waves, or as aggressive and furious as 
  a storm-tossed ocean.
  Attributes: Agility d8, Smarts d10, Spirit d12, Strength 
  d10, vigor d12+2
  Skills: Fighting d8, Intimidation d10, Jinn Magic (Water) 
  d12+2, Notice d8, Stealth d8, Taunt d8
  Pace: 6; Parry: 6; Toughness: 11
  Gear: Short spear (Str+d8, Reach 1)
  Treasure: None, but can often bestow wealth upon their 
  patrons
  Special Abilities:
  * Aquatic: Pace 12.
  * Immunity (Water): Suffers no damage from water at-
  tacks.
  * Water Walker: No movement penalties when moving 
  through water or other liquid difficult ground.
  * Weakness (Fire): Takes double damage from fire and 
  heat trapping spells. Mundane fire has no effect.
  the Letter & the sPIrIt
  A bound greater jinni will always obey the letter of 
  its master’s commands, for it is honor-bound to do 
  so. however, the spirit of the order is open to great 
  interpretation by the jinni, for in this the ancient 
  laws of Suleiman that require the jinn to do service 
  have no authority.
  A jinni will always look to hamper its master while 
  seeming to be obedient and helpful. For instance, if 
  a character asks a bound jinni to fetch him wealth, 
  the capricious spirit may disappear, only to re-
  turn laden with bars of gold…each stamped with 
  the Sultan’s personal seal. Asked to bring water, it 
  might teleport the party to a remote oasis filled with 
  brine or steal the waterskins from a merchant cara-
  van. Worse, the jinni always blames its master, albeit 
  politely, for any misunderstanding.
  No matter how hard they try to word their com-
  mands, there is likely to be a loophole somewhere 
  the jinni can, and will, exploit to its fullest. In some 
  instances, clever parties will cripple themselves. 
  For example, asking the jinni to fetch water that 
  belongs to no-one is impossible, as every drop of 
  water in Al-Shirkuh is claimed by somebody (and 
  the jinni could complain it doesn’t know anybody 
  called No-One).
  having a jinni bound to their service should be a 
  frustrating trial for the characters, not a reward.
  Land of fire realm guide #2
  12
  
SOURCE: textdata/thevault/Triple Ace Games/Hellfrost - Land of Fire/TAG35002 - Realm Guide 2 The Jinn Lands of Old.pdf