Tenfoldshields Setting Homebrew: Laguz
That feel when you've chewed over an idea so long it's basically lost all flavor but you still gotta just spit it out

Laguz: The Maw Of Malice

They came from the West, those men of Karn: their backs to the setting Sun, dragon-headed prows cutting into oil black oceans as they sailed through the night. Mercury, mother of Journeys, guiding their way as blue-lit beasts finned through the abyssal deeps. Watching the slim, wooden ships as they skimmed across the slopes of the heaving, thundering waves. Cresting the peaks in sprays of white. Racing down the glassy flanks. Laguz is one of the oldest extant settlements in Tiangou and has been continuously inhabited since the fall of the Shogunate. A city of stone set in a sheltered cove; grassy tiers carved into the cliffs, the ancient Shogunate bunker at the core overcome and overgrown. Inner guts bared to the skies: sprawling command quarters re-purposed as palatial manors, sleek supercrete corridors turned to roads and boulevards. Laguz lives under the threat of constant siege: river-bound dreadnoughts or kronen-mounted Icewalkers from the South. Kin-raiders to the West. Necrotic terrors of the North. But, as with all things, one becomes accustomed and life? Life must go on.

Hurricane Season
Rain, the rain, the endless rain. Laguz has perhaps thirty days of blue skies and sunshine the whole year, it's almost always raining otherwise and when it isn't? The sky is often the color of lead and steel, beams of light barely breaking through the clouds; a brief respite before the deluge resumes. Chill fog and endless, rippling veils of fine misty rain in Spring. Torrential, thunder-wracked downpours that turn gutters into raging rivers in Summer. Witch's lightning in the sky and black winds that set the trees thrashing and clawing at the walls in Autumn. And the endless midnight of Winter, when sleet turns to snow and shadows deepen into pools of liquid ink. When the city's pyromancers turn out in endlessly burning flame-masks and Titanbone harness just to melt the skin of the harbor with their familiars.

The climate is a constant reminder: Laguz is never truly at peace, Laguz is never truly safe and even on the brightest, clearest day of Wood storm-clouds linger on the horizon. Three months ago a colossus of whalebone and rotting fish-flesh crashed through the Rampart Islands, dead white-jelly eyes studding its body, ribbed gullet hanging wide. Drowned yidak plagued the city for months after it was slain. Three months before that outriders from the Icewalker Confederation swam up the River of Tears to raid, clad in black sealskin and clinging to woven seaweed harnesses hooked about saurian, cetacean seamonsters. Each of their kronen the width and length of a Realm junk. Three months before that it was Karn.

The rain gets to you. Wears open cracks in your head and drips into your heart. Over time one finds themselves taking solace from the once-claustrophobic corridors and endless stone. Every curtain wall and guardian gate like a comfortable shawl draped about their shoulders, keeping in something of the warmth.

Stone Marrow and Supercrete Skin
Rampart Island, Fifth Coil is the northernmost of the island forts that guard the city's harbor. A steep, knife-edged shard of land upthrust from the grey-green waters, crooked and bent trees growing from fissures in the sheer stone skin. Once this place and others like it comprised the Shogunate's security cordon about their buried fortress. Colossal Essence-cannons set back in jadesteel reinforced nests. Their complex mechanical guts reaching through rock, tangling with each other. But the Lunargent cabling is tarnished now and the brass piping corroded; armored panels bent and broken in by green roots. The vats of molten metal long since cooled. Now half-tamed Elementals of every stripe crawl and nest and sleep and feed here, burrowing through the Fifth Coil's skin. Emerging into hallways to beg for attention, food, or affection. With coaxing by the islands shrines they can be induced to crudely power the dormant artillery once more.

Anhelan Ward is host to the largest hospital in Hushen's Belt, a center for learning and treatment built about the nucleus of the old Shogunate medical bay and encompassing the larger portion of an entire tier. Conjoined buildings forking and spiderwebbing over the vast, grass-topped riser; a warren of honeycombed wards within. Bunks for the poor fill spartan halls closer to the outside. To the busy streets and cold, wet air. Perhaps unpleasant but the linens are clean, the food is hot, and the staff here are bound by ancient oath to tend to all the city's populace. Wealthier patrons enjoy their privacy in residential wings of the old shelter. Sharp, twisting stairs cut into sides of the surrounding tiers, granting discrete access to the levels above and below. The small Manse at the center draws water from the storm-channels of Laguz. Purifying it into gems of crystallized cleansing.

Hagalaz Hall is an institution of the Beastmen quarter. A long meadhall in the traditional Karnic style, albeit hewn from stone rather than stout timber, crouched on the lowest tier of Laguz. Hemmed on two sides by a river fed by one of the city's waterfalls and overlooking one of the poorer, more rickety docks. Private apartments about it, communal tables within. Wooden steamrooms and baths worked into the cavern network that stretches beneath it. A colossal swathe of paneling pinned with hundreds of yellowing advertisements and requests for aid. Solid and sturdy, old and unlovely, this place's patrons are primarily soldiers of fortune and specialists for hire. Leopard Sealmen in rune-etched nacre, waiting around a table for treasure seekers to purchase their services. Hulking half-human River Dragons sitting half submerged in steaming water, eyes glazed and glassy. Black-beaked Squidmen arguing over a tab. Paying strangers are hardly unwelcome but this place caters to a specific kind of clientele.

Government and Culture
Laguz is (mis)managed by the Sublime Sub-Minister for Installation Zero Nine: Jokamachi. A fragment of grace from the age of the Ochre Fountain, recovered during the height of the Shogunate and preserved in the centuries hence. Taking the shape of one of the local Umibozu, albeit swollen to a massive scale, it appears as an elemental formed from freezing blue saltwater. An unsettling mix of sleek-headed seal and writhing, tentacular celpholapod. Veins of golden orichalcum patterned beneath the liquid flesh and enormous black jade control rods rising from its back. He is ancient, knowledgeable, and quite insane. Endlessly murmuring to himself in his tumbaga capped tank. What lucidity he has fractured and divided between the disparate intelligences encompassed within his four primary tendril-pods, each possessing its own priorities and rough personalities. Yet even his fragmented knowledge has allowed the inhabitants to make effective use out of much of the buried facility and his deep understanding of area threats has saved the city several times.

The day to day affairs of Laguz are handled by the Jarl, descendant of the ancient Karnic chiefs who came to these shores, and her task is an utterly thankless one. A ceaseless succession of dousing progressively larger fires even as the inferno of Nine-Tails-Tarnished and the ever harsher demands of her nominal lord burn brightly on the horizon. Her father died in office, alcohol having chewed his liver into so much scar tissue and his favored narcotics claiming the rest. Her grandmother died of a colossal heart attack in the midst of an Icewalker siege. The current Jarl is determined not to go out in the same fashion, leading her to undertake increasingly underhanded methods of resolving nascent crises.

Within Laguz the endless pressure has twisted and contorted many of the major clans. While on the surface everyone seems to stand shoulder to shoulder, beneath an oil black sea churns and seethes. Generations of long-suppressed rage, buried spite and remembered slights, accumulating. Rising without hope of release for the city is always in danger and their duty must be done.

Religion
A deceptively young organization the Immaculate Mythos is the steward of much of the region's faith. Its roots are old, its doctrine a melange of ancient traditions, heterodox rites and heretical rituals, wearing the face and flesh of the Immaculate Order; vestments so helpfully provided by those southern monks. Contact with the Realm was always intermittent, the domain of colossal riverine craft and long-distance aerial carriers. Upon the region's assumption into a satrapy even the most zealous of abbots found themselves operating at the end of an almost unmanageably long supply chain. Sufficient to construct sovereign enclaves, woefully inadequate to truly make headway against centuries of established culture. In the end the best that could be done was to sheathe the whole mess in the dogma of Looky and the Realm but even that proved susceptible to mutation and drift in the two decades since.

Dragons are the embodiment of absolute perfection, the attainment of true enlightenment. But, for the Mythos, this enlightenment is found, not in serene hierarchy, but in intense collectivization. Unity forged from disparity, the various portions of mankind and the state coming together as organs of the body politic. Every one an extension of the guiding will, an expression of divine might. The greater identity that blissfully subsumes the self. In addition to the serpents of classical understanding the Mythos freely incorporates the heroes and godheads of subordinate groups into its study and has no particular proscription against artistic depiction. Common additions include: the Dragons of Dawn and Dusk (easily recognized as Sol and Luna), the Five-Way-Wyrms (the Maidens), but also the Dragon Without who dwells in the chaos of the Wyld and stirs it with his maddening piping and the Ashen Dragon who dwells in the lands of the dead.

Economy
Situated on the shores of the Gulf of Malice, where the great bay narrows to the River of Tears, Laguz exerts a tremendous amount of control on marine trade passing from the White Sea to the Threshold heartland. Taxes fill the coffers, outfitting a fine fleet on the city's behalf. Besides the well stocked seas Laguz is a distillation of half of Tiangou's trade. Mukade rail-fortresses carry blood-red lumber, harvested bone, and jade ingots from the mountains. Spices from the North-East. Chemical salts and reagents from the South-East. Adventurers stock slim merchant junks with exotic finds and mercenaries stride the decks of their charges. Journeys south through the Saltspire League and Icewalker Confederation are fraught. "Tribute" paid to a given Chieftain is increasingly less of a guarantee of safety as the Bull's varied deputies and captains vie for prominence when his attention is turned.

Magical Materials!
Igdrazil Ash
Towering trees rising, vast snow-laden branches creaking in the night like a ship at sea. Produced in Northern factory-forests, this steel-hard scarlet-stained ash is favored by the Chosen of Hesiesh, cinder divinities, pyromancers, and all manner of fire-elementals. The uses are legion: staves and pendants carved from the stuff endow the bearer with finer control over primordial flames while balled soot and sap nourish aspected spiritual fauna. Luxurious red laquered screens ward away seasonal chills while oils and extracts boil away unhealthy abundances of Water. Tending the manses is a delicate craft. Rich veins of green and red jade must be present and the boles themselves often become home to powerful elementals which must be placated. Yet particularly fine cuttings of crimson wood often carry some sliver of that power inside them, a "tame" lesser spawn or crawling, spark-eyed kin. Nesting within the bloody timber.

Titanbone
Something died, something so colossal that its bleak bone coils drape over three mountainsides and two valleys. Something so massive that it's ribs rise like a grisly cathedral over a black sand beach and stark white surf. There are a dozen sources -a saber-toothed skull the size of a house, a series of stone spines embedded in a cliff- but the functions are largely the same. In places of primordial death the fossils of fallen behemoths endure. Lesser ossuraries may be carefully quarried out, mined clean, while the larger charnel pits only seem to grow larger, year after year, slowly regenerating in winter. Structures, armor, and necrotech assemblies that incorporate the bone into their construction are better suited to resist nature's harsher hand and vagaries of climate. When polished the material has a smokey shine, reflecting swirling, blurred stars and strange, celestial bodies no longer present in the sky.
 
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EarthScorpion Homebrew: Six Locations in Cecelyne
Six Locations in Cecelyne

Silver sands, white salt plains, glass-coated hillocks - many who cross Cecelyne see only these things in their journey under the black, starless sky. Still, there are things to be found in the barren wastes of the affliction of the Yozis. Some of these things even have known routes that lead to them, though such approaches are tenuous and risky. Demons and hell-questers who find a new reliable route that leads them past a place of interest have found their fortune.

Asteroid Block Crater
When the layers of Malfeas slam together, chunks of the King are cast off and sent flying. Sometimes they fall in the Desert, triggering glass-storms from his fire and fury. The scars of these impacts can last for decades or even centuries, titanic pits walled with green-tinted glass. At the centre of the pit is a fragment of Malfeas, bleeding the warmth of the king's hate into the chill of Cecelyne.

The smallest impacts are just a building or two, but sometimes palace-complexes or entire neighbourhoods are cast off. Occasionally some of the demons dwelling in the area survive, and eke out their existence in the slumped and shattered buildings that survived the fall. Other times desert-nomads find a habitable structure and set up a shrine to the grace of the Desert for providing such a home. Such places can serve as way-stations and caravanserai for those crossing the desert - if they are not desolate ruins inhabited by mutated demons painfully dying from Green Sun Wasting.

The Black Moon
In the sunless, starless skies of Cecelyne hangs the black moon, who has no name. Some call her Noh, and those who are learned know her to the black heart of the Ebon Dragon. Endlessly she tests the borders of the prison of the Yozis, trying to outpace Cecelyne's expansion into infinitude. Sometimes she succeeds and slips into Creation on moonless nights, but mostly she is too late.

Some lost souls have visited the black moon, though Noh never welcome those who willingly sought her out. The surface is a dark, cold and sombre place, which gently welcomes the doomed and the dying. Previous guests have included traitors to the gods, conspirators against the priests of Cecelyne, and at least one Sidereal who regretted his role in the Usurpation. Before he departed to his doom he left his winged lance, Jylte Sky-Kisser, there as a gift for any of the Chosen who would later walk the same dark path as him.

The City of Spires
Two thousand years ago, a prideful demon lord thought to leave Malfeas and build a city within the Desert, so that he might be closer to Creation. He gave many great gifts to the temple of Cecelyne and shed the blood of ten thousand serfs, and upon a ridge in the deep desert he built a city of tall spires. He bragged that he could see the sun of Creation from the highest steeple, and perhaps it was true.

Cecelyne tolerated his actions for a while, and then when she tired of his prayers she laid waste to the city. A storm swept in and when it departed every demon within the City of Spires had been turned into glass. The city now stands, lonely within the desert, and all who stay there for more than one day and one night become one of the agonised statues who litter the streets.

Damned Gods' Garden
When lost things of Creation slip into Cecelyne, their gods sometimes also fall between the gaps in the world. Under a black sky these lost spirits of forgotten things wander. Sometimes they escape back into the world, and these gods are the lucky ones. Unfortunate gods are found by Samasque the Harvester, and taken to his salt-plain garden. There they are buried up to their necks in the salt, and left there forever.

Samasque has the seeming of a priest of Cecelyne, though they do not recognise him among their ranks. His bones are ancient and his fires dim; his robes are encrusted with salt. So many gods brought close together within Hell means that omen weather strikes the area frequently, and the slopes that lead down to the salt plain are littered with the strange things that fall out of the sky.

Empty Chasm
Those who have found the empty chasm say that it always appears on the fourth day of one's journey across Cecelyne, no matter which direction one travels in. From horizon to horizon it stretches, and the sand pours down it like a silvery waterfall. It has done this for five thousand years, and there is no sign that it will ever fill up. Great toothed gears have scarred the landscape around the canyon, and tiny slivers of soulsteel can still be found at the bottom of some of the lesser gashes.

Those who wish to continue past the chasm must either manage to cross it or walk back into the desert and find another five-day long path. Those demon-traders who have the ill-luck to encounter it frequently have found a number of ways, from flights of agatae fed alchemical compounds to give them the strength to carry a ship to daring sand-surfing contraptions that leap the canyon in a single great bound. In some places the chasm is only a few tens of yards wide, but in others it stretches for many miles.

The Foul Sea Augustus
Born of an affair between one of Cecelyne's souls and the Water Dragon, the waters of Augustus are not fit to be drunk. They sparkle a brilliant cyan, but such beauty comes from poisonous salts that saturate him. His shores are littered with the bones of demons and akuma who ran to him in their desperation and never left. He is so dense that men can walk upon his surface and only get their feet wet. Strange metal creatures heavy enough to sink swim within him and savage those who walk on water without due care.

In the centre of Augustus, there is an island and upon that island stands an ancient monolith of black jade blessed by his mother. It is this monolith of the purest jade that maintains Augustus' health within the barren desert, and were it to be removed he would dry up and perish, leaving behind only copper salts. Should a thief come looking to steal this wondrous ancient artefact, they would have to fight an entire enraged sea.
 
GardenerBriaerus: Two Thaumaturges
What kind of tools would a wandering magician or thaumaturge carry with him? For some reason I am really fucking blanking on this when I can usually figure out something.
A lot depends on what forms of thaumaturgy he specializes in, as well as the paradigm (for lack of a better word) he exercises it through.

Just for example, here's two different versions of a thaumaturge who has a means of resisting ambient environmental hazards (inclement weather, heat or cold, etc), a means of giving himself soak dice against physical attacks, and a means of attacking others.


- A ghost-worshiping shaman paints himself in blessed pyre ash to make his body temporarily become as indifferent to the harshness of his environment as a corpse, wears a "shirt" of scrimshaw plates bound together with woven hair (all taken from the remains of soldiers, martyrs, ascetics, and others whose lives left cadavers with strong essences of resilience and perseverance) to ward himself against the assaults of men and beasts, and carries a leaden mace that was forged in a fire fed by spare logs from funerary pyres, quenched with blood shed in battle, and then ceremonially "buried" in cold earth for five seasons, wrapped in a shroud inscribed with prayers honoring great warriors of the Underworld; the necrotic Essence within it acts as a subtle poison upon those he strikes, chilling the very blood in their veins.

Due to the fact most of his power is bound up in talismans, the bulk of his "tools" are more Essence receptacles or totemic items that reinforce his connection to the Underworld, ways of bolstering and maintaining the talismans he has, than they are things which are meant to achieve results on their own.

However, he is still a thaumaturge, and so he keeps a motley collection of simple equipments: pouches of salt, herbs, and other pure things for making temporary wards against unquiet spirits; packets of incense which can be used for rituals to lure in and bewitch weak creatures of Death; a sealed amphora of wine made from shadowland fruits as an offering should he meet an ancestral ghost or other prominent Dead figure, and a modest set of picks, mallets, knives, and charcoal sticks for minor works like preparing corpses, presiding over funerals, or authoring prayers.

Also, at the insistence of his nigh-paranoid mentor, he secrets a single lead curse tablet within a seam of his cloak, along with a black iron nail with which to affix it. Thus far, he has not been pushed to a point where it was needed, but he understands its potential utility.


- Another thaumaturge carries a wooden backpack filled with dozens of little clay jars, each sealed with beeswax. Within them is a dizzying assortment of powders, pastes, unguents, and other materials which he uses in his work. Most are necessary ingredients for rituals that invoke least elementals of the air, but others carry power in and of themselves - and one jar holds the ingredients for a noxious grey tea which he drinks every fortnight, to maintain the energies he has bound to own flesh.

Provided his jars, time, and access to a workspace under the open sky, he can coax a fair wind or quiet an ill one, read fortunes from the patterns certain powders make on the ground when blown by an eastern breeze, and do other such simple workings. Some of the jars' contents, the ones needed for his most potent feats, are stranger.

When traveling in the South, or through a rainstorm, or in other such unpleasant climes, he breaks the seal on a bottle filled with the collected breath of certain elementals and recites an old, old poem from the North, and the Essence-rich winds shape themselves into a canopy around him that cools him when it is warm, warms him when it is cool, and thus keeps him comfortable in any normal environment.

Unlike the shaman, he carries no arms or armor, for he long ago trapped a flicker of wind from the Pole of Air inside his lungs, and with it he can spit forth vicious, freezing gales that knock arrows from their course and turn men to ice-wreathed corpses.​


See what I mean?
 
EarthScorpion Homebrew: Skeleton Warriors
NA NA NA NA NA NA SKELETON WARRIORS

Garbed in Osseous Splendour
Price
: 20m, 3lhl per target Magnitude; Circle: Emerald; Anchor: Any 1+
Target: Lower of (Anchor) and (Caster's Essence) magnitude ghosts
Spell Duration: Until the next full moon; Casting Duration: 6 hour ritual
Essence Aspect: Necrotic; Favoured Aspect: None

Dark necromancers have the capability to permit ghosts to don material form again. Human corpses were made to hold human souls, and it is not too challenging to grant a jealous hun or slathering po the ability to wear a relatively intact corpse or prepared ritual vessel. It is with these spells that the bone legions that the Dead lead from shadowlands are created.

Ritual: This spell must be cast at night. The necromancer ritually sheds three lethal health levels of human blood for each Magnitude of ghosts she targets, and lets it pool. Ethical necromancers use their own blood or the blood of cultist volunteers. The magic coalesces in the crimson liquid, which does not coagulate. One by one, the ghosts come to taste the blood, which stains their corpus.

Mechanics: This spell grants ghosts who taste the blood the capacity to animate a puppet; a human corpse or prepared ritual vessel. Upon completion of this ritual, the necromancer rolls [DEFAULT] (Charisma + Occult) at Difficulty 1 if she wishes to let them puppet intact bodies, Difficulty 3 for decayed or degraded corpses (for example, skeletons), or Difficulty 4 for appropriate ritual vessels (for example, figures carved from yew). The prepared blood retains its mystical potency until sunrise, and ghosts who partake are under the effects until the next full moon.

Should this spell be Anchored in Whispers, ghosts who drink the blood must spend three willpower or gain a dot of Whispers. If they deny the Whispers of the Neverborn, they do not benefit from this spell.

Effects: Ghosts who partake may wear a puppet by spending one willpower and successfully rolling Stamina + Integrity at Difficulty 2 as a Miscellaneous action. A ghost wearing a puppet uses their own Abilities and Attributes, with the exception of Appearance. They suffer a -2 MDV modifier against social attacks made by the necromancer. Should their puppet be destroyed, the ghost is banished to the Underworld.

Example Spells:

Reaper's Bony Gift (Anchor - Soulsteel Artefact Weapon): The soul-forged weapon sheds the blood, clinging onto it jealousy, as the necromancer performs an elaborate ritual blade-kata. In place of [DEFAULT], the necromancer uses (Dexterity + Performance) to cast the spell.

Dead King's Army (Anchor - Backing / Status / Influence): The king of the Dead commands his soldiers to take up their weapons in bony fists and don ancient helms. This variant may only be used to for decayed or degraded corpses, but the difficulty is reduced to Difficulty 2. In addition, in place of [DEFAULT] the necromancer uses (Charisma + War).

Han Haarath's Second Equation (Anchor - Whispers): Han Haarath believed that he had found a path to immortality. He shed his humanity while studying the dark numerology of the Underworld, and one of his incidental equations was found to permit the Dead to inhabit any vessel marked with the proof. This spell uses (Intelligence + Lore) in place of [DEFAULT].
 
Rognthor Homebrew: Cecelynian Criminal Law Charms
What if i added "this charm may only affect each action once" and "the total penalties caused by charms including this one applied to an action cannot exceed essence"
It feels to fidly to be honest. Too many working parts to keep track of. I ran into this same problem working on my Cecelyne charms here. Though I always meant to go back and re-implement the concept. I would instead do something like this tree.


Charm Concept: Criminals
Several of the following charms reference Criminals in their text. For the purpose of these charms Criminals are:

  • Any Character who has, within the last two months, broken the law of a governing body whose territory they are currently in.
  • Any Demon which has broken the laws of Cecelyne
  • Any God
Any being with an Essence rating more than two dots higher than the Infernal's cannot be a criminal.

Inescapable Gaze of the Law
Cost: 5m
Mins: Essence 2
Type: Simple
Keywords: Combo-OK
Duration: Indefinite
Prerequisite Charms: None

The priests of Cecelyne are known for their keen eyes and swift judgement, able to tell guilty from innocent with merely a glance. Is it any wonder that the Chosen of Cecelyne can do the same? Activating this charm confers the following effects.

  • Characters who are Criminals are Obvious to the warlock. The nature of their crime, however, is not.
  • Any actions taken with the goal of thwarting or punishing a Criminal can benefit from the Cecelyne Excellencies.
  • Any Actions taken to enforce a law can benefit from the Cecelyne Excellencies,
  • The Infernal gains an intense hatred for those who break the law, and finds it difficult to hide this dislike. The Infernal gains an Intimacy of Hatred towards criminals.

Primacy of Cecelynian Law

Cost: 3m Mins: Essence 3
Keyword: Combo-Ok
Type: Reflexive
Duration: One Scene
Prerequisites: Inescapable Gaze of the Law
It is the right of the Infernal to uphold Law and Order as she fits, and in her role she may impose sanctions on those who err. Pulling on her authority as the principle of law the Infernal defines an Taboo or Rule. For the rest of the scene any character (including the Infernal) who breaks this rule counts as a Criminal for the purpose of all charms. All Laws generated with this charm must apply to all characters, they do not however need to be fair (an appropriate example might be "weapons are illegal" used by an infernal who fights unarmed). Infernal's who break this law become Criminals for the rest of the scene, the same as any other character.



Imposition of Constitutional Edict
Cost: 10m, 1wp Mins: Essence 4
Keyword: Combo-Ok
Type: Reflexive
Duration: One Scene
Prerequisites: Primacy of Cecelynian Law
This Charm may enhance any one law created by Primacy of Cecelynian law. For the rest of the scene, actions that thwart or punish Criminals who have broken that law gain up to (The Infernal's Essence) bonus dice. In addition, actions taken to enforce that law benefit as well. These dice count against the normal maximum available via Excellencies.

At Essence 5 this charm may be repurchased, allowing her to add up to ( The Infernal's Essence) successes in lieu of any or all bonus dice added by this charm. Every bonus success added this way counts as two bonus dice toward the maximum bonus the Charm may add, like a Combo of the First and Second Solar Excellencies. The addition of successes in all other ways uses the same rules as the Second Excellency of the Lawgivers (see Exalted, p. 184).


Laws from on High
Cost: 15m 1wp Mins: Essence 4
Keyword: Combo-Ok, Sorcerers, Blasphemous
Type: Reflexive
Duration: Indefinate
Prerequisites: Primacy of Cecelynian Law, Holy Land Infliction

The laws of Cecelyne hold sway over all places of desolation. The Infernal spends 4 hours in prayer to Cecelyne while within a place of desolation, asking her blessings in this endeavor. At the end of this ritual, the Infernal creates one law which automatically benefits from the charm Imposition of Constitutional Edict, and encompasses the entire place of desolation. If this place of desolation grows or shrinks for any reason, this charm expands and retracts to cover that area. Should this charm cover an area larger than 10 square miles, this area becomes a persistent blasphemy and Heaven will respond. The countermagic required to stop the spread is based on the Infernal's Essence rating, not the Charm's minimum Essence of 3, and must be cast from the exact center of the place of desolation.




So basically we start with a way to see criminals, and can apply our Cecelyne Excellencies to any action designed to thwart or punish them. This is a decently powerful charm, as it expands the Excellency but honestly you should be able to justify pretty any much action with a single Yozi excellency anyway. Unfortunately it comes with a hatred for criminals, which makes interacting with them hard.

Then we get a Charm which allows us to generate a law, so that we can more easily apply our Excellency dice. Make your debate opponent a criminal and you can apply Excellencies to any action you take to thwart them. Really strong.

Then we get a scene long bonus charm. Pretty boiler plate, though the fact that it applies to everyone in scene can make this tricky. A double edged sword.

Then we get Laws from on high which is designed to interact with Holy Land Infliction. Basically you can make Imposition of Constitutional Edict cover an area of desolation. Makes people really good at hurting criminals, incentives so pretty bad behavior. After all, if your competitor broke the law you can do better than him, so you should force him to do so. Not to mention the 1984ness of doing every action with a mind towards enforcing a law.

Any feedback would be appreciated.

Also @ManusDomine please threadmark this
 
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Dif Essay: Crime and Punishment in Autocthonia
Here we go into part 2 of detailing the Crime and Punishment practices in Autochthonia, starting from Here! I recommend looking into it before the rest, just for context-sake.

Somewhat late and ridiculously inflated too, since it ate up quite a few other projects I was working on, which coincidentally ended up making it way larger than I planned. @Shyft was an enormous help getting this in a readable format and spitballing ideas, so a good chunk of the credit goes to him as well. Before I get right into things though, I think I should elaborate a bit on the direction I am coming from with regard to the Octet and the faith/cultural mores underpinning it, and how those relate to its justice system, since I only spoke on those briefly in the first half.

First of all, my approach towards the Octet is that it is built atop a system of contractual service to Autochthon, in the ancient Hebrew viewpoint, where mankind exists to perpetuate the Glory of the divine mandate, not flaunt the practices or themes therein. To the Octet, beyond the fact technology is needed to make their lives livable and the environment habitable, Autochthon can and could be any greater and celestial being and their acceptence of him would be the same. Their religious belief is intended to seem like Actual belief, not drawing parallels between prayers in pews to workers in factories. Because to make the tech-trappings of Autochthon into the full-text of his being is missing the point of his themes as much as making Malfeas into a genuine fire-and-brimstone Christianized Hell-realm.

The nations are not devoted Technopriests of an Industry God, but the worshipers of a god who is incidentally a machine. He built them a world to inhabit, flush with natural resources to find and utilize, with the only one unbreakable law: "Serve me before all others." The rest are firm suggestions on proper conduct, and they were forced to adapt from there. Autochthon's nature is not the reason for them to believe in his divinity, nor are seeking out the wonders encompassed by him. Because the point of the exercise is not for man to seek to Emulate the almighty, as the divine has nothing to gain from that whatsoever, but to focus on the Relationship extended from the divine-figure unto mankind as the messengers of his work. He brought them there for a Reason, and avoiding this reason is to insult that initial divine compact.

The idea of humanity becoming something better than or comparable to the divine is both presumptuous and dangerous, because it suggests that the divine station is something acceptable to aspire towards and grasp (which was the downfall of the Nameless Ones), or be irrevocably bound up by (the crippling of the Jadeborn). In which case, either extreme renders humanity "too perfect" and unfit for the very purpose it was called forward to serve in the first place: risk-mitigation and aid. Autochthon has enough automata, subroutines and elementals to maintain the Grand Design of "upholding that which is Autochthon," so he doesn't really need more reach to exercise his will on the outside world or himself. His reach has never been enough to stave off his own flaws, because they are rooted in who he is, so the problems he faces require an outside factor to assist him at that goal, something by default uncorruptable by the very issues which plague him.

Instead the struggles and dogma of humanity are meant to rapidly forge together a third party compliant with his being and processes, not directly under his control, as a form of emergency back-up and life-support system. Even if the last spirit regresses to gremlinhood, there would still be humanity to fight it and attempt to preserve what Autochthon was. Thus you have the heavy-handed Theomachracy rejections of "supernatural modification" except where necessary, the obligatory need for the Alchemical Exalted to exist as "go between" not as a spiritually-enhanced human form, but the heroism of mankind bottled within a great technological support-structure, and so on. The closer humanity comes to Autochthon's nature, the less they can actively help him. Therefore by the same token, humanity must be capable of self-regulating its own excesses of Being an outsider in a technological world, because the Great Maker's spirits have higher priorities than policing the day-to-day lives of Regular Mundane People, like insuring Autochthon persists.

The Octet, and by extension the Olgotary wing of administration, is simply the latest in a series of such systems put in place to try and stabilize the arrangement and keep humanity's divine role sacrosanct. That all said, lets continue! Throwing it all behind a quote block for length:

Damages Control
In addition to observing the secular divide between Olgotary and Theomachracy-backed courts, the execution of law is primarily concerned with associating damages owed to the state. "Damages" include any wrongful act, accident due to negligence, fault or willful fraud which causes harm to the person, possessions, public or private reputation of another Octet citizen. This is divided further between direct accountability and indirect accountability, distinguishing either trespass against owned property or the undue assault and battery of an individual with motive to commit the crime, or the same outcome but the resulting from an unplanned accident.

For damages without direct criminal intent, the usual cause is poor supervision for property personally overseen or assigned to the accused, such in the case of industrial-scale accidents resulting from equipment mismanagement or workplace negligence. By the breakneck production schedules many manufactories operate, a failure to observe a necessary recall and rotation of storage containers might lead to a warehouse collapse due to unsafe or slipshod structural welds, demanding further shifts to assess the possible loss of supplies and life. Even without injury, a cascade effect of such minor disasters radiating outwards can cripple a nearby residential sector through exhaustion of the labor force just as readily as a sudden outbreak of food poisoning from contaminated refrigeration systems. Decisive accountancy of blame is among the few aspects of Olgotary authority looked upon favorably, quickly moving the focus of a crisis away from finger-pointing to actionable tasks so that emergency services can get to work with the most information available.

Immediate responsibility for such an accident is usually presumed by the foremost ranking figure during an investigation, traveling down the hierarchy until someone lacking a suitable explanation for as why the accident was even allowed to occur can be presented before the court. This marks one of the few times the accused is allowed to speak as her own defense, and justify to adjudicator review an especially compelling reason for not simply why she is not to be held accountable for events she could not adequately control, but how this account is in no way an attempt to excuse incompetence on her own part or that of the operational crew. Differences between waiting suspect and witness become very thin in these cases, where often the entire top-level authority from lead director down to shift foreman may be called in to testify. Supposedly each is held as witnesses to eachother's case or to related issues surrounding the crisis, but the real purpose is to question individually to see where the stories differ.

Through this audit of upper-management the final verdict of accountability is drawn, and the damages exacted from those deemed "most deserving" for not upholding the duties of her post. Often damages are acknowledged but legally ignored as a matter of being too widely dispersed to publicly enforce, such as if an entire personnel detail comes under blame for a factory-spanning crisis. In a refinery gutted by a careless fire or chemical spill, workforce-wide double shifts for the repair, cleanup and return of the facility to working condition is enough increased labor demands to have "made amends" for the oversight and inconvenience. Added punishments would be insult to injury and begin to negatively effect morale and work ethic. But other times, all that is required for the Olgotary is making vaguely ominous gestures that the matter has been settled and order restored, even if the specifics of Who and Why involved never exactly filter down to the common line-worker. With no time or privilege to do more than speculate on the matter, outside observers can only conclude the administration has acted in typical form, silently and heavy-handedly.


Critical Exceptions
Though a case may hold an identifiable suspect who could be personally at fault, there still exist a number of uncommon circumstances which might prevent a crime from being rolled into the nearest convenient precedent. Devout or fanatical cultists, rebellious Populat factions and workers who wish to play a dangerous game might claim to have been granted higher spiritual guidance or assistance with undertaking the crime in question. Sometimes this is done as a political ploy to assert innocence despite all compounding evidence, perhaps glean the mercy of a Champion's attention, or cast light on an obscure or unspoken social issue which would otherwise disappear unnoticed, but always insures the Theomachracy gains sole jurisdiction over the proceedings. Though Autochthon lies at the center of the Octet faith, it is seen as outright blasphemous to divest personal responsibility upon him and his subprocesses as proxy, if not presume to speak for the ex machina, when the Theomachracy has already established proper channels for communication with the supernatural.

Cases of all kinds have been filed against workers "inspired" towards defying or ignoring protocol which challenge any number of unsanctioned and intrusive beliefs, as mundane as shirking shift duties to illustrate garish and pornographic graffiti across barracks walls, to genuinely concerning feats where inexperienced workers have begun carelessly modifying the base functions of manufactured equipment to add "improvements" without authorization of a trained safety professional. One notorious instance included a ring of amateur gourmands breaking into multiple automated dining kiosks across several neighborhoods, redistributing and hand-preparing the available ingredients contained inside into "junk foods," before resealing the machines as though nothing were amiss. Once caught after being hailed by the Populat as renegade heroes of Noi, the only testimony given on the subject was a statement that the crime had been compelled due to growing displeasure at the stagnant menu items regularly supplied by the machines. The Harvesters view this claim as grievous insult against professional dining services to this very day.

A thorough supernatural investigation may well exonerate the accused from blame, but the state nevertheless looks poorly upon would-be prophets and the unforeseen influence of the ex machina on citizens. In the event that this divine patronage is genuine and not a tactfully-worded insanity plea, spirits taking proactive roles in day-to-day activities within the Octet may well mean that something is amiss with Tripartite goals for its people, working at cross-purposes against divine decree. However merely suggesting that the needs of the citizenry are not being adequately met would simply embolden various reform movements with additional ammunition for civil disobedience, demanding formal inquiries be served to the spirit responsible with the assistance of an Alchemical Exalt. Any machine god with proper motive will take credit for the disruption and vouch for the accused as its herald, so it becomes the utmost priority to aid the Champion in decisive action before public awareness of this prophet spurs copycats and misguided supporters to take up the cause.

Working among the Tripartite is no easier, as prospective investigators must face internal obstructionism inherent to state functions. As premiere experts in investigative thaumathurgy, the Sodalities commonly employ the very same arts used to implicate criminals for covering up any involvement of its members via plausible deniability. Each janitorial or maintenance detail becomes suspect, potentially secreting away crucial evidence which might incriminate a well-reputed Luminator with installing faulty fuses, or cast aspersions towards a machinist tampering with the control settings of an industrial exoskeleton shortly before the lift capacity severed the occupant's arms from the sockets. Not content only to flagrantly defy the safety code in bypassing the Olgotary without observance of protocol, the Sodalities often use this stolen evidence to self-police and conduct private investigations without oversight of the regulators and internally assign blame and punishment.

These Sodalt inquiries traditionally result in further workforce damages leveled against the perpetrator, by inflicting punitive and ghoulish disfigurements to her face, hands or senses of varying severity to the crime, leaving presiding adjudicators toothless to respond in any meaningful capacity. Though the very acts fly in the face of everything the Olgotary believes the law stands for, to publicly pull rank and denounce the practice would also mean admitting the respective Sodality upper-management has successfully practiced free reign for barbaric and unnecessary butchery of otherwise productive experts with vital skills for an ill-defined amount of time. The fear of legal consequences would collapse, having held no bearing to restrain similar actions in the past and calling into question whether that power truly existed in the first place. To act upon it now would mean revealing the Olgotary's own complicit tolerance until it became inconvenient, and thus the two branches of government remain in a holding pattern of mutually begrudging silence. Sodalt overreach is left as merely another open but reviled secret within the Tripartite.

Regulator cadres share many of the same faults as the Sodalities, though at a smaller scale comparable to local departments. Truly corrupt officials are rarer, but the facts remain that clannish attitudes which allow units to function cohesively have also served to leave many a faithful regulator out in the cold. Belief in the sanctity of the law quickly wanes after a regulator or her duty-partner within the district becomes framed for a crime she did not commit or audited for abuses of station which did not occur. Resulting investigations are often nothing more than pageantry for the sake of the courts, when loophole clauses are dug free by fellow officers to dismiss her culpability for the charges, not create an ironclad case for her innocence. It is a bitter pill to swallow, realizing that no one among her peers would openly acknowledge or care whether she or any other regulator even could have committed the crime or not, fixated solely on propping up the outward image of the policing force as impartial arm of the law. Repeated exposure to such cynical loyalty politics can wear down even the most idealist heart, illustrating all the ways the system has spun wildly out of her grasp.


A Pound of Flesh
Work defines all walks of Autochthonian life, and lacking other forms of personal value to use as recompense for damages incurred against others, compulsory labor becomes the most commonly levied personal fine in the form of community service. The majority of this work is comprised of aide duties, like restoring or placing glyph signage and hazard paint in dangerous industrial plazas, sorting work supplies and tools, folding and distributing laundry, managing the state nurseries and directing childcare - the kinds of brief but necessary support-related or domestic tasks which slip through the cracks because there are always more physically-demanding priorities to be assigned. Yet, without aides to grease the wheels and practice due diligence, the workload demanded of every task becomes that much more greatly magnified with a plethora of general upkeep and oversight.

The average Populat laborer operates her station a minimum of two shifts daily, punctuated by three shifts during especially important weekdays or scheduling conflicts. More valuable jobs demand three shifts each day, meaning aide work typically requires pulling a convicted shift chief or subdirector away from managing important facilities and crew if she refuses to compromise her recreational hours. To account for this, each nation hosts its own preferred alternatives to leveraging aide work to benefit the state, such as Claslat allowing minor criminal fines to be paid out in the form of glot currency and returning it back to the localized economy, or Estasia approving dangerous feast-or-famine military deployments in exchange for a spotless record. But serving as an aide is not widely held to be an easier or 'demeaning' type of labor than that found in the manufactories or Tripartite halls. These are simply different categories of work for nonphysical aptitudes, necessary life-lessons and skills which all members of a civil society should be expected to perform adequately.

Beyond those conscripted into community service, aide work crews are typically a motley bunch, drawn out of the aged and infirm, the ailing or disabled, outpatients suffering the lingering effects of medical recovery or reproductive distresses, and those temporarily taking personal leave from physically strenuous roles while awaiting the birth of a child. The convicted is thought to have been given ample time and a special environment to reflect and glean new perspective on the events which led her to this point, now forced to labor avidly alongside the object lessons shown by these pious workers. For who better to rehabilitate those who have lost sight of Autochthonian unity than the many still seeking to contribute to the growth of the nation and well-being of her people despite heavy limitations placed on the body by circumstance? But while her fellow aides are expected to help guide the wayward miscreant back onto a nobler path, repeat offenders and unrepentant louts are unlikely to be welcomed with open arms.

Nations like Yugash and Nurad, who stake cultural pride on the aspirations of mobility between social classes, often do not restrict aide work by the same divisions which define everyday life. Experienced Populat aides may rub elbows time and again with tarnished members of higher rank or conscripted Tripartite officials than outside society would normally allow, in a greatly relaxed atmosphere as comparative equals in the eyes of the law. Conversely, such free access to the most needful of the Populat can open up welcome opportunities for a compassionate subdirector or state worker to gain better insight for what troubles are currently bedeviling the local district. Theomachrats turn a sour outlook upon inter-class fraternization of this sort, which dare to suggest issues might have evaded notice from within the ivory tower of governance. These arrangements are sooner dismissed as nothing more than easy schemes to recruit internal whistle-blowers and private informants, bypassing the strict verification requirements upholding the preceptor spy network. Infrequent rumors are still enough to draw suspicion, but not as often as clerics would hope justifies the additional skepticism.

Reassignments for aide work are normally established long in advance, though room is always open for unplanned but non-debilitating injury or debts to repay to society. A well-prepared factory director keeps a supply of aide tasks on perpetual rotation, so while primary facilities may be left shorthanded there are necessary jobs which can still be fulfilled. Sometimes the management takes a close eye when determining where to place community service cases, and finds amusement in the subtle ironies of forcing a pair of laborers known for disruptive brawls to put aside a history of mutual differences in order to complete an extremely high-risk duty. Allowed a measure of power over a social superior, many subdirectors would leap at the chance to schedule a disgraced politician to distribute materials alongside the victims crippled by the questionable administrative policies of her former campaign.

As an inherently temporary position, less stable and routine than operating the manufactories, aide work is primarily regarded as a transition point for "bouncing back" into other forms of service. It is taken as a sign for official inquiry after a aide task has been completed if a worker's poor medical condition or personal disposition has not yet improved, spurring a series of examinations or private interviews before moving her to the next assignment. Policy-makers within the Olgotary insist this is to insure that community service is not aggravating an existing ailment further or impeding an eventual return to the workforce, in addition to weeding out would-be loafers looking to breeze through labor requirements on less physically active duties. An aide, regardless of her reason for being an aide, should always have a sense of ambition for her future and obligation to support her nation and people. Nevertheless, in place of piety and nationalism, the state accepts the simple pragmatism of a job done swiftly and requiring as little oversight as needed.


Full Court Press
Harm caused to personnel and property generally are recognized within varying proportions of five categories, asset worth, inflicted discomfort and suffering, corrective expenses, work-stoppage, and mental anguish. While the final verdict may be established by matters of historical precedence, the individual elements are judged in a manner dictated by the demeanor of the Adjudicator overseeing the case, the social standing of the accused and the nature of the crime. Sentencing uses these biases to gauge the method and form of her extra shifts in community service. A well-regarded junior Tripartite member with high worth who inflicted minimal work-stoppage might be granted flexible aide tasks to be done in any order or consecutive number she wishes within her existing routine, but sooner rather than later is preferred. Meanwhile a Populat lever-puller with a similar crime may be judged to have caused grievous insult by her actions, assigned to a hard labor shift with an immediate deadline. Both punishments are treated equally, pending further judgement by not fulfilling the mandated quotas, making up for the "slack" which has now been artificially introduced into the scheduling timetable.

Asset worth is the rough value which a piece of misused equipment can be said to have contributed to the community, nation and god. This is compared before and after the crime, extending into the pious labor of a victimized citizen and her injuries. If the crime would render equipment irreparable or a victim unfit for work in her chosen field, such as amputation or blindness, this value is treated as no better than that of unusable scrap or a corpse and the full value must be recouped by the accused. Even if that condition is improved or restored later, to leave a worker alive yet bereft of means to ply her education and skill is considered a cruelty surpassing mere death, having forcibly reduced her total capability and potential to enrich herself through service to the community and the Great Maker. Many victims of accidents turn to aide work immediately following observation and care by one of the Surgeons for this reason, as a means to show her will to contribute remains strong.

Legal definitions for discomfort and suffering follow a similar logic. A demand is made of the accused, to name an approximate value of work she would willingly undertake beyond her standard workload to avoid or insure against a crime of equal severity upon her person or belongings currently or in the future. The hypothetical amount is otherwise weighed for fairness by the court, placed against her constitution and any ongoing health conditions, social status, work routine and livelihood. For example, if neglect leading to a workplace accident resulted in the mutilating loss of an arm by a fellow worker, the accused would be subject to inquiry on how much work she would take on for fear of having an equally functional limb removed as part of a court-authorized medical procedure.

History has many tales of crueler, less-civilized times when such payments in blood were necessary to fuel the divine machines in atonement, and the barest suggestion speaks hauntingly of the court's adherence to precedence ruling, though neither party is especially eager to prompt reawakening the old practice. This uncharacteristic personalization on behalf of the victim instead serves a more deliberate purpose, used for property crimes against the state or in cases where culprit and victim are from vastly different social classes. The isolation imposed by class structure, duty scheduling and even physical location can leave an otherwise skilled worker worryingly detached from an actionable frame of reference to acknowledge the impact of her misdeeds. The Sodalts misrepresent this form of punishment during internal investigations, acting on this formerly-implied violence when members draw undue scrutiny from the greater Tripartite, much to the chagrin of Olgotary courts.

Yet unlike the Sodalities this demand is not issued as an overt threat of bodily harm, but something worse. A theoretical value judgement, forcing the culprit into a no-win argument against her indistinct victim. She must either formally devalue her body and tools before the court, admitting greater fault in the enterprise, or baselessly justify her own work as carrying more inherent value than any possible damages caused. Either argument would have dire implications for her community service sentence if poorly executed, possibly even dismissed as contemptible grandstanding during the proceedings to deflect attention away from her crimes. Though the average worker might avoid accusations of arrogance by yielding to the maximum punishment and throwing herself upon the mercy of the court, and the state could certainly gain no small amount of surplus labor by accepting it, the Olgotary outright refuses such self-indulgent martyrdom complexes. Romanticizing criminal behavior with self-sacrificing overtures benefits no one, and the state prefers criminal punishments be feared than seen as some inevitable consequence to be meekly resigned towards.

Corrective expenses and accounting for work-stoppage are paired similarly to worth and pain, framing the accused as a parasitic obstacle or bumbling oaf draining vital state resources in the form of damaged equipment and mistreating available personnel. In cases of significant collateral damage, costs and labor necessary to recoup the injuries and accident incurred will also include the amount of time it would take a professional to mend these damages, if at all possible. Sodalts of the Surgeons and individuals possessing knowledge of first aid and medical practices are barred from aiding her own victims, as is a machinist from attempting to repair devices she has broken. The failure marks a loss of confidence in the accused, because if she were truly capable at her occupation there would have been no initial mistake to correct. Now that she has proven herself to be a flawed actor, only an appropriate show of restitution will remove the stain from her reputation.

The harshest penalty of corrective expense is the foremost, stripping the guilty party of all medals, unredeemed meal vouchers or embellishments of note earned for outstanding service and duty. Once subtracted from the final sentence as a show of charitable faith and acknowledgment of previous goodwill, if this collected value would be enough to encompass the entire length of community service in full, the sentence is commutated as a "slap on the wrist." However, the remainder of her esteemed credentials remain forfeit as the price for bringing down judiciary oversight. This forfeiture includes any project lead position which a Tripartite member has been awarded, usually deferred to a second nominated by the court. Status within the project is still maintained, but as whether an advisor or a menial depends entirely on the demand for her contributions and the charity of her peers.

Labor schedules are drawn up by the Plutarchs with the expectation that a minimum quota will be fulfilled alongside urgent daily tasks and upkeep, so when causes like industrial accidents or regulator investigation make for shorthandedness and delays, the Olgotary holds a vested interest that the sentence is often far beyond the initial consequences of the crime. Work-stoppage is this labor-debt imposed upon the administrative timetable, caused by replacing or relocating vital equipment and detaining personnel, with the culprit held fully accountable for the unplanned deviation. This form of judgement is often held back in reserve if other forms of harm can not be suitably justified, but the crime still created a significant setback for productivity. Harsh enough rulings may leave the accused not just atoning for her own missing hours of required labor, but also responsible for the full work shift left scrambling during the interim to correct the upset she created. The severity to which the suspect is held lies solely on the adjudicator and assorted council supplying the sentence, and whether the court bends at the needs of the state to make notable examples of those who disrupt the status quo.

Lastly is the issue of mental anguish, typically referred to as "insult" or psychological harm, largely regarding the social standing of the accused and her personal character. Her demeanor towards the act carries the most weight, whether she shows remorse for the damages wrought by her misadventure or levels contempt against any aggrieved party or possibly the court itself. Tantamount among these would be determining if the crime could be thought to shame, degrade, harass or otherwise subject the victim to abuse and disharmony within her appointed station. Crimes performed between class-lines are always viewed as insult unfavorably disruptive to the social hierarchy, though the Lumpen are markedly exempt from this clause and the harm of insult by past criminal behavior. Shame inherent to being among the Lumpen is always assumed to carry a denial of victimhood in these cases, assured of being the troublemaker at the root of the problem even when evidence would suggest otherwise.

During times of social unrest the court may even take up the role of the slighted victim when a case is particularly open and shut. Arguing the certain guilt of a criminal so clearly assured about her rightness and nevertheless attempting to pursue a verdict of innocence is seen as an unforgivable waste of time for all those involved. The extended length of these proceedings may even be used as further punishment, added onto the sentence by sheer principle for having insulted the court and compromising the swift resolution of her hearing with needless bluster.

But the use of insult in judgement is especially pronounced during cases of violent crime, when the intended harm can be seen as leveled against the intrinsic qualities of humanity, not simply the victim. Viewing flesh and blood as merely a living vessel for the Great Maker's selected souls, the doctrine of the Theomachracy combined with daily workforce requirements mean that the peoples of the eight nations are often paradoxically more apt to turn a blind eye towards a cold-blooded murder within the safety code than against an attempt to violently harm another's identity as a state citizen. This protection even extends posthumously, criminalizing any effort to anonymize or dispose of a human corpse without the oversight of a Harvester functionary to assure the proper honors are paid.

Death is simply finality to Autochthon's people, the ephemeral cycle conveying one life to the next, however much this may cause grief to loved ones and inconvenience to the structures relying on that missing experience and labor. But damage laid callously towards the face, stimuli-detecting senses or her precious soulgem, gruesome butchery to the body and similarly terrible acts go beyond merely inflicting death on another. It is exploitation of the weaknesses inherent to mortal flesh, used to vindictively strike out at the things which bring the victim competence in her workplace, sureness in her community and value in the eyes of the Great Maker.

The courts universally decry this form of exceptionally violent crime as that of a sadistic animal treating the victim as nothing more than worthless meat, characterizing the culprit as lacking the barest morals or impulse control to acknowledge the dignity of the soul contained by her victim, or the essential humanity within herself. Fundamentally dehumanizing violence is treated with the same gravity as an open refutation of Autochthon's sovereignty over the wellness of his people if the mortal state of being can be seen so disposable, or even contesting the worthiness of humanity to be recognized as "chosen" if still capable of such base monstrosity to kin and kind.

But while this bias exists and sways courts, the weight of insult is not enough to overcome the natural societal aversion towards normalizing murder, even if the method is clean and the target be truly deserving in the eyes of the people. Removing any productive citizen from the labor pool, no matter how reviled, may even be wielded as insult to the victim's superiors, demanding a newly redoubled service to the schedule that was thrown into disorder, not a temporary exemption from conducting the holy work. Even in the best of cases, during the aftermath of self-defense or accidental death, it is widely preferred among the Populat that a comfortable amount of distance is maintained between those known to have bloodied her hands and the unwitting workers sharing her station. The Alchemical Exalted are regarded as only slightly more trustworthy than others in this sense, supernatural mandate or no, and a great many Champions take special care to sanitize the recorded uses of physical force and keep her hands free of mortal blood.


Speculative Execution
Though the state wields the threat of exile or capital punishment as the ultimate price for high crimes, in truth the removal of a citizen is only the last resort at the end of truly extreme circumstances. The system abhors inefficiency, and the net loss represented by the resources used to train, feed, clothe and house the citizen up until the time of her ejection or demise is prohibitive, to say nothing of that expended to finally deliver her sentence. Skilled, reliable work is forever in short supply, no matter the social standing of the accused, and even the simplest lever-pulling task represents no less than a dozen years of careful investment awaiting the payoff of a productive work shift. More complex workings of public facilities require more than just warm bodies to fill the ranks, but the combined efforts of several professionals successfully passing along the necessary knowledge and practices to up-and-coming apprentices, each of whom will carry the expectation to fill this advisory role one day.

The scale and consistency of wrongdoing necessary to render disgruntled workers into disposable threats to the Tripartite's interests lies far beyond the privileges granted to most citizens, and though subversive elements may try to create martyrs at the hands of an adjudicator's ruling, only the gravest of crimes will rise above a mandatory community service debt. Every effort is put forth to keep a misbehaving citizen in a productive position if firm counseling by local lectors or preceptors on the vital nature of her work is not enough. Relocation and assignment for other job tasks is the next step, isolating her away from negative influences or staging private training and advisement if the demand is there, before finally going so far as attempts at recouping her growing labor debt through sharply reducing her daily recreation hours. As a rule the Olgotary retains these most troublesome cases as long as possible, to extract higher and more demanding amounts of labor until either the effort needed for the miscreant's regular management exceeds the supply of work she bring to the state, or the lesson is successfully learned and she returns to her shift crew as a humbled yet productive member of society.

No criminal acts in isolation, so every arrest, informal meeting, court hearing and disturbance to her name is weighed upon the final value of her meaningful contributions to her home nation. State workers often argue responsibility for productivity gains made by support and influence enacting Tripartite proceedings, though she may have not personally manned the great engines and machines, in the hopes of a largely permissive trial. But evaluating the productive labor of a citizen only comes if events were recorded using the proper procedure for admissible evidence, and that is another matter entirely. By the requirements of safety code to uphold the public health and sanctity of souls, it is extremely difficult to consign any citizen to death or exile without an ironclad case, irregardless of social class, and the stringency of protocol demands eyewitness account follow exact terms, or else be convicted as an accomplice to the crime.

The sheer crush of humanity within the cities is a common benefit to many justice-seekers, meaning all but the most covert or conspiratorial crimes will have at least someone available to give testimony, but acts of high treason, manslaughter and unacceptable workplace risk demand bystanders step forward in the absence of Regulator authority to prevent the crime or else be considered complicit. Eyewitness accounts of major crime demand no less than two observers to the act in progress, who must be consciously aware of not just the perpetrator but also each other witness present. No witness can be related by blood to anyother witness or to the culprit, nor attached via romantic or business history, for fear of voiding the entire account with unnecessary bias. Ability to speak, hear and see clearly is required of all witnesses, so it is easily confirmed for all in attendance to the crime that proper warning was leveled and acknowledged by the accused, if only by dismissal. Implicit or explicit support of an Alchemical Exalt is never a given, not even the encompassing nature of a city comprised by municipal Charms, and thus it falls to mere mortals to take a stand where a Champion, Colossus or Polis cannot be relied on to challenge the immediate problems of local crime head-on.

Explicit warning is paramount to the judgement of the courts, because it displays without a shadow of doubt the true intentions of the guilty party when faced with an obstacle to her plans. Once all witnesses to the impending crime have been accounted for, one or more must step forward to make a presence known and verbally issue the warning and physically prevent the crime from taking place if necessary, leaving guilt proven by the culprit's willingness to continue the crime despite obvious resistance. Any warning must be clearly spoken within seconds of the act, informing the capital nature of her crime and the risks or punishment associated with it. Within the safety code, this warning can be as simple as shouting the unseen threat level of a broken steam main and the potentially deadly consequences of attempting to recklessly charge an emergency team through to make repairs, which would normally leave all present criminally responsible for the resulting casualties. Flight from the scene or willingness to immediately engage in violence by the accused at being confronted is always considered proof of guilt in some form, though not necessarily of the presumed crime taking place.

It is not uncommon for workers so empowered by the courts to form rudimentary shift gangs of "hostile witnesses" for this reason, proactively self-policing the manufactories, alleyways and barracks beneath the eyes of the subdirectors for dangerous behaviors, and if the culprit peacefully backs down at the warning before any wrongdoing has been done, use the combined initiative of the assembled group to quickly cover up any lingering evidence should the regulators be called to investigate. Many among the Populat would sooner trade the inconvenience of a delayed schedule due to "false alarm" than suffer the shorthandedness of a missing worker taken to custody, even if that worker had just shown total disregard for the role served by her labor and those she works alongside. Thus equally common is when these gangs impart some particularly noteworthy punishment to the would-be criminal to prevent any recurrence and hopefully quell this disruptive spirit, though never something so severe it would draw regulator suspicions or impede the perpetrator's ability to work the shift she had so recently jeopardized through her misconduct.

Upon arrival of a regulator dispatch, each available witness is taken aside and examined individually on the details of the case and the character of her fellow witnesses, followed by a second interview by the standing court during inquiry. Any inconsistency between witness accounts is liable to be used by the court as grounds for deferring the judgement to community service, over something as minor as eye color or the exact wording of the warning given. Bringing false testimony to the court in an attempt to discredit the accused or compound her crime with a more serious punishment will see the witness levied the same judgement and sentence as her intended target, for violating the spirit of the court and the justice it serves. Confessions made by the culprit on the details of her case are also dismissed entirely except where it can be corroborated with a witness account, especially if admitting guilt for a capital crime. The mortal mind is a fallible witness well-disposed to placing blame against its owner where knowledge is unclear, even without the influence of foreign magics and recreational substances, and therefore cannot be deemed an unbiased observer.

This exacting method exists for a very specific reason, so that when witnesses are brought forward on what is known to be a conclusive trial to possibly issue a death sentence for the accused, the proceedings serve as a vetting mechanism to decide who the executioners performing this punishment shall be. A very real responsibility is placed on the witness by the state to judge how much she values the removal of this total stranger from the community in context of the events she has seen, making her an implicit actor in the death of another human being rather than a detached recounting of information. Using the moral instincts of the people against itself is nothing new for the courts, but in this case the additionally dreadful nature of the resolution means the former witnesses will walk away and share this story with others, serving to reduce or dissuade the number of witnesses in the future willing to make statements advocating capital punishments against capital crimes.

Assuming a crime severe enough to demand a conclave of adjudicators in attendance finally reaches a judgement on the fate of the accused, a majority vote cannot suffice by itself. While a minimum of two judges in favor is necessary for a decisive guilty verdict, any unanimous vote without further commentary is thrown out of the court entirely on the basis the trial was somehow conducted in error, with all charges dropped. The Olgotary refuses to believe in anything as simple as a cut-and-dried case with zero ambiguity, which would suggest that either there is such a way for mortalkind to perfectly execute the practices of justice with a clarity rivaling that of Heaven itself, or that one of Autochthon's chosen people was found utterly irredeemable and negligible to the functions of the Grand Design, two things which have historically not yet existed or possibly will ever occur.

After all the tight restrictions and formal protocol laid on what is ultimately subjective information supplied by volunteer witnesses, if such a dramatic verdict has emerged with no discussion to uncover extenuating circumstances, exculpatory evidence or redeeming value to the accused, then fault must undoubtedly be found. Whether that lies within the investigation, the evidence, witnesses or the court, the entire proceedings have been tainted by the imbalance of justice at hand, and for fear of condemning a valuable citizen on spurious grounds, she is let free to pursue her life as though nothing had happened. Therefore it is always considered essential to find some minutiae, the barest hint of credibility in favor, so once the trial has been established there exists proof for another direction events could have unfolded, and that the entire indictment was not a foregone conclusion.

When the act of being delivered to the court is typically enough to assume a measure of guilt or suspicion by its own, it is the utmost responsibility of the judges to find the single feather which the magnitude of the accused's sins will be weighed against. Because all citizens are born as part of the Great Maker's design, it simply falls to the courts to determine whether that divine plan acts at cross-purposes with society at large. But despite this lengthy and stringent process to retain a consistent, if troublesome workforce, the nations do nevertheless exile and execute a handful of citizens each year. The least desirable are marooned out in the reaches if there is some potential left for this wayward soul in Autochthon's mercy, in the hopes she will somehow find deliverance, and those lacking it are seen as cosmic miscalculations and soul-extracted to someday return as a productive citizen, consigning the barely-living remains to a brief detail of contract slavery.

Before the rise of the Octet these guidelines were not nearly so rigorous and protective of yet-unharnessed productivity. Known saboteurs to the Maker's cause, including the rebellious, unwilling and those incapable of work, were universally treated as expendable tools and dehumanized resources. In many ways the existence of inherited law from the Time Before Steel was used as polite fiction to locate the latest bloody sacrifice and create fearful examples to cow the laboring population and help hasten the birth of the governing bodies that would become the eight nations. Those who would not readily aid the transformation of machine-cult elements, devoted primordial worshipers and miscellaneous rabble into a more refined and elite society prepared to fill Autochthon's needs were deemed only fit as fuel to sustain that future growth.

The Tripartite looks back on these ancient records as barbaric times filled with disorder and unrest, indicative more of the hardships and compromises which were necessary hurdles to shape the Pole of Metal for human habitation. The Clerics of the Olgotary see this knowledge as inherently dangerous, keeping it out of the hands of a Populat which would not understand the brutal origins of Octet society as a product of external pressures and inexperience with the Maker's domain, and would use it to vilify the modern state for the crimes of long-ago. Ancient laws to this effect are considered a dark patch within the Tome, excised out of the public knowledge and widely-distributed texts, seen more as an example of how far the Octet has grown from its violent beginnings into an age of enlightenment and a tense, if not comfortable, extended time of peace.


Championing a Cause
The process of law in Autochthonia is a well-rehearsed and carefully-maintained machine, because it is one of the many entirely necessary social and cultural control mechanisms that allow the Populat to live and work together in something resembling peace. But even at the most basic level, the justice brought about by the Olgotary courts is merely mollification of the masses, preventing ill-will and lingering resentment from festering until it boils out from the populace in the form of riots, work strikes and societal unrest. To that end, the machine of law cannot be concerned with moral or ethical questions which have not already progressed to criminal behavior, encompassed by the precedence of rulings which ensure that the daily routine continues. Responsibility for upholding the nations values falls to the worker, the lector, the machinist and the scholar, all walks of life coming together to support the whole and eachother under the ideal of a united community. Compassion is the domain of the individual, not the institution, and within Autochthonia few are more individualistic than the Champions.

The role of the Alchemical Exalted in practicing and upholding the execution of law is both extremely limited and afforded an unusual degree of open latitude, reflecting no small part the esteemed-yet-outsider position she holds within the Octet power structure. Any system built atop a history of precedence wrought by mere mortal philosophy will always be fallible to some degree, but especially so when obligations to display utmost loyalty to the state will demand the missteps and stumbling blocks remain publicly unacknowledged. Causing undue conflict between the social classes is frowned upon as an unwanted change in the consistency of Octet life, however well-intentioned the effort to provide for those slighted by the lottery of soul-distribution. Even those few Tripartite reformers who would seek to fix these many flaws in national administration, the kind which exploit the Populat and create loopholes within those selfsame laws, may awake to find professional careers burnt to the ground by becoming too embroiled in a chosen point of contention.

Preaching beliefs that ring too closely with social radicals and seditious movements questioning state authority brings not just guilt by association, but also threat of censure for breaking ranks and accusations of indirect blame for emboldening such nonconformity. Long-term functionaries coincidentally hew towards pragmatic conservatism, unwilling to advance any agenda except when the scales have tipped enough to make supporting the cause a winning proposition. When the time comes it is immediately proclaimed to have retroactively been part of the plan all along, and none outside of the Tripartite halls could have known otherwise. Even valid criticisms of the status quo without impressive backing easily become political anchors around the necks of reformers, if not inevitably, unless approached with tact and care. Fresh-faced seekers of justice frequently burn-out under the futility of such causes, looking out on a society which more highly values tolerant compliance to the authority upholding the status quo, than towards the well-meaning but disorganized messiness involved with applying universal standards for mutual respect and personal liberties.

The atmosphere of continual crisis keeps Populat resistance short-sighted and fragmentary, left uncertain whether the state is pushing the latest series of unsustainable production rates because threat genuinely looms, or as part of a gambit to keep critics and firebrands too exhausted to object. Even during times of peace, the general public is often too internally divisive between the many and varied interests seeking silver-bullet solutions to long-term problems. It takes only a rapid-fire barrage of upsets or securing new yields to alter the priorities of the common worker, quickly losing sight of efforts to contest the state and its frequently untenable system of labor and infrastructure demands. What meager alliances can be formed between Populat factions under these conditions fracture apart in short order with the refusal to compromise on degrees of clashing ideologies, unable strike the impossible level of solidarity necessary to oppose state whims using a united front. An all-or-nothing stance with anything less treated as state apologia regularly becomes "nothing," doomed through lack of action when the state opts to move last, even when it deigns to move at all.

Unburdened by the traditions of state and the momentum of history, an Alchemical Exalt is largely immune to the backlash against state functionaries as an ancient institution unto herself. She is explicitly authorized to assert her will by intervening against the lofty workings of the political machine as an independent third party, nearly impossible to remove from the public eye. Depending on where her ideals and fundamental mission lie, she wields the power to focus a hundred - perhaps a thousand - staged protests into productive civil action against needless exploitation, or to brutally suppress any glimmer of dissent before it has had the chance to emerge. Staunch Alchemical advocacy can push forward developments where the Populat might otherwise be mollified through the outward appearance of a monolithic system with structured rules, even if that system does actually not function in the fashion it claims. Cultural bias naturally suggests all manner of systems are inherently good and created to result in positive outcomes, and all evidence to the contrary is swept aside.

The Champion and her Exalted peers serve to be symbolic faces within the greater societal class structure, with the state and public otherwise mutually regarding eachother as oppressive yet unseen parades of statistics and regulations impeding a perfectly good workday. But she cannot permit herself the indoctrinated ignorance within the Populat or the silent dismissal of the Tripartite, not when she is stationed to deal with the friction between both factions. Enforcing the laws of mankind largely becomes show-trials to those unthreatened by the legal system, where lasting ramifications are implied rather than explicit. Those persistent or powerful enough to forge ahead despite fears of scandal have almost nothing to lose by acting first and begging forgiveness second. So long as no blood is shed and production remains on-schedule, any wrongdoing is greeted with a blind eye and vague concessions that "something is being done" about the situation.

Violations in unlisted safety law or mandatory curfew are wielded by unscrupulous Tripartite members as excuse to regularly extract additional labor from the Populat as community service. A degree of low-impact crime and corruption is considered the price of doing business, as the general public is forced to clash against eachother to make ends meet for the sake of sustaining official mandates. When state time-tables do not demand that corners must be cut, meeting quota for the daily labor schedule often will. Direct rehabilitation of criminals is strongly encouraged and touted as the most civilized solution, but generally left at the feet of the community to bear. Where the system fails, those with the means to commit crimes will not seek redemption for time served, but work harder to avoid being apprehended the next time. Repeat offenders within the higher ranks rarely bother except to refine the methods into above board practices, exploiting the administration and its people in ways which are deemed more publicly acceptable.

As living examples of the divine machine given form, the Exalted generally are not permitted to personally investigate, advocate or prosecute these types of criminal offenses which weigh upon the judgments of mankind, and the Olgotary understandably refutes any claim which would disassociate any case under current review. Her private investigations, judgements and testimony are granted exclusively spiritual authority, even if she would normally answer to an honorary position within the Olgotary halls. To pursue a suspect or inquest on these grounds would unmistakably escalate the situation and bring down the weight of the Theomachracy and Heaven's judgement. Her official status as a divine agent means she must observe from afar, when even a casual perusal of evidence or accurate recounting through eidetic memory could refocus the case into the realm of supernatural oversight, towing in as many unwelcome complications as the attention of an Alchemical Exalt demands.

For the majority of criminal cases under the guidance of Heaven, the objective truth and unquestionable statistics uncovered by Charms and supernatural investigation will rarely ever be as powerful or useful a tool to aid society as one would suspect in a world where productivity rules all. A murderer is revealed and exiled, but the victims remain dead and the factory schedules suffer under staff shortages. The far-reaching conspiracy is laid bare, but the assets spent to hatch it have still been wasted in the pursuit. Some abuses of power will stay overlooked by even well-intentioned people seeking legitimate justice, blinded by the presentation of sacrificial lambs into believing the entire dilemma has now been resolved with the removal of one or more "bad elements," but remaining ignorant to the root causes. The Champion may hold all the evidence to prove her case, but without providing an emotional connection to the problem it will be difficult to find someone to listen.


Production Role-Models
With so many obstacles placed in front of judges and lawmakers alike, the abuse of state power covertly is regularly the easiest method for a wayward Tripartite functionary to accomplish what can or allegedly Must be done, independent of any morality applied to the outcome. Though not as actionable by the courts as outright corruption, these manipulations of the public trust rely entirely on tangles of interconnected accountability to dismiss the criminal convictions on technicalities, leveraging the longstanding institutional silence to compound generations of legal erosion. Social upheavals like the rise of Sovan xenophobia or Estasian militarism are intractable cultural forces at this scale and are rarely fueled by punishing a single actor, whoever holds the final blame or in lauding an unbloodied hand at the helm, however much this may chart a similar course for allied nations held in orbit.

Propaganda is the foremost battlefield for a political Champion who seeks to bring the law to her side and change the dialogue surrounding malign state actions, swaying public perceptions of her nation's law and against those who would run afoul of it. From her high station she is uniquely empowered yet also beholden to certain political realities, left with only the most notable and history-making events to craft her narratives for easiest consumption. Affirming her nation does not stand on the words of a charlatan may mean digging up old policy records and burning allegorical effigies of past administrations, rather than building her own critique of the establishment. But even within these limits, the right kind of invention can spin hidden injustices out into the public eye, reveal exploitation and send her rivals chasing the ghosts of crises which never existed. So armed, the courts have no recourse but to react to this growing weight of information, forced to address crimes where even the state may not have acted with the state's best interests in mind.

But the Alchemical is not a lone agent in this endeavor, and the current of a changing status quo is a difficult tide to break once set in motion. Her opponents know how to divert and assign blame for unpopular policies, casting the behavior and motivations of Tripartite officials as hard decisions made against internal instability or foreign aggression. The more public and specific her accusations are, the more she may be hounded or vilified for wasting time demanding ideological if not moralistic perfection of the state, when countless other dilemmas assail her nation from within and outside its borders. The most insidious propaganda is the one cultivated to insure the emotional investment and sympathies of the people to causes which ultimately undermine the state, and with it worker livelihood, yet with enough eloquent speeches and intonations of progress by esteemed figures, the Populat will cheer on veiled abuses which have no local impact, provided the consequences rest upon an unknown and nebulous Other.

In the arena of public opinion, a loyalist Champion may nevertheless find herself an artful liar, manufacturing mundane evidence in secret and perpetuating counter-falsehoods on a grand scale if it would quell these ongoing societal disputes, fulfill her goals of justice or give rise to a greater hope in the people she serves. If the system she represents cannot effectively process corruption or violent charges against an institutionally-protected figure, treasonous levels of executive fraud or misconduct conveniently falling into the hands the courts at her behest may have to suffice for a conviction in its place. Once the groundwork of her scheme is finished, playing the role of character assassin can take as little as wielding her Exalted legitimacy like a cudgel upon her enemies, publicly withdrawing her support or patronage in light of these discoveries or preparing an overt campaign righteously condemning the fabricated injustice with electrifying speeches.

Control and presentation of unearthed information holds an incredible degree of power for a willing Alchemical Exalt to exploit towards her goals, when previously-unknown facts behind the criminal negligence of an industrial tragedy can be used to either bring together the daily labor crews in solidarity, or ignite workplace tensions into a boiling point of infighting and power-struggles against the overseers. An investigating Champion will frequently arm herself with a believable, if not wholly true, reconstruction of events built from provable facts and uncovered evidence, with her own delivery vouching for its accuracy. This more amenable truth is often engineered to be naturally compelling in ways the unvarnished facts would not, stifling counterargument by demanding any criticism debate the value of the narrative on its own terms.

Acts of private espionage like this are an open secret among the courts, and so long as the Alchemical keeps her extralegal vigilantism limited to harmful state actors and does not impose herself as judge, jury and executioner without explicit consent, the Theomachracy permits she exercise whatever supernatural oversight is deemed acceptable for the task. A scheming Exalt shoulders the due accountability from Tripartite censure should she overstep her bounds, moving from informing the culture of her city and nation to writing by her own hand, while the ethical sensibilities of her peers serve to mitigate the excesses of her emotional appeals seeded among the Populat.

Other politically-minded Alchemicals see the lack of certifiable history and critical analysis which plagues the Octet, and so seek concerted efforts outwards informing the perspectives of foreign nations than the home front. Though other nations might cast this as campaigns of naked propaganda, this is considered a sacred duty by those who undertake it, using ancient law records and nationalist conjecture to weave together a formal narrative through plausible watershed moments from the courts. Drawing from moral victories, recent tragedies, intrigues and charities, along with rough assumptions about the nigh-mythic past, the Alchemical crafts a more coherent image of how her patron state "truly is" for the consumption of non-natives through the lens of its law.

One could easily argue in this vein that performative efforts touting the enduring health of the Great Maker and institutional might of the Tripartite are the two strongest manufactured-truths to encapsulate authority ever wrought by Autochthonian hands, and without either one hope for the future would be all but extinguished. Yet without Exalted complicity these shared narratives might be lost or warped beyond recognition through generations of ideological mutation or precedence drift. Projecting an unchanging face of stability, sureness and order to allies and rivals takes utmost importance in the current international climate.

For those who wish to aid her people without resorting to manipulations of state powers, only by removing herself and allowing the mortal courts to progress without her input can a Champion avoid compromising her ideals. Though corruption and conspiracy may persist with the actions of the courts, she can still scrutinize any final rulings and alleviate the results deemed too extreme or lax for the circumstances. The primary method for aid is arguably the most simple, by taking her fight out from the courtrooms and into the source of the problem with her own hands. Many Exalts without training in more advanced technical skills make due handling the brute labors, leading by example as an industrial powerhouse of tempered might. Opting to focus on the people effected by the sudden imposition of delays and shorthanded crews, the hardest choice is whether to stay behind after a regulator team has departed and shoulder the seemingly impossible quotas and machine tools left unmanned as other professionals see to handling the formal details of law enforcement.

The Populat rallies around the Champions who stand by to help, looking on in awe as she lifts several tiers of modular scaffolding cable back into place unassisted by excavating machinery, rapidly pieces together a working model from the scraps of an arrested subdirector's duty plans, or emboldens the flagging morale of an assembly line to a requickened pace with undeniable charisma. Some Exalts pursue this tack for cynical reasons, as the underclasses respond better to an authority figure who creates positive material changes to assist the work crews in the factories and the families in the barracks, but challenging the onsets of urban decay and promoting the common good are seen as equally valid approaches. Stories even abound among the Tripartite about weeks or months of substantial scheduling newly salvaged from ruin because of the quick-thinking handiwork of an Alchemical Exalt ready and willing to briefly step in when undue scandal has ripped through the upper echelons causing obstruction and disarray. But while even the Tripartite has reason to accede to the Champion as a preeminent problem-solver, these laudable feats are not always enough to force the state to admit possible fault for allowing those problems to multiply. Not when the rewards for ongoing silence and a face-saving alibi are so high.

Not content to stand idly by and merely clean up the considerable mess of public investigation and apprehension of criminals, or possibly looking for different avenues to leverage her own brand of truth, some Exalted find it more actionable to engage the criminal element directly by staying abreast of regional court rulings and sentencing as an intervenor. While she is not authorized to influence case outcomes, it still lies within her power as the Maker's hand to volunteer herself as an agent of societal reconciliation and rehabilitation. Under her stewardship the culprit gains a special form of refugee status and becomes sole responsibility to the Exalt, and any awaiting legal punishment is absolved while observing her custody. Formally the Champion becomes equal parts parole officer and immediate superior in times of need, with any task or information demanded of the accused treated as community service until such a time the Alchemical is satisfied to report her ward can be safely reinstated back into the workforce with all social debts paid.

Should the guilty party possess some manner of useful or specialized knowledge and skill used in the course of her crime, savvy Exalts will typically wield this pardon as an especially underhanded form of personnel recruitment, forcibly contracting her ward into helping conduct state duties and covert operations. "Favors" such as these are increasingly more common among disgraced Sodalts, who would sooner brave the courts and awaiting the promise of entry into an Alchemical's secret retinue than the disfiguring sentences leveled by her peers. Sometimes though, rather than weighing the value of citizen's life on being broadly useful or intelligent enough to serve as a mole, a Champion extends this mercy as a form of open charity to give a wrongfully-condemned worker a second chance at clean records.

Often this is the result of having become privy to some critical yet unspoken piece of information which would have altered the course of the hearing, or uncovering some other extenuating circumstances which could be found with a brief interview and the discretionary deployment of analysis Charms. She personally returns the accused back to normal labor duties with her explicit protection against the fallout from the crime, staking this innocence on no small part of her reputation and status as acting arm of the divine machine. Practicing this "second opinion" of law by intervention is not without its limits, however. Each instance of self-correcting the actions of potentially dozens of Tripartite functionaries simply works to undermine the legitimacy of the courts in the eyes of the Populat, and with it the goodwill she carries among local lawmakers as one of the Champions. Without extremely good reason for doing so, the Exalt has imperiously placed herself and her own judgement above that of hundreds of shifts in administrative rigmarole to reach this contested verdict, undoubtedly earning a growing number of political enemies and raising more than a few hackles among the Olgotary unused to such rough treatment.

Between allied nations with a favorable history, a well-connected Champion may even wield this gesture across international boundaries and grant safe asylum to foreign exiles. This is a hotly-debated act, given the kinds of crime which submit a citizen to forced exile, but the reassuring words of an experienced Alchemical are often enough to allow the idea to enter the realm of possibility. Both nations approach the agreement with suspicions about this would-be expatriate, and the ramifications are weighted very heavily, especially if the condemned held some senior position within the national Tripartite. Without knowing the exact reasoning for why this exile, out of all others, was chosen for a renewed chance at productive livelihood the foreign government can only assume the harboring nation knows something of great importance about this individual. Rare is the nation willing to suffer the prospects of brain drain in state or industry for the sake of cordial relations, even to a noted ally, so in many cases these arrangements involve an equal amount of brisk material trade to seal the agreement and break even against the theoretical loss from a citizen already valued poorly enough to be banished without undue formality.

Foreign exiles are placed into the Exalt's guardianship no differently than anyother criminal of her own jurisdiction, but the imposed responsibility for these refugees continues as a permanent affair rather than linked to community service. The new expatriate answers to her assigned Champion for all domestic matters, and the Exalt holds full accountability if her charge comes under scrutiny from official channels. In every other way this is a full guarantee of citizenship, and nations with longstanding ties often sport small neighborhoods of a "Little Estasia" or "Jarish Town" variety within major city borders, consisting of a cluster of expat families allowed to continue prior cultural practices rather than conform to the local standard. Normally these neighborhoods are the ongoing project of a single Champion, and she serves as both its protector and intermediary to state authority when disaster strikes, but it is not unheard of for an Alchemical assembly to unite philanthropic efforts together to help turn around the impoverished plight of Gulak Alley as her first mission upon activation. Support from these tiny communities may well form the easiest of an Alchemical's ties to humanity, even if not originating from her own countrymen.
 
Earthscorpion Homebrew: Not So Enchanted Islands
For @Rook and others;

Alahi

Alahi has slipped from the Realm's fingers, and in the Deliberative Dynasts bicker and squabble over what is to be done with this troublesome place. One of the largest islands in the Anarchy, House Tepet turned it into endless fields of sugarcane. The entire native population was enslaved, and when that proved insufficient to sate the sweet tooth of the Blessed Isles countless other souls were brought to work the fields. The fertile fields of Alahi caused a crash in the price of sugar which allowed even the middle classes of the Realm to afford cane sugar in place of honey.

But House Tepet is ailing, and its brutality towards its slaves has been its undoing. The remaining locals, the new slaves and the bastard children of Realm colonists united three years ago, and burned the capital at Glorious Earth. In the Deliberative they speak in hushed words about rumours of atrocities visited on the colonists who could not flee, but nothing is done. It would take three legions, War Minister Cathak Cainan says, to take back Alahi with any due speed and the Tepet have no legions to spare.

Last year, they tried hiring Saatan pirates to secure them a foothold, but half their mercenaries died in battle or from disease, and the other half defected to the rebels. The former slaves fight like men possessed - and perhaps they are, for they tell rumours that the Dead have come seeking revenge for the acts of the Tepet. The Deliberative merely send orders to other satrapies in the area to use brutal force to prevent any other rebellions while they consider whether to send the Imperial legions. For a slave to speak the name of the warlord-priestess Sani Nem Ka is a death sentence by their decree. It is said she was the house slave of the satrap - perhaps his bastard, or the mother of his bastards, or both - and that his head tops her war banner.

Ca Map

Ca Map, the island made by men, where the poor live in barges and hoisted-up plundered ships and the rich live upon ancient platforms that float in the sky. Ca Map, where rum is cheaper than water and brothels are cheaper than hotels. Ca Map, where the worst scum gather and plan daring raids against the merchant princes. When strangers think of the den of piracy and villain in the Anarchy, they think of Saata. When Saatans think of such a thing, they think of this place. Located in the east of the Anarchy, just below the Wailing Fen, Ca Map is a canker on the world which lacks grace or kindness - but does possess a number of ancient weapons trained on the sea lanes that means people consider twice whether its destruction is worthwhile.

The Despot of Ca Map, Tuyet Alka, peers out from his floating lighthouse of antiquity with bottle-thick glasses, fondling his riches within his private chambers. In his youth he was a feared scavenger lord and pirate king, who stole the secret of how to activate the mechanisms of this platform. When the Realm came for him, he burned their ships with forgotten weapons and ransomed the Dynasts he captured back to the Imperial Navy. Now he is almost blind and palsied, with a hacking cough that will not clear. His life has been prolonged by the secrets he found here and by his pet sorceress, but his body deteriorates even though his mind remains sharp. He has made a pirate kingdom that even the Realm dare not assault - but he is dying. His deals with the Lintha have not helped. His bribes to the universities of Saata have not helped. Now he calls on the necromancers of Nightfall Isle, desperate to just grab a few more years of life.

Jati Isles

Weep for the Jati Isles in the Far South West, which had the misfortune of the blessings of Venus. If they had not been blessed, then they would not have been the only place where a divinely blessed breed of nutmeg tree with delectable blue flowers and a sweet azure nut grew. If they had not had blue nutmeg, then the oligarchs of the isles would not have made their fortunes from its sale. If the oligarchs had not been rich men, then the Steel Dragon Society would not have conquered this place and taken up cultivation of blue nutmeg on a systematic scale - and killed or banished nine in every ten of those who dwelt there. The blessings of the gods are hard to tell from their curses, sometimes.

These days, the Jati Isles are a miserable place. Where the land can support nutmeg trees, they grow the trees. So much land is set aside for nutmeg cultivation that they must import food, in addition to two hundred slaves a year to replace those who die. The Jati Isles are making the Steel Dragon Society extravagantly rich and the other pirate princes of the Anarchy - and more than a few Dynasts - are considering the value of these islands. Not one of them plan to bring respite to those who suffer in the nutmeg groves. And what of Venus? Might she one day turn her eyes towards Creation and see what has been done with her blessing?

Lu Bak

When pirates in dive bars tell ghost stories, they mention the cursed isle of Lu Bak. It is said that it was once ruled by a king so wealthy that he built his entire palace out of gold and roofed it with pearl. But he was murdered by his greedy servants and left a mighty death-curse. The tales are true enough. The golden walls are tarnished and smeared with bone ash; the pearl roofs have been replaced with lead, but Lu Bak exists, veiled by cursed mists. The geomancy of the isle has been rebuilt with obsidian spires and basalt tombs into a profane place of deathly power. Now black-sailed ships sail forth, crewed by the Dead. Skeleton rowers labour ceaselessly without rest on barges packed with grave earth, ruled over by blood-drinking necromancers.

And the necromancer-lords of Lu Bak are real; men and women who used the secrets found in the ancient cities to devour their lower souls and become creatures whose blood is stagnant and whose passions are cold. Of the slaves they take in their raids, most become food for the necromancers and their ghoul servants and their bodies join the crews of the undead. Those with the right talents - or the right heritage - are offered the chance to study at the feat of these pirate-kings of the Dead, until they are as twisted as their masters.

Sargassia

An island with no roots; a land with no stone - no wonder Sargassia was born of the madness of the Wyld. This island is a twisted mass of seaweed, coral and pumice, all twisted up and snarled so tightly that birds and other sealife have thought it solid land and made it their home. Crustaceans the size of dogs - or horses - dwell on it, and the clams grow to a peculiar size with lustrous many-coloured chaos pearls. There are species of seaweed here that devour flesh, and gulls that have given up flight and chitter from the trees. Handsome men and women, half human and half fish, sit upon the rocks and comb their hair - and only show their sharp teeth when they lure their prey in.

Sargassia drifts on the tides, sometimes blocking sea lanes, and sailors caught unaware might approach it seeking anchorage. From a distance, one might think that the greenery-snarled masts that dot the coastline are trees. The hungry seaweed bites onto wooden hulls and does not let go. Head up river on Sargassia, and one finds that space itself is convoluted. There is always more river as one heads to the heart of chaos, and finds the trapped ships getting older and older and older. There are Shogunate hulks in here, lost to the years, and once-human mutants dwelling upon them. Time too is not as it should, and the guttural calls of the mutants grow more and more archaic the deeper one goes.
 
Rognthor Homebrew: Malfeas Charms
Here are some Malfean Charms I've been messing around with, inspired by a story I've been reading over on spacebattles. As usual, good use help with the balancing and the names. @ManusDomine please threadmark

Spiteful Hateful Counterattack
Cost: 5m
Mins: Essence 2
Type: Simple
Keywords: Combo-OK
Duration: Instant
Prerequisite Charms: By Agony Empowered
Malfeas' agony is great, but his hatred is greater. What does it matter if his foes hut him, as long as he hurts them more. This charm may be activated any time the Infernal is dealt at least one level of lethal damage, changing that damage to aggravated. For every level of aggravated damage dealt to the Infernal in this way, he may make an undodgeable, unblockable counterattack, as various weapons burst from the wound to strike at his foe.

Destructive Mining Practices
Cost: 5m
Mins: Essence 3
Type: Simple
Keywords: Combo-OK, Obvious
Duration: Instant
Prerequisite Charms: Spiteful Hateful Counterattack
Ephemeral Theion did not have a body, but base Malfeas is all too solid. When the Exalted host tore Theion down they sought to insult and humble him, caging him in a physical form from which there was no escape. They did not realize the depth of his hatred, or the limits of his genius. Malfeas has turned even their prison towards his design, tearing down his own body and forging it into weapons with which he arms his host.

This charm allows the Infernal to use their own body as raw materials for item creation. For every health level spent, the Infernal may forgo the use of 1 Exotic ingredient or 3 Dots worth of Resources in raw materials. Items forged using this charm must incorporate the materials of the Demon City in their design and are of obvious demonic make.

In addition, any item made with this Charm may be automatically attuned to the wielder at the time of its creation and can be stored within their body. The mass of the object is conserved, so the Infernal may wish to walk carefully on weak floors. At the Infernal's whim, he may have the object reform as a miscellaneous action. Worn objects may be donned in this way, and it may be used to ready a weapon.

Industrious Forge Body
Cost: 10 motes
Mins: Essence 3
Type: Simple
Keywords: Obvious
Duration: One Scene
Prerequisite Charms: Destructive Mining Practices
The Primordial Theion was once the greatest crafter in all the universe, and though much reduced, Malfeas still shares that skill. The world body of Malfeas is a place of great industry, and the ringing of its forges can be heard day and night, as wonders both terrifying and awe inspiring are created from the base flesh of its fallen lord.

Upon invoking this cahrm the Infernal's body transforms, his stomach becoming an industrial forge, his lungs mighty bellows etc. The exact form his new form takes are variable, and best left to the discretion of the player, but his new form is always obvious. As long as this charm is active, the Infernal is treated as having access to a basic workshop for the purposes of crafting. At Essence 4, this becomes a master's workshop, and at Essence 5, a flawless workshop.

Autonomous Serf Assembly
Cost: 5 motes
Mins: Essence 3
Type: Simple
Keywords: Sorcerous
Duration: Indefinite
Prerequisite Charms: Industrious Forge Body
Malfeas does not have time to forge each and every tool required for the reclamation by himself, he has other requirements on his time. Yet weapons and armor must still be forged, and he cannot afford to rely on the work of lesser smiths. Instead Malfeas has constructed a series of great automated forges across his forge body, endleslly churning out the weapons and tools needed for his war on Creation.

This Charm functions as an upgrade to Industrious Forge Body. By swallowing the required raw materials and committing 5 motes, the Infernal may let the automated processes within his body perform the crafting for him, allowing him to focus on other tasks for the duration.

Should the Infernal lose access to his mutation from By Rage Recast, or decommit the motes, at any point during the forging process he takes 1 level of aggravated damage as the half formed project and raw materials burst from a body no longer able to contain them.


Unbridled Joy of Creation
Cost: --
Mins: Essence 3
Type: Simple
Keywords: Obvious
Duration: Permanent
Prerequisite Charms: Industrious Forge Body
Crafting, like dance, is one of the few pleasures left to Malfeas, reminding him of those joyful years spent fashioning Creation alongside his subject-siblings.

This Charm grants the Infernal an initially empty overdrive pool with 10 motes. Every hour they spend crafting adds 1 mote to this pool.
 
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Dif Essay: Folk Magic and Superstitions of Creation: Part 1 - The Lay of the Land
So, just taking a short break from Alchemical stuff to riff on my Other favorite Exalted topic.


Folk Magic and Superstitions of Creation: Part 1 - The Lay of the Land

Occult practices in Creation are a patchwork quilt of superstition and applied ritual, spanning the rural frontiers between the urban hubs of civilization where the city mothers and fathers hold sway, to the ragged edges of the world ruled by mad faeries in honeyed-glass palaces. The majority of humanity ekes out a strange and unseen coexistence with the supernatural, as a dizzying variety of petty conjurings, blessings and curses embellish the backdrop of everyday life and activities. While the common impression roused in the masses by "practicing thaumaturgy" and "resisting spirit mischief" suggests the wizened alchemist-sage hunched over thick tomes in her darkened study, and the stone-faced exorcist with banishing salts and warding talismans slung at his belt, the traditions of folk magics lie rooted as deeply into the common man's daily routine as found in the land itself.

Rare would be the soul to call these things "magic," however. The very word conjures up visions of mighty heroes throwing great sorceries at dreadful beasts, and exotic lands teeming with wondrous miracles, deadly secrets, terrifying plagues or breathtaking vistas. It is difficult for the ordinary woodcutter or shoemaker to reconcile the banal everyday lives populating the local neighborhood with such tales as the backdrop, having never personally wrought gold from handspun straw, nor met a god walking in the flesh. Even as the midwife with an ailing son mixes the wise woman's prepared tincture, she does not consider herself to be enacting a minor blessing by her own hand, but merely the grateful recipient of the old crone's alchemist gift. The young monk on his morning run does not think twice about the cadence of the ritual chant which draws his breath into naturally rejuvenating patterns to ease later soreness and muscle aches from training, he attributes each healthful recovery to his boundless youth and vigor, begrudging the elders for wasting both with such trivial exercises and memorization.

Views on the "thaumaturgic Arts" are primarily an artificial construction penned by the powerful and well-connected, formed across secret societies, by hidden rituals or within college academies. All of Creation is heavily steeped in magic, from the humble seamstress to the highest king, but the most prominent avenues for experiencing it firsthand are deemed esoteric affairs by controlling authorities, the products of irrational nonsense and frequently dangerous to behold. Impressions which are easily associated with terrible forces of misrule and dour folk tales of lurking beasts, which fly in the face of a young girl whistling up a flock of sparrows to cavort and dance though the fields. It is cast as the specter of something foreign, uncontrollable and frightening, and by having the wealth and prerogative to gamble with such things often enough to gain an understanding, the elite of society are typically the first to set the definitions of what is truly "magical" or not.

Invocations of sympathetic images, symbolic gestures or codes can nevertheless be performed by anyone with a rough understanding of the methods, creating brief favors and banes not dissimilar from following a household recipe or formula. Indeed, many such practices are rudimentary "kitchen magic" affairs in thaumaturgy, which make use of everyday household items or tools rather than the unsavory ingredients and lengthy incantations so popular in old legends and campfire stories. By some cultures this distinction is ignored entirely, where cooking, brewing and the assorted variations thereof hold an air of minor sorcery, both in preparing meals for discerning palettes and insuring the preservation and storage of what remains. Many a potion-peddler or witch woman harbors a deep culinary interest, and are often sought out by neighboring communities to help enact worthy feats of gastronomic skill to turn aside the threat of harvest spoilage and famine, or to render a most-pleasing offering for an especially fickle spirit.

But in hedge-magic practices, the knowledge of circumstance and harvesting methods carry greater significance than understanding what particular combination of seasonings can be used to convey sweetness to meat in lieu of sugar. Herbs gathered to brew a natural elixir are rarely very special or exotic as ingredients alone, but merely the medium by which through magic becomes expressed. Symbolically-resonant contexts like the month of year, the family hand who plucked the stem, and during what time of day conspire together to create a ritually potent admixture from these sympathies. A typical schoolyard tale to covertly secure the love of another demands one must jam a metal lock with a slip of paper marked with the subject's name, and to bury it beneath the door threshold, rooting the intended target to the owner's domicile. Souring the milk of a rival's prize heifer may involve rubbing the cow's nose and brow with ground lemon rind under the light of a full moon, transferring aspects of the fruit to the animal by invoking Luna's mischievous gaze.

The duration of these small rites without constant upkeep is usually only so long as the weakest physical component left whole, and thus washing the face of the cow or waiting for rain to bleed the penned ink within the lock is the easiest means for the disposal of invasive low magics. In truth many hygienic traditions demanding regular washing of the body and home, burning or relocation of daily refuse, dietary standards or purification for foodstuffs with salt and boiling, and strictly enforcing the separation between living, work and recreational spaces may date back to ancient methods of preventative curse-breaking. That some practices have grown to become casual, if not enjoyable mainstays of modern life merely affords longstanding communities a safer and more stable backdrop to endure than backwoods peasant hamlets or city slums left to eke out rough and unpredictable existences surrounded by squalor, theft and filth.

Sometimes the magic of these practices stems solely from the act of performing a ritual creation, leaving the product which results as a perfectly mundane object. Sailors of the West are extremely familiar with the manufacture of curse-cord, lengths of twine or rope representing a person's life knotted at various intervals to suggest a series of impending injuries, accidents or foreboding times of poor luck. Relevant components like feathers from birds, shards of bone, tufts of hair and green twigs are worked into each knot to apply more specificity to its curse, with more complex cords weaving "ladders" of misfortune upon the victim. But a curse-cord itself is an unremarkable piece of rope and refuse, and destroying it will not release the magic wrought by its craft. Instead each knot must be unraveled by the victim's own hand, manually regaining control of her fate and undoing the effort invested into the cord one gnarl of twine at a time. Cautionary mariner's tales abound with cursed ships with irreparably knotted rigging, left adrift by some unknown force and eventually absconded with by oblivious dupes unaware of the dreadful omens lying in the tangled mess of sails and rope.

Even into the modern age, some minor magics still remain lost or undiscovered to all save accidental practitioners, either due to the passage of time or simple ignorance rendering the ritual significance incoherent and meaningless. Without any knowledge of the underlying sympathies or intended results behind such actions, these small rituals and the inevitable outcomes easily disappear unnoticed into the curious habits and happenstances of daily life. "Dumb luck," as many would attest it be, too world-weary or unwilling to imagine something miraculous has happened in the unlikeliest places. The housewife who was taught to score her dough a certain way before baking, unaware that a more carefully applied marking stops the bread from burning beyond merely allowing it room to expand, may infrequently find one of her loaves has baked far better than the rest with no inkling as to where the difference in preparation lies. A tired smith who absentmindedly fashions new horseshoes by timing out his flagging hammer blows alongside the local temple bell may find this pair uncommonly resistant to wear some months later, having forgotten the circumstances of the construction entirely.

Without an unlimited supply of dough or unshod horses to compare these results, the easiest explanation seems to lie in an improperly built communal oven, or a horse who wasn't worked quite as hard as the rest. Only educated savants with the time, knowledge and resources to investigate these inconsistencies further have any chance of aligning cause and effect together, rather than survive from one meal, working day and unexpected ritual to the next. In larger communities where thaumaturgy can be approached as a valid occupation, many alchemists, astrologers and geomancers can gain sponsorship for exploring various projects and studies on the subject by taking on tasks provided by the local state authority or aristocracy. These tend to monopolize available research time, however, and the true tragedy of this arrangement then lies in how many such an aspiring savant will find her wealthy patrons to be far more enthusiastic about funding new and more potent concoctions for cheaper recreational drugs, methods transmuting coal into rough diamonds and other expressions of prestige than baking the most consistently ideal bread loaf.

Magics orphaned from meaning can also become so commonplace enough as to be equally invisible to all save the learned or familiar. Efficacious patterns and sigils proof against disease or insuring personal protection are embroidered into blankets and ceremonial clothing, painted on barns and over doorways as nothing more than traditional crafts and artwork to the unsuspecting practitioners. These unexpected benefits are often also dismissed as luck or auspicious circumstance, and many a threshold warrior-queen wears the ancient regalia of her people so laced with forgotten symbolism and minor enchantment that it doubles as spiritual armor. Songlines to lost cities or treasures, purifying incantations or spirit-sealing oaths persist through the centuries in lullabies, sea-shanties and nursery rhymes, seemingly nonsense phrases but merely removed from the place of power or situation which grants the necessary context. When these practices cross-pollinate through cultures and mutate into new forms, only the most worldly scholars can successfully derive meaning from the constituent parts.

For cultures with the requisite living memory, having accumulated a practical understanding across many decades of life experiences by esteemed elders and recorded in communal archives, known and proven folk arts and superstition become passed down through each generation as a matter of necessity, ingrained as cultural institutions by way of oral teachings or homespun wisdom. In many ways this is accepted simply as the common routine inherent to upkeeping a rustic way of life, no different than leaving ones shoes outside the home to avoid "tracking in" unwanted spirits or illness, and that is how it has always been. Near the deep wilds where demesnes flourish at the crossroads of powerful dragon lines, fishing hooks and baited traps might be wrought from cold iron or the bones of natural predators, in an effort to repel ensorceled fish and game capable of striking up a bewitching tune or begging for its life in exchange for nebulous favors. Slaughtered animals might be laid to rest in the foundations of houses or dried and suspended inside walls to deter and distract supernatural interlopers, while festival garlands and ribbons are annually hung throughout the village to clear away the lingering haze of ill-will and guide the essence of the land into bountiful and pleasing shapes.

Enduring traditions like these arise from many places, in how a people interact with the landscape and wildlife to embrace or ward against encroachment, the values of the community towards the privileged and the downtrodden, and the ways these things may shape the outlying supernatural environment and its host of spirits. In lands where risk of possession is high, large and staring eyes may be painted on everything from doorways to cups, offloading the demand for continual vigilance from the people onto inanimate objects so all might live free from fears of a spirit slipping indoors unseen or down the throat from a careless drink. Often this magic, found in the knitting circle, the seafarer's prayers and the tilled field, is the only means available to assert some measure of certainty and stability in the face of otherwise inhuman or impersonal forces commanding power where civilization runs thin. Though the furthest-flung communities at the fringes gird its members with garish and intricate rites to draw out favorable circumstances in health, wealth, relationships and livelihood, there is just as often attempts made to prevent or help moderate the severity of unplanned crises by evading supernatural notice.

Where mere-human actors are powerless to intervene, ritual names are the last line of defense, and many of Creation's peoples treat naming of the young as indicative of what manner of attention the child will receive from fate and the gods of heaven and earth. Unlike those who would see a name as a display of social class, prestige or family esteem, the use of banal and unassuming naming traditions describing objects, landscape or domestic animals, like that of "stone," "creek" or "ox," are given to foretell a peaceful, low-profile life. Humble origins perk the ears of no passing fair folk, no whirlwind of prophecy will sweep down and disorder the lives of growing families, and cases of mistaken identity mean that wildly uninformed spirits will be driven to aimless frustration seeking-out or avoiding a much-valued "Dog" within the community than a human child of the same name. These short titles may be embellished later as a protective or wishful measure once childhood years of vulnerability have gone by, during grave sickness or before a life-threatening event like warfare. "Old" Stone and "Mighty" Creek are set as challenges made to destiny, hopefully bending the heavens in some small way to allow the young a chance to fulfill these titles, just as "Defiant" Ox might be so named at the completion of harrowing adulthood rites and permitted entry to the warrior caste.

In populous cities, the connection between restrictions on education, easy access to expensive reagents or available time to perform repeatable experiments, and the codification of beneficial low magics typically means that various levels of thaumaturgic understanding will be split across social and economic lines. Each societal class of a region will each have a particular magical perspective, reflecting in some way the natural privileges afforded by birth and cultural bias. The more brightly inequality and unrest burns in the hearts of the people, the deeper folk practices will worm into the expressions of brewing conflict between those who have and those who have not. Downtrodden members of society will frequently turn to rituals which bring vindictive conjurings and malign spirits to bear against oppressors, while the privileged few will use this as evidence of the subhuman destitute, continually working to cement unearned wealth and high-standing through a slew of precautionary blessings and home remedies on-loan from prestigious local magicians.

Secret wars backed by superstition and ritual regularly play out no differently between the back-alleys than noble-born courts, when the ultimate goal is to make it through the day with skin intact, no matter what the looming threat might be. The messily scrawled tag of a street gang might be an alarm warding or curse to rivals and outsiders who trespass without warning, fueled by magics just as potent as the philosopher-queen's astrologers reading the stars and burnt cracks in scapula bones to find evidence forecasting decades of her unquestioned rule. Both seek security which cannot be obtained by higher walls or sharpened blades, but while the gang seeks to know and contain the movements of today's new enemies, the savants look further ahead to certainty of future employment and the chance to use the results to garner more of her majesty's good graces.


The Spirit is Willing:

It is extremely rare for a god or other spirit to openly manifest before mortal eyes, but these invisible presences influence all walks of life to some degree or another. Where the encroachment of spirits are most commonplace, rough distinctions like "terrestrial god," "demon" or "elemental" are all but unknown outside of scholarly texts. The vaunted celestial incarna are distant beings of great import which the average farmhand might well be aware of, the Sun being powerfully Male and the Moon as adaptively Feminine, but not things to concern herself with overmuch, because placating the field gods in harvesttime is a more pressing matter. This is not due to willful ignorance, but a distinct shift in priorities, how time spent trying to accurately classify the powers at hand may be wasted in the attempt, when discovering a means to outwit or evade these predations is considerably more vital information. Particularly because how or when such a creature chooses to appear may thwart any attempt at scholarly rigor, and not for want of trying. Spirits may be both present and all-pervasive, the winds in the trees and the roots underfoot, but without any certain method to tell a benevolent force apart from an antagonistic one before it exerts itself fully, anything possessing a modicum of unearthly presence is given a wide berth and fortified against like a natural disaster.

The greater population of Creation regard most spirits to be approached not unlike feral powers of the wilds, untamed and unpredictable in character, though once witnessed can only be avoided or appeased until such inauspicious attention mercifully passes. Acknowledging the abode or trappings of a yet-unseen spirit is taken as actively calling forth the creature to respond to the intrusion, so averting the gaze dutifully or practicing other forms of conscientiously situational ignorance for personal safety is instilled very early in the young. When a brilliantly radiant nude strides across the far lakeside with nary a ripple, the quick-thinking seek out other locations for night-time fishing, much the same way playing dead is advised to cool off the curious instincts of a riled grizzly bear. Witnessing the material form of a spirit even from the corner of the eye typically means it is too late to run, and the victim can now only rely on her own cunning to evade falling beneath the creature's sway.

But polite ignorance is not a certainty, and while not all supernatural encounters may come with hostile intentions, this situation is almost always the worst of all possible circumstances. Unopposed by talisman or Charm, a spirit is invariably the dominant party of any exchange, an overwhelming force of personality or physical might which demands recognition. The rare well-meaning or considerate spirit is still a creature whose mere brush decides the fate of an unfortunate mortal by whim alone, and only those found or recovered thereafter have had anything to add to the growing histories of tall tales and spirit interventions. Not many would stake life and limb on the unknowable chances of becoming either the morality lesson of a grim urban legend, or the punchline to a bawdy drinking song.

Nature carries powerful sympathies in rural outlands, and to Threshold homesteaders and nomadic tribes, specially massive or exotic animals like siaka, tyrant lizards or furnace rhinos are interchangeable with unintelligent but potent spirits. The more these creatures either become emblematic for the community on mastheads and shields for luck and strength, or bedevil it through various hardships and associated dangers for sharing contested territory, this leads to accompanying worship of the animal as an almost symbolic god. Graveyard sites for such beasts are viewed as suitably holy or supernaturally-resonant places, shunned by all but the rebellious, faithful or mad. Natural paths worn through the forests and underbrush are seen as auspicious shortcuts but dangerous to behold, as possibly claimed by other spirits who view the animal which carved it to be a form of envoy, if not walk astride the beasts as kin. Shrines might be erected at the entry and exits of more regularly frequented trails where heavy wagons and riders cannot travel, pledging tithes of prayer and thanks to the spirit and its animal brethren for this tolerant permission to allow mere mortals uninterrupted passage.

Hunting, killing or potentially eating one of these chosen beasts along the path is cause for great concern, as the insult could undoubtedly be remembered by the spirit for generations to come. Alternately the spirit might use the lifeless flesh of the beast as a conduit to transfer a particularly morbid curse or disease onto the one responsible for shattering the serenity it desires. Every village holds at least one tale of a hunter who took a careless buck for a lark and left it broken by the wayside, only for the dead beast to knock upon his threshold door each midnight thereafter. Continually protesting in a shrill voice begging him to finish the hunt and eat his kill, it moldered more gruesomely each night until the former hunter had gone mad and shut himself away within his home, starving to death in paranoia of the remaining meat stocked away in the smoke-house.

As suitable precaution against similarly harrowing misadventure, many nature trails and backwoods roads will be carved to feature some manner of rest area or campsite atop a nearby hill or scenic overlook, placed exclusively for the purpose of mindful deference to wandering herds or hunting grounds. Even common prey animals like wild goats or browsing wildebeests might even have some defiant protector lurking just out of sight, waiting for the chance to play the predator. To spot the procession from leagues distant means the chance to traverse a wiser course at a more favorable time, hopefully to avoid spooking or unnecessarily crossing paths. This location will often mark another makeshift altar or border-post shrine to the spirit, arrayed with local symbolism and iconography of the beasts and god which must not be disturbed on fear of reprisal.

By existing in liminal spaces between the earth and sky, or land and sea, species of flight-capable birds, airborne insects, amphibians and marine mammals of all kinds are seen to be fleet messengers of regional spirits. Reading the augurs of these animals to gauge the master's temperament takes a special kind of observant skill and familiarity. The migrations, scarcity, hostility or skittishness to flights of birds, pods of dolphins or clouds of locusts are weighed very seriously when approaching or residing inside the territory of a known spirit. However, presence of a rare breed or unseasonable animal might also serve as a special omen even when these tells go unseen.

Dramatic coloration such as blood red, midnight black and albinism in beasts of all kinds are chosen by spirits as especially favored and eye-catching for this reason, and will look sourly on those who would drive away a living representative of its sovereignty. Oftentimes this creature is a summons, carrying the delivery of a blessing or curse, or simply an overt reminder of who dwells beyond the footpath. On the other hand the crafty host might viciously hate these certain animals as the eyes of an opposing spirit or rival worship for comparable reasons, and demand a regular sacrifice whenever one can be found as a form of 'toll' for continued protection and tolerance.

Regardless, the appearance of these beasts signals one key thing, that any human interloper has walked into the midst of powerful beings, and how she responds to this attention will determine the manner of upset she represents against the local spiritual hierarchy. Many far-Eastern spirit courts do not enjoy seeing the wilderness encroached upon heedlessly, and so will call upon hordes of tiny stinging or biting insects to harass would-be explorers with rampant illness and hardship. Dog-sled mushers in the North know to heel and find protective cover for the night at the sight of black moose on the nearby ridge, knowing it heralds a biting blizzard intended to turn away the entire team toward some half-frozen lake or unseen cliff buried beneath the drifts of snow.

Guildsmen canvasing the Hundred Kingdoms know all too well the unspoken courtesy found in these kinds of traveler's tales, and regularly employ regional guides and mystics to read natural signs like that of a lone woodpecker rapping intently against the side of a horse-drawn caravan at daybreak. Such an omen in the North implies nails driven into a fresh coffin, foretelling death of the driver and occupants should the road be taken. Rarely does a caravan struck by such ill-portent depart unless the bird alights once more, this time upon the roof before disappearing back into the canopy. The gesture can then be interpreted as simply a sharp warning, and the bird's flight takes away with it any poor luck cast to those who would cross the spirit's domain without care.

However detached from the mundane realities of the natural world by distance, strange trends in developed areas can also be attributed to the territorial displays of supernatural creatures. Before houses, markets and roads, the land was populated by magical forces prior to any mortal inhabitant breaking ground, and many still linger on at the bottoms of wells, in tall attics and under old bridges long after being pacified into slumber by the earliest settlers. It does not take overmuch to appease or bribe a prospective domestic spirit for the use of its domain, with offerings of shoes, animal bones, old coins and trinkets secreted away into the new home. In many cases a skilled architect must know a bit of ritual herself, laying stones for both load-bearing strength and in accordance with local geomancy to insure the structure is not an eyesore to the sensitive creature. A well-constructed building or plaza may even earn the loyalty of such a spirit, who now views the affair as a monument to its esteem and will nurse a protective ownership of all which walk inside the grounds.

The most common motivations for a freely-roaming city spirit causing mischief are seeking adulation, respect, and most of all submission to its fickle moods as a superior being. Reading and appeasing the ofttimes conflicting demands of multiple encroaching spirits can be viewed equally akin to predicting inclement changes in the weather, with local occultists and religious figures working to fortify against other such baleful occurrences in the future. A steady rise in thefts or flaring tempers could readily be some malicious force ratcheting up desires and tensions over time, the mysterious deaths of livestock in the fields might be a wayward spirit seeking a stipulated sacrifice and displaying its favored method by crude example, or the terrible nightmares plaguing local men could be seeking congress for a godblooded heir, among other unhealthy environments intended to draw out organized deference and groveling in the attempt to beg clemency from this imperceptible assailant.

In small villages and hamlets not notable enough to have gained the attentions of a protective spirit or lacking any lasting magical traditions, responsibility regularly falls to a wise town mayor or chieftain to move quickly and consult the nearest oracles on ways to adapt her daily affairs and local services around the disagreeable whims of such a wandering spirit. Time is of the essence, lest these predations throw the routine livelihood of the community into disarray, like fouling up ongoing plans for the renewal festival to reinvigorate the spring harvests. Sometimes the solution need only be a clever ruse preying upon the considerable ego or blind-spots of the proud creature, such as granting symbolic invitation as an honored guest to an upcoming special gathering designed explicitly so the spirit would never rightly attend, or promising the firstborn child belonging to an elderly wise-woman who has never married. The mortality-ignorant spirit would never know that she has long-passed childbearing age, and the difference would elude it until death takes her and voids the contract.

False gestures such as these are often all the recognition necessary for appeasement, scratching the needy itch which demands mortal supplication, and causing the self-important spirit to take the welcome opportunity to publicly refuse or accept in an equally symbolic display of superiority before departing. In-keeping with the desire not to be seen, these comings and goings are rarely ever dramatic moments where the spirit manifests in full glory, but concluding any such business with snuffing-out the ritual bonfire to the last ember, wilting all the flowers upon a particular tree, relaying thoughts through the death-cries of a chosen animal used in the proceedings, and similar shows of curt dismissal. If the local authorities have performed admirably, the average townsfolk are often unaware that a spirit has even attempted to make a stir, beyond what can be attributed to strange moods and flights of fancy in the daily doldrums.

More intelligent spirits with higher ambitions towards regular worship and integrating into the belief system of the community are mindful enough to not stretch these demands too far, often insisting on a minor holiday celebration, annual tithe of local goods or contract of service on one or more nights of the year. The immediate potency of such worship matters little when carried word can send these symbols for power and litanies of praise to distant lands, beneath notice by the agents of heaven, where simple acts of spectacle or appreciation practiced in ignorance can cast a wider net than the spirit itself ever could muster. Exerting too much supernatural strain upon this adopted community without giving back some blessing or benefit holds a risk of being made known to the populace, who would take the entire affair as some form of curse or malevolent sorcery having befallen the town, paving the way for a more cunning but pragmatic spirit to conquer this territory through force of ideals.

Spirits looking to steal anothers worship or take a sizable cut of this observance often play the role of savior-figure, presenting a kind of counter-offer through dreams, heavenly signs or other omens. The goal of the message is clear, the new management will drive out the boorish and unsubtle creature by force, for the simple price of obeying its own whims and peccadilloes in an informal protection racket. Rarely do spirits inhabit the territories brought into its domain this way, preferring to stay distant as a lofty overseer or lord with a fittingly grandiose title befitting the increase in esteem. Out of respect or fear the community oftentimes makes a local "home" for the spirit anyway, if only in the abstract like a ritual altar or decorative house furnished to the spirits tastes, set somewhere inaccessible or sacred to deter curious petitioners.

The least fortunate of such conflicts may not even be forcibly ejected by another spirit, but a contracted hedge-magician or shaman passing through, capable of applying supernatural leverage the community cannot and souring any potential inroads it could have gained by swaying the populace further. In threshold territories closest to the Scarlet Empire, the mere mention of an Imperial Magistrate coming to investigate word of untoward mystical happenings quickly forces a spirit to drastically reevaluate her approach. Surrender is the easiest method of escape for the canniest of these creatures, making a grand show of its own exorcism or banishment before flitting away into an open pouch, ritual water-tankard, or even the shadow of the would-be hero, using the ignorance or inattention of its hapless dupe to carry it away to a less contested territory. Equally many have guessed poorly for a hiding place, just to be bound within a brazen flask, enchanted snuff-box, or stolen shadow laid as a trap entirely for this purpose.

Beliefs perpetuated on baseless superstitions rarely stay that way for long, as opportunistic spirits will quickly find whatever means necessary to align unmoored rituals or customs with the acknowledgment it seeks. The farmer who spoke too proudly on the fanciful gardening methods underlying the impressive size of his prized cabbages, only to be challenged on his statements by the skeptical runner's-up, might be saved by a harvest spirit seeking to help perpetuate the lie. A traveling charlatan masquerading as a prophet who plies her trade too noticeably can be left at a loss when her "divine message" takes on a mind of its own, complete with genuine visions and miraculous occurrences, jeopardizing her scheme to flimflam some wide-eyed country folk and skip town with a fistful of silver dinars.

With more powerful falsehoods and the greater number of fools brought into the fold, self-interested spirits will seek to actively recruit these imposters by leveraging the secret truth against a permanent priesthood position. For those who agree and become the spirit's right hand in the community, crates full of sparkling water shilled as beauty tonics, unprovable tall tales of impressive feats, and cults founded on false pretenses blossom into the real thing in short order. Of the stories which have drifted into folklore and legend, many come from the deathbed confessions of former preachers and rural clergy across the centuries, carried to new places with different value systems, and the factual account of spirit-extortion then splits into countless regional variations denoting particular fears and prejudices. But if there is any single message these stories all embody equally, it is this: Those foolish enough to invoke a greater power are those most likely to be consumed by it, one way or another.
 
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Dif Essay: Folk Magic and Superstitions of Creation: Part 2 - The Miracle-Working Class
How do you make "skilled magic" something rare, notable and suspicious in a world as steeped in supernatural trappings as Creation? You make it into a luxury good and applied art skill, and let the harsh realities of Creation life take things from there.


Folk Magic and Superstitions of Creation: Part 2 - The Miracle-Working Class

Despite, or perhaps because of the pervasiveness of mundane magics, the needs of a community to grapple with mysterious creatures and curses have often looked for guidance towards learned spiritual teachers, leaders or elders. In troubled times, the most reasonable thing is to petition the wisdom of the local sages, conjurers and faith healers who practice something more professional than the simple home-remedies or handicraft available to a homesteader's lot. Outside the lands under the influence of the Scarlet Empire, with temples to the Immaculate Order upholding the local harmony of all things by force through a well-practiced exorcism or spirit-striking kata from an itinerant monk, the majority of Creation finds welcome aid from a collection of idiosyncratic savants who have nonetheless made notable careers and livelihoods out of the magical detritus which smooths or impedes everyday people's lives.

Through typically seen as more unusual or eccentric than her peers in more customary professions by her association with spirits, visits to well-regarded magical practitioners are treated as not very much different than seeking out a properly-trained shipwright to patch a leaky skiff, simply a matter of the right person for the right job. No mortal willingly delves into the unseen world and its laws for longer than necessary, when the risks of failure and price of supernatural dealings indelibly leave a lasting mark on the incompetent, but for many miracle-workers this is one of the few means to create a safe and stable life for both herself and the surrounding communities. There are always those who fall into the practice for various reasons unprepared, be it accident or happenstance, some means of spiritual calling, exploiting a curiosity of birth or even the simple reckless need for regularly-paid employment at all costs.

Most common of all is the last of these, the practices of cunning folk, collectively a group of wise-women and hedge-magicians sharing little more alike than practicing her skills and arts for a small fee and the increased status of a thankless job well-done. Rarely is this title the name she takes for herself, usually something more illustrative of her methods, like enchanter, soothsayer, witch, oracle or augur-reader, or grandiose to match her own pride, like "the Virtuous," "the Magnificent" or "the Incredible." Often one fills an absent role in the community with her ritual work, such as preparing elixirs and talismans for the sick and injured where the village lacks a resident physician, or invoking supernatural readings of the stars or winds to locate criminals, missing persons and stolen objects or livestock where the land is lawless to all save the strong. Cursing with aches or beguiling a foe with a love draught or incantation is not beyond her power, should the price be right, but most cunning folk pursue the craft in an effort to release tensions and conflict within her community, not pit neighbors against one another.

Knowledge of the necessary magical traditions are passed down within family customs, apprenticeships and self-taught through hand-copied tomes of mystic lore, if not simply picked up by watching or stealing the rituals and craft of other cunning folk operating nearby. Because like any business, the sense of competition between practices is quite real, and often folk practitioners must seek to dazzle would-be clients through a sprawling variety of practical remedies and services learned from a multitude of prestigious and fictitious foreign schools, an impressive sense of costuming or performance skill belying membership to an elite society or partnership with a powerful spirit. Something as mundane as a far-reaching reputation for guaranteed success can work perfectly fine, but its considered wiser to hedge the bet where one can. Displaying a measure of showmanship carries with it an equal sense of skepticism from her petitioners, however, when the transitory nature of a palm-reading or cure-all herbal tea requires a significant amount of faith that there is even genuine magic present in the working being performed.

Accusations of deceit and quackery tend to follow the cunning folk, either from displeased former clients or religious authorities looking to undermine support in local folk arts and bring attention back into the more organized cult services or regional priesthood which these low magics either eschew or outright ignore. Entire cities may regard the occupation as one filled with con-artists and cranks taking advantage of passing rubes using parlor tricks and silver-tongued suppositions of magical power. While not exactly wrong, this is still a simplification of the truth, when a cunning man or woman will often use a primary skill like divining horoscopes to justify alleged expertise in other related fields, like omen-readings or astrological cursing. Knowledge from one is often just enough to fake the other, within a reasonable degree of accuracy. Presenting this as a little-known technique of secret Lookshyan blood magi, regardless of the true origin or whether such a thing really exists or not, is seen as no worse than a frugal chef spicing up old meat for new customers.

That no magic lies in these other, for-show rites is less of a hurdle than it appears, when frequently these will still be shown alongside proven magic and legitimate appeals to benevolent spirits on the client's behalf. It all comes together as parts of a comprehensive "package of services" to explore several plausible angles against a task, and soothe both the kinds of psychological and spiritual worries which had required a magical solution to start with. Belief in the work is a critical element of the client accepting "solve it by magic" as something valid when faced with life's problems, and only the most droll occultists do not practice a bit of flair to help encourage wonder and relief, rather than leave clients skeptically brooding about wasted money on wishful-thinking and a handful of dubiously inscribed lodestones. Oftentimes this faith in wonder is all her client may have to rely on, and the resultant take-away when the subtle influence of her craft may only be recognizable as meaningful in retrospect.

Some enterprising folk extend this further to physical acts of treatment or execution, like parceling off part of the ritual to the client as a "final step" to be completed by hand alone or in secret to affirm the realness of the magic she has worked. Blunt physicality can also be used as part of conducting the rites, such as giving the client several specially-brewed poultices during negotiations for blessings, to be applied in a specific order, or shocking the petitioner by slicing her own palm open to draw the ritual blood, among many similar ways of tangibly grounding her methods as something more than just airy notions of ill-defined change and overblown significance. It is this kind of appreciable weight which allows the common townsfolk to believe, truly, that power to change one's fate and circumstances lies not purely in the domain of gods and the chosen heralds thereof.

Skittish local attitudes and overbearing institutions like the Immaculate Order mean not all cunning folk stay rooted to a particular people or town, and many freely associate with the expedition teams of prominent scavenger lords, helping plot out region-spanning campaigns of lost treasures and gilded mausoleums by divination or investigation and guesswork. Caravans and shipping voyages regularly hire on errant folk magicians seeking other lands, as guides or simply a useful hand in preparation for supernatural inconveniences. Sometimes several families may gather together and form a traveling collection of wagons or riverboats constantly on the move between major cities or landmarks, with the most nomadic of these peoples taken to peddling wares and services from atop horse or camel-back. In the Threshold fringes the protections garnered by a roaming band of cunning folk can be the safest method of travel there is, and families will make regular stops to take on odd jobs and resupply, ferrying a farmer's plentiful herd to market or acting as an escort to pilgrims leery of the roads when news of roaming outlaws abound.


Get Rich or Try Lying:

The cunning craft is not an especially challenging skill to practice, being simply a more performative and formalized administration of home remedies and petty conjurings, and many independent folk magicians start initially with no exceptional background or training beyond a handful of rustic truisms and high hopes. All that is required of a would-be practitioner is a nigh-obsessive willingness to experiment with known supernatural resonances or ritual sympathies, and a penchant for survival and improvisation when something doubtlessly goes wrong. This is where the true price and difficulty of the cunning craft lies, carving out each inch of her understanding with meticulous time and effort, or resort to mischief and filch the insight from those more knowledgeable at what she seeks. Trial, error and no small degree of underhandedness or personal risk is necessary to spin an entire professional career from merely a book of ancient hymns and an amulet talisman containing dried fruit peels, incense and the sharpened old tooth of a truthful man.

Though by all accounts ritualism is more about the craft than the user, and thus available to all peoples in every walk of life willing to take the chance, small sparks of incidental magic are typically not a panacea for all the ills plaguing a budding practitioner's life. Yet many an amateur caught up in the mystique of her accomplishments might see it as the breakthrough finally needed to help achieve her dreams. To leave her backwater town behind, to cure her love's wasting disease, to escape an exploitative job or crushing poverty to gain the money and fame she truly deserves. But oftentimes even someone who possesses "the knack" for clever combinations of ritual and the discovery of new formulas may nevertheless find her progress stymied, by her costs outstripping the ability of her market to pay, or even the simple obligations of life and demands on her time. The forge still needs tending at the smithy, the years harvest must be planted in the fields, and family or social responsibilities will compound with regular daily chores to drive her workings into after-hours and darkened late evenings as the only place she might ply her ambitions in peace.

Establishing herself as an independent occultist frequently demands the underprivileged and unsupported must close herself off from these material distractions to excel, jeopardizing the food on her table, the care of her loved ones and the roof over her head in pursuit of theoretically-profitable or life-altering ritual ephemera. During times of less-than-ideal circumstances, like flood season, drought or a harsh winter, devoting whatever free time available to anything but survival is the hallmark of a madwoman or a fool, especially in pursuit of small miracles. Thus quick-wealth schemes, hopes for an instantaneous change in health, lifestyle or social status rapidly fall by the wayside as complications and obstacles mount, forcing the jaded would-be practitioner to admit that magic itself is merely a tool, and not the mystical ascension or supernatural equalizer she was secretly wishing for it to be. Most go on to quietly retire from the field, taking these briefly learned skills and adapting that knowledge to her primary occupation as something of a trade secret to make ends meet.

Being known for growing the sweetest apples in the region, as the watchmaker whose music boxes never slip gears or need tuning, and similarly niche notions of local esteem might not be the life one plans for, but it is certainly the most attainable of the options within the reach of a mere mortal. However, developing these rituals for practice in an unrelated vocation is no mark of failure, when these makeshift 'hayseed magics' comprise the largest base of incidental thaumaturgy in Creation. While not codified or performed with the same pageantry as a cunning folk's art, minor blessings, alchemy and enchantment are often the backbone of a local economy or pride of the village when allowed to gain traction outside of the original purpose. With the sudden windfall of regional interest and trade, smaller towns and hamlets may even be renamed to be reminiscent of this valuable export, sporting new titles like Founder's Kiln, Cobblebrook or Brightiron, to help draw in fresh business partners and job-hunters alike.

But not all low-magic grows from a hardscrabble lifestyle, and most major urban hubs play host to at least one longstanding magical tradition laying claim to the legacy of some long-forgotten hero or mighty sorcerer. While the public standing of such bloodlines and organized education may vary in the eyes of the populace depending on the region, established groups of professional cunning folk will still regularly use this not-insignificant clout in local affairs to control who may or may not also practice within the area. Most unaffiliated magicians will be given the option of a simple financial partnership or protection racket, with any refusal unceremoniously run out of town as hucksters and cheats, unlike the sterling reputation the group has developed within the community. Sometimes those with notable skill may be invited to join up as an honorary member, though due care is taken to find new blood who improve the public reputation of the group. The main difference is normally accredited to the method and source of magics, because the centuries-tested arts of a well-regarded master thaumaturge passed down from disciple to disciple engenders a greater impression of trust than any old hedge-exorcist from an annual caravan, blown in with threadbare socks and a shaker-bag of chicken bones and corn seeds.

Often very little is different between the urban cunning practice and that of her rural peers, save that allusions of social tolerance mean her production values and operating costs can go higher without the oversight of authorities. Fittingly so, when her ingredients, tools and performances are more exotic, blending together esoteric rites appropriated from far lands, the background she claims is more prestigious, and her chosen audience far more discerning and skeptical of false confidences or sleight of hand. Education is rarely much dissimilar either, though owing most to the matter of focus, and financial security or patronage playing a significant role. While country folk are first learned in the ways of wrestling goats and chopping firewood, the urban cunning craft is typically taught from a young age at specialized occult schooling or in the family ritual trade. Moderately well-off households who practice or have enrolled the child where the proper rites can be instructed often do so at great expense, supporting this early ritualist career until either the high standards held by the school or eldest among the family are met.

Once trained in the craft, the newly-minted cunning man or woman is allowed to take up whatever occupation fits best with utilizing this knowledge for maximum compensation, though usually with the presence of a spouse or sibling to add a greater air of legitimacy and professional reliability. Rather than having to build up from nothing, given sparse time to work in favor of basic subsistence, the practice within major cities is cultivated from the beginning as pursuing an ambitious profession with a particular entrepreneurial spirit, and priced accordingly for a certifiable magician working humble arts for commission rates. Normally these terms are only acceptable by the wealthy, calling in an acclaimed astrologer to dispel or forecast ill-fortune much as one would carefully select an artist to paint a lavish portrait, but poor clients may equally pool meager sums for a communal boon under the assurances that increased cost reflects a higher degree of accuracy and genuine magical ability. A well-known name can even draw in clients from distant shores, eager to see the rumored conjurings of local miracle-workers.

But despite a steady demand for business, it is only a rare few who can pay a suitable price for the services rendered by an occultist who values her time well, at the frequency her lifestyle demands, and most pointedly in locales where she must compete with other, more experienced members of her house or discipline. The common solution is to make her business private, seeking out employment with a rich benefactor and using this greater proximity to nobility, wealth or social power to give her practice both a measure of profitable exclusivity and security from changing public attitudes towards ritual magics as frivolous or even dangerous. Though this risks bringing her into comparison against wielders of 'true' thaumaturgy in the practical sciences, the aged scholars of culinary or medicinal alchemy and meteorological scribes with compiled tomes of meticulously-drafted weather charts, often she may gain an edge by preying on the ignorance and naivety of her patron to never realize the difference.

Ramifications of this agreement are often realized too late, because while a series of flamboyant tricks and petty blessings might win over a small audience of curious onlookers and desperate hopefuls without needing to change tack for several years, a generous patron supplying a stable income is going to expect more variety for her money. The contract of employment becomes something of an ongoing challenge, catering to not simply the demands for regular and concrete results, but to additionally increase the amount of elaborate flair and exoticism of the performance to justify the ongoing expense as a status symbol. To some extent, exploiting the cunning craft becomes another display of wealthy extravagance, warding the hull of a merchant vessel for the rigors of the sea with carefully painted goat-blood sigils, or reading the auspicious signs of her benefactor's good health in the shapes made by molten gold dripped into jugs of perfumed oils.

Satisfying the terms and organizing these intricate rituals can often be more difficult than conducting the magic itself, sometimes creating such tight scheduling requirements the practitioner is sharply limited from fully utilizing the social prestige she has ingratiated herself into. By acceding her skills to the whims of sponsorship, she may have inadvertently tied her practice to an inescapable career eking out meager wages fulfilling the dreams of others, especially where she deals with the matters of royalty or mercantile endeavor. But being privy to such powerful secrets, the knowledge of her mystical workings and the details of the ruling family or business, surely means she represents an extremely high-risk asset for potential enemies and rivals should she go rogue or independent. Faced with the choice between a somewhat comfortable lifestyle and a price on her head, the majority would conclude there are already too many dangers associated with occultism as an occupation without adding more because of misguided sentiment. Making a living means actually living, after all.


Ritual Behavior Therapy:

Unlike the shamanic traditions which characterize the untamed wilderness, the more mercantile cunning folk largely shun the greater supernatural elements of nature to instead focus upon clever mechanizations and significant people, especially the predations of one mortal on another through the use of ritualistic curses or alchemist recipes. As a professional extension of "kitchen magic," cunning craft generally forgoes the fanciful tools and litanies of cult practice or warfare rites for the most part, in favor of effective visual shorthand. Knives and scissors may be wielded to "cut away" illness, bad luck and pain, mirrors or painted weapons are wielded for frightening away unruly minor spirits, while ribbons, rope or cord get used for symbolically binding one person, animal or object to another, all for the sake of quickly conveying her magical intent to a receptive, if skeptical audience. This often includes some element of associated palmistry, astrology or scrying upon her subject, making the client a very clear participant in creating the purchased boon.

When streaks of crippling misfortune or injury run rampant through the community, the most likely culprit is assumed to be some manner of malevolent actor plaguing the good, gods-fearing townspeople with insult and indignities for some unknown slight. Whether this is an accurate assessment makes little difference, most cunning folk are still more than willing to trade good coin for occult services at healing, spirit-banishment and warding off inauspicious circumstance, even with the thinnest of excuses. Rhyming codas dismissing bad airs are spoken while binding limbs and stitching up wounds, braziers of sour herbs and incense are burnt as purifying smoke to keep curious bystanders at bay, everything she practices has some concrete benefit to her work beyond the ritualism and performance. Often she may wield no practical magic at all for the purpose of her aid, merely disguised with the trappings of mysticism, and not only for the sake of appearances.

Because the most astute of the cunning folk understand the results of these tangible efforts will be more illustrative of a lasting solution once the ritual is wrought and fears dismissed, and how her presence is closer to a reassurance that fell powers may not run roughshod over the community, should the need arise. "Magic" serves as both the dreadful suspicion which makes poor harvests and the deaths of prized livestock into the actions of a shadowy figure or sinister conspiracy, but also the peace of mind in knowing that embodied fear can be waylaid or overcome. By assigning life's hardships onto wicked external forces, her people are attempting to find reason in randomness, and relief at knowing those hardships are not the natural state of things. That there is more to the daily routine than backbreaking labor, savoring small victories while tirelessly persevering against the whims of fate. The foremost job of any ambitious cunning folk is to make that dreaming outlook seem the most sensible response in a world where gods walk, and preferably make a tidy bit of profit along the way.

In the absence of authority to dictate rural law, the cunning folk are normally called upon to establish the missing consequences for theft or vandalism within the community when possible, making elaborate public statements of cursing and foretelling a variety of horrifying ailments or dooms on the perpetrator unless what was taken is returned or recompense paid for what was ruined. Very rarely does this gesture need enforcement by more than word of mouth in the kinds of small villages and towns where cunning folk practice, typically home to superstitions all its own. The mere threat of such magically-enforced misfortune is usually enough to cause the miraculous rediscovery of important legal documents, payment of silver left at the doorstep by an anonymous hand in the night, or a tearful confession from misbehaving children about just how the local waterwheel was broken. Other times wishing down blights may be employed privately, as a contractual certainty against marital infidelity or spurious business practices, using the cunning folk as an impartial third party against future or suspected wrongdoing.

Missing persons or livestock are found by employing similar psychology, promising incredible luck and blessings upon anyone who would bring the wayward home again, particularly in situations when the petitioning family would have no means to pay a sizable ransom or reward, only the customary ritual fee. Sometimes the suggestion of an auspicious boon upon a charitable soul may even sweeten the deal of otherwise unsaleable goods like an old warhorse unworthy to stud or a run-down property, implying some greater destiny or significance than what can be seen by mortal eyes. Services for love, sex and relationship magics might be predicated on placing blessings on the subject to improve chances for a happy pairing, or using divination, mud-brick fortunes or wax-reading to discern the true name or appearance of the client's future lover... within a given margin for error.

The social contract of the community becomes somewhat dependent on the role played by the cunning folk to show, or at least give the pleasant illusion, that good fortune and happiness comes to generous people with fine coin, and bad luck finds its way to those most deserving. Forward-thinking practitioners who wish to do more than set up an overnight shop to fleece some dinars from pliable rubes will typically pay close attention to the gossip and material lives of her petitioners before making more than vague generalities in these domains, in the hopes her match-making or justice-seeking does not create more problems than it solves. Justifying the forbidden romance between two feuding families as something enshrined in stars or blown ash carries with it an incontestable supernatural weight to smooth over disputes, and rare would be the dissenting voice who cares little if her face becomes the next curse target the near-blind omen reader incidentally sketches with her fate-guided hand.

But in the absence of extensive scrying magics or rumor-networks, uncovering this wealth of actionable information is far more difficult than truly acting upon it, particularly in ways which would not out the ritualist as some manner of prying snoop or intolerable busybody to her prospective clientele. Assistance comes in many forms, but most cunning folk with any claim to true skill tend to employ a minor spirit as a familiar for the task. Stories of how such spirits come into agreeable partnerships with mortals are as varied as any cunning folk practice, from one allying itself with a mighty hero of the past and continuing this loyalty onward to every worthy generation thereafter, to a mischievous creature captured by a well-laid magical snare and offered something of a square deal. For all of these, the one thing in common is how it invariably comes back to a deliberate pact between the two, usually allowing the spirit free access to the community in ways which would be nearly impossible by its own actions. This pact is often formed via dreams or projected visions, whisking her senses away into its sanctum to discuss terms, if it even has one.

These minor spirits are often weak and dull-witted, representative of some disease or emotional malaise, and dependent on the practitioner to sustain it on the plights and fears of her community. Stronger spirits formalize this partnership better, demanding an equal share of recognition by the way of regular sacrifices, integration as a medium into her various performances and skimming prayers from those in need. But one simply cannot go bringing a spirit around everyday people's homes without causing a stir, so the standard practice is for the spirit to take up semi-permanent residence inhabiting a domestic animal the cunning man or woman may have on-hand. Barn cats, stray dogs and pets are common subjects for spirit possession as a makeshift spy, though enterprising souls may get away with substituting a chicken or goat if it would be more inconspicuous. More intelligent, proud spirits may insist on a more noble vessel, like a monkey, horse or even a hawk to move publicly as her eyes and ears, though this can make for a great deal more inconvenience when she must employ a highly distinctive animal as part of her practice, and claim no prior knowledge of its errant wanderings through town.

It is not uncommon for a spirit in this position to outlive its vessel by some accident or another, and while it may hold a preference on the type of animal host, the precise details matter very little if another is needed to fill the role. But to the common townsfolk, unaware that such a spirit exists in the ritualist's employ, and merely that her kind hold strange mystical ways and carry stranger terms when it comes to house animals and livestock, this relocation comes across very differently. When the practitioner comes to call and the "lucky cat" or "blessed dove" of her craft differs in size, age or even breed from one appearance to the next, despite being referred to and treated as the exact same animal, it simply gives more credence to the eccentric qualities of her lot, putting her faculties into question even if her practice remains sound. So long as her poultices still soothe wounds and the fortune-reading prices stay cheap, it stands to reason that whatever creature she has chosen to be 'lucky' still works well enough to give the proper blessings, and so is respectfully overlooked lest offense be taken.

But having a spirit on-hand opens up many new opportunities for an ambitious occultist, allowing her to go beyond simply heavily suggesting others confess to crimes, find or return people and objects, and abide by contractual promises. Instead she may actively send her familiar to investigate evidence and uncover signs of misdeed, sometimes culminating in making a grand show of retracing these steps with baffled authorities and bystanders in tow, constructing a roughly plausible tale for how she put all the pieces together from scraps of implication and her own magical awareness. Nowhere else does this potential come to the forefront more than being employed for the purpose of locating valuable sites and unearthing lost treasures, the considerable chunk of which contain legitimate sources of mystical power.

Not every member of the cunning folk is trained in scrying magics or omen-reading however, and of even those who are, the majority hew towards minor works of prophecy and reading sympathetic bonds between people, rather than exploring especially exotic forms of pathfinding and archaeology. But that typically doesn't stop anyone asking about the more material benefits to her supernatural sensitivity, and with an untapped market of glory-seekers at her behest, a smart and resourceful practitioner will find the right amount of vagueness and compelling truths to send her client off satisfied without having to pin down anything concrete about the journey. With a familiar at her back this becomes a much easier scheme, gathering up not simply useful intelligence, but perhaps an idea of the dangers posed by such claims to have remained undisturbed for so long.

Traveling along with the expedition can serve a dual purpose, not just providing her with the dashing air of an in-demand magician making waves in lands aboard, but also a welcome opportunity to observe something certifiably magical 'in the field.' While her employers might look sourly on pawing over the find itself, the magically-enriched surrounding environment, the method of storage or ward-sealed containment, even the aging dust or dirt caked upon the tomb threshold can serve as rare and valuable inspiration or ingredients for future conjurings. With a miraculous bauble in-hand the average scavenger lord isn't likely to care overmuch about handfuls of pebbles or paint-scrapings from ancient frescoes lifted from the site. Even more may even immensely pleased if she would consider several packs stuffed full with heat-powdered brick and petrified wood to be "her take" of the discovery, unaware of how as an occultist she may well have supplied herself with more ritual material than could be bought by even auctioning the trinket she was tasked to locate to begin with.

Such expensive prizes usually have some commiserate degree of danger involved regardless, if only in handling the object with a careful touch for fear of activating long-slumbering powers, which would place it well outside the interest of anyone valuing a safer, reliable payout for her contributions. If the find has guardians of some sort, be it supernatural or mechanical, then the remains or detritus of these are too worth its weight in gold... assuming there is someone else brave enough to take the first step and tackle the problem head-on. Should a find be considered too harmless, less scrupulous cunning folk may employ her own disembodied spirit companion to play the role of a lingering death-curse or terrifying gatekeeper, giving her the chance to improve her esteem by "banishing" the assailant and thus proving her unrivaled dependability to the expedition crew.

Upon her return home, the story of her exploits securing lost artifacts and perilous demesnes can easily feed into her growing reputation, now of a worldly and accomplished practitioner than when she left. So then the cycle begins once again, spinning new and more grandiose displays to back up her claimed status as a local figure of note, graciously offering small pieces of her experience to an unsophisticated crowd looking for the security found in heroes. Simple matter then to keep her audience in waiting suspense for her latest venture to far-off places, making her time and attention a scare commodity, and which keeps coin flowing into her waiting pocket with little effort.
 
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