Legend of The Five Rings Writ of The Wilds [PDF]

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Writ of the Wilds The Essential Guide to Wilderness Survival

Eric Thopson (Order #36229654)

Eric Thopson (Order #36229654)

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© 2022 Edge Studio under licence of Fantasy Flight Games. Legend of the Five Rings, the L5R logo, and the white FFG logo are trademarks of Fantasy Flight Games. Fantasy Flight Games and the FFG logo are registered trademarks of Fantasy Flight Games. Published by Edge Studio - Asmodee Group. 18 rue Jacqueline Auriol, Quartier Villaroy, BP 40119 Guyancourt Cedex, France. Any reproduction or unauthorized use of the material or artwork contained herein is prohibited without the express written permission of Edge Studio. ISBN: 8435407637641

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First Printing: February 2022

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Table of Contents

4 INTRODUCTION

6 6

Welcome to the Wilds What’s In This Book?

7 CHAPTER 1: The secret empire 8 Wilds of Rokugan Introduction 12 Yōkai and Spirits 13 The Elemental Imbalances 18 Shinomen Mori 22 Tattered Ear Nezumi 23 Shinomen Naga 32 Isawa Mori 35 Northern Border 36 Yobanjin 44 Tengu 48 The Dragon Clan 68 Temples

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79 CHAPTER 2: The Duty of Survival

80 86 86 102 104 107 108

The Dragonfly Clan New Schools A Revised Game of Twenty Questions New Advantages New Disadvantages New Samurai Heritages New Techniques

96 CHAPTER 3: Finding Balance in Disorder

122 129 135 138 140 142 144

The Elemental Imbalance in Games Portraying Monastic Orders Stories of the Strange New Terrain Qualities New Conditions New Titles Tenets of Bushidō: Sincerity

Yakeishi Province, 1123 The family-endorsed partnership between Agasha Etsu and Kitsuki Moriko did not start well. The investigator’s questioning brought the mystic’s taciturn attitude to a boiling point. The mystic’s quiet refusal to appreciate details rankled the investigator’s way of thinking. The resultant argument sent their host onto such a frantic quest for tea and food to calm them down that the house resembled a festival banquet, save for the loud and expressive rift between the two women. The villagers of Shadow’s Welcome almost preferred the ominous earthquakes. The women compromised with silence as they entered a cave in the hills overlooking the village. In the lack of direct sunlight, Moriko tripped in a sudden dip in the cave floor. “We are quite literally, Etsu-san, stumbling in the dark.” The joke grated on Etsu, and with an exasperated “feh,” she removed a vial from her wooden inrō and tapped it with a fingernail. The fluid material inside glowed with a pale, orange light. Moriko reflexively reached out and Etsu slapped her hand away, receiving a frown in return. “Curiosity is not a childish trait, Etsu-san.” Moriko rubbed her hand. “How else are we to learn from each other?” “From each other? I was told this was a teaching expedition for you to--” The ground rumbled, as if the mountain shared Etsu’s annoyance. Moriko, however, stared off into the distance, unaware Etsu had replied. The older woman took a deep breath and sighed. “So you smell it too?” “Smell what?!” Etsu hissed. “Spoiled eggs. Sulphur. Faint. Only occurs when you heat certain rocks. Perhaps an accidental effect from mining. The strike of a pick, shovel against earth, drills grinding against stone.”

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“Feh.” Yet Etsu did smell a faint but pungent odor. She handed the shining vial to Moriko, who took it with glee. Etsu then took out two wooden boxes and poured the sandy substances within together onto the cave floor. With a flourish of her hand, the sands mixed and spun, erupting in a flash of fire into a faint, yellow smoke. “Oh… it is sulfur…” “Etsu-san!” Moriko tugged at her companion’s sleeve as the smoke swirled and stretched out. Etsu noted it almost formed the outline of a skeletal hand, fingers reaching deeper into the cave. She gestured Moriko to follow, but her younger companion had already taken the lead. Moriko held the shining vial high above her head, giving illumination all around them, save the flickering and shifting of their shadows. To Etsu, the shadows urged them forward, clustering together and then flying apart, muttering to themselves… “Moriko-san,” Etsu whispered. Thankfully, the younger woman stopped and lowered herself closer to the ground. “I hear voices.” “Kami?” Moriko’s wide eyes expressed astonishment, and perhaps fear. Etsu turned her head and let her mind still. She then caught Moriko’s gaze. “No. Human.”

Moriko had determined that the miners were looking for easy gold. (Even Etsu could recognize rotten wooden supports and tunnels dug haphazardly.) “Those fools are not even prepared if they strike a gas pocket. See where the gas could pool, suffocating them?” Etsu almost smiled in relief, preferring this indignant, more focused Moriko. “Etsu-san. We are in a bad spot for a gas break.” As if fate had a sense of humor, they heard a panicked voice deeper in the mine shout, “Gas!” Moriko leapt to her feet but then slumped against the wall, faint and unsteady. Etsu had already grabbed another bottle from her inrō, but seeing her vision turn hazy, threw it at their feet. The glass shattered, releasing a gust of wind, carrying the heavier gas away. She grabbed Moriko roughly by the arm and pulled her upward. They rounded a bend, running into a group of miners still hacking away at the rock in a large chamber, despite the previous warning. All manner of improvised devices surrounded them: broken bamboo pipes to pump air in, cracked and leaky wooden channels to carry water out, and rotten support beams.

INTR O DU CTIO N

The miners, startled at the sudden appearance of the two women, grabbed picks and shovels as weapons. “We are not bandits!” Etsu shouted, breathing heavily. “Shadow’s Welcome sent us.” “Etsu-san,” Moriko said, “they are not from Shadow’s Welcome. They are from Sun’s Greeting.” The miners’ shoulders slumped in defeat, caught in the act. This sparked Etsu’s memory of their initial argument. “Didn’t Sun’s Greeting and Shadow’s Welcome agree to divide the mountain in half, for mining and for hunting?” “The gold’s right here!” one of the miners said. “Those fools in Shadow’s Welcome haven’t even started.” “That’s because they have planned carefully.” Moriko’s fingers danced, touching fingertip to fingertip, measuring. “You have dug more than halfway into the mountain.” Etsu replied, “What is wrong with all of you? Have you not felt the tremors?” As if in response, the ground shook. “But we respected the kami and the Fortunes!” the miners all mumbled. “We left offerings at the entrance!” “You dug too deep!” Moriko said, gasping for breath in the stale air. “The kami cannot protect stupidity.” The ground jerked underneath and everyone fell. “Go! Run!” Etsu shouted. Moriko tugged on her sleeve and pointed up at a splintering support beam over the exit tunnel. The older woman clambered to her feet and had already palmed something—this time a paper-wrapped bundle—in her hand. With a flick of her wrist, the package smashed against the beam, covering it in some foul-smelling goo. Moriko shoved the nearest miner toward the exit, who stumbled, dizzy from the shaking earth and dying air. The rest followed drunkenly, starving of breath. Etsu’s expression changed from fear to fury, and she lifted her arms up to brace the beam with her broad shoulders, muscles straining. Moriko grabbed a bamboo pipe and jammed it against the splintered beam, urging the miners to hurry. “Is that everyone?” Etsu asked through gritted teeth. Moriko counted in her head, eyes darting back and forth. The ground in the chamber buckled and folded, as if an earthen hand had come up to crush the mining equipment.

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“Moriko!” “Yes! That is everyone!” Etsu stepped away from the splintering support beam, and they ran up into the light and fresh air.

Some of the miners wept in relief or hugged each other in joy for surviving, all of them covered in dirt. Moriko and Etsu sat off to one side, dusting themselves off. “My alchemy failed,” Etsu said. “The adhesive turned to dust as if the beam refused the help. It has never done that before.” “Did you see the earth crush from below?” Moriko replied. “A mine wouldn’t collapse like that.” “Something else is happening,” they said in unison. “The mining did cause the earthquakes,” Etsu said. “But not the severity,” Moriko finished, with a twinkle in her eye. “This is a larger mystery.” It was as if the earthquake had settled something between them. Etsu lay on her back, stretching out her muscles. “Yes, Moriko-san, a good mystery, but let’s take a little time to appreciate the fresh air and warm sun.” “I think we will be good partners, after all, Etsu-san.”

I N T R O DUC T I O N

Welcome to the Wilds

The Emerald Empire is built within and around a robust natural world. The very soul of Rokugan is guided by nature spirits, the kami, that imbue the land with their power. From the blessed forests of the Isawa to the dangerous and awe-inspiring behemoth that is the Shinomen Mori, those that travel across the Empire know that learning the ways of the land is just as paramount to survival as learning the nuances of the court or the tactics of the battlefield.

What’s in this Book? Writ of the Wilds is a guide to the wilderness and wild creatures that exist throughout Rokugan and the esoteric members of the Dragon Clan, who quietly observe the Empire from their mountain homes. The Dragon are a clan that, above all else, encourages each member to seek out their own individual path to Enlightenment and personal meaning. Writ of the Wilds is divided into three chapters:

Chapter 1 The Secret Empire focuses on the wilds of Rokugan and the various species and creatures that live within it, including the tengu, the mysterious Shinomen Mori Naga, and the Tattered Ear, a tribe of nezumi living deep within the Shinomen. Beyond the Empire’s borders, this chapter introduces the diverse set of peoples known to most Rokugani as the Yobanjin, who dwell far to the north and even within Rokugan itself. Finally, the families of the Dragon Clan are discussed, as well as the role of temples in the Empire.

Chapter 2 The Duty of Survival introduces the keepers of the primary pass to Dragon lands, the Dragonfly Clan, and includes rules for creating player characters for this dignified and well-respected, if not well-liked, minor clan. This chapter also offers new and exciting player options, including schools, items, techniques, new samurai heritages, and advantages and disadvantages.

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Adventure Seeds Throughout this book, you will find sidebars like this one presenting adventure seeds for GMs. If you are a player, you might want to avoid reading these, as doing so could spoil things should your GM adopt any of the ideas! If you are a GM, you can expand on these seeds to create full-fledged adventures, take bits and pieces, or simply use them for inspiration. 一 Hook The hook provides the context for starting the adventure and introduces the important NPCs. We also provide a suggested way to involve the PCs in events, which you can tailor to fit your campaign. 二 Rising Action In the next part of an adventure seed, we briefly describe the most likely way for events to escalate, further embroiling the PCs and raising the stakes. 三 Climax Finally, we offer a likely climax for the adventure, whether it is a decisive encounter with an NPC or a difficult choice the PCs must make. By this point, the events of the adventure are likely to have taken unexpected turns based on the PCs’ actions, and you should feel free to modify the climax or resolve matters in whatever way fits the ongoing campaign.

Chapter 3 Finding Balance in Disorder offers game masters advice on how to incorporate the elemental imbalance into games, how to create authentic and culturally sensitive monastic orders, and how to tell stories with groups of players that differ in species. Lastly, new terrain, disease conditions, and new titles are available to add more diversity into adventures in Rokugan.

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CHAPTER

The Secret Empire

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Sofu wrapped his arms around his body and shivered, pantomiming the chill his audience should feel. “And then we crawled into the opening in the hill, the winds screaming, the rain stabbing our skin.” Some gasped. Others got closer to the fire. His nemesis and fellow fisher, Teppei, scoffed, blowing air through his teeth. Sofu shot him a glare that wouldn’t have scared a kitten. “Chilled to the bone, we ventured deeper to get away from the rain. The cavern, perfectly round, curved to the left, as if carved through by a giant worm… or a serpent.” Sofu moved his arms in a wavy, serpentine pattern. “We huddled together at the bottom, strangely dry and warm, as if the recent lair of a great beast. We would have been grateful except the wind blew so strangely through the cave; we couldn’t sleep.” Sofu leapt to his feet and howled, “Oooooooooooooooo!” He did his best not to smirk when Teppei jerked in his seat, startled. His triumph was cut short, however, as the wind replied to his call.

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Wilds of Rokugan Introduction

THE GOLDEN SUN PLAINS

The Golden Sun Plains, which rest adjacent to the border of southern Crane provinces and the lands of the Hare and Sparrow clans, are among the most fertile and lush in the entire Empire. Yet tilling or settling this land, or taking anything from its bounty, is forbidden by Imperial decree; it is sacred to the Emperor and of great religious importance. It remains one of the largest tracts of unsettled land as a consequence, in spite of its gentle climate and the incredible wealth it promises to whomever dares to claim it.

The nobility of the Emerald Empire would like to see Rokugan as the pinnacle of civilization, a place of sprawling domains stretched from the Great Wall of the North mountain range all the way to the Carpenter Wall in the south, every last inch of territory claimed and maintained by the families of the Great Clans, the stewards of the Minor Clans, or other bastions of society. It certainly looks good on the map when painted that way. But this is not an accurate depiction of the Emerald Empire. Clan territories are surrounded by vast unexplored wilds, whether they are lush, thick forests, dank swamps and mires, jagged peaks and mountain ranges, or vast coastlines and offshore islands just beyond reach. Great Clan families often claim these territories as their own, but in practice much remains unmapped and unknown. An hour’s travel in any direction is likely to place one right in the thick of wilderness. The wilds are a vastly different place than the bastions of civilization. There are hidden dangers and natural challenges awaiting the unprepared. Yet clan samurai often have business in these unexplored corners of the world, and new discoveries are made each day. Forgotten secrets lie buried deep, waiting to be uncovered. The influence of the enchanted country, the mystical realm known as Senkyō, watches humanity with a curious eye, its denizens either seeking to guide mortals to their true nature, or to lead them to what they believe are well-deserved punishments. Recluses and ascetic shugenja seek the power of nature for their own purposes, cultivating themselves through hardship and self-denial. These are the places that have captured the minds of those who long for adventure. The rising mountains, the glittering seas, the quiet forests that block out the sun… all unfurling just beyond the lights of the cities, ever-present and dormant on the horizon.

East to West Rokugan boasts an incredible amount of biodiversity, owing to its many varied climates. Scholars and shugenja alike, especially those familiar with the lands beyond Rokugan, often note how unusual their country’s geography is, as if invisible hands intervened in shaping the landscape and biomes. To the north, the land is rocky and elevated, dominated by coniferous forests, snowy mountains, and vastly rolling hilly plains. The northern coastline is

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Not Native Enjoying a range of climates and the blessings of the kami, Rokugan is a fertile place teeming with life. Many plant and animal species are not technically native to Rokugan, having been carried there by explorers and travelers from across the world, but which nonetheless thrive within the Emerald Empire. While outsiders are generally forbidden, this not true of the unique foods, animals, and other intriguing curiosities from beyond the border. Many of these crops arrive due to trade with northern Yobanjin tribes or the Ivory Kingdoms. Lone explorers often bring tokens of their travels, sometimes unintentionally. Sailors of the Mantis and Tortoise clans often bring goods from faraway lands, including seeds, transplanted roots, and unusual creatures. When the Unicorn returned from their world explorations, they brought a great wealth of new crops for their lands and to trade, and since the establishment of the western trade routes into the Burning Sands, new species continue to find their way into the greater Empire. Widespread fascination with these exotic beasts has varied throughout the ages. More conservative families, and especially those concerned with the balance of nature, generally frown upon non-native, invasive species disrupting the natural harmony of the land.

mostly elevated in sheer cliffs suspended high above the waters, offering few docking places for ships and traders. The winters present the harshest weather conditions, thick snows and terrible storms eroding most of the rural roads and trade passes. Flash floods are a common sign of the changing seasons, owing to the rapid melting snows in spring, or near the coastline, the near-constant rainfall of autumn. As a result, the northern lands are among the most isolated in the Empire. Vast tracts remain uncharted, and the northern border is indistinct and vaguely defined. This is especially true in the lands of the Dragon, which are dominated by harsh mountains and taxing cold, and the Phoenix, which are surrounded by natural barriers. The isolation makes these lands popular with monks and other ascetics, and temples are a common sight on mountains and hillsides.

CHAPTER 1: T HE SECR ET EMPIR E

As one travels south, the lands flatten and grow more temperate, and the weather more consistent. Away from the agricultural heartlands, the southern woods are scattered and sparse, consisting of bamboo groves and deciduous forests. The southernmost lands are almost tropical, eventually yielding to marshes and swamps as rivers empty into the Earthquake Fish Bay. The Empire’s longest mountain range, the Spine of the World, bisects Rokugan, cutting off east from west except by a few precious passes. The wilds here are hidden in plain sight, vast fields whose grasses sometimes conceal subterranean ruins or forgotten tombs. Eastern Rokugan is dominated by winding coastline, varied from pristine white beaches to intermittent wetlands. Numerous islands cluster just within sight of the shore, some just large enough for a lighthouse or shrine. The waters are rich with all manner of fish and kelp forests. Far off the southeast coast, the Isles of Silk and Spice boast tropical forests and warm climates year-round. Volcanic activity is frequent offshore, leading to massive waves called tsunami. Grasslands, pristine lakes, and mild weather marks the western lands of the Emerald Empire. Considered the least tame of the Empire’s territories, the northwest is mostly open plains and empty wilds, as suits the equestrian-centric culture of the Unicorn Clan. The south fades into the charred and volcanic soil of Crab territory, eventually yielding to badlands that are often not included in the Empire’s maps. The Twilight Mountains, while not the most impressive mountain range, offer some of the densest terrain to the southwest. Between these two ranges, the massive Shinomen Mori—the largest stretch of forest in the Empire—stands as a lone primordial sentinel, virtually untouched by humankind.

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Survival The wilderness of Rokugan is no place for the unprepared. The farther one travels from centers of civilization, the greater the dangers. Wild animals, difficult terrain, environmental dangers, supernatural perils, and weather hazards are just a few of things that can threaten travelers who venture too far from the roads. The uncaring wilderness demands respect, and those who disregard it often pay dearly. Samurai rarely spend extended periods so far from civilization. They have little reason to; their place is in cities and palaces, or protecting villages and farmlands. But there are some who actually seek out the dangers of the wilds, either to test their own abilities, or in search of solitude. Many feel a sense of peace and belonging far from the bustle and noise of cities. Indeed, there are few things that can remind a person of who they truly are than to behold the majesty of nature in all its untamed glory.

THOSE WHO WANDER

At any time, samurai may stumble upon any number of different wanderers finding their way in the wilds. These may include: Imperial Cartographers, drawn from many clans and empowered by the Miya family to map territory and report findings to tax collectors. They are ordered to keep lands pristine, untouched, and to never to exploit what they find (which is sometimes easier said than done). Lone warriors, such as rōnin or warrior pilgrims, who are seeking to hone their skills against the dangers of raw nature. Ascetic shugenja, seeking communion with nature, training new acolytes, or attempting to unlock their potential by staying far away from the distractions of civilization.

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Preparation Extended wilderness stays require adequate equipment and supplies. These should be chosen to suit the environment in which one intends to stay; mountaineering requires different preparation than forest camping, and different weather conditions similarly present distinct challenges and hazards. The most important needs are shelter, food, and protection. A camper must be able to light a fire for cooking and warmth, have a means of catching or gathering food sources, possess adequate protection from the elements, and be able to treat themselves in case of emergency. The ability to boil water, or to collect it from rain, is essential for wilderness stays of any duration. It is common to carry preserved foods as travel rations, but for longer treks, lighter foods that become more filling when cooked are a good idea. Dried beans and vegetables transform into warm, morale-boosting meals without taking up a lot of weight or travel space. While excessive spices are sometimes offensive to the Rokugani palate, they can also repel insects and rodents, keeping food stores pristine in spite of forest surroundings. Wise travelers plan their routes ahead of time. It is a wise idea to plot one’s path so that it crosses as many waystations, post towns, and rural inns as possible, since these are far preferred resting places than the hard ground. Some of the more traveled wilds have small shelters erected along blazed trails, and one may even find a secluded stone shelter in the middle of the wilderness. One should be skeptical of such conveniences, however, as bandits or tricksters use such appealing places to take advantage of unwary travelers. Samurai rarely journey without attendants. A major reason for bringing attendants into the wilds is not only for security, but also to maintain the dignity expected of a samurai’s station. The realities of wilderness survival can impede one’s adherence to social mores and the Code of Bushidō; it may become necessary to touch dead flesh, to go days without a bath, to skin game in order to make one’s own clothing or leather, and so on. The ability to delegate these “unclean” tasks means a samurai does not need to choose between survival and the demands of their station. The most highly valued resource for trailblazing samurai is a seasoned guide. It is best to draw such guides from the locals of the area one intends to travel in. There are plenty of foresters willing to lead samurai parties along hidden trails for a handful of coin. Such guides can act as interpreters for isolated communities, point out where it is safe to fish or sleep, and advise against places that should be avoided.

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Ruins The wilderness of Rokugan conceals ruins of many shapes; from crumbling temples and ancient tombs, to sometimes entire cities of unknown origin. They can be a welcome, if ominous, sight for those who are lost or seeking shelter. While they make tempting camp sites or temporary residences, they are not free from danger. Besides disintegrating structures and natural denizens, ruins are often home to supernatural threats, remnants of forces long forgotten. Still, unexplored ruins attract treasure-seekers, bandits, and others who wish to unearth their secrets.

Traveling Lightly An important aspect of traveling in the wilderness is to avoid drawing undue attention. Food attracts animals, which attracts their predators; improperly stored rations can draw bears, wolves, and other beasts. While most animals give travelers a wide berth, denizens of isolated wilds may not have the instincts to fear people, and apex predators see little reason to avoid samurai encampments. This is where planning one’s route ahead of time can pay off. Plotting one’s path to coincide with existing shelters, such as ruins or commandeered temples, saves on supplies and may provide a better night’s sleep. This is the preferred method of most samurai nobles. Isolated temples are often a preferred rest stop for tired samurai, and pacifist monks may even set aside specific quarters for these weary travelers for this purpose. Of similar importance is not to disturb the ire of the wilderness’ more esoteric and supernatural denizens. Certain places may be sacred to local spirits, and an unwary traveler may accidentally offend the kami by trespassing where they should not be. Samurai should keep an eye out for unusual features that might suggest a spiritual presence, and shugenja should commune often to ensure nothing is awry. Some samurai may even bring offerings specifically for forest spirits, or wards in the case of places where its reputation warrants it. Stories abound of supernatural creatures deceiving unknowing travelers. A shapeshifting trickster may call out from the woods in human voice, hoping to draw campers away from safety. They lead these hapless victims into the woods and then abandon

CHAPTER 1: T HE SECR ET EMPIR E

them, where they become lost. Other stories speak of more malicious denizens. In the mountain caves, ōmukade are said to dwell in significant numbers; gigantic human-eating centipedes with iron hides that prey upon human beings. If one stumbles upon such a terrifying opponent, remember that their greatest weakness is human saliva. A blade coated in one’s spit can carve through their armored plates as easily as brittle paper. Just as dangerous as malicious yōkai are human beings. One does not wish to be caught by bandits, or to be confronted by other samurai. Where one’s duties require covert travel in the forests, discovery by the local protectors is especially dangerous, as they may not think twice about dispatching an “invader.” Yet some samurai may equate stealthy wilderness travel to cowardice or other disgraceful behavior. Samurai do not hide from their foes, after all.

Hitsu The influence of the spirit realms, especially where they blend into the Realm of Mortals, is well known to affect human behavior. One such example is known as “hitsu,” a rare phenomenon that inflicts mortals with compulsions they struggle to resist. Symptoms are sudden and without any rational cause, and while hitsu is well-documented, it is not understood. The afflicted may abandon their compatriots for the deep woods, run themselves off cliffs, or revert to an animal-like state of pure instinct. Many disappearances and strange behaviors in the wilds are blamed on hitsu, and while the condition is only temporary, it is often fatal due to its unpredictability.

Wartime It is rare for mobilized armies to march into the wilds. Troops can become separated in the woods (inviting ambushes or other calamities), orders are more difficult to communicate, and the odds of encountering hazards greatly increases. Difficult or uneven terrain can slow an army’s advance to a crawl and make defense as a unit more challenging. Larger armies are generally also accompanied by supply lines, which can be disrupted if the woods are thick enough. For these reasons, most generals prefer to stick to the roads or open terrain. Smaller coordinated units are better for traversing forests or rocky ground, while large deployments are better suited for plains and fields. But there are occasions when leading a larger force through the wilds is unavoidable. For instance, to confront a bandit fortress hidden in the mountains, a samurai general may find themselves leading an army through cumbersome and dangerous terrain, perhaps for days at a time. In these cases, it is important for all of their troops to be as self-sufficient as possible. Under these conditions, samurai units are responsible for their own food, sleeping arrangements, and protection from the elements. They must prepare for an extended stay in the wilderness ahead of time, or be able to scrounge for what they need, without the aid or direction of a command unit. Officers are expected to organize their own camps while keeping pace with the general army body. Tents are a rare commodity, saved specifically for commanding due to the bulk and weight. Instead, lengths of canvas are draped over trees or other features to provide shelter for individuals.

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More often, units sleep in the open, as close to a fire as possible. Where terrain allows, an army encamping en masse might also make use of a jinmaku, or “camp curtain.” This is a continuous vertical curtain surrounding the encampment, often displaying the army heraldry or the personal emblems of the general. These offer additional protection from the elements, but also hides the numbers and composition of the army forces from scouts, while also frustrating infiltration attempts.

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Off the Beaten Path While less of a concern for samurai exploring the wilderness of their own clan territories, most traveling papers restrict the bearer to specific roads and pathways. The Great Clans don’t much care for outsiders wandering through their lands. This is because knowledge of the terrain is an important defensive tool, and some families may have guarded secrets far from wandering eyes. Mapping another clan’s land is an act of espionage; only Imperial cartographers, who enjoy the explicit permission of the Emperor, are allowed to do this. Furthermore, traveling in one’s armor is automatically regarded as an act of war. Such parties are not likely to be heard out when stumbled upon. After all, why would one be wearing armor if one wasn’t intending to start a fight? Those who wish to cross clan territories while armed and armored, such as to access specific objectives beyond, require special permission from the clan’s leaders. The Emperor’s Road, one of the busiest roads in the Empire, is an exception to these rules. Connecting Kyūden Kakita to the Imperial Capital and granting access to the lower two-thirds of the Empire, this wide and well-maintained road is accessible at all times. Inns cling to the roadside, and statues of past rulers oversee hundreds of travelers at all times of day. Roads on the outskirts of clan territories are generally not well-kept. Easy access to one’s lands is, after all, a defensive liability that makes one’s territory easier to invade. To frustrate these attempts and funnel invading armies into natural barriers and terrain, the outer roads of clan territories tend to be narrow and in poor repair, just barely meeting the standards of Imperial command to maintain routes across the Empire. On the other hand, roadways within clan territories are wide, well-maintained, and frequently patrolled.

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Yōkai and Spirits

Distant travelers are frequently warned to be wary of intelligent shapeshifting beings commonly known as yōkai. This term refers to beings that may seem ordinary at first glance, but that actually possess supernatural and often otherworldly qualities. While yōkai can also be found within densely populated cities and even human dwellings, folklore associates them with places far from civilization. Confirmed wild yōkai encounters are rare, but because they tend to conceal their true nature, it is possible they are more common than thought. Rokugani scholars have attempted to classify wild yōkai throughout the years, but as befitting such unpredictable beings, they tend to defy classification. What even qualifies as a “yōkai” is a matter of debate among folklorists, philosophers, and scholars. One school of thought favored by the Phoenix Clan’s Shiba family divides yōkai by their origins, sorting them between “Transformed Beings,” “Nature Beings,” and “Tricksters” hailing from the Realm of Animals. Another classification, endorsed by the Agasha family of the Dragon Clan, categorize yōkai by their specific habitat or the element most strongly associated with them. The yōkai themselves rarely bother with such distinctions; the need to endlessly compartmentalize and classify is a human trait, and not one they tend to share. Yōkai encountered far from civilization tend to take the form of sentient animals with paranormal abilities. It is commonly believed that when animals reach a certain age, or encounter a certain natural phenomena, they will transform into a more powerful, more intelligent version of themselves. In contrast, shugenja and other scholars attest that animal yōkai originate from Senkyō, the “enchanted country” of nature spirits and tricksters. Such beings are, from a human point of view, just as likely to be friendly or malicious. Animals such as foxes (kitsune), badgers (mujina), river otters (kawauso), and raccoon dogs (tanuki) are known to bewitch and play tricks on unwitting travelers, but also to come to the aid of the lost or desperate. Some may actively try to hinder those they perceive as invaders, while others may simply be curious and wish to observe human behavior. Rumors abound through rural communities of animals who disguised themselves as human in order to infiltrate caravans, logging companies, or even bandit gangs for unknown reasons.

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Other wild yōkai are even more mysterious. While it is common for the elemental kami to inhabit natural spaces, especially wonderous places like beautiful streams or grandiose mountains, it is also possible for such places to gain sentience of their own. These manifested beings can communicate with travelers, either to warn them of dangers or to repel them from coming closer. Others have inscrutable motives, requiring the interpretation of a priest. Other yōkai are mischievous or malicious, such as the turtle-like kappa, who try to trick and drown passers-by. Others, such as the gigantic daidarabotchi, or “living mountain,” are seemingly benign, or may not exist at all. Perhaps the most frightening of the wild yōkai are those who were once human. These poor souls, cut off from civilization and alienated from their own human nature, are claimed by the wilds, transforming into something supernatural. Some become hags, bound to a specific feature — the bog hags of the Shinomen are an example of such beings, as are the kobukaiba, whip-haired forest hags of the northern Dragon clan mountains. Others transform into animals, becoming something of a combination, human and beast together. Elders use these examples as warnings for those who would completely sever themselves from civilization; as nature claims what man abandons, so too will the wilds devour any who forget themselves.

The Elemental Imbalances

All things that exist in the world come from the dance of the elements: Earth, Fire, Water, Air, and the eternal Void. They are understood through the complex prism of many different philosophies and beliefs, shaded by different understandings and interpretations, defined through revelations in Shinsei’s Tao, and contemplated in all manner of esoteric texts. But the existence of the elements, and their role in nature, was known to humankind long before the Fall of the Kami. Shugendō, the religious tapestry of shugenja, is concerned not only with the worship of nature spirits, but also with the balance of these elemental forces. And when these forces are out of balance, the world changes drastically. Unusual natural phenomena, such as powerful storms, tsunami, earthquakes, volcanic eruptions, abrupt environmental changes, and apparently supernatural occurrences, may very well be caused by the disharmony of the elements. This is why shugenja take great care in their invocations; displacing the elemental kami and disrupting the natural forces of the world can have devastating consequences. And even more so if one cannot discern the cause…

Eric Thopson (Order #36229654)

A World Out of Balance It was the Phoenix Clan that first noticed something awry in the natural order. Their lands, normally cold and rainy, experienced a sudden drought with no explanation. When the dry season stretched into years, investigating shugenja discovered an overabundance of fire kami suddenly localized on the clan’s farming villages and spreading throughout the region. Worse, even the simplest of fire invocations resulted in extreme effects, small sparks erupting into roaring infernos without so much as an offering or request. Believing this to be purely centered on their own lands, the Elemental Master of Water attempted to correct the imbalance through days of ritual offerings to the water kami throughout the region. This seemed to have no effect, until a massive wave decimated the docks of the Crane coastline. While some scholars speculate that the eruption of a large volcano off the coast was the cause of the wave, the Phoenix became suddenly aware that the imbalance of the elements was far larger than they had imagined.

WHAT IS REAL AND WHAT IS BELIEVED

Yōkai have long captivated storytellers and folklorists, to the extent that many famous Rokugani authors have invented yōkai whole cloth for original tales. While resulting in a rich tapestry of fanciful tales that have delighted generations, this practice has also muddied the waters for scholars, who sometimes find it difficult to tell which yōkai are mere human fabrications, and which ones are real.

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The Great Clans and the Supernatural For most people in the Emerald Empire, encountering the supernatural is rare and often unsettling or even terrifying. While shugenja and priests make offerings to the elemental kami, which are considered to be an intrinsic part of the natural world, other spirits and creatures like yōkai are a different matter. While specific communities and other groups may have relationships with various spirits and yōkai, like a village worshipping a local kodama who resides in an ancient yew tree, this is not a widespread practice. For most people in Rokugan, stories of yōkai, spirits, and other beings are tales of warning and caution. But those who spend enough time traveling the Empire and studying the spiritual arts know that such creatures and entities are much more than fables. While knowledge of these matters might not reach every samurai, the following are general opinions and thoughts that pervade each of the Great Clans. $

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Crab Clan: The stalwart members of the Crab Clan are no strangers to supernatural creatures. The borders of their land pressed up against the corrupting influence of the Shadowlands, so Crab samurai and peasants are likely to encounter wicked manifestations and warped natural beings at least once in their lives. But creatures not contaminated by the spiritual taint of the lands beyond the Kaiu Wall are as alien to most Crab as tainted creatures are to the rest of the Great Clans. When a Crab Clan member encounters a supernatural entity, they are likely to do one of two things; interrogate it or attempt to smash it with a tetsubō. Crane Clan: The refined members of the Crane Clan are calculating and eager to press any advantage, particularly those that are based on the secrets of others. The samurai and peasants of the Crane are no more likely to encounter a supernatural creature than most other clans, but they are much more likely to keep such information to themselves until such a time as they can utilize that information to the greatest effect. A Crane is more likely to try to cut a deal with a spirit or yōkai if the advantage outweighs the possible consequences. Dragon Clan: Those among the Dragon Clan are used to encountering the bizarre and strange in their secluded mountain homes. Yōkai are not uncommon in the wilds of the north, and the peasants and samurai of the esoteric clan may be cautious around the supernatural,

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but they also tend to understand that all creatures have some desire, whether it is sustenance, shelter, companionship, or something more niche. If one can determine what an entity desires, they can move towards understanding and harmony. $

Lion Clan: The Lion Clan’s armies have marched across the Empire many times since its founding, and in that time their historians have recorded strange encounters with unfamiliar entities. While some among the Lion’s ranks might slash first and ask questions later, the discerning samurai may see beyond the fear of the unknown and seek out ways to bolster their positions before resorting to their blades.

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Phoenix Clan: It goes without saying that the Phoenix and their shugenja are some of the most spiritually adept in the Emerald Empire. Nearly every Phoenix samurai knows that the world is filled with all manner of supernatural entities, from one of a kind yōkai to yet-unrecorded spirits. A Phoenix’s first thought is usually to study and learn about something they do not understand rather than approach it with blind force (thought the Shiba lean more towards the latter line of thinking).

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Scorpion Clan: Not unlike the Crane, those in the Scorpion Clan are more likely to seek an advantage first before limiting their options by attacking or angering the supernatural. The Scorpion also have the benefit (or detriment) of being based near the Shinomen Mori, a venerable hub of spiritual activity. Some Scorpion may even be good friends with amicable yōkai, particularly if they are capable of appearing human, in order to further their goals.

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Unicorn Clan: The Unicorn Clan typically sees spirits and the supernatural as entities not unlike humans. Like humans, nonhuman creatures have wants, desires, motivations, and can be good or evil or somewhere in between. In their time outside of the Empire, Shinjo and her followers met all manner of entities that they fought with, fought against, traded and bargained with, and more. The people of the Unicorn are keenly aware of what it feels like to be an outsider and tend to view sentient entities with an amount of compassion that other clans might not.

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This was confirmed in the discovery of a subtle climate change in the lands of the Lion. Although the Lion Clan did not seem to notice, their harvests yielded slightly less than one would historically expect, coupled with a notable decrease in the summer rains over the last several years. Meanwhile, the winters in Dragon lands have proven to be the harshest in recent history, with deep snows and avalanches making travel all but impossible. In the Scorpion territories, a long dormant volcano inexplicably erupted, and although few keeps were damaged, many villages were covered under ash and soot, effectively lost for generations. From afar, these events seem unrelated. But the Phoenix, with their grasp of the elements, see a bigger pattern emerging. Something is causing these disasters, warping the elemental balance, and threatening to toss them into complete disarray. For now, the Phoenix have chosen not to reveal this to the other clans. Political reasons sway their thinking; if their ambitious rivals in the other clans suspected their shugenja could not defend their lands, then they would find themselves embroiled in conflicts where their only option would be to surrender. Others do not wish to bring the matter to the Emperor until a solution is found, lest another clan propose something that makes things worse. It is not hubris that the Phoenix feel best equipped to deal with such matters. It is simply the truth. And so, the Phoenix gather as much information as they can, deploying the newly-arisen Kaito family to discover the cause of the imbalances and restore them wherever they can. To do this, the Kaito have scattered across the Empire, even into the remote lands of the other clans. They have found that many shrines have been neglected and even possibly corrupted, but so far the root cause of all of this has yet to be revealed.

Prevailing Theories Each elemental imbalance has proven to have a different localized cause, often relating to the spirits of that place. Restoring the balance means appeasing the spirits, something in which the Kaito have excelled. But this has done little to stop the many imbalances altogether, nor to illuminate a singular event that caused these different imbalances in the first place. One prevailing theory is the displacement of elemental spirits. Kami who are enshrined in one place, but then dislocated and moved to another, bring their elemental phenomenon with them. This has explained imbalances that manifested as natural disasters or unusual weather. For instance, a fire kami taken from their shrine and released elsewhere results in higher temperatures and more fires.

THE WICKED KAMI

Kami might be displaced for several reasons. If a shrine falls into disrepair, of if the kami are offended by improper offerings or behavior, they might leave to seek a new home. Encroaching spirits might also displace the kami. At least once on-record, a foreign spirit known as a djinn was discovered to have taken residence in a small shrine, and the enshrined kami was trying to drive it away. Alternatively, it is possible the cause of the disruptions are in part due to the invasion of corrupted spirits known as kansen. Their presence often disturbs kami, enough so that the nature spirits fight or flee, leaving their homes behind and taking their elemental forces with them. Some within the Phoenix suggest that the unique practices of the Unicorn Clan, known as meishōdō, are responsible for the majority of these displacements. This art originates from foreign nations where spirits are often seen to be in opposition to humankind, places where ghosts are commonly hostile beings. It follows that the sorcerers of such nations developed arts for imprisoning spirits within talismans as a means of defeating them; meishōdō, being derived from these practices, involves drawing a spirit into a charm by invoking its true name. If done recklessly, it is possible that such talismans can carry and displace elemental kami far from their point of origin. But while most Phoenix oppose this practice and view it as heretical, they have yet to tilt their hand and prove that the Unicorn are behind this. Others within the clan are not so hasty to blame the Unicorn Clan, observing that other imbalances seem to have no such cause at all. Perhaps the displacement of kami is merely an effect of something far greater. At present, the Elemental Masters are willing to entertain almost any theory. Any theory, that is, other than that of the Asako family. The Asako's leading philosophers and shugenja hypothesize that human beings are the ultimate cause of the elemental chaos. They postulate that the way humans, often thoughtlessly, interact and utilize the elements and resources of the natural world is causing disharmony and has been slowly warping and wearing away at the balance over generations.

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There are some within the Phoenix that believe that the true origin and driving force of the elemental imbalances is the machinations of the wicked Kami Fu Leng. Though Fu Leng’s influences could explain many of the imbalances and effects the clan is recording, this theory is largely disregarded because of a lack of evidence. Many would also rather believe that Fu Leng has been defeated, or at least greatly hindered, and could not possibly be the source of the growing elemental problems.

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EXAMPLE ELEMENTAL IMBALANCES

The Crab Clan: After a massive earthquake, dozens of beached oarfish appear on the shores of the Earthquake Fish Bay. This is traditionally an omen of ill tidings and greater quakes, and this is the highest number of beached oarfish in recalled history. The Crane Clan: In the aftermath of a massive tidal wave that destroyed many Crane coastal villages and fisheries, a constant rain that has not stopped for over a week threatens to wash out bridges and flood entire rivers. The Dragon Clan: After the regularly erupting Wrath of the Kami volcano is inexplicably silent, a sudden avalanche cuts off the pass into the Dragon mountains, isolating the Kitsuki family from the other great houses and effectively preventing travel. This is followed by a massive blizzard that shows no sign of stopping. The Lion Clan: Seasons without rain take their toll on the Lion farmlands, causing them to eye their neighbors for weaknesses in their defenses. Then an inexplicable drought in the Drowned Merchant River disrupts all riverboats, but creates a new front from which to launch attacks. The Lion don’t seem particularly eager to correct this…

If this line of thinking proved true, or enough people believed it were, it would dramatically disrupt Rokugan's entire way of life - something the Elemental Masters are not keen to do. Many traditionalists disregard this theory on its very foundation. The Phoenix have long believed that their role in the Empire is to balance the elements, and the Shiba teach their children that justice is a natural force at work in the universe. To entertain the theory that everyone’s way of life is causing natural calamities, that it disrupts the very machinery of nature itself, would be to admit that generations of clan shugenja have failed, that humanity is no ally of nature, and that there is no self-balancing force at work in Ningen-dō. Proponents of the Asako’s theory are quick to highlight the folly in believing one’s actions have no consequences. For them, it is simple karma: the state of the world is the cumulative result of everyone’s actions within it. It is a theory that grows silently throughout the clan, and as pressure intensifies, eventually it will need to be seriously considered.

Unexplained Reports Throughout all of the Great Clans’ territories, reports of strange and extreme natural phenomena are growing in frequency. They have multiplied within the last several years, filtering up from rural villages to the courts of the Great Clans, and in some occurrences have created an immediate crisis. Yet with the exception of the Phoenix, the clans have not yet pieced together a greater pattern. These incidents seem isolated, with causes easily explained, and seem to have nothing to do with one-another. Others are dismissed as fickle nature. They are left for the local shrines and the occasional wandering shugenja to handle. The clans are too busy focusing on other matters to consider things they believe cannot be helped. But a scattered few are paying attention. Generational priest families and shrine attendants can tell when the enshrined kami are acting oddly. Some shugenja, especially those who prefer the untamed wilds to civilization, suspect something is amiss. Astrologists and diviners, trained to notice the signs, take note of an unusually high incidence of omens that are contradictory or not easily interpreted. And then there are the growing stacks of reports, noticed only by the bureaucracy, that paint a picture of something much bigger than the sum of each disaster. Some of these phenomena are linked together. Some may not be and are due to local events. Some may have no connection to the elemental imbalances at all. The only thing that is absolutely certain is that if the imbalances are a still secret, they won’t be so for much longer.

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Adventure Seed: Winter Without End 一 Hook During late summer or early autumn, PCs are recruited to aid a Bayushi lord who has come to the end of his wits regarding an “unusual occurrence” within his lands. He is unwilling to provide details but requests the aid of a shugenja. Approaching his keep in the territories of the Scorpion Clan, PCs soon realize what has him so taken aback: the forests surrounding his estate are blanketed in perpetual gentle snowfall, which by now has built up to cover the road and hinder all travel to and from the palace. This is not only unseasonal but seems localized entirely to this specific forest. 二 Rising Action The lord has done nothing to offend any of the spirits nearby. The local shrine, while covered in snow, is completely intact. Now and again, while in the woods, PCs can hear otherworldly laughter, or spot children chasing one-another in the snow and having snowball fights, only for them to vanish around corners, leaving no footprints behind. Yet communion with the spirits reveals no ghostly presences, and no curses or angry kami. The only one who seems not to mind this situation is the lord’s teenage daughter, Himari; the snows remind her of better days, her youth spent with her mother’s family in the Isawa Mori. 三 Climax The true cause of the constant snows is Himari, or more accurately, her dreams. Her most pleasant memories were playing in the snowy forests with her childhood friends. To escape her dissatisfaction and loneliness in the bleak Scorpion lands, each night she dreams of those days again. Her desire is so strong that her fantasies have attracted the Realm of Dreams, which now encroaches on the forest and makes them a reality. PCs can discover this after learning that Himari enjoys the endless snows, and after recognizing one of the phantom children as a replica of her as a child. Alternatively, they can encounter dream-eating baku that the dreamscape attracted. To restore the balance, they will need to somehow end the girl’s dreams… but is there a way to do that without upending the lives of all involved?

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Adventure Seed: The Shrine Torn in Two 一 Hook PCs find themselves attending a local festival in Unicorn lands to honor the local kami of the White Shore Lake. The shrine to this kami is newly erected, having been rebuilt after a natural disaster destroyed at least half of the inner grounds. During the festival, a sudden windstorm picks up, and the shrine’s blessed shimenawa ropes and paper charms are torn away and tossed into the river. No sooner does a sudden torrential downpour completely disrupt the proceedings, leading the Iuchi priests horrified to realize that the kami of the lake has been offended. 二 Rising Action Although implored by the local lords to help appease the kami, the Iuchi priests are completely uncooperative with the PCs. Unicorn PCs may know that they are trying to keep their inability to commune with the local spirits without using meishōdō a secret from outsiders. The priests may eventually confide in a Unicorn character (or anyone who earns their trust) that they depended on an Agasha shugenja to help them reconstruct the shrine and make offerings to the lake kami. Communing with the spirits fills the shugenja’s head with flashes of anger and what they interpret as heated arguing. Close observation of the shrine reveals that the wood used for the reconstruction is much older than the rest and does not match, while records confirm that the lumber did not originate from nearby. 三 Climax The shrine of the lake kami was actually rebuilt using pieces from another shrine in Dragon Lands. The Agasha who oversaw the reconstruction secretly despised the local Unicorn lords for personal reasons and wishes to teach them a lesson. They had a shrine dedicated to an air kami deconstructed and transported to replace the missing timbers of the lake kami shrine, and as they intended, the air kami came with them. Now two kami are enshrined in the same place, and both are battling for supremacy within. If nothing is done, the storms will continue, disrupting the entire region and flooding the flats and farmlands. PCs must find a way to appease both kami; neither are willing to leave, and it will take a great feat to convince them to get along.

Eric Thopson (Order #36229654)

MORE ON THE IMBALANCES

For more guidance on how to include aspects of the elemental imbalances into your games, GMs can see The Elemental Imbalance in Games beginning on page 122 of this book.

Shinomen Mori

A sprawling sea of trees that stretches across the borders of five clans, the Shinomen is the largest and most ancient forest in Rokugan. It spans many ecosystems and is home to countless mysterious denizens, including numerous animal and plant species that human eyes have never beheld. It boasts some of the oldest trees in the Empire and perhaps the world, while the deepest copses are said to be the domain of Senkyō itself. Indeed, some say that anything which can be found in nature, one can find within the Shinomen. But only fools willingly enter. Tales of a haunted malicious wood that consumes anyone who enters are as ancient and well-known as the forest itself. Its tangled foggy depths have claimed so many explorers and surveyors that the Miya family cartographers long declared any attempts to map the expanse a lost cause. Loggers talk of trickster spirits and haunted ruins. At night, the wood is lit by eerie orbs of light, the flickering lost souls known as hitodama. Even shugenja, advocates for the harmonious balance of nature and humankind, leave the Shinomen well alone, except to mark the most ancient trees with blessed shimenawa ropes, so that they will be left alone. The forest defies all attempts to conquer it; it witnessed the rise and fall of ancient civilizations, and it will be here long after Rokugan has crumbled to dust.

Forest Killers Among the most infamous and largest bandit gangs in the Empire, the Forest-Killers have popped up many times in the Empire’s history, always to plague the caravans and trade routes of the Great Clans. They are named for not only their weapon of choice, forestry axes, but also as an ironic joke: although they have pillaged, killed, sold illegal substances, and disrupted travel routes throughout the western Empire, the only charge for which they were wanted by the Imperial Families was the crime of poaching in the Emperor’s forests.

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From their hidden stronghold in the Shinomen, the Forest-Killers train relentlessly in all manner of ambush tactics, believing that enduring the Shinomen hardships makes them stronger. Far more organized than typical bandits, the Forest-Killers have been defeated numerous times, only to reappear a generation or so later with new leaders. Their perseverance leads some magistrates to speculate that they are being secretly funded by a noble family, but there exists no proof of such a claim.

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Yet history suggests that the Shinomen was once far larger. Oral traditions dating before the founding of the Empire describes the primordial forest as stretching further south, well into what is now the territory of the Crab Clan, as well as the southern marshes of the Crane. Early maps depict a vast teeming woodland connecting it to the Kitsune Mori, suggesting the two were once a part of the same forest. Deforestation may account for the change, as well as the celestial event that created the Shadowlands to the south. Whatever the cause, the forest has not retracted any further in recent history.

The Foreboding Wood The Shinomen defies the laws that seem to govern other forests. Trees grow larger than typical of their species. Hewn vegetation seems to regrow overnight, especially to recover blazed trails. Poplar and yew grow so thick that the canopy blocks out the sun. Those who ventured far within say there are parts so teeming with life, that the sounds of birds and insects are deafening to the ears, yet most places are quiet as the grave, not even the whistle of the wind to break the silence. There are seemingly natural pathways winding through the forest, although folklore warns never to trust them. Travelers have found themselves far deeper in the woods than they ever intended to go, as if spirited from the forest’s edge to its center. More dependable are the deer trails and the winding bank of the River of the Sky, although even these may lead hikers in circles. Indeed, the animal denizens of the Shinomen seem far more intelligent than their counterparts elsewhere and display more biological variety. For instance, Shinomen deer antlers grow in unusual shapes, and their coats display odd colors and patterns. Many of the animal denizens may actually be shapeshifting yōkai or other spirits. Locals regard hunting Shinomen game to be the surest way to invite calamity. Because the forest geography varies throughout, experienced travelers orient themselves by their surroundings. The southern Shinomen is more sparse than the northern stretches, noted for its scattered meadows and massive camphor trees. Southern border villages thrive on harvesting camphor from the younger trees along the border, while altogether ignoring the many fruit groves of wild apple, cherry, persimmon, and plum. This is due to the local belief that these trees are home to kodama nature spirits, and while the camphor is safe to harvest, any mortal who consumes the fruits of a kodama's tree becomes cursed to forever remain within the Shinomen. Against this border, the

River of the Sky empties into the pristine Lake of Cherry Blossom Snow. The ground grows softer as one travels west, yielding to flood plains and stillwater ponds, culminating in swampy marsh. Tangled mangroves, ferns, and light-choking willows dominate the landscape, with lilies and pink lotus blossoms breaking through the monotonous gray. Here frogs and cranes are a common sight. North of the marshes, on higher elevation and drier ground, the forest is dominated by red leafed maples, lending the forest a bloody hue. As one moves north across the hilly ground, the terrain shifts into an evergreen broadleaf forest. The rocky terrain lends itself to hardier trees, including various species of pine and oak. A multitude of streams and pools wind through the woods, resulting in crashing cascades and rapids. In other places, the ground is cleft, leaving vast ravines carpeted with stout pines, fir, and spruce. Occasionally these streams and ravines will feature an ancient bridge, the architecture of which is vaguely familiar, but ultimately impossible to place. To the east, where the forest nears the Spine of the World Mountains, the ground is cracked and volcanic. Black stone is a foundation for hemlocks and birch. Vast patches of kudzu ivy carpet the ground, making travel especially difficult if one is unprepared. The thickness of the vegetation here lends an eternal night to the woods, and layers of decaying leaves and needles encourage the growth of enormous mushrooms and ankle-tall moss. At night, one might see glowing hitodama orbs rising from the forest floor, all that remains of the souls who were lost in the wood and could not find their way out, even after death. Those who live close enough to witness these things show the forest little fear. This is because they know the truth. The forest is not malicious. It is indifferent. It is forever beyond humankind’s influence. There is nothing mortals can do to it that would be of any real consequence.

Locations Within the Shinomen Although some of these locations appear on maps, many of these places would be difficult for travelers to find. The deepest parts of the tangled wood are still uncharted. This forest has a way of playing tricks on the senses; one may find and mark a path to a sacred grove, only to return days later along the same path and find it gone. In some places, one must have the blessing of the forest in order to find, and no amount of searching will ever reveal the entrance. Tongues wag and rumors spread in whispers, but the forest keeps its secrets.

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The Lake of Cherry Blossom Snow The southernmost lake of the Shinomen is named for the sakura trees that thrive along its shores. It is a natural basin for rocky cascades and waterfalls; its many streams and ponds are the source of the western marshes. Villages cluster around its banks, not daring to expand any farther north than the edge of the lake.

Shinomen Rumors $

There is a foggy glen in the woods that only appears during a full moon. If you go there, you can peer into your lover’s dreams, which unfold in the fog before your very eyes.

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Never trust an inn encountered in the forest. You may think you are close to the border, but these are the secret lairs of bog hags, who wish to steal your skin to wear among humankind.

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If you encounter a fox or deer, leave them some food and pay your respects from a distance. If you are lost, you can follow bats to someplace safe. But never trust an animal that you would find among humans, like a cat or a dog. Always avoid these, no matter how friendly they seem, and never follow where they lead.

The Gates of Persistence Carved from a single boulder and laboriously dragged to the southern border of the forest, the Gates of Persistence are a lone torii archway standing above a short path eagerly gobbled up by the woods. Legend speaks of its origin: the son of Kaiu Sudaro had been lost in the Shinomen for weeks and believed dead, until he reappeared unharmed, as though protected by the spirits within. Sudaro spent the rest of his life completing and erecting the archway to honor the forest that had spared his son, earning him ascension as the Fortune of Persistence. When Crab samurai must enter the Shinomen, they do so through this archway, lest they disrespect the memory of Sudaro and risk the ire of the woods.

The Shadowlands Marshes A tucked away blight in the marshes of the Shinomen, these corrupted marshes are thought to be the site of an old battle. Remains of a twisted army, one whose origins can be traced to the Shadowlands beyond the Kaiu wall, lay partially sunken in the muck. The spirits of those tainted beings still writhe in the mud, and orbs of red fire often rise from the mangroves and decaying cypress. It is even said that the trees here will bleed human blood if chopped.

River of the Sky Winding north to south in a cascade throughout the Shinomen, the River of the Sky is perhaps the only reliable path through the forest. Portions of the river dip underground and through caves, cleaving deep ravines through the north and waterfalls to the south, eventually emptying into the Lake of Cherry Blossom Snow. Folklore says that the river is fed by Tengoku itself, and that at the mouth of the river one may find a path directly into the heavenly realms.

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Along the river shore, and even beneath, drifters may find ancient ruins, tiered towers of a forgotten civilization. The kudzu and hemlock have not fully claimed these structures, but their purpose has long been forgotten, not even recalled by folklore.

Natural Denizens In spite of how well settling techniques have advanced over the ages, humankind has never achieved a true foothold in the Shinomen, not even in the time before the fall of the Kami. But that doesn’t mean there aren’t villages within the wood, or other denizens of the primordial forest. Wayfinders of the Unicorn frequently stumble upon ruins that predate the Empire, sophisticated bridges across ravines and rivers, and shrines of inscrutable origin. Sightings of sentient serpent-people, while sparse and obtuse, date back throughout the forest’s history. The existence of nezumi warrens, of an entire tribe, is well-known to those who dwell near the woods, if virtually unheard of beyond it. Which is to say nothing of the yōkai. Whether solitary or congregating in villages, from foxes to badgers to bats, from the avian tengu and the turtle-featured kappa, and all manner in between, shapeshifting animal tricksters populate the Shinomen throughout.

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Kawauso: Shapeshifting Otters On occasion, when approaching a stream or pond, an exceptionally attractive rafter may offer to ford a traveler across the waters. Upon reaching the maximum depth, both raft and ferryperson inevitably vanish, leaving one soaked, and left with only the sound of tinny laughter echoing off the trees. This is but one of the tricks the kawauso are said to play; shapeshifting otters that are fascinated by human beings, and seemingly live to test the limits of their patience. Unlike the kawauso colonies populating Rokugan’s docks and bays, shapeshifting river otters are more likely to imitate a peasant rather than a merchant or samurai. Some have been known to integrate in the villages surrounding the Lake of Cherry Blossom Snow, crafting entirely new identities. It doesn’t take long for keen villagers to deduce who the otters are, but their presence is considered beneficial. Charming and helpful, they tend to make good friends among the populace, and the occasional mischief is worth a supernatural guardian against the forest. And after all, nothing unifies a village like a shared secret.

Kōmori: Bat Spirits The shapeshifting bat yōkai known as kōmori are more common in the Twilight Mountains of western Rokugan, as well as on the Islands of Silk and Spice. But kōmori also exist in significant numbers within the Shinomen Mori, if local folklore is to be believed. Stories say that if you are lost in the forest and come upon a bat, you can trust that bat to lead you to safety. While they come from the domain of Senkyō like other animal spirits, they are associated with Yumedō, the Realm of Dreams, and it is thought they have the power to traverse that ever-shifting realm. Bats are likely to cluster in places where Yume-dō’s influence is strongest, perhaps to prey upon the denizens of that realm. Kōmori rarely adopt human form, but when they do, it is often to warn trespassers of danger.

spirit, known as kodama. These spirits are thought to be the living will of the tree, having achieved self-awareness upon reaching a certain age. But some folklore attests that instead, they are elemental kami that have dwelled within the tree for so long, that they became one with it, transforming both kami and tree into something else entirely. It is the duty of shugenja to identify and mark such trees throughout the Empire. This is because it is bad luck to cut down a kodama’s home, and anyone who does will suffer misfortune. Knowledge of which trees are kodama are passed down from teacher to student and preserved through generations. But this is an impossible task within a forest as old and vast as the Shinomen; it is simply better to assume every tree houses a spirit. Normally invisible, kodama may manifest subtly. A gentle breeze, or an echo through the trees, may be a sign that a kodama is nearby. Other times they may manifest as glowing orbs or wisps, or even as human beings.

Onikuma: Demon Bears Perhaps the largest predator of the Shinomen is the onikuma, or the "demon bear." Several times larger than a typical bear, the onikuma walk on their hind legs and are able to carry off cattle, horses, and even boulders one-handed. Although they are called demon bears, these creatures have no relation to the Shadowlands and are not demons at all. But due to their massive size and incredible strength, with thick fur like iron wool and claws the size of short swords, they are every bit as dangerous.

Kodama: Spirits of the Trees Travelers along the perimeter of the Shinomen will notice that the most ancient trees are marked with lengths of rope around their trunk, or paper streamers and bells hung from their boughs. A few may even feature a stone tablet, entangled by ancient roots and ivy, which declares the tree to be the home of a nature

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THE NEZUMI

More on the Nezumi, including their physiology, magic, and additional tribes, can be found in Shadowlands: The Essential Guide to the Dominion of Fu Leng.

Tattered Ear Nezumi

While the Shinomen defies all attempts to tame it, there are some civilizations that have found a way of life within its boundaries. One of the few tribes dwelling on the safer side of the Kaiu wall, the Tattered Ear tribe is a group of nezumi who live in the midst of the Shinomen at the base of a tree they call the Great Home. These resourceful peoples have adapted to the ever-shifting nature of their surroundings, and watch the distant human world with a curious eye. This does not mean the forest has accepted them, however. The dangers of the haunted wood are just as real for nezumi as they are for outsiders. In many ways, the Tattered Ear live in just as much danger as their cousins beyond the wall, and like their cousins, they have adapted to live alongside those dangers.

Yesterday The tribe’s Rememberers vaguely recall that the Tattered Ear were once much larger, or perhaps merely a part of another tribe, until they were separated and driven into the Shinomen. They speak of this event with inherited fear, but whatever they fled, whatever drove them into the forest’s dark embrace, not even the eldest Rememberer and the oldest memory sticks can recall. Lost in unfamiliar land, the Tattered Ear wandered the marshes of the Shinomen for some time, chased by the horror that drove them, until at last they came to a great kaki tree. Pausing to rest beneath its boughs, feasting on its dropped fruits, their lone Dreamer encountered three beings who seemed as curious of the nezumi and of the danger that had followed them here. They identified themselves as the tree under which the nezumi now rested. Through their roots, they had followed the nezumi’s coming, and how they had drawn a terrible force into the woods. The Dreamer, who perhaps mistook the ethereal strangers for Transcendents, begged the tree for aid, and perhaps they took pity on the poor creatures, for when their

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mysterious predator finally arrived and attempted to cross into the clearing, a terrible storm crashed through the canopy and tore it to shreds. So, the story is told by tribe Rememberers and recalled by its Dreamers. Today this massive kaki tree is known to the Tattered Ear as the “Great Home.” Beneath its roots, the Tattered Ear make their warrens and gather their scavenged treasures into a great pile. Into its bark, Rememberers through time have gnawed not only the memory of the tribe’s founding and rescue, but every other significant event in their history, the coiled patterns stretching far up and down the kaki tree’s trunk, into the very foundation of their people. The Tattered Ear do have many burrows and villages within the Shinomen, but the Great Home is the largest and is sacred to their people.

Culture Because trusting three strangers, albeit supernatural ones, is the reason the tribe survived, the Tattered Ear tend to be more open and outgoing than other nezumi tribes. They are more likely to trust outsiders and seek help from beyond their warrens. To aid in this, the Tattered Ear maintain small subterranean libraries to store cultural artifacts and study Rokugani languages, so that they can better communicate with them. They are not naive however, as they are acutely aware of the Shinomen’s dangers. They take care to watch a group of travelers before approaching, and they know well to avoid any humans who carry or wear axes. It is because of these dangers that the tribe are especially reliant on their Rememberers. It is their task to recall the safe passages between glens, which water sources are safe to drink, where food can be safely gathered without supernatural retribution, and how to avoid the forest's hazards. Much of this

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knowledge was gathered through trial and error; hastily gnawed and dropped memory sticks become the quiet grave markers of pioneering Rememberers until they are picked up, their knowledge recalled, and their Transcendent spirits quietly thanked. Like many other tribes, the Tattered Ear are accomplished scavengers. Each warren burrow boasts many trophies taken from fools who thought themselves greater than the Shinomen's perils, and any Tattered Ear nezumi is likely to have access to Rokugani weaponry, tools, and clothing. These things are repurposed for the tribe’s needs or kept as lucky trinkets. One reason for this is the Shinomen’s tendency to punish anyone who takes from its bounty. While the Rememberers keep track of safe food and water sources, the Tattered Ear prefer to scavenge resources from outside the woods. Sympathetic villages along the Lake of Cherry Blossom Snow sometimes leave offerings to these nezumi, which are scooped up with grateful hands.

Memory Sticks One method Rememberers use to aid in remembering is the creation of memory sticks. These are lengths of wood, ranging from small sticks to larger branches used as walking aids, which are gnawed upon in specific patterns by the Rememberer. Tracing these patterns helps the Rememberer to recall the memory; the more detailed the pattern, the more vividly one remembers. A Rememberer is likely to have more than one memory stick in their possession at any given time. Furious gnawing at nearby scrap wood may not be a stress-relief response as some Kuni postulated, but a desperate attempt to enshrine a memory to be left behind and discovered. Some memory sticks may be so potent as to temporarily bestow the skills and abilities of the one who crafted it, although these are unlikely to be understood by any but another Rememberer. It is possible, even likely, that one tribe’s Rememberer picks up the memory sticks from another tribe’s Rememberer, resulting in the cross-pollination of tribal culture. Nezumi consider any such recovered ways to be the ways of their own tribe; the origin is not so important as keeping the history itself alive.

The Listener

WHAT IS LEFT BEHIND

The elder of the Tattered Ear is a Dreamer who lives in the boughs of the Great Home. This special Dreamer is the inheritor of the memories kept by the one who first communed with the spirits of the tree, the three kodama who banished the thing that chased them into the wood. Over time, generations of Tattered Ear Dreamers learned to listen to the voices of these kodama, hearing their words in the rustle of the trees, the cracking of its branches, and even the fall of its leaves. These Dreamers are known as Listeners, and their duty is to interpret the desires of the Great Home for the tribe to understand. Rarely does the tribe elder appear to the leaders, spending most of their time in the boughs of the tree. There they sleep and dream, wandering the Shinomen’s hidden paths through pockets of Yume-dō, sharing the memories of the kodama and heeding their wisdom. Some Rememberers also believe that the tribe Listener attends the court of the Lord of Animals somewhere deep in the Shinomen, representing the Tattered Ear before all of the myriad animals of Senkyō. If true, this representation has done little to soften the dangers of the forest, which still seemingly regards the nezumi with the same indifference it shows to any other outsiders.

Shinomen Naga

Deep in the heart of the Shinomen forest, the remnants of an ancient civilization are gently stirring. Hidden from the sun, hugged by vines and ivy, stone ruins shudder after a thousand years of dreaming slumber. The forest’s secret guardians, hidden from the eyes of mankind, finally awaken. Although they do not yet know why, they collectively feel the pull of a great destiny that awaits them beyond the woods. The dream is broken, and at last, the Naga prepare to rejoin the world outside. Few Rokugani know that the Naga exist at all. Most regard them as mythological creatures, appearing human from the torso up, but with a massive serpent’s tail instead of a lower torso and legs. Tales of these half-serpent beings filter into Rokugan from the Ivory Kingdoms, where it is said that they thrive throughout those lands. But few are aware that there are also Naga within the Shinomen. Rumors of massive snakes have long spread throughout the communities surrounding the woods, and intelligent beings are sometimes featured in the occasional report by a Falcon Clan or Unicorn Clan samurai throughout the years. But such are

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Nezumi tribes of the Shadowlands know of the Tattered Ear only through rumor and whispered tales. To them, the Shinomen is a utopia, a place where nezumi can thrive without fear of Shadowlands terrors. A few speak of the Great Home as a huge city that stretches through the forest branches, where food is plentiful, and everyone is born a Rememberer. Few Crab can bring themselves to contradict such rumors. In the Shadowlands wastes, hope is a rare thing.

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Adventure Seed: Beneath Their Axes 一 Hook While seeking something within the Shinomen, the PCs continuously encounter a series of ever-more elaborate traps. These were clearly made by skilled hands, not some freak phenomenon of the forest. 二 Rising Action Eventually they are confronted by a group of ragged Tattered Ear warriors, who brandish their weapons and hiss threateningly. If the PCs can stall or avoid a fight, they are finally approached by a Rememberer who speaks Rokugani. They are accused of raids against the tribe and wanting to chop down the Great Home. No sooner is this accusation levied that panicked shouts announce a new arrival. Forest-Killer bandits, the ones that the now-disarmed traps were intended for, launch an attack against the Tattered Ear. 三 Climax The Forest-Killers are after the scavenged treasures within the Great Home. They used the PCs as cover to clear the way and sow confusion. If the PCs choose to defend the tribe, they can help evacuate the Great Home and plan a counter-attack, or they could try to fight the superior numbers of the bandits. They may also choose to withdraw and bide their time, or even follow the bandits back to their lair for payback. Either way, if they help the Tattered Ear, they earn allies that can help them navigate the dangerous woods.

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the rumors of a forest that defies the human mind; no one has conceived of an entire city living within a wood so hostile to civilization, much less a people associated with the mythology of a far-away land. Cut off from the outside world, stuck in a hazy torpor for generations, the Shinomen Naga have only just begun to stir again, awakening to a world that has vastly changed from the one they distantly remember.

Physiology For all appearances half-human and half-serpent, the Naga share many aspects with snakes and serpents. They are human-looking from the waist up, albeit covered in thin snakeskin and plated scutes. They move by slithering on their massive cobra tails. The typical Naga is roughly fifteen feet from head to tail, rising to about eight when balancing themselves upright. But some can grow as long as twenty feet, towering over even the tallest human being. It should come as no surprise that the Naga share many characteristics with their serpent kin. Among these is a far higher sense of smell than human beings, and the ability to “taste” the air with their forked tongues. It is so well-developed, that smelling pheromones plays an important part of their language. Their eyes can perceive the glow of a living being’s natural heat in the dark, and they can sense the vibrations caused by movement on the ground or in the water. Their massive tails are extremely strong, able to break thick logs with a lash, or squeeze the breath from an adult deer. Like snakes, they can unhinge their jaws and unfurl long fangs; although they are not venomous, unfurling one’s fangs in polite company is considered rude in Naga culture. Naga reproduce by laying eggs, which are cared for in large caches. Like snakes, as they age, Naga molt their skins; the first molting is an important event in a Naga’s life, and the shed skin is often cured and kept as a memento from one’s youth. The ninth molting is equally important, because it marks the beginning of adulthood and one’s path through life. It is relatively common for Naga to change their physical sex, sometimes multiple times, which is also accompanied by the shedding of one’s skin and the embrace of a new name. The Naga describe males as naga (lowercase) and females as nagi, which naturally switches (or doesn't) as the Naga change physical characteristics. The Shinomen Naga build their cities partially under water, which is also where they lay their eggs. Born in the water as semi-aquatic beings, it may not surprise that the Naga are natural swimmers and, if the water is clean, can breathe through their skin while submerged for

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several hours. Deep waters, where the “climate” rarely changes, help to regulate their own body temperature, which is important since they are cold-blooded beings. In cold weather, Naga huddle together to conserve warmth, sleeping in clumps and traveling in groups, tails entwined to keep everyone together. Extreme cold makes Naga sleepy and sluggish, and they may spend entire seasons under water for that reason. The Shinomen Naga rarely adorn themselves with clothing in the human sense, preferring instead to wear trinkets, jewels, and intricate segmented coverings made from seashells, coral, and worked metal. When in need of additional coverings, a long sash of sea silk, made from the beards of a unique species of freshwater clam, serves this purpose. Such clothing is always light and minimal, so as not to hinder movement or skin contact with the water. In recent times, the Rokugani manner of dress and armor has become a bit of a fashion interest since the Naga have realized they are not alone in the world.

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The Unity In addition to their heightened senses, the Naga possess a sixth sense, the unity, that is poorly understood by outsiders. It is often misinterpreted as some kind of communal mind space or a collective well of experiences. The truth is not so complicated; the Naga possess the innate ability to speak to one-another through their own thoughts, even across long distances. This ability is normally very weak, but it can be trained over time, built up like a muscle. Masters of this sixth sense are able to communicate over vast distances, project a sort of etheric image of themselves, or even directly transfer constructed memories. This practice requires a great deal of concentration and mental preparation. Even a short message can be physically taxing. The Naga must take the time to clear their mind and “fall inward,” so that they are not distracted by the world around them. To help with this, a Naga will sometimes construct a sort of guide or some other thing to focus on. Once entranced, they enter a sort of liminal mind state, halfway between sleep

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and wakefulness. Although this state leaves them sluggish and physically prone, it allows them to extend their senses via the unity and project their thoughts to other Naga. However, one can only receive these thoughts clearly if one is also trained in the unity. Otherwise, the message is vague, distorted, or felt instead of heard. In the Ivory Kingdoms, development of this ability is an important part of a Naga child’s upbringing. Lessons are imparted completely through the unity, often via a mentally constructed guide. Masters can spend hours in the trance state, communing with one-another in a spiritual union of their minds. Their thoughts can sometimes become tangled when this occurs, a state they refer to as the Council. This is perceived as a separate entity, possessing the collective perspectives of all participants, speaking on behalf of everyone. But in truth, this is merely a personification, a projection of the self, not a separate or shared consciousness. Humans may mistake when the Naga refer to the Council as some manner of independent being, but in truth they are just referring to everyone in the conference, or more accurately, the conference itself. Because this ability is unique to the Naga people, it is not thought possible for human beings to learn it. But there are Shinomen Naga who, hoping to reach out to Rokugan and make new allies, are attempting to develop a means of projecting the unity through the spirit realms regularly frequented by human beings: Yume-dō, the Realm of Dreams. So far results are hopeful, but the training is strenuous and experimental. This is new ground for the Shinomen Naga Seers; it may be some time before they can perfect the technique, and they dare not risk contact before they know exactly what they are doing.

Naga in Human Guise Those who believe historical Naga sightings and recognize them from tales of the Ivory Kingdoms are also likely to believe that Rokugani Naga have never ventured beyond the Shinomen. But in fact, Naga have ventured into human settlements several times in their brief wakings, stirred by human activity or more mysterious causes. They simply were not noticed as such; Naga possess an innate ability to disguise themselves. The Naga disguise is effectively a projected image, constructed from a combination of pheromones and yumeji, bending light and befuddling the senses to appear as an ordinary human being. Naga refer to this as charming, something only those trained in the unity can achieve with reliability. The illusion can be as

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complex as the Naga desires, though each individual disguise takes extensive practice; most Naga only ever learn to create and maintain one or two false illusory identities. They could appear as two or more samurai acting in tandem, or a samurai followed by a dog, or a merchant in a rickshaw, or other such apparitions. Any flaws in the disguise are simply overlooked, internally rationalized, or outright forgotten, as if seen through the filter of a vivid dream. The disguise does not always work. Those with exceptional insight can deduce the projected image for what it is: a trick of the light, a hallucination. A Shinseist temple in Unicorn lands speaks of a monk who took a young man as an apprentice, only the young man was a great snake in disguise. After learning passages of the Tao and the wisdom of Shinsei, over time the snake felt guilty for the deception, asking the monk for forgiveness. But the monk had always known that the snake was not as he seemed, and so there was nothing to forgive. “Shinsei’s wisdom is for all living creatures,” the monk said, and as the story goes, the snake was enlightened. While treated as a parable, some scholars believe the tale refers not to a snake, but to one of the serpent-beings of the Ivory Kingdoms. Perhaps they would insist the snake was one of the Shinomen Naga, if they were better known.

War Against the Foul Twists of fate have robbed the Shinomen Naga of much of their histories, leaving them with only vague recollections of stories passed through oral tradition and crystalized in the vivid shared dreams of their scholars. The result is a collection of isolated inherited memories, engrained from the moment of birth, and constructed from dreams so vivid as to be mistaken for literal experience. Due to this, the Naga have no chronicle, and there are massive gaps in their history. But what they do recall is that the Shinomen was once far larger than it is now, spread across what is now desert and badlands to the west and south. It was connected to the vast jungles and swamps in what has become the Ivory Kingdoms, and a civilization of Naga spread throughout this territory. So, it was until a comet fell from the sky, blighting the southern lands and spreading a corruptive force that shifted the climate and split the vast Naga civilization in two. Isolated from the jungles, the forest shrinking, the Shinomen Naga found themselves assaulted by twisted creatures and invisible enemies, minions of the blight itself. They called this enemy “The Foul.” As the various tribes of the shrinking forest joined to fight against this invading force, so too did the fledgling human tribes beyond the forest, which had just begun to rise

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beneath the guidance of fallen gods. Separately, and sometimes together, the two fought against the Foul, until one day the blight mysteriously stopped, and the Naga realized their enemy had been defeated, at least for a time. Withdrawing into the forest, the Naga began rebuilding. They recovered what remained of their fallen cities and returned to life as they once knew it. Efforts were made to regain contact with the Naga beyond the Shinomen, embassies dispatched to cross the ruined lands. There was even talk of approaching the rising human nation, which grew stronger with each passing year. But this was not to be. Gradually, embraced by the forest and their glittering cities, the Naga fell asleep.

have happened. These dreams are dominated by the vision of a great featureless serpent rising from an endless sea, something whose hunger knows no end. Yet if these are but omens and dreams, or truly visions of things that happened, or are yet to come, none can conclusively say. But they do feel, overwhelmingly and to the core of their bones, that their sleep was for some yet-unknown purpose. A destiny awaits the Shinomen Naga, and whatever it is, their long slumber has given them whatever they needed to seek it out and rise to meet it. And they know this because, although they are once more awake and aware, they are also still dreaming.

The Long Slumber

Whatever caused the Shinomen Naga’s long slumber, it also changed them. Perhaps this is what happens to any being that spends centuries in the Shinomen or lingering on the doorstep of Senkyō or Yume-dō. But whatever the reason, Shinomen Naga have been claimed by the primordial forest. They are bound to it in ways they cannot quiet understand. And when they sleep, they do not dream their own dreams; they dream the dreams of others. Most often, it is the dream of some animal within the Shinomen. It appears so vivid to the dreamer, that they forget their waking life; it is as if they were always a deer crashing through the glens, or a river otter tangled with its kin on the waters. But sometimes it is dream of those close to the Shinomen. This is how the Naga learned of the Falcon Clan, whose territory is adjacent to the Shinomen Forest. Through the daydreams and replayed memories of its denizens, they learned of the villages along the Lake of Cherry Blossom Snow. They learned of the Forest-Killers and their axes, of the samurai whose symbol is that of a hare, and of warrens of nezumi dwelling near an ancient kaki tree. No matter where they are, it is always the dream of one near or within the forest. Slowly they have realized that the world is not as they left it. They are hesitant to leave until their dreams reveal more; the Shinomen Naga word for “knowledge” is their same word for “dream.” Another phenomenon is more troubling; they can now longer seem to extend the unity beyond the boundaries of the Shinomen. This only seems true while they dwell within it; scouts who braved the fields beyond were able to make brief contact with Naga of the Ivory Kingdoms, although even this exchange was weak and strained, lasting only a few moments and completely exhausting the Seer who attempted it. It may be many years before the Shinomen Naga can fully comprehend the lingering effects that the forest has imprinted upon them.

No one can recall how or why this happened. The best that the Naga can piece together is that, either gradually or all at once, they all curled up and slipped into a still torpor, their skin hardening as if turned to stone. Like moss-covered, forgotten statues they littered the riverbed and their city streets. Their cities, finally restored, once more fell to ruin. Decades passed. Centuries. Humans would stumble upon these ruins now and again, wandering the vine-claimed stone streets and bridges and tiered rooftops. Passing the strangely life-like snake-person statues, they never suspected that these ancient crumbling works of art were actually living beings trapped in a powerful dream. Now and again a few Naga would awaken, but only a few, and only once in a great while. From what they left behind, these individuals describe a groggy dream state, half-minded wandering in search of something missing, broken only by occasional moments of clarity-of-purpose. There were still remnants of the Foul, and whenever such creatures entered the forest, that seemed to be why they had awakened. They would dispatch the creature, often with aid, and then, as if compelled by some force, they would return to the city and resume their stony slumber. The Naga are finally truly awakening. More and more everyday some spontaneously spring to life. Their eggs, hidden as simple stones on the riverbed, are hatching. After centuries, the long slumber has finally ended. Yet their scholars cannot say why this is, nor why they fell asleep in the first place. The Naga recall vague dreams from when they slept, flashes of events and collective memories, as if they were all living the same lives and seeing the world through the same eyes as they slept. Interspersed are hazy dreams, flashes of suspended moments that may or may not

“Shinomen’s Blanket”

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Culture Separation from their parent culture, combined with such a long hibernation period and the unique nature of the Shinomen, has resulted in a culture that is quite different from the Naga peoples of the Ivory Kingdom. While similarities remain, they have also become different. One similarity is the embrace of moral virtues such as Self-Control, Truth, and Community. Most laws and social expectations revolve around such virtues. Naga philosophers contemplate and argue different interpretations of the virtues, or alternative moral systems altogether, in public spaces dedicated for this purpose. Witnessing students are expected to draw their own conclusions, and leaders often attend for outside perspectives, or to ask philosophers for advice on difficult matters. Another similarity is their connection to water. The Shinomen Naga dwell along the River of the Sky and carve their homes out of naturally occurring stone outcroppings. Small, tiered structures jut out from the ground, but the majority of the Naga’s cities are underground, in subterranean river caverns or beneath the waters. These structures spread all to the way to the egg clutches and pearl beds at the bottom of the river. The communal nature of these cities is such that Shinomen Naga have virtually no concept of privacy, nor any particular drive for solitude. They are born in large egg clutches and remain strongly bonded to their den-mates throughout their lives. They are almost

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never alone; they hunt together, eat together, spend time together, and even sleep in large clumps to preserve body heat. Their word for cold and alone are the same; a Naga who craves solitude is considered eccentric or strange, and a child who desires to be alone is a cause for concern. Naga gather their eggs together in clutches that are carefully guarded along the riverbed. Once hatched, Naga children are raised communally by Seers who are dedicated to this purpose. Because of this, Naga can rarely identify their parents, and parents rarely know who their offspring are. It should be no surprise that Naga society places little emphasis on lineage or blood relation. In the Shinomen, leadership positions are merit-based, resources are publicly owned, and families are not inherited, but chosen. Indeed, family units still exist among the Naga, but the concept of family is considered a practice rather than an inherited construct. Anyone who cares for, raises, and protects you is a parent, anyone who depends on you and learns from you is your “child,” and anyone with whom you share the bonds of the clutch are your siblings, regardless of blood relation. These families have just as much love and devotion as those of human beings. A Naga child is guarded and raised among others by their designated guardian until they shed their skin for the first time. This momentous occasion marks the beginning of their adolescence; they are tested for aptitudes and provided with whatever lessons the community judges appropriate for them, balanced by their own desires, but also the needs of the community. Once they molt for the ninth time, the Naga chooses their lifepath, the thing to which they will dedicate themselves. In a communal ceremony witnessed by those closest to them, the newly adult Naga burns their shed skin, symbolizing the casting aside of childhood and the embrace of their new life as an adult. Symbolically, the Naga is now an adult, with all the responsibilities and rights that implies. In practice, they will still be mentored by trusted elders and peers, continuously guided along their path through life.

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While the Shinomen Naga have a ruling class, its members are appointed by the community chosen by merit instead of inheritance. Members of the ruling class generally fall into three categories: they are either scholarly Seers, warriors who have earned their position through martial prowess and feats, or priests who have found ways to commune with the Shinomen’s many spirits. The Shinomen Naga have no one unique leader, but instead defer to whomever appears to have the most expertise and support. Naga might rally behind a specific seasoned warrior in defense of the city, but then defer to a Seer when matters turn to diplomacy. Leadership is consequently an informal matter, decided on-the-spot by the collective, having earned the instinctual respect of those gathered. A Naga might spontaneously find themselves elected and entrusted with the fates of their peers. Where trust is divided, cooperation is expected. After all, this is a manifestation of their core virtues. Shinomen Naga material culture is shaped by the forest in which they live. For example, while they do know how to work metal into tools and weapons, there are few if any veins in the forest; most gathered metal and ore is melted down and reworked. Additionally, their technology might be considered rudimentary by the Naga of the Ivory Kingdoms, who continued to grow and develop over centuries while the Shinomen Naga slumbered. However, the Shinomen Naga have advanced engineering and architectural knowledge. They are expert bridge-builders and aqueduct-creators. Building underwater palaces and estates presents unique engineering challenges which the Naga have overcome. Above ground, their modest homes pale in comparison to their impressive temples and suspended market squares. Although they populate cities along the river, the Naga are partially nomadic. Hunting parties, foragers, and other patrols regularly depart the city for weeks at a time, returning with resources and reports from throughout the forest. The Naga seem uniquely adapted to the labyrinthian Shinomen, and for the most part, they leave it alone. This accounts for the lack of farms and agriculture compared to the Ivory Kingdoms Naga. While indifferent to hunting parties, the Shinomen does not look kindly on attempts to tame its groves. Beneath the river is another matter entirely. Aquaculture farms spread throughout the riverbed, cultivating sea grass, fish, river-clam, eel, and oyster. Additionally, agar derived from river algae is a component of Shinomen Naga cuisine, used to make gelatin desserts and to compound savory leftovers and scraps so that no food is wasted.

Self-Defense While the Naga strive for a peaceful existence, the reality of life in the Shinomen and their never-ending vigil against The Foul demands strong martial traditions. Throughout the Ivory Kingdoms, Naga enjoy a reputation as warriors with few equals, fearless and daring, disciplined and methodical. They fight in well-organized teams, coordinating wordlessly and without flaw, as if sharing the same mind, the same directives, the same perception. But although it may appear this way to humans, Naga warriors actually achieve this level of coordination through pheromone communication and extensive practice. Dedication to martial practice is considered a civic duty, and all members of a village or city are expected to contribute however they can. The absolute scouring of The Foul is the equal task of all Naga, regardless of rank, station, or circumstance. It is the same for the Shinomen Naga. Younglings are trained from their first shedding in martial arts and teamwork. They are expected to continue this training on their own throughout their lives, finding their way to whatever best suits their capabilities. More is expected of those who are entrusted with hunter or warrior roles; those who exemplify the martial arts are expected to share their knowledge with anyone who is able and interested. Naga martial arts are considerably different than those of the Great Clans, leveraging their unique physiology and gifts to great effect. Coiling their massive durable tails, they tower over human opponents, raining vertical blows on enemies that are difficult to block. Very few humans understand Naga anatomy well enough to identify their weaknesses in battle; their organs are not in the same places, and a blow that might be lethal for a human, a Naga warrior might shrug off. Naga martial traditions tend to focus on fighting with polearms, archery, and teamwork. Even so, they are known to use many different weapons, some uniquely suited for them. Equal consideration is given to underwater combat, the Naga having developed an entire martial art devoted to fighting in the river. The drag of the water dulls the impact of swords and clubs, and underwater archery is virtually impossible, so the Naga aquatic fighting style uses piercing weaponry, raking close-combat weapons, nets, ropes, and their own natural defenses. Underwater fighters must also contend with opponents from all directions, a fact that the Naga aquatic fighting style exploits to great effect. Some extremely skilled Naga can use the unity to augment their battle tactics. The liminal trance makes the warrior immune to pain, while projecting images

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and illusions can befuddle opponents into creating an exploitable opening. To reach this level takes a lifetime of practice, and while few ever master the unity in this way, those who do become truly formidable.

Worship Shinomen Naga religious practices depart considerably from those of the Ivory Kingdoms. Worship has shifted to reverence to the spirits of the Shinomen, though the Naga recognize the gods that governed them in the Ivory Kingdoms are still powerful and awe-inspiring. Their shift to nature spirits of the Shinomen allows them to live harmoniously and learn from these new gods. Shinomen Naga worship local kodama and nature spirits. Their priests act as ambassadors to the courts of Senkyō. Their religion is primarily concerned with maintaining the balance of the woods; and in doing so, balance in their lives. There are aspects of their original religion that mingle with the new. The Naga worship the sun and moon, although they perceive these gods differently than the Rokugani do. Shinomen Naga also usually believe that a person possesses many immortal souls, not just one. Upon death, these souls are released; some linger in Ningen-dō and become natural guardians and spirits. A few may create physical bodies, effectively being reborn in new forms. The rest find their way to the Naga homelands, where they are rejoined with Lady Sun and Lord Moon, along with their lost friends and family. The great enemy of their existence is The Foul, which is a polluting invader that came from without. Actions that result in harm strengthen The Foul and its myriad minions, while actions that are spiritually good rob it of power. The primary moral concern is therefore determining which actions have the greatest utility for good. Naga priests and philosophers debate this, and the resulting texts are ever-evolving, even to this day.

The Outside World While the Naga slumbered, the world changed. When they awoke, they did not recognize it anymore. The Emerald Empire has grown vast and powerful. The Foul has taken root to the south, but the humans seem to oppose it… mostly. There are new denizens of the woods with motives that the Naga do not yet understand. In spite of their long existence, they have found themselves as children in an unfamiliar world.

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Pearl Magic Along the riverbed of the River of the Sky lives a unique species of oyster, one found nowhere else. These oysters are blessed by the spirit of the river, filtering potential pollutants and keeping its waters pristine. Although rare, the pearls produced by these oysters have unusual properties, often carrying the touch of Chikushō-dō. There is a secret tradition among the Shinomen Naga that involves these oysters. After molting, a Naga may dry and grind their shed skin into a fine grit and then cast this into the oyster bed. A pearl may form as a result; the Naga will realize this in a dream and be drawn to the oyster to claim the pearl. This pearl is an especially potent focus for the Naga who created it. It heightens their ability with the unity, increasing the power and believability of their projections, or even granting some physical properties to their illusions, making them effectively real. But this increased power, granted through the focus of the pearl, does not come with increased control. Used without care, the results can be calamitous. Even so, there are always at least a handful of Naga at any time waiting for their pearls to form, confident that they can handle whatever fortune lays before them.

Naga leaders debate whether or not to reveal themselves to the outside. Many look at the Empire and see deforestation and the destruction of their lands. They see these human beings, clashing with one-another, as too warlike, too eager to fight. They are unlike the humans the Naga remember from before their slumber, the ones who fought beside them against the forces of the Foul. These humans do not even seem to remember that this ever happened. Others are hesitant to make contact while their numbers are so few, thinking it better to wait until more have awoken so they can approach from a position of strength. But others are curious about the Rokugani. They believe alliances could be forged, a mutual respect achieved, if one could get past the difficulties of initial encounters. After all, was this not so for the peoples of the Ivory Kingdoms? Did those humans not embrace them, regard them as their own? The Rokugani may do this as well, if only given the chance.

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What the Shinomen Naga do not realize is that they are not completely unknown to Rokugan. At least one manuscript by Unicorn Clan historian Ide Takauji speculates the Naga’s history, based on expeditions to the Shinomen ruins and what he uncovered there. The nearby Falcon Clan suspect there is substance to the rumors of intelligent serpents in the woods. And a few among the villages at the Lake of Cherry Blossom Snow, having seen through the projected illusions concealing Naga scouts, have chosen to say nothing, lest others think them delusional. It is quite possible that members of the Great Clans have secretly spied on the Naga in the past and are simply waiting for the Naga to make the initial move. If this is not so, the secret will certainly get out sooner or later. It is only a matter of time. There are numerous obstacles between Rokugani and Naga relations. Beyond the simple cultural differences, the language of the Naga is virtually impossible for human beings to comprehend, based as it is on challenging vocabulary, serpent body language, and pheromones. Naga are learning the many tongues of the Rokugani people through their dreams, but the reverse is not even close to true. There

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are virtually no Naga experts in the Empire. Any knowledge related to them is regarded as esoteric, foreign (and therefore restricted), or impossible to confirm. Yet both cultures would have much to gain from amiable relations. The Crab are always seeking allies against the Shadowlands, who are certainly regarded by the Naga as The Foul. The artifacts of the Emerald Empire, and its wealth of goods, could improve the Naga’s lives a great deal. Conversely, many of the Naga’s cultural artifacts would be of great interest to Rokugani merchants. Bolts of their unique sea silk, woven skillfully from clam beards and dyed in vibrant colors, could fetch a healthy price for its rarity, quality, and unusual lightness. The exchange of philosophic ideas could enrich both peoples, possibly even uniting them as it did in the Ivory Kingdoms. Whether or not this outcome is realistic, or merely the dreams of hopeless optimists, has yet to be written.

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Isawa Mori

A shugenja is born with an affinity for spirits, but with little control over their gift. Because the kami often communicate through emotions and react to offerings in different ways, a shugenja must be trained to hone their abilities, lest they become a danger to others. Because of this, a shugenja’s training requires three things above all else: a skilled teacher, a secluded place, and access to many (preferably forgiving) spirits. In regard to these last two points, the Isawa family of the Phoenix enjoy the good fortune of access to one of the most spiritually-active forests in the Empire, the Isawa Woodlands. Although not especially famous, the Isawa Woodlands are the second-largest continuous forest in the Empire, and also one of its most biologically varied. It is also unique in that human beings are partially responsible for its perpetuation; the Isawa family take it upon themselves to replant and maintain the forest, conserving its unique flora and fauna, and even going so far as to transplant species from elsewhere in the Empire. This effort is to maintain not only its value as a source of lumber, food, and as a natural barrier against invasion, but especially its spiritual harmony. Villages and shrines are scattered throughout the forest, integrating as seamlessly as possible with nature. The secluded glades and ancient copses thrive with all manner of spirits, providing ample places for shugenja to study the hidden world. But although it does not have the reputation of the Shinomen, it is not a place to be traveled lightly or unprepared. The forest is indifferent to human life, and the seemingly harmless woods can hide unpredictable dangers.

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The Blessed Forest As one of the most important cultural touchstones of the Isawa, access to the woodlands is rarely granted to those outside the Phoenix Clan, and due to its reputation as a haunted wood, passage is rarely requested. In truth there is little here of interest to the other clans. The Phoenix are known allies of spirits and the supernatural, so few are willing to test their luck against the unseen forces that govern the woods. Ghost tales and stories of malicious yōkai filter out from the villages nearby. One ancient legend speaks of an old tree that is favored by one of the elemental dragons, and to so much as trip over its roots is to find oneself face-toface with a primordial force beyond comprehension. Another speaks of a lake in which the elemental Water Dragon slumbers, forming a sort of gateway that transitions the world into the Realm of Dreams. The Isawa are content to allow such rumors to spread, as they discourage unwanted visitors from a place they would rather keep to themselves. The hilly northern woods stretch into the mountains, dominated by pines and thick snowdrifts. The wintry landscape is said to be very close to the realm of dreams, a vast, snowy place, where one can easily be turned around in the cold monotony. The pines give way to deciduous trees and temperate climates as the forest rolls south, primarily maple, beech, and oak. Red and purple maples lend the woods a crimson autumn tint, concealing naturally occurring orchards of pear, peach, and persimmon. To the east and west, the forest gives way to wetlands fed by streams cascading from the northern hills. Throughout the woods, one can stumble upon one of many shrines to local kami and guardian spirits. Some are little more than tiny stone lanterns or miniature shrines hidden among the fallen leaves. Others dominate the meadows cleared for their structure or integrated into rocky hillsides overlooking the vessel of the enshrined kami. Still others appear to predate even the Tribe of Isawa, as though plucked out of time elsewhere and simply dropped into the terrain. Often villages can be found nearby, their inhabitants devoted to the upkeep of the shrine, or devoted to cottage industries diligently working beneath the forest boughs. A network of pathways between villages winds throughout the forest, but most are hidden by clever kami in exchange for daily offerings. Most travelers stick to the lone roads connecting Kyūden Isawa to Kyūden Asako to the south and Pale Oak Castle to the north.

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Many important plants grow in abundance within the Isawa Mori. Agarwood, an aromatic resin that forms in the heartwood of certain trees, is an important component in incense and spiritual offerings, occurring naturally in many of the Isawa Mori’s species. Acorns shed by the forest’s silver oaks are valued for their tannins, which are used for leather-making. Ginkgo trees, whose seeds are used in food and medicine, thrive in the thickest glens as they have for thousands of years. The forest also boasts many species of cypress, which are important for the construction and maintenance of shrines, which must be rebuilt after a certain period of time. Beneath the forest boughs throughout, hemp fields historically provided the textile fibers necessary for shimenawa ropes, priestly robes, and other ceremonial uses. Yet the Isawa do not harvest anything from the woodlands unless absolutely necessary, due to the forest’s reputation. It would be easy to offend the spirits of the woods by taking from its bounty without giving anything in return. When they do take from the forest, the Isawa conduct extensive rituals to ensure the kami are appeased, and only use the materials for prestigious purposes.

The Isawa’s Domain The Isawa woodlands dominate their provinces, contributing to the family’s relative isolation. It prevents the Isawa from developing their lands as the other great families have done; many note the lack of farms and roads, the outdated layouts of their village, and the size-restricting limits on their architecture — polite visitors would simply call them traditional and leave it at that. But this is as the Isawa prefer things. The seclusion provides safety and access to plentiful spirit inhabitants. Indeed, the Isawa’s family culture formed around the Woodlands, playing an important role in nearly all of the family’s traditions. One such example is the Isawa family’s coming of age ceremony, in which the child must spend a night alone meditating in the forest. One who survives an uneventful night is considered to have been accepted by the forest spirits, while one who experiences and survives hardship is considered to have been tested and found worthy. An Isawa who has not done this is not regarded as a true adult in Isawa culture, regardless of training or upbringing. In times predating the Empire, when the Isawa family were known as the Tribe of Isawa, the woodlands were an important source of wood. Wood slats carved from sacred cypress and agarwood trees were an early form of currency for the Tribe of Isawa. Thin wooden slips, bound together by twine, predated paper scrolls and were used to record Isawa history. Some of the earliest paper samples could be traced back to the mulberry plants of the Isawa Woodlands. It is believed that the sacred nature of the Isawa Woodland trees makes them especially potent for scrolls and shrines, and any lumber from this forest is reserved specifically for those uses. But perhaps the most important aspect of the woods is it role as a place for study. The woodlands are colloquially regarded as the “Isawa Schoolgrounds,” and at any time the woods may be populated with dozens of teachers and three times as many students. Unauthorized travelers are likely to stumble upon an impromptu lesson, a prospect far more hazardous than it at first seems.

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The Isawa Foresters Trained and maintained by a small vassal family of the Isawa, the Isawa Foresters are shugenja who are specifically trained to maintain the Isawa Woodlands. From a school located within a Shrine to Inari, the foresters undertake many efforts to sustain and protect the woodlands, such as controlled burning to remove excess dead foliage, supervising game hunting, and patrolling the forests to ensure spirits are appeased. Although some clans criticize this practice as an interference with nature, or outright deny the necessity of these practices, the Isawa understand that humankind does not exist separate from nature, and that balance must be preserved by all participants, lest what is precious be forever lost.

The Kuroi Mori There is a place within the Isawa woodlands that is avoided even by the most experienced shugenja. Known as the Dark Wood, this copse of black-bark trees and lightless canopy radiates from a dilapidated manor of forgotten ancestry. Protective talismans and ofuda mark the trees surrounding its otherwise invisible boundaries. Those who step within may be assailed by terrible, maddening visions. Others may not realize they have fallen prey to tricks of the light which lead them over ravines, into deep waters, or into the dens of dangerous creatures. These illusions are caused by traumatized kami who have grown to hate humanity for some unknown reason. Scholars believe some event in the past left them confused and embittered. All attempts to soothe these kami have failed, and the Isawa have long since abandoned this place. It remains as a reminder of the great responsibility shouldered by the Phoenix to treat all spirits with respect and dignity.

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Natural Denizens The supernatural nature of the Isawa Woodlands is perhaps more subtle than that of the massive and looming Shinomen, or the teeming-with-life Kitsune Mori. But it is true that the animals of the Isawa Woodlands are exceptionally bold, and that many seem to grow a little bit larger than typical of their species. The woods thrive with deer, pheasants, geese, foxes, and a species of pika known as “crying rabbits.” Larger animals include two species of brown bear, and packs of wild dogs, known as “silver dogs” for their unusual white coats, are friendly but willful, resistant to training. There are also denizens few wish to talk about. The reputation of the woodlands as a haunted forest is not entirely without merit. At night, one can hear the calls of dream-eating baku echo through the trees, and it’s said that lost souls can fade in from Meido… or less friendly places.

Snow Maidens The rising elevations of the northern Isawa Woodlands results in year-round icy conditions, and in winter, prone to blizzards that blanket the forest in snow. Travelers this time of year may spot from a distance a lone woman in a pale kimono, untouched by the cold, voice raised in sad song, seemingly lost or wandering. It is advised to leave this woman alone; although rarely malicious, it is unwise to consort with the wintry spirits known as “snow maidens.” While common fixtures in Phoenix plays, poetry, and folk tradition, little is known about snow maidens. Some believe they are the ghosts of human beings who died in the snowdrifts of the Isawa Mori. Others believe they are a kind of weather yōkai who choose to adopt the appearance of pale maidens. Shugenja postulate that they are a type of kami, acquiring an identity and form over time and proximity to a vessel. The truth of their origins may never be discovered. Although snow maidens are rarely malicious, they are dangerous nonetheless, for they are always surrounded by frigid cold and snowy conditions. When angered, these gentle snowfalls grow into blizzards that can sap the warmth of anyone caught within them. Yet stories of friendly snow maidens who came to the aid of lost travelers abound. It is believed that entire communities may exist within the Isawa Woodlands, and sightings grow frequent each winter as the snowbanks spread throughout Phoenix lands. So common are they, that it is custom for unmarried women to purposefully sit as close to the hearth as possible, so as to prove they are not snow maidens in disguise.

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Northern Border

No one can honestly say where the northern border of Rokugan begins. Some maps lay it at the feet of the northern mountain range, while others vaguely refer to the mountains themselves as the border or omit it entirely. However, the majority of Imperial cartographers define the border as the Great Wall of the North, a sprawling range of icy peaks and hilly alpine tundra that forms an imposing barrier to travelers. Travel through the frosty mountains is hazardous and slow, even for those who know of its precious few passes. The mountains are rife with treacherous terrain, extreme weather, and dangerous predators. Among these include mountain cougars and black bears, and while it is not common knowledge, the largest species of mountain goats have been known to attack travelers unprovoked. In addition to these dangers, many of the insurmountable peaks are active volcanoes, the cause of landslides and avalanches. Some are even regularly prone to eruption. While dangerous, there exist a few relatively safe passes through the mountains. Cascading rapids wind their way into the lands of the Phoenix Clan, providing a challenging path into Rokugan for those willing to brave the waterfalls and whirlpools. While the northernmost Phoenix outposts technically exist to guard this border, in practice it is far more relaxed, and often Yobanjin enter and leave Rokugan here without ever being noticed. The most populated expanse of north belongs handily to the Dragon Clan, whose territory stretches into the northernmost reaches. It includes the second-largest mountain in the Empire, Furthest Fortress Mountain, which is believed to house a primordial kami. The thick lowland forests yield to sheer rocky cliffs as the elevation rises, sufficient for only the hardiest plant life. These ranges boast numerous monasteries and mountaintop villages, and even several palaces maintained by the Dragon’s samurai families. Yet even these communities are isolated and sparse, separated by weeks of treacherous mountain travel. Life is taxing in these frosty peaks, demanding self-sufficiency and patience. To the west, the northern border flattens somewhat, yielding to elevated flats and shrubland. The border here is patiently guarded by the Badger Clan, who colloquially refer to the mountains beyond as the “Mountains of Exile. The Badger’s ancestral duty is to patrol this stretch of the northern border from invasion,

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making them suspicious of any outsiders. A natural pass through the mountains leads to the northern reaches beyond Rokugan, to the Yobanjin territories and, beyond that, the Land of Four Rivers. Shrines, ruins, and even small villages hide in nestled valleys beyond these territories, and there are even some larger communities formed around iron and gold mines. But whether or not they are actually part of the Empire is a matter of debate. Many of these isolated communities may not even realize they are a part of Rokugan at all, as even the shrewdest tax collectors hesitate to risk the journey through the mountains. For them, Rokugani or not, life remains much the same.

Sorrows Path Reserved only for the most odious traitors of the samurai caste, journeying through Sorrow's Pass to be banished from the Empire is one of the worst punishments one can endure. Those who suffer this fate are escorted to the north-western mountain pass and through the northern border through the pass. As the most heavily guarded northern passage, at any time it may be patrolled by Badger, Unicorn, or even Imperial samurai.

Furthest Fortress Carved into the side of the second-largest mountain in Rokugan, the Furthest Fortress is among the most remote outposts of the Dragon. Its existence is virtually unknown, as is its purpose; spiraling deep into the heart of the mountain, a staircase leads to an ancient vault that is sealed with a massive puzzle-box lock, said to be designed by Togashi himself. The answer to this puzzle, known as The Last Riddle, is the only way to open the vault. No one knows what the vault contains, no one except perhaps the Dragon Champion himself.

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Sachihoko Tower

THE ORIGIN OF YOBANJIN

The term Yobanjin was originally used to refer to the peoples who would not bow to the whims of the fledgling Empire, who were thought to number near 40,000 across all of the tribes and groups. “Yoban” means 40,000, and “Jin” means people.

Most samurai within the Dragon Clan consider the massive Sachihoko Tower to be the northernmost point of Dragon Clan territory. Capping the top of a massive snowy mountain, the tower is equal parts watchtower and monastery, one of the most remote locations for monks to contemplate the lessons of Shinsei’s Tao. Officially, it was erected at the Seppun family’s behest, to alert the Dragon of a northern invasion, a fact that amuses the monks to no end and has become a sort of in-joke for members of the Dragon. So inhospitable is the northern terrain, that in a thousand years, its ancient mirror has never reflected a single beacon fire, and its warning smoke signals have never been lit. The tower is named for the statue adorning its pointed rooftop, depicting a massive bronze carp with the head of a tiger. This creature, known as a sachihoko, was said to have visited the tower when it was erected, summoning a thunderstorm that tested the temple’s very foundations. Interpreted as a blessing, the abbot commissioned the ornament as a means of thanking the creature. The tower’s few visitors can spot the statue’s deep green patina for miles around.

The Wrath of the Kami One of the Dragon Mountains’ most active volcanoes, the Wrath of the Kami is considered the beginning of the northernmost territories, even though it rises at the center of the Kinenkan province. It is responsible for frequent tremors that can be felt as far south as the Bay of Amaterasu in the lands of the Centipede. Each winter, the volcano erupts, staining the snows with ash. So dependable is this event, that the Agasha consider it a troubling omen if the volcano does not erupt.

Yobanjin Mura In the foothills of the northern mountains, just within the border of Isawa territory, Yobanjin Mura is a difficult village to accidentally stumble upon. While few outsiders are even aware of its existence, it is a unique trade village frequented by passing Yobanjin tribes who seek to trade with Rokugani. Technically, such contact is a violation of Imperial decree, but this fact is overlooked in the case of Yobanjin Mura. The importance of this trade village makes it one of the safest locations on the northern border, and the starting point for many eastern excursions beyond the Empire.

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Yobanjin

Rokugan was once a land filled with hundreds of different tribes and cultures. Then came the Fall of the Kami, and gods walked among humankind. Many tribes flocked to the Kami, idolizing them and swearing themselves into service. Others were approached and scooped up into service. A few, like the Tribe of Isawa, were in positions to barter with the Kami, or subject to unusual arrangements. But over time, the lands transformed and united beneath the Kami, and ultimately, the Hantei Emperor. But not everyone submitted to the Emperor’s rule. Many tribes looked upon the Kami as conquerors. They saw their traditions and ways of life, some of which were irreconcilable, as directly threatened by the rising Empire. These tribes refused to swear fealty. They fought back, resisting the steady push of the Empire. Some forged agreements with the fledgling clans. Some were driven into conflict over their homes and ancestral lands. Some held out to the bitter end. Ultimately, it was Hantei II, the “Shining Prince” Hantei Genji, who brought an end to the conflicts. Concerned over the possibility of enemies from within the Empire, which was still recovering from the War Against Darkness, he decreed that all within the recorded borders of his father’s Empire were now his people. He decreed that any who did not submit to the rule of the samurai class were banished from Rokugan and forbidden to return. The descendants of those who were pushed out over this decree are known as Yobanjin, the people who would not bow. Spread throughout the northern mountains and hidden in isolated pockets throughout the wilds, the Yobanjin tribes continue their way of life as best they are able.

Defiant’s Path According to Imperial records, Emperor Hantei Genji was benevolent yet firm to those who would not pledge him their loyalty. When he issued his decree banishing anyone who did not submit to the rule of the Great Clans, he also pardoned those who were willing to submit peacefully, granting them leave to go north in search of new lands. This history claims that “the people who would not bow,” now referred to as Yobanjin, migrated north through the pass that came to be known as Defiant’s Path.

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Imperialist Themes Imperialism is a common theme in the Legend of the Five Rings universe; and rightly so, as imperialism has shaped real-world history. The concept of imperialism is based on the zero-sum concept of both rightness and resources. To put it plainly, to become richer, others must become poorer. Imperialism includes social hierarchies designed by proximity to the ruling class (both blood relation and ethnic similarities). Unfortunately, history is often written by the victors and leads generations of people to believe in and internalize a specific narrative surrounding events because dissenting voices are lost. The winners are also often the instigators of conflict, but this type of important factor is often left out. Many peoples today are still deeply affected by the imperialist regimes of the past and struggle greatly to survive in the face of physical and spiritual colonization by their oppressors. With all of that being said, imperialism is a large aspect of the Emerald Empire. Fortunately, because L5R is a game it offers players and game masters an opportunity to practice decolonization by humanizing oppressed peoples in the stories you tell. By both humanizing the oppressed and giving them voices, even in a fictional setting, participants can recognize and explore those peoples are more than just foils for the greatness of the conquerors.

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That is what the Imperial records say. The truth is far messier. While the Emperor did grant a pardon to them, there was no orderly surrender or quiet migration. The tribes that refused to bow to the Great Clans were instead driven out from their homelands or conquered. They were pushed north by force or made to assimilate after unsuccessful resistances. Some were wiped out entirely. Yobanjin ancestral tombs and monuments lie beneath the foundation of Rokugani palaces and alongside oblivious farming settlements. This unjust treatment of the Yobanjin, the stripping of their lands and the erasure of their ways, is glossed over by all but the most esoteric and obscure records. To suggest they were mistreated is to slander clan ancestors and the Imperial family. But while victors write the histories, the truth itself cannot be so easily obscured. Historians read between the lines, and those sympathetic to the unjust treatment of their fellow human beings acknowledge their suffering in whatever ways they can. Some of the most remote villages, farthest from Imperial reach, simply ignored the call for fealty, neither declaring themselves citizens, nor resisting when they were eventually addressed as Rokugani, nor when tax collectors eventually arrived. After all, what did it matter to them if, instead of giving taxes to their previous leaders, they now gave them to the Emperor? So long as they could continue to live as they had for centuries, so long as the rising samurai class left them alone, they would be counted as citizens of whoever claimed them.

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These villages, fortunate enough to have compatible traditions and isolated locations, simply adopted whatever orders they were given and then disregarded them the moment their rulers were no longer nearby. Now and again, samurai or tax collectors would come, conduct their business, and then continue on. But these villages, mostly in the nooks of wild Rokugan, never really considered themselves a true part of the Empire.

Relations with Rokugan While Yobanjin are usually considered to be outsiders and are forbidden to enter the Empire by Imperial law, many find their way into Rokugan anyway. The political reality is that Rokugan cannot entirely shut itself off from the world, no matter what the Child of Heaven may wish or decree. Furthermore, it is useful for both the Yobanjin tribes and the Rokugani to have some controlled trade and cultural exchanges, so there are some places that have become exceptions to the law. Yobanjin Mura is one such place, and citizens of both societies intermingle there, heedless of what the rest of the Empire may think. There are also some Yobanjin tribes that have grown so large and influential as to demand political consideration. These tribes actually have representatives in Rokugan in the form of ambassadors and diplomats. They are given special Imperial permission to live within certain districts of Otosan Uchi or other important cities, always placed beneath the “protection” of specific samurai families during their

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stay. Usually this is handled by the Tortoise or Badger Clan, but may sometimes be entrusted to another, especially one who sponsors the diplomat. The Unicorn and Dragon Clan both have been known to do this, escorting the ambassadors of specific Yobanjin tribes for mutually beneficial reasons. While contact with outsiders is also forbidden by decree, anyone stationed near Rokugan’s borders can attest that this edict is routinely ignored, often with only a vague concession (such as Khanbulak’s daylight law) to demonstrate sincerity to the decree. The reality is that the Great Clans maintain contact with multiple Yobanjin tribes for trade and to learn of the outside world. For one example, the Kaito family of the Phoenix Clan, whose holdings occupy a portion of the ill-defined northern border, regularly come into contact with Yobanjin and even seek them out in Water Becomes Clouds city. The Crane Clan maintains good relations with several isolated tribes, including one nestled in the Kintani Valley and another living among the Uebi marches. The Unicorn Clan’s city Khanbulak, the farthest city to Rokugan’s western border, commonly hosts several Yobanjin ambassadors and traders. The benefits of these relationships far outweigh the risks, and the Clans are always careful to maintain these contacts while technically observing the law.

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For their part, the Yobanjin tribes remember their treatment at the brutal hands of the Rokugani’s ancestors. It is preserved in their oral traditions and written down in their records. Many regard themselves as the wardens of Rokugan’s true traditions, from before the Kami changed their ways. Some consider the Rokugani to be their ancestral enemies, but most simply do not care what happens in the Empire at all. It doesn’t concern them anymore; they are their own nations, their own peoples, not defined by whatever the Emerald Empire decides to do. They care not what the people south of them think of their ways and traditions. Why should the samurai of Rokugan have a say in their affairs? They also know that they would are marked for death if they dare to enter. But many do anyway; to even acknowledge the Rokugani borders and the decrees of its Emperors would be its own manner of bowing to the Empire, and they likely never will.

Those Who Will Not Bow While the blanket term Yobanjin refers to all peoples whose ancestors would not bow to the Child of Heaven, in truth the Yobanjin are not one united people, but dozens upon dozens of distinct and unique tribes, settlements, and societies. They have varying belief systems, traditions, territories, and cultural artifacts. They speak many varied tongues, most of which evolved from the same root language as modern Rokugani. Some have ways that date back before the Empire, with traditions that overlap those of the Great Clans. Others have branched off drastically, no longer resembling the people that thrived before the Fall of the Kami. Most Yobanjin populate the Great Wall of the North and the lands beyond. Small villages, trade hubs, and even entire cities lay across the windy steppes, some united by the same tribes, while others are completely independent from one-another. Rokugani experts on the Yobanjin are careful to differentiate between the tribes, but because contact with foreigners is normally forbidden by Imperial decree, they rarely correct misconceptions about them.

The Hyōketsu Once one of the largest, strongest, and most independent of the northern Yobanjin tribes, the Hyōketsu are now just a memory. Their traditions live on in the Kaito family of the Phoenix Clan, a great irony considering how vehemently they opposed joining the Empire. While their descendants in the Kaito still enjoy good relations with most of the free tribes nearby, the fate of the Hyōketsu is used to temper the ambitions of would-be warlords among the tribes. The story is summarized in a colloquial saying throughout the peoples inhabiting the Wall of the North: “Start out a dragon, end up a snake.”

History The story of the Hyōketsu is not commonly known to the Rokugani. It wasn’t even known to their descendants, the Kaito family of the Phoenix Clan, until the most recent Clan Champion Shiba Tsukune uncovered it, deep in the hidden records beneath Cliffside Shrine. The legend of the family’s founding tells the story of a great demon that their ancestor slew, sacrificing herself in the process. But this is just a fabrication, a dehumanizing retelling of the last days of the Hyōketsu. The Yobanjin tribes of the Great Wall of the North remember, although they only speak of it to one-another, never to outsiders. Before the Fall of the Kami, the Hyōketsu were the ancestral enemies of the Tribe of Isawa. Their territories overlapping, the two tribes clashed over resources and theological differences. But the true source of their rivalry ran much deeper, owing to a slight that has long since been forgotten. After the Day of Thunder, the Hyōketsu were among those who would not bow to Hantei. They, like Isawa, were proud of their heritage and traditions. But unlike the children of Isawa, they saw no place for themselves in the new Empire. They left north, finding a pass through the mountains to new lands. Life was hard in the mountains at first, but with time, the Hyōketsu made connections to the gods of their new territories. They expanded into windy steppes, eventually stumbling into a warm pocket valley protected from the colder climate outside. They erected a shrine to their guardian spirits and returned to their way of life, determined to forget the Tribe of Isawa and the world they left behind. Fate would not allow it. In the 5th century, the Hyōketsu fell into hard times. Drought and famine pushed them into desperate raids against the lands to the south. Once again, the Hyōketsu clashed with those loyal to the Tribe of Isawa as they had centuries before, now known as the Phoenix Clan. The Hyōketsu leaders

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THE SWORD AND THE SPIRITS

The story of the Hyōketsu doesn’t end there. You can discover their secrets and the secrets of the Kaito in the Legend of the Five Rings novella The Sword and the Spirits.

regarded the Phoenix as a dim shade of what the Isawa had once been, greater in number and resources, but now hollow and conquered. Raiding their northern villages virtually unopposed, the Hyōketsu were thankful that they were still free. They could not have known that they would soon become far closer to the Isawa than they had ever intended, for this is where priestess Kaito changed the course of their history. Kaito no Momotsukihime was the high priestess of the Hyōketsu, daughter of the tribe elder, and betrothed to the leader, a man known as Ateru. Kaito had opposed the raids on their former lands, worried as she was over the injustices of war, which were an affront to the kami. Ateru, who led the raids, grew bolder with each victory, until eventually desperate raids aimed at survival became an extended campaign to steal the Isawa’s wealth and territories. Kaito knew the Phoenix would eventually retaliate, but weeks passed, and without any meaningful resistance, Ateru and the Hyōketsu grew more drunk on their victories. As she watched their sacred archery traditions turned to mere bloodshed, lush grain fields burn to spite the Isawa, and her people pillage ancient shrines in stark desecration, Kaito began to worry for her people’s survival and spiritual health. Daily she prayed for guidance, wishing that she had used her position to oppose the entire plan, that she could take it all back. Starving in the cold steppes would have been better than full bellies bought with their own damnation. When retaliation finally came on the cusp of winter, the overwhelming power of an Elemental Legion trapped the Hyōketsu in a collapsed mountain pass. Ateru refused to admit defeat, and while he committed his people to certain destruction, Kaito secretly approached the Isawa and offered a bargain: grant her and her followers fealty within the Phoenix Clan, and she would deliver them Ateru without resistance. The Elemental Masters accepted, and by the following dawn, the Hyōketsu were no more. This story, which is retold by various Yobanjin tribes and settlements throughout the north, regards Kaito no Momotsukihime as a tragic figure, forced to make an impossible choice, but also ultimately as a betrayer. Some stories paint her in the worst light, conniving with the Isawa for power. It is well known that she was rewarded for her deal, gaining a domain, and founding a vassal family of the Isawa with herself as daimyō. Eventually, her descendants became a great house of the Phoenix, the newly established Kaito family. Her descendants, now relatively safe as vassals of the Isawa, continue their shrine-keeper traditions in their isolated corner of the Phoenix lands. The tiny Kaito

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family are themselves a snapshot into the past, a living reminder of two heritages: the Isawa and the Hyōketsu, ancestral enemies, and after nearly a thousand years, social equals in a Great Clan.

Traditions While they were still active, the Hyōketsu were one of the more influential tribes inhabiting the Great Wall of the North. They considered the mountains and lowlands of what was Garanto province to be their territory, along with the northern steppes beyond the Empire’s reach. Their lands included many settlements, tiny shrines, and farmlands, along with vast hunting territories they used for game. While they were rivals of the Tribe of Isawa, their ways, social structure, and belief systems were very similar. But while both tribes worshipped the Fortunes and kami, a tradition that continued even after the Hyōketsu abandoned the Empire, those beliefs parted regarding the nature of the kami themselves. While the Isawa understood natural phenomena through the lens of the five elements, the Hyōketsu adopted a less complex, more holistic approach. To them, elemental distinctions were impractical, arbitrary, and unimportant. They worshipped the awe-inspiring aspects of nature itself, unadorned with ornamentation and needless ceremony. The spirits, they believed, lived alongside and even within them, and as such, massive temples and ornate rituals were completely unnecessary, detracting from the beauty of simplicity. As such, their worship of the kami was expressed in everyday life. Simple acts were akin to devotions. So it was that archery, chief among their high arts, was elevated to religious significance. Their priests used the bow and arrow as tools to worship the kami, ward off malicious spirits, defend sacred places from intruders, and even for divination. The roles of the archer, the hunter, and the priest were considered as one among the Hyōketsu; only priests were permitted to hunt for meat, the rituals for taking down, purifying, and offering game being passed down in priest bloodlines. Not unlike the elemental council that ruled the Tribe of Isawa, leadership of the Hyōketsu was divided between three positions: a high priest, a military chieftain, and a tribe elder. Each leader maintained their own ties and alliances, owing their position to the spirits themselves. When a new leader was required, a test of spiritual favor would be undertaken, such as plunging one’s hands into boiling water and removing them unscathed or sitting at the center of a bonfire and emerging, unaffected, when the flames finally died out. This way, tribe leaders proved that they carried the favor of the tribe’s guardian spirits.

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This was the key disagreement between the Hyōketsu and the Tribe of Isawa, the point that divided them for generations before the Fall of the Kami. While the Isawa believed the kami could be invoked for favor with offerings and prostrations, the Hyōketsu rejected this practice as insulting to the kami they were worshipping. True allies of spirits did not need to beg or coerce or trick them for favors. Instead, the kami would simply bestow favor without ever being asked. Perhaps this is why, when the leaders of the Hyōketsu finally fell, many survivors simply buried their settlements, and dispersed, joining other tribes or simply wandering in search of a new path. With the fall of Ateru, and the loss of their very identity, some supposed that the kami had withdrawn their favor, and rather than try to win it again, they simply bowed their heads and accepted that the world had moved on without them. Others, though, refused to accept the possibility of their gods forsaking them and persisted even after their leaders were gone, fighting against the Tribe of Isawa until their last breath, determined to preserve their traditions and autonomy. Many Imperial texts leave that portion of history out, preferring the narrative of the Hyōketsu simply bowing and accepting their new ‘place’.

The Kogarashi and The Woolen Hooves North of the Dragon Clan’s provinces, the high mountains eventually level into wide plateaus. Among the windy grasses roam herds of wooly mountain ponies. Their thick curly hair has adapted these ponies to the elevated cold climate of the mountain flats. These are the herds of the Woolen Hooves people, who take their name from their unique steeds.

History The ancestors of the Woolen Hooves were once known by a different name: “Kogarashi,” a name that means “leaf-wilting wind.” It refers to the first frosty winds of autumn that herald the coming winter. They were named after this frosty wind, for it was at this time that they would descend from the mountains into the foothills of what is now the border of the Dragon and Unicorn provinces. Other tribes soon associated them with these early frosts. Legend has it that this was the tribe of Utaku, the founder of the Unicorn Clan’s famous Battle Maidens, although historians cannot find evidence pointing either way. The Kogarashi thrived in the foothills and plains for centuries, but as the Empire began to expand, they found their hunting grounds turning into farmlands

and villages. Whispers of a fallen goddess, who called herself Shinjo, was gathering the tribes and leading a transformation of the lands. The Kogarashi valued their freedom above all else, and they refused to even consider joining the forces of the goddess. But neither did their leader desire to battle her followers, for they were once allies of the Kogarashi, and they never turned against friend. So, to avoid a conflict, their leader sought out the goddess and issued her a challenge, a duel of archery from horseback. The loser would surrender the ancestral hunting grounds and leave. It is said that although Lady Shinjo won the duel, she purposefully spared her opponent, realizing that he had issued the challenge to avoid bloodshed on both sides. This meant that he valued compassion, and this they had in common. Willing to disregard the results of their duel, she offered him fealty one final time. But he turned her down, and true to his word, led his tribe north peacefully. Some remained behind to join the goddess, so impressed were they by her valor. The rest followed their leader into the mountain tundra. There they shed their old name, and after taming the wild horses of the plateaus, they embraced their new way of life and their new name. Since then, the Woolen Hooves people have kept mostly to their northern territories, having little contact with the Empire. Now and again, a brave explorer will venture south into Rokugan to see how far they can get without being detected. When following their food sources leads them into Rokugani territory, they have sometimes come to blows with Unicorn or Badger samurai. In these cases, their horse archery traditions have proven to frustrate the Rokugani samurai, but such battles were never prolonged, and the Woolen Hooves have no desire to test the mettle of the Empire. They do not consider the Rokugani enemies. They have been known to trade with the Unicorn at Khanbulak, where they maintain a year-round presence of diplomats to look after the interests of the tribe, or with the remote denizens of the Dragon Clan, who have proven rather accepting of them. But they are enemies of Ujik raiders, with whom they clash frequently, and although these conflicts grow fiercer every year, the two have yet to erupt into all-out war. There are some in the tribe who, observing Ujik clashing with the Badger Clan, believe that if war ever broke out, they could find mutual allies in Rokugan.

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Traditions The Woolen Hooves continue to carry the traditions of their ancestors as nomadic horse archers. Their namesake, the special breed of wooly mountain ponies, are specifically bred for the climate, and to carry their warriors on hunts, races, and in battle. Each family keeps a small herd of these mountain ponies, which is both a sign of station and proves their place within the tribe. When tribe members marry, the families of the newlyweds are each expected to gift half a breeding pair of these ponies so they can begin their own herd. Lineages of these breeding horses are traced and managed carefully, recorded just as accurately as they might their own. The traditional garb of the Woolen Hooves incorporates arrows into their clothing. A typical warrior may adorn themselves with arrows in their hair or woven into their garb. Most of these are ornamental, although more than one Ujik raider has been surprised by a Woolen Hooves arrow miraculously drawn from an inner garment. Their proudest tradition is their unique style of horse archery, which is traced back to their ancestors. To graduate to adulthood within the tribe, one must demonstrate the ability to successfully fire arrows at targets from the back of a galloping pony without losing control of the steed. Related to this, the Woolen Hooves are also known for their pony racing festival, a spectacle that attracts other Yobanjin tribes, either to watch or to participate themselves. The origins of this tradition can be traced to a bet between two of their legendary heroes, who wished to determine which of their herds was the overall fastest. During the festival, families place bets on each-other’s herds; losers must repay their debts via

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favors, often humiliating and difficult, but which must be held to regardless of personal cost. A common trope in their storytelling is of a hero whose journey began due to a promise made at one of these festivals. As a nomadic tribe, the Woolen Hooves enjoy a large territory in which they roam. They follow different game depending on the season, careful to avoid overhunting, until the anticipation of the first snowfall of the flats. When this occurs, the tribe returns to their designated “winter lands,” a large plain adjacent to a vast mountain lake. The waters of this lake are clear year-round. Here they settle in pit dwellings and yurts to wait out the winter. During this time, the Woolen Hooves are known to make elaborate carvings out of lake ice, sometimes even dragging massive blocks up from the lake to carve into animals, people, or even simply abstract sculptures. A frequent danger of the Woolen Hooves territory is a species of gigantic birds of prey known as the giant teratorn. These birds, whose wingspans can measure over twenty-two feet long, hunt the same game as the Woolen Hooves, competing over the same food sources. Slaying such birds is a great feat, but the claws, feathers, and iron scutes of the bird are highly prized materials for weapons and armor.

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The Seikitsu Yobanjin Not all of the Yobanjin tribes joined the northern migration at the Dawn of the Empire. Many simply pulled into the regions where it was difficult to follow, effectively vanishing from the Empire’s eyes. As Rokugan spread and settled the lands, some tribes either clashed with the Great Clans or assimilated into the populace (sometimes willingly, but often because they had no choice). But a few withdrew into the Spine of the World Mountains, founding new settlements in places the Rokugani believed no one could survive. But the Yobanjin did survive, and they live there still. Seikitsu Yobanjin tribes continue their way of life in the remote mountain peaks of the Spine of the World, far from the Empire’s reach. Their domain remains unchallenged, for the mountains are so treacherous and isolated, few samurai lords see the point in expanding into them. These tribes are completely unknown to the Rokugani altogether, having restricted their wandering to the mountain range for centuries, or founding small cities in nooks and valleys that exist on no map.

The Seikitsu and Colonialism Stories that involve yobanjin groups like the Seikitsu are likely to include with themes of colonialism, imperialism, oppression, erasure, and tension between the majority power, in this case Rokugan, and minority groups. Oftentimes these stories include the majority power dehumanizing and dominating the minority group. While these things certainly did (and continue to) happen, it is important to be aware of these themes and narratives and challenge them. The Laughing Mountain tribe and other Seikitsu groups all possess rich, unique cultures that are intrinsically valuable. All of that is to say it is our ethical responsibility to recognize that entire real-world cultures have been erased, people harmed and killed, in the pursuit of colonial and imperial ideals. When these themes enter our games, it is imperative that players and game masters don’t slip into the imperialist apologist camp, and rather work to challenge stereotypes and detrimental—and, sometimes, deeply unsettling and dangerous—behaviors and mindsets.

It is not that they are hiding from the world, but instead that they are generally uninterested in the rest of the world. The affairs of the Empire below do not really matter to them. Now and again, a scout may venture into the Empire unnoticed, blending in among the populace to learn what news they can, so that they can report this to tribe elders. But for the most part, the remote “free” territories of the Seikitsu are a completely different world from the Empire below.

Tengu’s Overlook and the Laughing Mountain Tribe Travelers who seek a pass through the Spine of the World mountains sometimes report a phenomenon called “yamabiko,” or “mountain echo.” It is described as a voice or laughter cascading across the cliffs, seemingly without origin, as if rising from the mountains themselves. This is said to be the voice of nature or trickster spirits playing jokes on the senses. But the true origin of these echoes is far less supernatural. On clear days, the sound of a hidden settlement can travel for miles. So it is that the city of Tengu’s Overlook has yet to be uncovered, despite the sounds of its denizens carrying over the mountaintops. It is also why the people of this city call themselves “the Laughing Mountain.”

The Founding of Tengu’s Overlook The Laughing Mountain people began not as one group, but many. Seeking refuge from the fledgling Lion Clan, they congregated at the foothills of the Spine of the World, withdrawing into the forests and away from the followers of Akodo. But soon they became lost, and as the mountains reached higher, the hazards grew worse and worse. But they could not turn back, and so they continued upwards, praying that they would not freeze or starve. According to their legends, they were eventually visited by a stranger who claimed that he knew a safe place in the mountains. He was willing to lead them there, but they all had to promise to give him something, something that he would not reveal until they arrived. The leaders were hesitant to trust him, fearing what he would ask, but in the end, they felt they had no choice. The man led them for several days through hidden paths in the mountain, until at last they came to a warm semi-volcanic pocket valley hidden in the highest peaks. Overlooking the vast range, they realized that the soil was fertile, and they could carve a living for themselves here.

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Their guide then leapt from the mountain, revealing his true nature as one of the bird-like tengu. He had heard of a delicacy from the lands below, a specific type of rice cake with a texture like gelatin. For leading them to this secret place, he demanded that they bring him a stack of this delicacy every month. The people agreed; so great was their relief, that their laughter cascaded down the mountainside, where it is said it echoes still. In the warm valley, they built the foundations of a city. They named it Tengu’s Overlook, after the spirit that had led them here. To this day, they leave pounded mochi cakes as offerings to the highest point along the mountains, which is home to a shrine dedicated to the tengu that led them to safety.

Life among the Laughing Mountains The Laughing Mountain people consider the entire range of the southern Spine of the World to be their domain, having long spread through the hidden channels within the deepest recesses of the hills. The discovery of coal in the mountains provides them with easy heating and cooking, and the heat of the semi-volcanic mountain range provides a temperate climate that is well-suited to farming. Their central city, Tengu's Overlook, is surrounded by hidden tiered orchards and farmlands, which are maintained by slash-and-burn agriculture. Primary crops are foxtail millet, hemp, and sorghum, although they also maintain a special breed of rice for their monthly tengu offerings. The descendants of the city founders are the de-facto rulers of the Laughing Mountain people, but in practice the people tend to govern themselves communally. This is because settlements are spread throughout the mountain ranges; self-sufficiency is required to survive in such isolated places. Those who live within the city agree to follow the rules set forth by the city defenders, who in turn serve the city elders and rulers. Yet to call them “kings” or “chieftains” is not quite right. They rule only because they are respected. Any who object to the rules of the city are free to settle elsewhere in the mountain range. Many choose to do so.

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Tengu

Shrouded in myth, the tengu are a race of winged, bird-like humanoids who live on the distant peaks of the Northern Mountains. Born in the bracing extremes of the mountain climate, they are constantly in search of a deeper understanding of the world and its inhabitants, and of the best way to co-exist peacefully with the din and tumult of nature. Their asceticism has led to strange myths and legends. Few ever glimpse the tengu, and those who do may not even know it. Given how exceedingly rare it is to even see a tengu, their existence is obfuscated by old tales and legends. A single fleeting sight of one flying high in the sky might easily be mistaken for the tengu’s smaller cousins, the birds. Moreover, it is said that tengu are masters of many great arts, including the art of illusion: there are tengu who live and die observing the humans of Rokugan without ever being found seemingly able to blend in as naturally socially as they do physically. Small groups of tengu migrate from mountain peak to peak, building unobtrusive homes that blend effortlessly into their surroundings; at a distance, many tengu buildings look virtually indistinguishable from natural rock formations. Several monasteries in the Northern Mountains are occupied by monks who stumbled upon these well-built structures, with their large entryways and open skyward windows, with no clue as to who built and then abandoned them. The tengu follow the currents of the wind, oftentimes alone, to contemplate the mysteries of existence and to understand both the

Law and Order in Tengu’s Overlook Justice is considered a public duty by the traditions of Tengu’s Overlook. Such an arrangement was considered necessary in order to unite all of the varied peoples who suddenly found themselves sharing the same peaks as their home. In Tengu’s Overlook, the people are expected to bring grievances to the warrior class, but while a trial is overseen by the warriors, it is actually run by the community itself. Anyone may sit in on a criminal trial within the city and all who attend decide innocence or guilt together — if no one shows up for a trial, that is considered an innocent verdict by default.

natural and the spiritual world. The petty concerns of court and war are as small to them as everything else. However, it is their deep desire to understand that draws tengu down from their isolate perches to live amongst humans.

Physiology All tengu are feathered, tall hominids with great wings, taloned hands, and an avian head. As varied and diverse as the uniquely plumed birds, tengu do not share a unified appearance. Those who live in the Northern Mountains tend to be large, with muted colors, long bodies, and a wide wingspan. Most do not favor heavy armor or large weapons, which hamper their ability to fly; most tengu dress in light, modest clothing devoid of markings or bright colors. The tengu can live to be centuries old, but there are few ancient tengu; those who grow sick or die do not often protest, though. Death is accepted—even welcomed—as part of the natural order of life. For the tengu, the body is an outward expression of the inward self: injury and sickness arise from internal imbalance. Therefore, meditation and spiritual healing are the first steps one must take toward restoration. Perhaps this mindset of “spirit first” is why some tengu are blessed with incredible regenerative abilities.

The Mask of Air Millennia of spiritual development have given tengu a preternatural sense for the delicate balance of nature. One cannot simply entreat the kami for a favor without understanding the greater ramifications: bringing rain to one peak may lead to devastating floods in a valley; a single bolt of lightning can ignite a dry forest. Requesting the favor of the kami often comes with an unseen cost that must be understood before it can truly be paid. As such, the tengu are usually focused less on fulfilling an individual’s needs, and more upon serving the greater good. One must understand the impact their needs may have on the whole. As such, the tengu are a people of great restraint. The following are two particular abilities tengu are known to possess: $

Illusory glamours, often called Masks of Air, allow tengu to walk amongst the people of Rokugan unnoticed. In order to assume human form, one must recite an ancient incantation while donning a particular piece of human clothing; the resultant illusion casts a veil over the reciter that makes them appear and sound human, for all intents and purposes. The illusion fades when the specific piece of clothing

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is removed. While transformed, a tengu’s native physical appearance transliterates to their illusory human form: scars, features, and distinctive marks on a tengu body persist in their human body. The harsh tengu voice softens to accommodate human speech, and the glamoured tengu feels human to the touch. It is thought that many tengu have used their illusions over the course of human history to impart their wisdom to the people of Rokugan, or to help those in need. Legends abound of mysterious pilgrims encountered on remote trails who appear just in time to save a life or teach a particular lesson, only to vanish once their purpose is fulfilled. $

Spiritual Projection allows tengu to travel far and wide while in a deep state of meditation. This method of travel allows them to see distant happenings throughout Rokugan, all from a birds-eye view. Perhaps this method of travel affords them great insight into the affairs of humans, or perhaps it feeds their curiosity about human foibles, drawing more tengu to take on the likeness of humans to learn their internal workings better. By slipping into a deep state of meditation, the tengu spirit takes flight on otherworldly currents. During this deep meditation, the body becomes still and the pulse slows, and the projector appears by all accounts to be dead. If the tengu spends too much time outside of their body, they may not be able to return to it, doomed to eternally wander. These wayward tengu spirits are likely the cause of many disturbing legends.

Legends of the Tengu So little is known about the elusive tengu that any encounters are obscured by myth. Many legends describe them as benevolent or well-meaning rescuers, or imparters of great truths, though their intentions are largely unknown to the common people of Rokugan. It is said that Yasurugi, who forged the great Kakita blades with a hidden five-fold technique, was instructed by a tengu. Other accounts say that he stole the technique by tricking a tengu elder while wearing a bird mask; still others discount the involvement of tengu entirely and claim that Yasurugi learned the technique after descending to Jigoku. Perhaps the tengu themselves created so many conflicting accounts, that they might remain veiled in mystery.

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Tengu Life In keeping with their intense focus upon enlightenment, daily life for the tengu has all the outward appearance of monastic or ascetic life. Those tengu who dwell alone pursue deeper understanding in solitude on distant mountain peaks, set apart from the outside world. Many tengu dwell in aeries carved into the rock, impossible to reach by climbing. Even tengu society is established with a strong sense of balance: possessions and knowledge are shared, and even a whole community (or aerie) of tengu do not stay rooted to a single place for long. Tengu may preside in place for decades and then migrate elsewhere at a moment’s notice; a particular aerie may splinter off and join with another or break into a combination of lone ascetics and a completely new community. Much as with birds, tengu society is comprised of unique social strata. Young tengu are not raised in nuclear families so much as they are co-raised by singles, pairs, or groups of parents, who take turns nurturing and teaching the young according to their talents. An elder—often but not always the oldest tengu in the aerie—presides over a congress of adults to decide migration, building, and other consequential decisions. In matters where an issue must be put to vote, the elder speaks first and votes first, but must still abide by the congress’ decision. When a significant minority–or a large minority backed by the elder–disagree, the aerie may split and go their separate ways. Tengu are independent enough that lone ascetics have splintered from an aerie in the past to continue alone for some years, only to rejoin some select portion of their former community later.

Tengu Culture and Beliefs “All things die, but the sky is eternal.” –Tengu proverb From birth to death, the tengu are governed by deep conviction that their place is to understand the workings of the world around them and to exist in harmony with it. Every act, every creation, every thought, should be in service to this greater order of things. Concepts such as “possessions” or “territory” have no meaning to the tengu, who desire to simply be. Becoming something great is infinitely better than possessing something remarkable. As with everything, tengu customs are rarely prescriptive; communities often subsist on both hunting and gathering. Possessions are communally owned, while skills and self-actualization are prized as signposts toward one’s enlightenment. In the aerie, nobody is on their own, though everyone is encouraged to follow

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their own path. The tengu understand, more than most, that one’s path may be ever changing, and are therefore ready at any given moment to take flight and follow the wind wherever it may lead next. Although one’s role in society may be ever changing, a tengu aerie is run much like a monastery, with set schedules, rituals, and meditation at the heart of daily living. Tengu hatchlings are given tasks they are able to fulfill but that might also teach them basic tenets of spiritual living; older tengu are given tasks that utilize their talents and expertise. Such tasks fulfill both the needs of the aerie and the individual. Though little is understood about what the tengu truly believe (as even the Elders would admit they possess just a sliver of the total knowledge of the world), their focus seems to be more about how they believe. Meditation and music are two of the foremost expressions of a tengu’s pursuit of Enlightenment. Whole days may be devoted to emptying one’s mind, along with the preparation and recovery that might accompany extreme fasts. Additionally, tengu devote significant time and energy to meditative songs and chants; a chorus of tengu is often accompanied by singing bowls or bells of varying sizes and shapes. These songs are a way of passing down remarkable stories and teachings and are cross-pollinated and revised between aeries. Given how freeform tengu communities can be, aeries often create their own unique rites of passage and customs independent of each other. However, rituals of birth and death are a constant for all tengu. When a young tengu is born, the aerie comes together to welcome the new life (or lives), to play games, and celebrate their arrival with stories and music. The aerie may all vote for a name, or the birthparents may consult the kami or the stars for a worthwhile title. The new arrival brings joy to the aerie, and all are invited to partake. So too, do the tengu mourn death even as they welcome it. An unexpected death is a rare thing for tengu; they do not wish to die alone. Those who sense death’s approach while meditating in solitude return to an aerie to prepare themselves in the company of others. Once a tengu has passed, the aerie gathers around and mourns their loss, then flies the body of the deceased somewhere remote and empty, often on a distant mountaintop. To prevent the spread of Shadowlands taint, whoever was closest to the deceased is instructed to stay near their remains until the risk of taint has passed.

“The Black Feather” My uncle always tells us about the stranger who saved him in the mountains. He was traveling north on a high path that was wet with melted snow when he slipped. Although he was traveling with strangers, there was someone he suspected of being a marauder: a tall, thin woman in a ragged black cloak. When my uncle began to fall, this stranger ran, as if on the wind, to catch him before he could fall far, and brought him to safety. She did not speak a word before she disappeared and left a single jet-black feather in her wake. To this day, my uncle never travels without the black feather, which he claims gives him good fortune. — An excerpt from a folk tale of the Northern Mountains

Playing a Tengu Tengu are far removed from the concerns of Rokugan; while they may not understand current affairs or political grandstanding, they do possess a keen awareness of the balance of nature, the kami, and the greater cosmic forces that move the natural world. As such, playing a tengu offers a unique roleplaying opportunity. Some tengu spend their entire lives hidden amongst humans; others are fledgling outsiders with little understanding of human culture or norms. Examining a tengu’s exposure to human culture is often a good starting point when formulating the culture. Tengu are motivated by a desire to understand the world around them in service of pursuing spiritual and intellectual enlightenment. Whether this desire for enlightenment is one’s ninjō, giri, or destiny may determine a number of unique roleplaying moments (see page 137 for more on Destiny). Is the character drawn by curiosity, or driven by their society’s need to understand? The path to enlightenment may goad a tengu on a pilgrimage to various monasteries, or to visit the strongholds of the Great Clans, or to learn the subtle movements of polity and discourse. Having grown up with such a unique perspective, a tengu may enter human society in an effort to impart their own wisdom and become a leader of a religious or social movement. No matter how diverting human affairs might seem, however, every tengu must return to the mountaintops.

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The Dragon Clan

In the northern reaches of Rokugan sprawl the territories of the Dragon Clan, a harsh landscape encompassing the rugged, remote mountains known as The Great Wall of the North. A forbidding region of frozen, mist-shrouded mountain peaks and deep, shadowed valleys, most of these lands have rarely, or even never felt the tread of human feet. Access is difficult, and in some cases nearly impossible—particularly in the long, cold months of winter. Only the southernmost portion of the lands of the Dragon Clan, where the looming mountains give way to rolling foothills, can truly be considered hospitable. This does not mean, however, that the Dragon have merely settled for these desolate lands, or been granted them because of some sort of disfavor by the Emperor. Indeed, the clan settled here by the choice of their founder, the Kami Togashi, who saw the barren, craggy lands as a place to which he could retire in isolation, free from worldly concerns, and untroubled by the complex politics and social niceties of the broader Empire to the south. The bleak environment suited the contemplative Kami, who drew upon the privation and discomfort of the harsh lands as a means of focusing his mental energies. His first adherents doggedly followed him to these forsaken lands, and from them, the Dragon Clan was born. The Dragon Clan is unlike the other clans of Rokugan in other ways, beyond their embracing such bleak, isolated lands. In the case of the other Great Clans, their founding Kami long ago departed the mortal realm, leaving their descendants to carry on their bloodline, and lead their clans into the present day. Not so Togashi, however. The enigmatic Kami has remained in the mortal realm. This is not, however, known even within the Dragon Clan, save for a choice few samurai.

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Togashi and Shinsei It is said that five years after the Kami fell from the Heavens, Togashi traveled to the remote and desolate northern mountains and sat in a high place, from which he could look south, across the Empire. He sought, in his solitude, to contemplate, and come to understand the purpose and nature of mortal existence, as expressed by the teachings of Shinsei. He refused to eat, drink or sleep until he did. His two first, and most devoted followers, Mirumoto and Agasha, desperately tried to persuade the Kami to eat and drink, as his mortal form required sustenance. Togashi stubbornly refused. Finally, they turned to Shinsei himself for help. The Little Teacher came to Togashi, sat beside him, and asked the Kami his intent. Togashi, now near death, said he would not eat or drink until he understood mortal existence. Shinsei simply replied, “And neither will I.” When Togashi realized that Shinsei was serious, he came to understand that his particular path may be his alone, but also that it affected others, and that the Enlightenment he sought could not be gained in such a way. It is from this event that the fundamental nature of the Dragon Clan was derived—that each mortal must find their own way to Enlightenment but must do so with the understanding that they will affect the paths of myriad others along the way. In the ensuing centuries, the prophetic intuitions of their founding Kami have deeply influenced the Dragon Clan. From the perspective of the rest of the Empire, the Dragon seem inconsistent in its approach to Imperial affairs. Sometimes, they are quick to insert themselves into such affairs, often in pivotal ways. In other cases, however, the Dragon seem strangely reluctant involve themselves, and will only do so in a limited way, or will even remain altogether aloof and entirely uninvolved.

Many in the Empire find this maddening, and some even resent the Dragon for it. To them, it seems that the clan moves in accordance with unpredictable whims. They either immerse themselves in affairs to an extent that those involved see as meddling or ignore events which would seem of great importance. In either case, the Dragon’s behavior seems to bear little relation to a rational, deliberate approach to events in Rokugan. Those who believe this do not realize how wrong they are. Through his visions, Togashi discerns those times when intervention would be beneficial, or even necessary, and those times when it would not. In this way, the Dragon Clan exercises a profound, if poorly understood or appreciated influence on the Empire as a whole, applying its efforts mainly to those historical “hinge points” where their involvement will have the greatest impact. Just as this relative detachment from the Empire and its day-to-day affairs has given Rokugan a particular view of the Dragon Clan, it has, in turn, given the Dragon a unique perspective on the Empire. In many respects, the history of the Empire, as observed by the Dragon—and particularly the Togashi family—is likely the most objectively correct version available. The clan invests great effort into watching over Rokugan, so that they, guided by Togashi’s visions, can either engage in events with the greatest effect, or else remain entirely removed from them. However, the Dragon Clan has not encapsulated its myriad social, cultural, and other observations into a set of formal histories, like those maintained in the archives of the Ikoma or the Seppun. Instead, they are recorded in myriad documents, scrolls, treatises, and essays, all held in different collections, or are preserved as oral histories and, in some cases, even as memories of past lives lived through the endless turn of the Karmic Wheel.

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The Lands of the Dragon Clan The lands of the Dragon Clan sprawl across the north of Rokugan, mostly encompassing the Great Wall of the North mountains. These lands are, by far, the most wild and undeveloped occupied by any of the Great Clans. Only in their southern extremities, where they border on the lands of the Tonbo, the Dragonfly Minor Clan, and those of the Lion, are the Dragon lands generally similar to those of the other clans—reasonably flat, easy to access, and fertile. Elsewhere, they embrace the rugged, largely inhospitable mountains, and their foothills.

The Wild North The Great Wall of the North Mountains extend across the entire northern edge of the Empire. Their rocky feet are washed by the ocean in the east; from there, they extend westward, through the lands of the Dragon, then across the northernmost lands of the Unicorn Clan, finally turning southward to merge with the Spine of the World Mountains that traverse central Rokugan. This vast range separates Rokugan from the dry, barren sprawl of lands to the north, which can only be readily accessed through the Unicorn lands, through the treacherous pass known as Defiant’s Path. Would-be travelers who do not wish to use this pass must brave the mountains themselves—an enormously difficult, dangerous, and time-consuming journey even in good weather, and all but impossible in times of inclement weather, especially the winter. The Dragon Clan occupies these mountainous lands in the west, where the rugged foothills known as the Great Climb give way to the plains of the Unicorn Clan, to the Dragon Heart Plain the in the east, a barren flatland separating the Dragon lands from those of the Phoenix Clan. Another expanse of craggy foothills known as the Great Fall, that lays south of the Dragon Heart Plain, is also nominally under Dragon control, but frequent volcanic eruptions, earthquakes and landslides preclude any significant development. The vast majority of this region is virtually inaccessible. Some of the highest mountain peaks in Rokugan soar skyward, their peaks shrouded in drifting clouds, snow glistening pristine white on their upper reaches all through the year. Their sheer flanks plunge into steep, shadowed valleys, many choked with ice and snow even in the summer, nameless rivers rushing through their depths. Spectacular scenery abounds, but roads and trails are few and far between.

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These lands are mainly given to the stewardship of the Togashi and Agasha families, the former maintaining only a few, isolated holdings, mostly secluded shrines and temples. The lands of the Agasha are somewhat better developed but are still wild and primitive compared to most of the rest of the Empire. There is some food production in the fertile soil of river valleys, but this region mostly produces ore of various types—gold, copper and iron being the most common—and stone.

The Tame South To call the southern lands of the Dragon tame is something of an overstatement. It is certainly true compared to the lands of the Togashi and the Agasha, but by the standards of most Imperial lands, they are still largely rugged and difficult to access or develop. These lands encompass the foothills of the Great Wall of the North Mountains, themselves a formidable range of steep ridges and barren peaks; only in their southernmost extremities do they give way to the rolling hills and, eventually, the relatively flat plains of the Dragonfly and the Lion clans. Stewardship of these lands is given over to the Mirumoto and the Kitsuki families. The latter oversee the flattest and most fertile lands, which represent the bulk of the Dragon’s arable territory. The more rugged foothill regions are controlled by the Kitsuki, under whom numerous mining and quarrying operations thrive. It is from this region that the Dragon Clan produces most of its gold, which allows it to buy and import the bulk of food that their people require. It is in these more hospitable lands that the Dragon conducts most of its commercial and political interactions with the rest of the Empire. The Tonbo, or Dragonfly Clan, acts as gatekeepers for the Dragon, a tradition that dates back to that Minor Clan’s formation by samurai of the Dragon and Phoenix clans. Visitors who are approved by the Dragonfly—and by the Dragon delegation permanently located at Kyūden Tonbo—are then guided northward, normally to Shiro Kitsuki. Travelers with more specific business, particularly involving military matters, are led, instead, to Shiro Mirumoto. It is rare for outsiders to travel further north, into the lands of the Agasha or the Togashi, unless they have particularly good and compelling reasons for doing so.

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Families of the Dragon Clan Three of the four families of the Dragon Clan—the Mirumoto, the Agasha, and the Kitsuki—generally conform to the basic nature of Great Clan families throughout the Empire. The Mirumoto and Agasha were formed by those namesake individuals, the Kami Togashi’s first, and most loyal followers. The Kitsuki were a later addition to the clan, derived from an especially notable member of the Agasha family. In most ways, such origins for these families are broadly similar to the origins of most of the families of the other Great clans. The Dragon Clan’s fourth family, the Togashi, are completely unique, however. Like other leading families among the Great Clans, the Togashi were formed by the clan’s founding Kami. It is there that the similarity ends. The Togashi family is not, in fact, a true ‘family’ at all, but is more like a monastic order. Its members do not share a common bloodline traced from their Kami, but rather join the family in response to particular calling, specific to that individual. Samurai throughout the rest of the Empire are most likely to see the Dragon Clan in the form of members of the Mirumoto, Kitsuki, or less frequently, the Agasha families. When they think of the Dragon Clan, however, they are probably more likely to envision the enigmatic, tattooed monks of the Togashi.

Togashi As a Kami fallen from Heaven and into the Mortal Realm, Togashi—like his siblings—incorporates aspects of both mortality and divinity in a single being. Unlike his siblings, however, who each left the Mortal Realm, Togashi has remained. It may be that, having accepted Fu Leng’s challenge—issued at the dawn of the Empire—to battle for ultimate control of it, Togashi is bound to remain in the Mortal Realm until that challenge is resolved. No mortal knows this, however. Togashi is, in fact, the blind Tattoo Master Togashi Gaijutsu. Infusing his tattoo inks with his own divine blood, he is able to impart mystical abilities to the ise zumi, the enigmatic monks comprising the part holy-order, part family that is the Togashi.

Reputation and Values True to their inscrutable nature, the tattooed monks of the Togashi family are both well-known throughout, and entirely misunderstood by the rest of Rokugan. Their complex and vivid tattoos, tendency to eschew all but those garments absolutely required to maintain

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their modesty, proclivity for speaking in metaphors and riddles, and propensity for strange behavior, all combine to prompt the rest of the Empire to view them with wary fascination. Exacerbating this strangeness is the widespread belief that the monks of the Togashi family do not travel casually, but always with some mysterious, undoubtedly mystical purpose. It is true that they do not leave the seclusion of their remote, rugged homeland without good reason—often one related to the mystical visions of Togashi himself, delivered through Togashi Yokuni, head of the family and Clan Champion. When they do, though, they can be quite gregarious, typically enjoying the opportunity to travel and spend time among the people of the Empire. What is truly important to the Togashi, however, is their duty to destiny. The ise zumi recognize the role they are each, and collectively, meant to play in resisting the return of evil—in the form of the Dark Kami, Fu Leng—to the mortal realm. It is a role they realize they were born into at the dawn of the Empire, and for which they have been preparing throughout their many past lives. This shared destiny may seem to make a lie of the Dragon Clan’s belief that each mortal’s path is their own, but the Togashi see no contradiction. To answer Fu Leng’s challenge to his siblings for control of the Empire, the Kami Togashi chose Rokugan itself as his weapon. The ise zumi know that they are the tip of that weapon, fated to finally confront Fu Leng when he inevitably returns. But they also know that their ultimate fate lies somewhere beyond that cataclysmic time, a final and inscrutable destination to which their path is leading them, called Enlightenment.

Culture and Traditions The culture of the Togashi family is an ascetic one. Togashi monks endure—even embrace—hardship and privation, putting aside worldly concerns and desires in favor of contemplative pursuits, often alone and often in remote and wild places. This allows them to fully experience their interconnectedness with the natural environment, while emphasizing the sense of their smallness against the vast backdrop of the world. With their own self reduced to a miniscule point in space and time, they are liberated to explore that self without the stifling affectations of ego or ambition. Compared to a mountain, a mortal is a mere mote; accepting this, the inner journey becomes far easier, the self-seeing what it truly is, not what it wishes to be. Given this, the Togashi understand that each of them constitutes but a single thread in a complex, evolving tapestry of history. Each record that history, as

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they uniquely experience and understand it in each of their successive lives. Some may do so in written form, while others may rely on an oral recounting of events, crafting poems, songs, or even riddles. The collective result is a strikingly objective and extremely detailed and nuanced historical archive, albeit one that is quite fragmented, and profoundly laborious to access. Having lived many past lives on the Karmic Wheel— and, unlike other Rokugani, remembering them—the ise zumi have repeatedly experienced love and loss, practiced virtue, indulged in sin, and known courage and fear, desire, and sacrifice. This has led them to understand that the concerns of that mortal world are transient, that the fundamental nature of existence is impermanence. Occasionally, though, a new soul, with no previous lives lived as an ise zumi, will come to the Togashi, beginning their own journey along the path of life and rebirth in the family. It is not clear how this comes about, or what, precisely, compels such new inductees into the family to undertake this arduous fate. It may be that the Kami Togashi is himself responsible, but no one knows for certain.

Religious Perspectives While the Togashi fundamentally accept that all mortals must choose their own path, and therefore are also accepting of many, diverse religious beliefs, they themselves are generally devoted followers of Shinsei. This is not to say they eschew Fortunism; indeed, the Togashi do revere the Great and Lesser Fortunes in a manner similar to most Rokugani. However, Shinsei’s focus upon the individual resonates with them in a way that other beliefs do not. As a result, the Togashi embrace the concept of oneness that Shinsei promoted, that all things— the lives of mortals, the society in which they live,

Eric Thopson (Order #36229654)

the Heavens above and the other Spirit Realms, and even the Elements themselves, are all part of a continuum, a cycle that transcends human perception. Upon this very Shinseist view of the world, the Togashi have built their belief that while mortals as a whole will never come to truly understand this unity of all things, individual mortals may by following their particular paths through life, becoming Enlightened in the process. A corollary of this is that some ise zumi choose paths so divergent from the essential beliefs and values of the family that they become effective outcasts. Once more, though, the Togashi family as a whole accepts this, because such rebellion—even if it leads to actual apostasy—is just another of the myriad ways along which a soul may travel life’s journey.

Current Concerns Having a demi-god living in their midst has profound implications for the Dragon Clan. Togashi is able to possess the mortal forms of those he has tattooed, but does so only in times of great need. Mortal vessels are not intended to host the power of a divine being, so their being possessed can do great harm, and even drive them into madness. The armor worn by Togashi Yokuni is, in fact, a nemuranai, a powerful artifact intended to allow his mortal vessel to safely contain the Kami’s godly power—at least for a time.

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Missing Tattoos

More egregiously—and perhaps not even realized by Togashi himself—it may be that his presence among the Dragon has caused the clan’s declining birth-rate. The proximity of a Kami may inhibit the rebirth of souls into the Mortal Realm. If this is the case, then Togashi may eventually face a truly difficult choice—either remain in the midst of the clan he has founded, and see their birth-rate continue to dwindle, or depart the Mortal Realm and, for the first time in over one thousand years, leave his clan without the benefit of his prophetic guidance.

Lands of the Togashi Unlike other Great Clan families, the lands of the Togashi are not subdivided into provinces but constitute a single province. They sprawl across the desolate, forbidding mountains of the Great Northern Climb, largely inaccessible and almost wholly undeveloped. The Togashi do maintain a number of holdings, but even these are remote, isolated, and often difficult— and, in the winter, often impossible—to access. There are few roads, none of which are regularly maintained, and virtually no arable land. The landscape is truly bleak, essentially barren rock shaped by volcanic eruptions, rushing rivers and spectacular waterfalls, and the patient chew of wind, water and ice.

The High House of Light The High House of Light is the primary holding of the Togashi family, an imposing structure perched on a mountainside and reachable only by ascending an obscure path of one thousand steps. It is probably the most prominent temple in the Dragon lands, serving not only as a holy place and a monastery for the Togashi family, but also as a fortress, a dōjō, and, given that this is the ancestral home of the Dragon Clan Champion, a focal point for Dragon Clan politics. The Togashi monks here pursue Enlightenment through meditation,

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一 Hook The PCs are traveling through some part of the Empire—virtually any populated area will suffice—when they arrive a small farming community, Broken Bridge Village. They find the village in an uproar; apparently, a strange, tattooed figure appeared here the previous night, gave a dire warning to the villagers to not leave their settlement for the following three days, or they would face disaster. Without further explanation, this enigmatic figure vanished again. 二 Rising Action Broken Bridge Village is expecting clan magistrates to arrive sometime in the next two to three days to collect taxes owing on their rice production. They still have crops to harvest, though. Without them, they will be unable to fulfill their tax obligations, and risk facing the wrath of the magistrates, who are notoriously strict regarding their quotas. With no other samurai to turn to, the villagers implore the PCs to find the tattooed wanderer, or otherwise determine the reason for their ominous warning. If they seek the tattooed traveler, they will find an ise zumi named Togashi Remmu, sitting cross-legged upon a rock overlooking the road, perhaps a ten-minute walk from the village. 三 Climax Remmu is evasive about the reason for their sinister warning; they will only say that something is approaching along this road, something dangerous, and they are determined to protect the village from it. If they press Remmu for details, they will simply say that they do not know what is coming, only that it is a terrible threat. The PCs must decide if they believe Shinji, and will assist them in protecting the village, or if the strange Togashi has a hidden agenda, or is simply wrong. It is up to the GM what, if anything, is approaching the village. In any case, the PCs must also decide if, or how, they may intercede on the villagers’ behalf with the magistrates—or if they will simply move on, and leave Remmu, and the villagers, to their fate.

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contemplation of the world, study of the Tao of Shinsei, and pursuit of martial arts. No one knows who built the High House of Light, nor does, or can, anyone not of the Togashi understand the maze-like sprawl of mostly cold, empty rooms. The High House of Light is described in more detail in the supplement Emerald Empire.

Fukurokujin Seidō Built in the Sixth Century atop a high mountain peak north and west of the High House of Light, the shrine to the Fortune of Wisdom is likely the least resplendent shrine to a Great Fortune in the Empire. It also the largest devoted to Fukurokujin. While the journey to this Shrine is strenuous, it is likely the most readily accessible holding in the Togashi lands, being served by a reasonably traversable road. Visitors pass through a torii arch located near the base of the mountain, meaning that they must make a lengthy climb—emblematic of an arduous pilgrimage—to the shrine proper, a plain edifice of grey stone and black slate roofing tiles. Tradition dictates that those who come here to worship the Fortune leave an offering of something made with their own hands. These gifts to the Fortune range from the simple and crude, to sublime masterpieces. Ironically, this makes Fukurokujin Seidō a de facto museum and art exhibit containing what is likely the most complete cross-section of artistic achievement in the Empire.

Refuge of the Three Sisters Located in the mountains known as the Dragon’s Teeth, the Refuge of the Three Sisters is rarity in Rokugan—a shrine devoted to Onnatangu, Lord Moon. Visitors here must brave an extremely difficult and dangerous ascent along a narrow, switch-back path known as the Climb to the Moon. The shrine itself is different for each visitor, some describing, after passing through weather-beaten torii arch, as a small stone hut, others a cave, and still others a grove of ancient pine trees. Regardless of its particular nature, those who enter the shrine will find three women, the Sisters of the Moon. One is an adolescent girl, one a middle-aged matron, and the third a wrinkled crone, variously described as spinning thread, or practicing various arts, such as music or painting. Given their longevity— the shrine is at least as old as the Empire itself and may even predate it—the prevailing belief is that the Sisters are spirits, their various ages representing the waxing and waning phases of the Moon. The Sisters will answer any question put to them but will do so in riddles. The answer will nonetheless be true, but misfortune befalls any who dare ask.

Togashi Remmu, Sociable TogashiWanderer Remmu, ADVERSARY Sociable CONFLICT RANK:  4  4 Wanderer Togashi Remmu is atypical for an ise zumi. While most Sociable Wanderer of their brethren rarely leave the desolate isolation of their homeland, Remmu happily travels the Empire. After spending a day and night in secluded discussion with Togashi Yokuni, they came to believe that they were called to walk this path, finding answers not in reclusive contemplation, but by immersing themselves in the life of Rokugan and its people. Accordingly, they wander throughout the Empire, counseling the powerful to compassion, offering succor to the distressed, giving wisdom to all who seek it, and otherwise observing and documenting all that transpires around them. Remmu does not travel according to random whim, however. They sense that, at some point, in some place in the Empire, they will be called upon to undertake some great task, the completion of which—or lack thereof— will represent both a pivotal moment in history, and a prominent milestone in their own journey through life. SOCIETAL

PERSONAL

60 72 GLORY 35 STATUS

HONOR

12 14 FOCUS 6 VIGILANCE 4

ENDURANCE

3 3 4 3 4

COMPOSURE

+2, –2 DEMEANOR - OUTGOING

ARTISAN 2

MARTIAL 3

SCHOLAR 3

SOCIAL 3

TRADE 1



ADVANTAGES

DISADVANTAGES



Higher Purpose:  Scholar; Mental

Conciliatory:

 Social; Mental



FAVORED WEAPONS & GEAR

Bo (staff): (Range 1-2, Damage 6, Deadliness 2, Mundane) Gear (equipped): Traveling Clothes (Physical 2, Durable, Mundane, Subtle), wicker satchel, journal of personal poetry



ABILITIES

BLOOD OF THE KAMI When Remmu successfully uses a kihō, they are considered to have three bonus successes for the purposes of resolving the effects of that kihō. DRAWING FROM WITHIN Choose four kihō from those listed beginning on page 182 of the Core Rulebook, which Remmu can use. Each of these kihō is linked to an appropriate tattoo, so benefit from their Blood of the Kami ability.

55

Eric Thopson (Order #36229654)

C H APT E R 1 : T H E S E C R E T E MPIR E

Mirumoto Unlike his siblings, the Kami Togashi had no desire for mortal followers, and fully intended to remain alone when he traveled into the remote mountains in northern Rokugan to begin his contemplative solitude. Two mortals nonetheless chose to follow the Kami into his self-imposed exile—Agasha, a naturalist and priest of the elements, and Mirumoto, a warrior. Mirumoto proved an abrasive and irascible man, often aggressive, and even rude. He was also a supremely skilled swordsman, and one of the best duelists the Empire has ever known. It was, in fact, Mirumoto who developed the niten or “Two Heavens” style of dueling, a fighting technique which employs both swords of the daisho—the katana and the wakizashi—simultaneously. Even to this day, niten still vies with the draw-and-strike iaijutsu style, pioneered by the Crane Clan, as the preeminent form of the dueling art in the Empire. The Mirumoto family follows in their founder’s footsteps, a lineage of skilled, pragmatic warriors and administrators, who are not afraid to innovate and use unorthodox means to achieve their goals on behalf of their clan.

Eric Thopson (Order #36229654)

Reputation and Values In its early days, the Agasha family focused on their studies of the elements and the natural world, while the Togashi only rarely put aside their reclusive existence among the northern peaks. The Mirumoto, therefore, came to represent the Dragon Clan to the rest of the Empire, a role they eventually came to share with the more gregarious Kitsuki. Because the early Mirumoto generally adopted the gruff, straightforward nature of their founder, many who came to deal with members of the family found it less than pleasant experience. This, combined with the tendency of the Dragon to only involve themselves in Imperial affairs when the prophetic visions of Togashi called for them to do so, gave the clan in general, and the Mirumoto in particular, a reputation for being inconsistent, reclusive, and generally difficult to deal with. As a result, the Mirumoto often found themselves marginalized in the affairs of the Empire, viewed with suspicion, and even contempt, by other Rokugani. Over time, however, the Mirumoto became progressively more savvy in the ways of politics and social niceties. With the rise of the Kitsuki family, who assumed many of the social and political duties of the Dragon, the Mirumoto are now seen as the military arm of the Dragon Clan, a powerful and accomplished family of skilled warriors. They are particularly renowned—and feared—as duelists, often wielding their weapons in the two-bladed niten style developed by their founder.

CHAPTER 1: T HE SECR ET EMPIR E

Culture and Traditions The culture of the Mirumoto is best summed up as a pragmatically martial one. Mirumoto himself was, first and foremost, a warrior, and he imparted a war-like culture to the family he founded. In its early days, the Dragon not only clashed with other clans—particularly the Lion and the Phoenix—but also with the Yobanjin, the fiercely independent peoples who called the northern mountains home. In all of their clashes with these various opponents, the Mirumoto stood at the forefront of the Dragon armies, comprising not just the bulk of their rank-and-file troops, but also filling most of the command positions. However, the Dragon Clan’s army is not large; moreover, the clan does not have the depth of a substantial population to draw upon. Even then, the other families of the Dragon Clan distinctly do not have particularly martial characters or traditions, meaning that the Mirumoto carry most of the burden of the clan’s military endeavors. This has prompted the family to focus a great deal of effort on becoming the best, most accomplished warriors possible; a significant part of this is the use of niten both in battles, and in duels. This often renders them difficult opponents for Rokugani more used to the traditional fighting styles used more widely in the rest of the Empire. The other main responsibility of the Mirumoto is administration. Examine the Dragon Clan’s dayto-day operations, encompassing everything from trade, to taxation, to infrastructure maintenance, and one is likely to find the Mirumoto involved, usually in leading roles.

Religious Perspectives Ever pragmatic, the Mirumoto apply the general Dragon belief that each mortal’s path through life is their own to walk to religious observance—their own, and that of others. The Mirumoto revere both Shinsei and the Fortunes in a manner similar to other Rokugani, but their tolerance extends even further. As long as they are not blasphemous or heretical, the Mirumoto will generally accept the beliefs of others as they stand, even if they would be, in other parts of the Empire, considered unusual, or even outlandish.

That said, the Mirumoto do place a particular emphasis on Shinseism, albeit, as in most other things, in a very practical, almost prosaic way. Since the Tao of Shinsei believed applicable to all aspects of mortal life in the Empire, the Mirumoto readily take this to include military endeavors. This puts the Mirumoto in the unique position of giving the Tao much the same weight as a martial treatise as they would more convention texts on the subject, such as Akodo’s Leadership, or Kakita’s The Blade. The Mirumoto embrace of Shinseism is exemplified by their dōjō, all of which have the same three words prominently emblazoned in their training halls—“Neither Will I”. These are the words spoken to Togashi by Shinsei, when the former teetered on the brink of dying from thirst or hunger. They taught Togashi an important lesson—that nothing and no one truly stands alone. All things are interconnected, which means what happens to one thing will affect another. Before graduating from a Mirumoto dōjō, a student must spend three days in a remote and wild place—high on a mountainside, or close to a thundering waterfall—in contemplation of these three words, then encapsulate their meaning, as each understands it, in a poem that captures their own connectedness with the world.

Current Concerns Like the Togashi, the Mirumoto are increasingly concerned with the rise of the Perfect Land Sect. The rise of a subversive ideology among the Dragon could end up attracting unwanted attention from outside the clan. Exacerbating this is the fact that the Dragon Clan has always struggled with how to maintain collective authority in a clan devoted to individualism. This delicate balancing act could be fatally undermined by the belief that pursuit of one’s ultimate freedom from the Karmic Wheel grants access to a paradise that isn’t even recognized by conventional Rokugani cosmology. The declining birth rate of the Dragon also raises grave concerns among the Mirumoto. Fewer members of the clan mean fewer soldiers, artisans, and farmers. This, in turn, means more difficulty maintaining an already relatively small army, and even greater reliance on imported goods and food. A growing negative balance of trade with respect to the rest of the Empire would force the Dragon to produce more exports, such as gold and iron. But that requires labor, which is in increasingly short supply—and so the problem grows.

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Eric Thopson (Order #36229654)

C H APT E R 1 : T H E S E C R E T E MPIR E

Lands of the Mirumoto In stark contrast to the rugged, desolate lands of the Togashi, those of the Mirumoto are far more hospitable, having much in common with the territories of the more southerly clans. Consisting of four provinces collectively known as the Lowlands, they extend south from the Great Wall of the North Mountains, in rolling, hilly terrain only slightly more rugged than that of the Lion Clan to the south. The bulk of the clan’s samurai and commoners live here, in villages and towns similar to those that would be found in most other parts of Rokugan. Most of the Dragon Army is also stationed here. Because few outsiders are allowed to proceed beyond these lands, and into the mountainous regions further north, it is in these Lowlands that the Dragon conduct most of their trade, commerce, and political interaction with the rest of the Empire. The High House of Light may be the spiritual center of the Dragon Clan, but its commercial and political heart is Shiro Mirumoto, located in the northern portion of the Lowlands, in the shadow of the mountains.

Shiro Mirumoto Also known as Last Glance Castle, Shiro Mirumoto is a stark and functional fortress built into the side of a mountain overlooking a steep, winding road ascending from the Lowlands below. The ancestral home of the Mirumoto daimyō, the castle is predominantly a fortress, intended to function as the headquarters of the Dragon army, as well as one of its main barracks. It is nowhere near as resplendent as the homes of family daimyō elsewhere in the Empire, which is why most political delegations are hosted in more accommodating locations, such as the city of Heibesu to the north, or Shiro Kitsuki to the west. Shiro Mirumoto is also home to the Path of Hojatsu dōjō, named after Mirumoto’s son and the training academy for those who would become officers and leaders of the Dragon armies.

Heibesu Located on the eastern margin of the Dragon lands, on the edge of the Dragon Heart Plain, Heibesu is a major commercial hub for the Dragon. The clan conducts most of its trade with the eastern Empire—particularly the Phoenix and Crane—here. Because space for the city is limited, it is unusual for Rokugani cities in that most buildings are multi-story, some reaching as high as four or even five floors. The Izaku Library, named after a Dragon vassal family, is located here, housing detailed lore related to agriculture and growing of crops. There are also several large temples here, including a particularly imposing temple devoted to Daikoku. Finally, the Mirumoto maintain a strong garrison here, since Heibesu is one of only a few approaches into Dragon lands from the east.

Iron Mountain Dōjō Originally intended as the location of Shiro Mirumoto, Mirumoto Hojatsu relocated his father’s castle to its more suitable, present location. This original foundation was used, instead, for the construction of Iron Mountain Dōjō. Since its construction, this Dōjō has functioned as the training academy for most Dragon bushi, and is also considered the center of excellence for training, study, and refinement of the niten style of dueling. As befits a Dragon martial school, the training here is surprisingly unfocused by Rokugani standards, with students being encouraged to focus on particular areas that interest them, rather that conforming to a rigid syllabus. There is also considerable time and effort devoted to contemplation and studies of the kami and the Fortunes, and to the works of Shinsei—particularly as they apply to martial pursuits. The nearby namesake Iron Mountain contains some of the richest deposits of iron ore in the Empire and is a source of considerable revenue for the Dragon.

Mirumoto Kichiru, Thwarted Kichiru, Duelist Mirumoto ADVERSARY Thwarted CONFLICTDuelist RANK:  5  3 Shortly before her graduationDuelist from the Iron Mountain Thwarted

Dōjō, one of her sensei remarked that Mirumoto Kichiru could be the reincarnation of Mirumoto himself, so skilled was she in the niten style of dueling. The comment raised eyebrows, but no one could gainsay the sentiment—Kichiru did, indeed, wield her twin blades with supreme skill. Highly regarded as a yōjimbō, she traveled the Empire as a retainer to various Dragon Clan delegations, in the process sparring with duelists from every other clan. She proceeded to win every match.

58

Eric Thopson (Order #36229654)

CHAPTER 1: T HE SECR ET EMPIR E

An opponent has stubbornly eluded her, however—the most accomplished duelists of the Kakita. This is not for want of desire; rather, it seems that circumstances somehow appear to prevent it. She has begun to suspect this is more than just happenstance. Some have suggested there is value in allowing the ongoing dispute regarding which is the better of the two dueling styles, niten or iaijutsu, to continue simmering unresolved. Others have even hinted obliquely at deliberate collusion between the two clans, to ensure she never gets the chance she so desperately seeks to prove Mirumoto’s technique the superior one. Kichiru has begun looking for opportunities to engineer such a confrontation anyway, even if it means circumventing those in her own clan who seem determined to prevent it. SOCIETAL

PERSONAL

45 80 GLORY 39 STATUS

HONOR

18 COMPOSURE 16 FOCUS 8 VIGILANCE 4 ENDURANCE

4 3 4 5 2

+2, –2 DEMEANOR - CALCULATING

ARTISAN 0

MARTIAL 4

SCHOLAR 2

SOCIAL 3

TRADE 0



ADVANTAGES

DISADVANTAGES



Duelist’s Instincts:  Martial; Mental

Arrogance:  Social; Mental



FAVORED WEAPONS & GEAR

Katana: (Range 1, Damage 4, Deadliness 5/7, Ceremonial, Razor-Edged) Wakizashi: (Range 0-1, Damage 3, Deadliness 5/7, Ceremonial, Razor-Edged) Gear (equipped): Lacquered Armor (Physical 4, Ceremonial, Cumbersome, Wargear) Gear (other): Fine kimono (Physical 1, Ceremonial, Resplendent)



ABILITIES

TWO HEAVENS STYLE Once per round, when performing an Attack action, Kichiru may spend  as follows: : Perform a Strike Action with a readied weapon she has not used for an Attack action this turn.

A Forbidden Duel 一 Hook The PCs are attending court on behalf of their clans at Kyūden Doji, in the Crane lands. During the proceedings, they will notice that the head of the Dragon delegation, a wizened, older samurai named Kitsuki Hideharu, keeps by his side a Mirumoto yōjimbō named Kichiru. They will note that Hideharu seems to maintain a much tighter rein on his yōjimbō than is usual; normally, a bodyguard is allowed the latitude to move about in whatever way they feel best protects their charge. Hideharu, however, seems determined to not let Kichiru out of his sight. 二 Rising Action The PCs will eventually notice that Hideharu seems to deliberately avoid interacting with the Crane delegation as much as possible. When he does, he seems to only deal with individuals, taking them away from their delegation to address them separately. Meanwhile, it is clear that Mirumoto Kichiru chafes under Hideharu’s relentless scrutiny. If the PCs approach her, they will initially be rebuffed; if any of them are Crane, Hideharu will insert himself into the conversation and effectively end it. 三 Climax If the PCs are able to speak to Kichiru and earn her trust, she will explain that her clan, and the Crane, are conspiring to prevent her from being able to enter into a non-fatal challenge with a renowned duelist present in the court, a woman named Kakita Chiyeko. She believes the two clans do not wish to risk either of their famed duelists losing such a match, as it would cause that clan great embarrassment. Kichiru would be enormously grateful if the PCs could engineer such a confrontation, but in a way that does not bring dishonor to anyone involved. Will the PCs consider earning such a favor from a renowned duelist worth the risk? Or will they even try to turn the situation to their advantage?

59

Eric Thopson (Order #36229654)

C H APT E R 1 : T H E S E C R E T E MPIR E

Agasha Just as it is not clear just why Mirumoto so unequivocally committed himself to Togashi, Agasha’s reasons remain just as ambiguous. It may be that, given the Kami’s willingness to embrace a life in the wild northlands, far from the comforts of more civilized regions to the south, Agasha recognized a kindred spirit—someone who understood and appreciated the nuanced and complex tranquility of the pristine wilderness, and the vital role it could play in both the mundane and spiritual lives and endeavors of mortals. For her devotion, as well as the insight and advice regarding the natural world that Agasha offered to Togashi, he gave her leave to found a family, one of the first two of the nascent Dragon Clan. Modern scholars believe that Agasha was born into the Isawa, but chose to leave them before they became a family in the Phoenix Clan. Even so, her childhood and youth among the Isawa instilled in her a tendency to pacifism, and while the Agasha are not truly pacifists, they do tend to approach matters in a calmy methodical, introspective way. Priests, healers, scholars, and artisans who remain particularly focused on the natural world, the Agasha, together with the Togashi, form the spiritual heart of the Dragon Clan. The difference is that, while the Togashi tend to look inward upon the mortal soul, the Agasha’s gaze is more outward, on the world around them.

Eric Thopson (Order #36229654)

Reputation and Values The Agasha are, more than any of the other Dragon families, particularly attuned to the Elements, and the spirits that imbue them. Virtually all Dragon shugenja are Agasha. What sets them apart from similar families in other Great Clans, such as the Isawa of the Phoenix, or the Asahina of the Crane, is their particular devotion to those kami who are apart from civilized Rokugan. The Elemental spirits infused in the high mountains and deep valleys of the north are wild, even primal, which can make them difficult to entreat. However, the Agasha believe that they are also far more representative the true character of the Elemental kami, more fundamentally reflecting the way the world is, rather than the way mortals have shaped it. If there is an imbalance among the Elements, then, the Agasha have a relatively straightforward explanation—that the doings of mortals, as they attempt to control and civilize the world, are causing the schism rifting the spirits apart to gape ever wider. The more primordial spirits of the wilderness are growing ever further apart from those enmeshed in mortal activities. Dividing the spirits in such a manner cannot help but to create imbalance, and to exacerbate it as that divide widens.

CHAPTER 1: T HE SECR ET EMPIR E

The Agasha understand the need to cut timber, dress stone and extract ore, but are determined to do so in coherence with the natural world—harvesting its bounty without exploiting it. This emphasis on concordance with nature in their endeavors has led to the Agasha having reputation in the rest of the Empire of being ‘odd’—albeit not as ‘odd’ as the Togashi. This does not concern the Agasha, though, who believe that such concordance is the only way that the imbalance can be resolved and that both worlds—that of mortals, and that of nature—will ever truly be able to coexist.

Culture and Traditions Modern scholars believe that Agasha was born into the Isawa before they joined the Phoenix Clan, and may even have been a sibling of Isawa himself. Her roots are evident in her passion for lore, her facility for healing, and her tendency to pacifism. The Agasha family came to include like-minded individuals who journeyed to join the nascent clan—particularly those with an affinity for the Elemental spirits. This remains true today. Those who feel called to join the Dragon—aside from those destined to become ise zumi, of course—can petition to do so and, if attuned to the kami, are brought into the Agasha; if of a more martial bent, they join the Mirumoto. In both cases, they technically do so by marriage. This remains one of very few ways that a rōnin can join one of the Great Clans. That is not to say it is easy, though, and even given their desperate need for numbers, many more prospective Dragon are turned away than are welcomed into the clan. Inspired by their founder, the family has come to share the role of archivists and historians with the Togashi; While the Togashi chronicle the Empire as anecdotes and stories, though, often intended to encapsulate lessons, the Agasha chronicle history in a more conventional way. Their writings do, however, emphasize the natural environment in a way that others do not. The most striking example of this is The Mysteries of Leaf and Stone, a series of essay and symbols originally developed by Agasha herself, as the basis of alchemical formulae used by the family today. Guided by the Mysteries, as well as their founder’s devotion to healing, the Agasha excel in medicine and the healing arts, making extensive use of plants, and the substances derived from them, in treating injuries and illnesses. Likewise, the Agasha apply insights revealed in the Mysteries to their artisanal work—metallurgy, weaponand armor-smithy, endeavors they hone in the forges and furnaces of their holding, Water Hammer City.

Religious Perspectives Because of their close association with the Elemental spirits, the Agasha have a notably Fortunist bent in their worshipful practices, which would seem to set them at odds with the other Dragon families, who are generally more Shinseist. However, they simply accept that giving much greater prominence to the Fortunes and the kami in their reverent practices is the “correct” path for the Agasha to follow. By no means do the Agasha completely eschew Shinseism, though. Rather, given the outward focus of the family on the world—whether understanding it through their alchemical investigations, interacting with it through the Elemental kami, or recording and archiving it—Fortunism is more compatible with their worldview than the more inward-focused practices of Shinseism. To the extent that they adhere to the teachings of Shinsei, the Agasha are more interested in gleaning them for the insights they may offer into how the world works, rather than as a particular way of guiding their own paths through life.

Current Concerns The primary concern of the Agasha is the Elemental imbalance, many of whom are impacted by it. Not only does it affect the communion of shugenja with the Elemental spirits, it has resulted in unpredictability creeping into alchemical practices. Some reagents are, for example, either more or less reactive than they should be. The Agasha believe the cause is the growing disharmony between the world of mortals and the natural world, and that only by resolving that disharmony can the balance be righted. Interestingly, the Agasha are less concerned about the burgeoning Perfect Land Sect than their cousins in the other Dragon families. They acknowledge it as a problem, but one that is of concern more because of its practical impacts on the clan—an erosion in trust by the rest of the Empire, and a negative impact on the clan’s population, particular the commoners, as they are drawn away by the Sect’s allure—than it is a spiritual one. Again, the course of each is their own to follow, even if it leads to false doctrines; if mortals are truly fee to choose their own path, then they must be able to choose bad ones, and answer for it in the next life. To the Agasha, other issues, such as the declining birth rate and elemental imbalance are far more pressing issues.

61

Eric Thopson (Order #36229654)

C H APT E R 1 : T H E S E C R E T E MPIR E

Lands of the Agasha The lands of the Agasha, known as The Twisting Labyrinth, are a complex sprawl of mountain ranges and peaks, and intervening valleys. Although not as rugged, desolate, and inhospitable as the lands of the Togashi to the north, the Agasha lands are still daunting to traverse and unforgiving of those not prepared for the arduous journey. Roads, while generally well-maintained, are few. Holdings that are, as the crow flies, only a short distance apart, may entail a journey of many days along deep valleys carved by rushing rivers, up steep ridges, and around jagged mountain peaks. There is little arable land, aside from a few, relatively fertile river valleys, so most food has is imported into the Agasha lands.

Shiro Agasha The ancestral home of the Agasha, would-be visitors must be led here from Shiro Kitsuki or Shiro Mirumoto, where designated Agasha guides reside for this very purpose. However, a prospective visitor would have to have a good reason for visiting the Agasha Castle. Anyone not properly guided can certainly get close to the castle, and see it looming on the peak of a dormant volcano known as Fire Tooth Mountain, but

remain unable to find a way in. In fact, the entrance to the castle is a twisting maze of tunnels riddling the mountain beneath it. Shiro Agasha is home to the Sacred Library of the Agasha, a repository of lore that few outsiders are allowed to visit. The Library contains the accumulated knowledge of the Agasha, mostly as it relates to the natural sciences and the study of the physical world. Their most important alchemical lore— including the archetypal copy of the Mysteries—is also maintained here, any of which could be extremely dangerous in the wrong hands.

Peculiar Herbalism 一 Hook While traveling through a wilderness part of Rokugan—either along a road, or cross-country— the PCs will encounter an intense young man named Agasha Shinji. Shinji tells the PCs that he is seeking particular plants—some of them quite rare, such as mugwort leaf, knotweed root, and fennel—in order to craft a medicinal brew for the young son of a samurai lord whose estate is a two-hour walk away. Shinji asks the PCs for their assistance, as the boy’s need is urgent. He particularly seeks their protection, while he ventures into the wilds to seek the plants he needs. 二 Rising Action Shinji proves to be an irascible, trying companion, making frequent, caustic remarks about the ways in which “mortal incursions” are evermore egregiously disrupting “the balance” and harming the natural world. That said, he is also a font of knowledge about nature, including flora, fauna, rocks, minerals, and even the weather and climate. It is during his search for the plants that he needs that the PCs will notice that, based on a glimpse of a fortified watch-tower in the distance, that they are in the process of straying into the territory of an adjoining clan. 三 Climax Shinji does not care; he flatly states that Imperial boundaries are “artificial constraints” that do not respect the realities of nature. In the midst of the tirade, one of the PCs notices a patrol from the clan upon whose lands they have intruded nearby; they are likely to soon detect Shinji and the PCs. Shinji insists on proceeding anyway, believing that he likely to find the plants he seeks in river valley visible ahead. If the PCs dissuade or prevent Shinji from proceeding, they are likely to be able to return across the border without issue—but the Agasha will not be able to concoct his medicinal brews. If they stay or proceed, however, they are probably going to be detected by the patrol, who are likely to be deeply suspicious of a group of samurai traveling overland, through the wilderness!

62

Eric Thopson (Order #36229654)

CHAPTER 1: T HE SECR ET EMPIR E

The Cave of Crystal Located on the western edge of Agasha lands, the Cave of Crystal is just that—a stunning cave lined with thousands upon thousands of clear and translucent crystals, ranging from the size of a man’s finger to, in the most extreme cases, as long as “five horses standing nose to tail.” The cave, which is located high on a mountain that is almost perpetually wreathed in clouds, is considered sacred by the Agasha, and is believed home to a powerful Earth spirit named Kesshō no Kami, the “God in the Crystal”. The Cave is, in fact, considered a shrine, and is carefully guarded by the Agasha to prevent intrusion. It is said that Earth invocations and rituals performed in the Cave are greatly magnified in their effects.

fully coexist with nature, putting aside the sprawl and affluence of large towns and cities in favor of a simpler, more sustainable lifestyle. Needless to say, this view is not widely shared in the Empire, or even among the Dragon themselves. This has led to Shinji, and those few who have rallied around his unorthodox ideas, to being viewed as something of a strange fringe, nothing more. However, Shinji’s fervent devotion to his views continues to bring more and more to his cause, leading to a growing concern that he may become the nucleus of yet another dissident sect in the clan. Even worse, some fear that they may eventually join forces with the Perfect Land Sect. Shinji knows he is being watched; for now, at least, he keeps his more extreme views to himself, discretely revealing them only to his most devoted adherents.

Serpent’s Tail Mine Located west of Water Hammer City, the Serpent’s Tail Mine is a geological oddity—two, rich veins of ore, one of gold and one of iron, twist and writhe through the mountain, to the point where they are essentially braided together. It is believed that these are the tracks left in the rock of two, powerful spirits, one of Fire (the gold) and one of Earth (the iron) which escaped from the massive volcano known as Wrath of the Kami; bitter rivals, they chased one another through the earth, battling each other all the way, leaving these convoluted trails of metal in their wake. Commoners have long believed that the two spirits fought one another to a standstill, and now slumber deep beneath the earth. However, if the mine is excavated too deep, it may rouse them to wrath once more. A shrine to the two spirits has, therefore, been built at the entrance to the mine, and those who work in the tunnels and pits are careful to make offerings there before venturing below ground, to appease the wrathful spirits and ensure they remain asleep.

SOCIETAL

PERSONAL

25 50 GLORY 35 STATUS

HONOR

16 COMPOSURE 12 FOCUS 7 VIGILANCE 4 ENDURANCE

4 4 3 4 3

+2, –2 DEMEANOR - FERVENT

ARTISAN 3

MARTIAL 2

SCHOLAR 4

SOCIAL 3

TRADE 2



ADVANTAGES

DISADVANTAGES



Scholar of Nature:  Scholar; Mental

Abrasive Nature:

 Social; Mental



FAVORED WEAPONS & GEAR

Yumi (bow): (Range 2-5, Damage 5, Deadliness 3) Cudgel: (Range 0-1, Damage 5/6, Deadliness 2) Gear (equipped): Sanctified Robes (Physical 1, Supernatural 3, Ceremonial), scroll satchel, book of pressed leaves

Agasha Shinji, Zealous Naturalist Agasha Shinji, ADVERSARY Zealous CONFLICT RANK:  3  5 Naturalist In many respects, AgashaNaturalist Shinji is much like his AgaZealous

sha brethren—a shugenja devoted to the study and understanding of the natural world. Unlike most other Agasha, however, Shinji has come to believe that, to the extent there is an imbalance in the Elements, it is only a logical result of the partitioning of the world into mortal and natural environments. The only way to resolve this disharmony is for the two to not simply be reconciled, but actually merged. Mortals must learn to



ABILITIES

ADEPT OF NATURE Choose 0-6 invocations and 0-3 rituals that Shinji can perform. If Shinji uses an invocation or ritual in an area that is pristine wilderness—assumed to be any location more than an hour’s walk from any human construction or development—reduce the TN for performing that invocation or ritual by 1.

63

Eric Thopson (Order #36229654)

C H APT E R 1 : T H E S E C R E T E MPIR E

Kitsuki In the early Ninth Century, a brilliant young Dragon Clan magistrate, Agasha Kitsuki, uncovered hints of a conspiracy to overthrow and murder the Mirumoto daimyō by an ambitious rival. Unable to convince his superiors of the plot, Kitsuki—only recently promoted from yoriki, or magistrate’s deputy—doggedly pursued an investigation of his own. He was eventually able to build an overwhelmingly compelling case based mostly on apparently disconnected, but ultimately incontrovertible pieces of evidence. Finally spurred into action, magistrates arrived to thwart the conspirators at the last moment. In recognition of his achievement, Kitsuki was granted the enormous honor of founding his own family. Since then, the Kitsuki have devoted themselves to the preservation of law and order. Not only are the bulk of the clan’s magistrates Kitsuki, but so, too, are many Emerald Magistrates. Their approach to affairs— one based on observations of behavior and reliance on objective evidence, together with a keen sense of intuition—has become known as the ‘Kitsuki Method’. Thanks to the keen insights offered by use of the Method, the Kitsuki joined, and in some ways supplanted, the Mirumoto as the clan’s diplomats and courtiers.

Reputation and Values Along with the Mirumoto, the Kitsuki are the most commonly seen members of the Dragon Clan in other parts of the Empire. Virtually every Dragon delegation to other clans, and to the Imperial Court, contains a substantial contingent of Kitsuki. The fact that many Rokugani find the Kitsuki somewhat off-putting has only proven an advantage in the complex and unforgiving world of Imperial politics. The reason for this is simple—most Rokugani find the Kitsuki, and their focus on objective evidence and observation, problematic. It is not that the Rokugani reject such things; rather, they tend to place greater weight on individual testimony, with its truthfulness better defined by the tenets of Bushidō—particularly Honor, Honesty and Sincerity—and the hierarchy of the Celestial Order. Some even complain—at least, in private—that the Kitsuki are effectively denigrating that Order, a blasphemous concept. Even those not so dire in their views are keenly aware that the Kitsuki not only listen to their words, but also observe their behaviors and mannerisms, assembling a disturbingly complete picture of meanings and motives meant to be hidden. The Kitsuki, however, are ultimately interested in determining the truth—which is really just another

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aspect of the clan’s overall devotion to the concept of the individual and their path through the life. Each person sees the world in their own way which, to the Kitsuki, means that the testimony of each is colored by their own biases and beliefs. Objective evidence, on the other hand, simply is what it is. Moreover, in another call-back to their origins among the Agasha, the Kitsuki go on to observe that their Method simply reflects the fact that there is truth all things, and not simply in the words of mortals.

Culture and Traditions Despite being a shugenja and quite intelligent, Agasha Kitsuki was far more interested in making observations about the world around him, than his studies; it was through these meticulous observations that he saw disparate elements which, when taken together, hinted at a plot to kill the Mirumoto daimyō. In recognition, Kitsuki was given leave to form his own family. There is actually still a close association between the Kitsuki and the Agasha, that takes the form of a friendly rivalry; Agasha will often playfully refer to Kitsuki as their “little brothers” or “little sisters”. On a more serious note, the meticulous analysis and observations of the natural world that typifies the Agasha has obvious overtones in the dedication to evidence and objective observation by the Kitsuki. Unlike the reclusive Togashi, the studious Agasha and the somewhat dour Mirumoto, the Kitsuki are generally quite outgoing and gregarious. As noted, this makes them ideal courtiers and diplomats; the Dragon are almost always represented in courts across the Empire by Kitsuki, or delegations led by Kitsuki. That said, some Kitsuki take advantage of this generally favorable reputation they tend to enjoy simply by virtue of being Kitsuki, using it to their advantage while they observe and note everyone, and everything going on, around them.

Religious Perspectives Given their origins among the Agasha, it should be no surprise that the Kitsuki are generally adherents of Fortunism, over Shinseism. Among members of the family, Fukurokujin, Fortune of Wisdom and Mercy is often particularly revered. Part of a Kitsuki’s gempukku involves making a pilgrimage to Fukurokujin Seidō in the Togashi lands and spending three days there in contemplation. Many Kitsuki will subsequently return to the Shrine to Fukurokujin, some of them many times in their life, to seek the Fortune’s guidance in unraveling complex matters of investigation.

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Those Kitsuki who become magistrates will also often attend shrines to Saibankan, the Fortune of Justice. A notable such shrine is located in Shiro Kitsuki; many Kitsuki have small kamidana shrines in their homes devoted to Saibankan. This is not to say that Kitsuki entirely eschew Shinsei and his teachings and, indeed, some spend a great deal of time gleaning Shinsei’s Tao and other writings for insights into how the world works. The Kitsuki recognize that Shinsei was a devoted observer of the mortal “condition” and strive to emulate his keen perception.

Current Concerns The Kitsuki are, like others in the Dragon, concerned with the rise of the Pure Land Sect, and the declining Dragon birth rate. However, layered onto these concerns are a distinct awareness that portraying these things to the rest of the Empire—which is part of their roles as diplomats for their clan—is a difficult, yet vital, balancing act. It would not serve the clan’s purposes for the Dragon to be considered weak, incapable of dealing with internal problems and dissent; on the other hand, attempting to hide the realities facing the clan completely risks having them get found out anyway, and accused of covering up matters that may be vital Empire-wide. So far, the Kitsuki have managed to remain balanced, albeit precariously, on the tightrope bridging “revealing too much” and “perpetrating a cover up”. How long they are able to do this remains to be seen. That said, however, many Kitsuki see even these issues as symptoms of a greater one, affecting the Empire as a whole. They have noted ever-increasing tensions among the Great Clans, which is seemingly converging in the complex and worrisome jockeying for position and power around the Throne in Otosan Uchi. Not only has this rising friction afflicting the Empire made it ever more difficult to deal with the other clans, it has had a deleterious effect on the Dragon’s natural tendency to broker at least neutral, peaceful relations among them. In consultation with their Agasha cousins, the Kitsuki are widely coming to believe that increasing inequity in the world is being expressed in many ways that go beyond well beyond an imbalance in the elements—it is beginning to affect the behavior of mortals was well.

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The Lands of the Kitsuki The lands of the Kitsuki are generally rugged, mostly comprising the foothills to the Great Wall of the North mountains. Nonetheless, their lands are crossed by well-maintained roads and trails connecting numerous, albeit generally isolated villages. Some of these settlements are devoted to farming, although the types of crops are dictated by the rocky soil and short growing season; more villages are actually focused on harvesting timber or mining for iron, copper, and gold. And some, located at higher elevations, are involved in the raising and husbandry of livestock, particularly goats, which provide food and other products to the clan. Kitsuki Magistrates will be assigned here at the outset of their careers, so they can gain experience in a relatively benign environment, before venturing into the Empire at large. The Tonbo, or the Dragonfly Minor Clan—which acts as gate-keepers for the Dragon—will normally see that visitors are conducted to Shiro Kitsuki first. There, they will be greeted, treated hospitably—and watched carefully, in an effort to discern true motives, and possibly hidden agendas.

SHIRO KITSUKI

For more information on Shiro Kitsuki, readers can look to Courts of Stone, Stone the guide to castles and courts.

C H APT E R 1 : T H E S E C R E T E MPIR E

Stolen Rice 一 Hook The PCs have arrived in Distant Paddy Village as part of a joint trade delegation representing all of their respective clans; they are either delegates themselves or are acting as retainers and bodyguards for them. The rather mundane course of the trade discussions is interrupted by an alarm—a fire has broken out in one of the largest granaries in the town. 二 Rising Action The fire rages out of control. Despite the best efforts of the local authorities, and others who help fight the fire—which may include the PCs—the granary is completely destroyed. The PCs are instructed by the heads of the delegation to assist the local authorities, who are led by a magistrate, Kitsuki Noriko, in investigating the fire. During the course of this investigation, the PCs will uncover evidence that the fire was deliberately set. There are a number of possible suspects, most notably those merchants whose inventories are housed in other granaries and have greatly increased in value. 三 Climax As the PCs investigate, they will find that Kitsuki Noriko seems to deflect them from particular suspects. If the PCs follow up on this, they will uncover the conspiracy to divert rice to Dragon commoners facing potentially catastrophic shortages. The PCs must decide if they will reveal the conspiracy, upholding the law, but implicating Noriko in a cover-up, while condemning the commoners to possible starvation; or if they’ll participate in the cover-up (while being owed a corresponding favor by Noriko!) and allow it to continue. They may also uncover the arsonist, a merchant and rival to the owner of the burned granary, who did indeed seek to inflate the value of his own product by causing an artificial shortage!

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Nanashi Mura Nameless Village is located on the southern edge of the Kitsuki lands. It is an unusual settlement, being not only populated, but also largely administered by rōnin. The current Dragon Clan Champion, Togashi Yokuni, decreed that the village would be established in its present, rather extraordinary form, in the year before Hantei XXXVIII was born. Yokuni gave no reason or explanation for his decree; it is widely assumed that the village is somehow related to a vision had by the prophetic Clan Champion, but if this is the case, the nature of that vision is unclear. The village is overseen by rōnin leadership; however, the Magistrates in attendance are Kitsuki. The family uses their postings to Nameless Village as another opportunity to test and educate new Magistrates, since the village is inhabited by fractious rōnin, among whom lawbreaking is not uncommon. In any case, the Kitsuki keep a close watch on the village, which they view as a prime location for illicit groups and philosophies, such as Moon Cults, Bloodspeakers, or the Perfect Land Sect to take hold.

Keen Eyes Strike Village Keen Eyes Strike Village is a small, tidy settlement located in the southern Kitsuki lands, west of Kyuden Tonbo. It exists for one purpose—the training of Kitsuki investigators. Those who live in the village fulfill typical roles, such as farmers, artisans, and merchants, but they are also what amounts to actors. The village itself consists of buildings that can be easily taken down and reassembled, allowing the village to be entirely reconfigured in as little as a single day. The village, therefore, effectively functions as a dojo; it is even overseen by a sensei who is a retired Kitsuki Magistrate. An Agasha apothecary skilled in the creation of poisons, antidotes and other substances lends further realism to the training conducted here. Crime scenes of nearly any type can be fashioned, with the villagers playing roles in scripted events, giving young Kitsuki investigators an opportunity to hone and polish their skills. The Kitsuki are quite happy to make the village available for the training of other clans’ Magistrates— for suitable recompense, of course.

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Distant Paddy Village Located east of Kyūden Tonbo, Distant Paddy Village is located at a major road junction—that of the Imperial road that leads southward into the lands of the Lion and to Toshi Ranbo, and an important east-west road that traverses from Kyūden Tonbo to Nameless Village, and then continues south of Dragon Heart Plain and into the lands of the Phoenix Clan. The Village is the major trade and commercial interface between the Dragon and the rest of the Empire, particularly for bulk commodities, and particularly for rice and other foodstuffs. Because the Dragon Clan is a net importer of food, it is essential to have a centralized location where all food purchased across the Empire can be delivered, prior to being redistributed—under the watchful eyes of Mirumoto bureaucrats and Kitsuki Magistrates—among the Dragon families. The Dragon, in turn, draw upon their formidable reserves of gold and iron, as well as stone and timber, to pay for this trade. Distant Paddy Village is, therefore, dominated by series of large warehouses and granaries and, throughout the summer and autumn, is almost always bustling with raucous activity. All of the clans maintain a trade delegation here, meaning that merchants probably make up a greater proportion of the population here than in nearly any other part of the Empire. Of course, with trade, and particularly the exchange of koku, comes crime and corruption; Distant Paddy Village is, therefore, rife with schemes and plots that keep the Kitsuki Magistrates here very busy.

action, but continues to second-guess herself. Did she do the right thing? And if the conspiracy is discovered, will she be implicated in it as an accessory, ending her career as a magistrate in shame? SOCIETAL

PERSONAL

55 62 GLORY 47 STATUS

HONOR

12 COMPOSURE 16 FOCUS 7 VIGILANCE 5 ENDURANCE

3 4 5 3 2

+2, –2 DEMEANOR - METHODICAL

ARTISAN 0

MARTIAL 3

SCHOLAR 4

SOCIAL 4

TRADE 2



Kitsuki Noriko, Conflicted Magistrate Kitsuki Noriko, ADVERSARY CONFLICT RANK:  4  4 Conflicted Magistrate Kitsuki Noriko believes that Magistrate she was born to be a magConflicted

istrate, upholding the law, and seeing justice done in the name of righteousness and honor. In this way, she would be continuing a legacy of devotion to the legal and judicial welfare of the Empire, one that included both her mother and father, and three of her grandparents. It was for this reason that, when offered an opportunity to assume a magistrate’s post in Distant Paddy Village, she eagerly accepted. Not long after taking her post, though, she uncovered a black-market conspiracy—rice was being funneled from the official stocks, to help feed commoners facing shortages resulting from fields left fallow by the faltering Dragon birth-rate. Noriko found herself on the horns of a dilemma; she could enforce the law, ending the black-market scheme and condemning the hungry commoners to scarcity, or she could look the other way. She has done the latter, believing it be the most ‘just’ course of

ADVANTAGES

DISADVANTAGES



Student of Law:  Scholar; Mental

Conflicted:

 Social; Mental



FAVORED WEAPONS & GEAR

Katana: (Range 1, Damage 4, Deadliness 5/7, Ceremonial, Razor-Edged) Wakizashi: (Range 0-1, Damage 3, Deadliness 5/7, Ceremonial, Razor-Edged) Gear (equipped): Lacquered Armor (Physical 4, Ceremonial, Cumbersome, Wargear)



ABILITIES

A KEEN EYE Noriko always uses her Focus as her base initiative value. UNCOVERING THE TRUTH Once per scene, when performing a Skill check to investigate (see The Art of Investigation on page 170 of the core rulebook), Noriko may spend  as follows: +: Noriko may increase the number of successes on her Skill check by one per  spent this way.

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Temples

Temples and shrines are both fundamental aspects of Rokugani religious beliefs and practices. Each, however, serves a distinct role. Shrines are places in which spirits are literally enshrined, in a shintai of some sort, a sacred object, and are normally tended and overseen by shrine keepers, priests, and other clergy. Temples are also places of worship, but they are generally larger and more elaborate than shrines—indeed, a temple may contain one or more shrines—are tended and overseen by monks of whatever order is associated with that temple, and are frequently associated with monasteries, where the monks live and practice their own devotions. While shrines are normally devoted to Fortunes and other spirits, temples in the Empire are more likely Shinseist. Essentially, a shrine is more similar to a “church”, while a temple is more like a “religious school”. Temples and monastic orders are described in detail in the Emerald Empire supplement. The following sections summarize temples and orders, then explore the unique nature of temples in the Dragon lands, including that rather remarkably conceptualized as the World Temple.

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There are certainly hundreds of shrines in the Empire and, if one includes the small kamidana shrines maintained in the homes of samurai across Rokugan, likely thousands. Each of these is intended to house a particular spirit, to whom obeisance and reverence is offered, often in a relatively brief, personal ceremony. In contrast, there are only dozens of temples, some of which are located in towns and cities, while others occupy remote, even isolated locations. Both shrines and temples are fundamental to religious observances and practices in the Empire but fulfill vastly different roles.

Temples in the Empire In general, temples are tended by monastic orders. The monks, and those who visit them, can worship in them, or simply engage in quiet contemplation and meditation. But while shrines are much more focused on the specific practices of worship, temples fill a greater diversity of roles in the Empire. For instance: Temples are, of course, places of religious reverence first and foremost, with observances normally being centered on repositories of sacred relics related to whatever holy figure or deity to which the temple is devoted. They are, however, also contemplative places, where visitors may spend quiet time meditating and seeking to commune with the holy figure, or figures, to which the temple is devoted. Many also come to temples to receive blessings from the monks, as well as advice that may assist them in their daily lives. Temples also generally put great emphasis on teaching the laity in their surrounding community about their holy figure or figures; some even run schools for this purpose. Temples are often also focal points for important feasts and festivals.

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Temples may be used as places of refuge in times of war or natural disaster; indeed, some are imposing fortifications in their own right, and may have considerable strategic value. It is not uncommon for such temples to host monastic orders that are quite militant; such warrior-monks, or sōhei, can become prominent players in local and regional military affairs. A few even come to effectively act as companies of mercenaries, although this is frowned-upon by most secular and religious authorities and can lead to various forms of censure being levied against the order in question. Temples can play an important role in the political life of the Empire, acting as neutral ground for the conduct of diplomacy, particularly between warring clans. Unfortunately, though, even monks are not immune to the allure of political power-mongering; some become quite engaged in it, and can exert considerable local or regional influence. This often leads to strained relations with samurai when the words and deeds of such monks clash with their more secular interests. Many temples contribute to the Empire’s economic well-being. Almost all grow crops for their own use, to promote the temple’s self-sufficiency, but surpluses are often donated—or, in the case of more pragmatic monks, sold—into the local economy. Some temples go further, making sake and similar value-added food products, cultivating silk and producing linen, engaging in a wide range of artisanal craftwork, and generally producing goods and offering services of value to local and regional markets. Finally, some temples maintain libraries of lore—in some cases, quite extensive ones—and can function as places of scholarly research and learning. Some of these materials are collected from elsewhere and archived, while others are produced by the monks themselves. The latter particularly includes copying and annotating seminal works, such as the Tao of Shinsei. The extent to which such libraries are made available to visitors varies, with some temples doing so freely, while others prohibit access to some, or even all of their collections, maintaining them for their own use only. Temples may contain shrines, which the monks generally tend; in some cases, though, specific shrines— particularly Fortunist ones—housed within temples may have their own shrine-keepers and be attended by members of the Fortunist clergy. Most temples in Rokugan are devoted to Shinsei, the Little Teacher, and devout monks of the Brotherhood of Shinsei have some views that diverge from a more Fortunistic view of the world. For example, Shinseist temples, and their corresponding monastic orders, are more readily involved in matters related to death and funerals; Shinseists

generally do not have the same taboos around dying and death that are common throughout the Empire. Temples are also generally more engaged in the daily life and work of their surrounding communities. Fortunists tend to be focused more on specific religious practices and worship of the Fortunes, while Shinseists are more broadly interested in mortals and their lives. Shinseists similarly tend to be quite egalitarian, since both Emperor and commoner must walk their own paths through life and neither is more “valid”, each being equally important to the individual themselves. For this reason, those who visit temples often find social standing and status means much less to those present. Instead, emphasis is placed upon the spiritual needs of each individual, regardless of who they are. Needless to say, some samurai find this quite off-putting, and rail against the belief that someone of lower social station deserves equal attention.

Temples of the Dragon Clan In many respects, temples of the Dragon Clan are similar to those located elsewhere in the Empire. There are, however, some significant differences that distinguish them from most other temples. Most importantly, while most temples in the Empire are under the care of monastic orders that, themselves, are part of the Brotherhood of Shinsei, those in the Dragon lands are generally not. The Togashi family, in its role as a monastic order, occupies and oversees most such temples. This is not to say that the Brotherhood of Shinsei is not involved; there is actually a close relationship between the Togashi, and their cousins in the Brotherhood. It is common for monks of the Brotherhood to attend Dragon temples, usually as visiting monks, but sometimes as permanent residents. Togashi monks are similarly welcome in Brotherhood temples elsewhere in the Empire, unless there happens to be a falling-out between them. Such schisms are rare, and normally temporary, but they do happen. The Togashi tend to bring a unique character to the temples they oversee. Much more so than monks in other parts of the Empire, for instance, Togashi monks incorporate a number of worshipful and contemplative practices in their observances that would be considered unusual elsewhere. For instance, Togashi monks are fond of using kōans, riddles, parables, and other such mental devices as guides to, and a focus for, their meditation. While monks elsewhere in Rokugan do not eschew such things, it simply does not feature as prominently among them.

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Using the World Temple GMs who would like to mechanically reflect the concept of the World Temple in their games can do so by allowing a PC to, once per session, spend one hour in a wilderness area in quiet contemplation, then make a TN 2 Meditation (Void) check. Again, a wilderness area is defined as being more than a one-hour walk from the nearest human development. A successful check allows the PC to ask the GM any one question about the surrounding wilderness area and receive a truthful yes or no answer. The GM may wish to make alternate use of this e.g., to provide the PC with a piece of useful information or reduce the TN of a subsequent check made while in that—or even any—wilderness area. There are many temples in the lands of the Dragon Clan. The following sections describe representative example of each. The High House of Light, probably the most prominent and best-known temple in the Dragon lands, has been described previously, and is detailed in the supplement Emerald Empire.

Because they are a relatively militant order, temples under the care of the Togashi also tend to have a relatively martial character. They are not actually sōhei, however, instead emphasizing the use of their body as a weapon, particularly when supplemented by kihō— mystical effects empowered by their internal energy, or ki. For this reason, physical fitness is almost itself a religion among the Togashi. Monks spend many hours climbing, jumping, crawling, exercising, and generally tempering and hardening themselves in mind, body, and spirit. Visiting monks from other orders are welcome to participate, but few are able to match the smooth, physical acumen of the Togashi. Finally, temples in the Dragon lands are generally different in construction, compared to those elsewhere in the Empire. Most temples in Rokugan are built mainly of wood, using sturdy, flexible, post-and-lintel construction. Wood, the temple-builders believe, reflects the reality of the impermanence of the physical world. Given the lack of timber resources in all but the southernmost lands of the Dragon, most temples here are built mainly of stone. However, there is a corresponding, similarly metaphorical meaning to the stone.

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Given their cycle of birth, life, death, and rebirth, the Togashi see stone as representing the longevity of their great mission as an order—permanence, in contrast to impermanence. As a result of this, the temples of the Dragon in general, and those of the Togashi in particular, are imposing constructs, as stoutly constructed and defensible as castles. Given the primal, untamed nature of their surroundings in the mountains, and the fact they are among the most northerly settlements in the Empire, it is simply pragmatic for their temples to be able to function as self-sustaining fortresses, whether against the elements, or an enemy bent on striking deeper into the Empire.

The World Temple One of the most popular and enduring images of a Togashi monk is that of a tattooed figure, clothed only enough to maintain their modesty, standing perched on one foot beneath the icy deluge of a mountain waterfall. This practice, known as misogi, is a form of ritual purification used to prepare the body, mind, and soul to enter the presence of, and commune with, the divine. More generally, however, misogi reflects a particularly unique aspect of Dragon, and particularly Togashi belief—that the world itself is a temple, every mountain, valley, river, and tree an expression of the harmonious convergence of the Elements into the amazing thing called creation. It was for this reason, at least in part, that Togashi originally came to the northern mountains to reflect upon the nature of existence, as captured in the words of Shinsei. This concept, known as the World Temple, is the reason that members of the Dragon Clan—mainly, but by no means exclusively monks—take up places of vigil and meditation where they believe the natural and spiritual worlds draw most closely together. Because all things are infused with the Elemental kami, all things likewise contain a spark of divinity, and should be revered. Such reverence can take place overtly, in the form of actual worship, and can be implied, through communion with the spiritual and divine in a natural setting. High mountain ledges and peaks, deep, dark, and isolated lakes, groves of ancient trees, and notable natural rock formations are all considered places where the mundane and the divine draw especially close. Such places in the World Temple are considered excellent locations for contemplative exploration of the world around them, but also the world within the self. The extent to which individual Dragon Clan monks and samurai adhere to the concept of the World

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Temple varies greatly. Some—particularly among the Agasha and the Togashi—place great credence in it, as the concept draws them even closer to understanding the natural world. Others—notably, many of the Mirumoto and Kitsuki—may recognize, and even accept the idea of the World Temple, but consider it something more abstract.

Wrath of the Kami The Wrath of the Kami is an enormous volcano located close to the center of the Dragon Clan lands; its vast sprawl of riven rock mainly falls within the lands of the Agasha family, but its northern portion lies in those of the Togashi. It is an active volcano, with frequent eruptions flinging plumes of ash and rocky debris skyward, depositing them across its barren flanks, slowly causing the mountain to grow. Fortunately, these eruptions are generally small; that said, Agasha scholars discern ominous features in the jagged rock that suggest there have been far larger eruptions in the past.

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Given the volcano’s prominence—towering above the peaks and ridges around it, it can be seen from great distances in virtually every direction—it is unsurprising that it has gained equal prominence in the beliefs and culture of the Dragon Clan. Wrath of the Kami is an excellent example of the sort of place adherents to the World Temple concept consider a close convergence between the mortal world, and that of the spirits. The kami of Earth and Fire are considered to be particularly attracted to the restless mountain, but it is also seen as a place that greatly facilitates communion with any divine beings associated with earth and fire. For instance, those seeking to revere and entreat the Dragon of Fire come here, to seek a closeness with this powerful deity in the fiery emanations of the volcano. That said, the name of the mountain hints at the character of the spirits here. Some of those who come here to seek communion with the kami do not survive, killed by falling rocks, bursts of super-hot and toxic gas, or falls from great heights. For this reason, no mortal comes here lightly, given the harsh judgment that seems to be rendered by the kami to those considered unworthy.

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Wrath of the Kami Temple In an effort to better understand the mountain, as well as to provide a safe place for those who sought to entreat the spirits without risking their sometimes-fatal wrath, the Agasha family have constructed a formal temple on a plateau adjacent to the volcano. Constructed entirely of stone, the Wrath of the Kami Temple is a small, compact series of structures enclosed in a low stone wall. Their stout construction and relatively small size are intended to render the Temple relatively safe from the frequent, small earthquakes that afflict the area. Within its gate is a spectacular rock garden, widely considered one of the finest in the Empire. The Temple is difficult to access, requiring an arduous journey through a starkly barren region of volcanic rock; the trip can be quite dangerous, as the frequent tremors trigger rock-falls and landslides. This makes the trip to the Temple a demanding pilgrimage, generally only undertaken by those truly determined to enter into the presence of the mountain’s inherent divinity. A small order of monks lives here and oversees the temple; known as the Brothers of Wrath, they consider enduring the intense heat near the lip of the volcanic crater to be a holy experience. The high temperatures that would drive off most pilgrims seem to only serve as a meditative focus for these remarkable monks. It is rumored that the Brothers of Wrath are actually immune to the effects of heat and fire, but the truth of this is unknown, as the Brothers are quite reclusive, having taken a vow of silence.

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Consigned to the Flames 一 Hook The PCs are approached by someone they trust—for example, a representative of their respective lords, or someone with whom they have dealt before—and asked to assist a Crab samurai named Kaiu Masafumi to deal with a “delicate matter”. When they meet with Masafumi, he explains that his family’s ancestral sword is cursed, having brought ruin upon successive generations of his family. He just inherited the sword from his older brother, who recently died in a skirmish in the Shadowlands, and wishes to rid himself—and the world—of it permanently. 二 Rising Action The sword is a nemuranai and cannot be destroyed by normal means. Masafumi has researched the matter and has determined that the volcano known as the Wrath of the Kami is capable of destroying it. He asks the PCs to accompany him on the long journey north to the Dragon lands. During their travels, the PCs witness the dark power of the sword first-hand, as Masafumi has several close calls with death from various mishaps, such as accidents on the road, and an ambush by bandits. When they finally arrive at the volcano and speak to the monks, the PCs find that disposing of the cursed blade will not be easy. The monks are reluctant to allow the volcano to be used for such a purpose, as they believe it is sacred ground and consider such a pragmatic use for it to border on profanity.

Agasha Hayato, Stoic Guardian CONFLICT RANK:  4

ADVERSARY

 4

Agasha Hayato has spent many years worshiping the spirits of Wrath of the Kami. Indeed, there are few who know the mountain as well as he does, and certainly none who know it better. He appears quite old, perhaps in his sixties or seventies, but this is deceptive; years of exposure to the harsh conditions and heat of the volcano has tempered Hayato like steel. He long ago devoted himself to watching over the mountain, seeking to understand its moods and behavior; those who come here as pilgrims will not find a better guide. Notably, Hayato has proven to be able to discern upheavals and eruptions from the mountain before they occur; more than once, his warnings have saved lives. Some have come to believe that Hayato, who is often found holding vigil and meditating upon a spire of rock near the crater, is actually an embodiment of the spirit of the mountain, and that when he passes on from the world, another will become the spirit’s vessel. As a result, a small sect of adherents has formed around him, each hoping to gain the favor of the mountain and take Hayato’s place. SOCIETAL

PERSONAL

60 55 GLORY 32 STATUS

HONOR

14 COMPOSURE 14 FOCUS 5 VIGILANCE 3 ENDURANCE

5 3 2 2 5

+2, –2 DEMEANOR - STOIC

ARTISAN 0

MARTIAL 2

SCHOLAR 5

SOCIAL 3

TRADE 1



ADVANTAGES

DISADVANTAGES



三 Climax If the PCs fail to persuade the monks to assist them, then they neither help nor hinder them, believing the Wrath of the Kami will render its own judgement upon them. Without a monk to guide them, ascending the mountain itself is a difficult and dangerous journey; the mountain in its entirety is considered Dangerous terrain. If they do manage to persuade the monks to guide them, however, this terrain quality does not apply. In any case, assuming Masafumi is able to reach the crater, braving the intense heat to throw the sword into the seething magma, it indeed seems to be destroyed. Whether this ends the curse on Masafumi’s bloodline remains to be seen. Moreover, the PCs will soon find out if the monks were right, and the mountain remains accepting and quiescent—or if lives up to its name, venting its wrath upon those would dare such blasphemy.

Eric Thopson (Order #36229654)

Elemental Insight:  Scholar; Mental

Withdrawn:

 Social; Mental



FAVORED WEAPONS & GEAR

Bō (staff): (Range 1-2, Damage 6, Deadliness 2, Mundane) Gear (equipped): Traveling Clothes (Physical 2, Durable, Mundane, Subtle), wicker satchel, scroll of prayers



ABILITIES

THE FIRES WITHIN Choose three Fire kihō which Hayato can use. COMMUNE WITH FLAME When subjected to any effect or attack that involves fire or heat, Hayato is considered to have Resistance of Physical 4 and Supernatural 4.

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Dark Dreams 一 Hook Despite its remote location, High Wall Village, in the northwestern Togashi lands, attracts many dishonored samurai—particularly those who have been made rōnin for their transgressions. A Moth Clan shugenja, Kaikoga Kumi, believes a confluence here between the mortal realm and Yume-dō, the Realm of Dreams, eases the inner turmoil of those who have been shamed. The PCs have been tasked to escort Kumi on the long journey northward to investigate. 二 Rising Action Even in summer, the journey northward is laborious. When they finally arrive in High Wall Village, they are approached by the village magistrate, Kitsuki Rumi, who is concerned that the regular caravan taking supplies to Furthest Fortress has not arrived in over two weeks. The few rōnin she trusts refuse to leave the village, so she appeals to the PCs to make the short but arduous trip to the Fortress, to find out what is going on. Intrigued, the Kaikoga accompanies them. 三 Climax Assuming the PCs accept, and make the laborious hike to Furthest Fortress, they find it besieged by a small army of Yobanjin. They are taken to the Yobanjin leader, an intense man named Suoh, who claims that the monks have been launching raids against his people. Togashi Koma, representing the Abbot, denies this. If the PCs investigate, they find the claims of both sides credible, suggesting something more sinister is afoot. Kumi finally discerns that a baku, a malevolent dream-spirit, has slipped into the mortal realm through its confluence with Yume-dō, exerting its malign influence to cloud the perceptions of all involved for its own dark purposes. As the Yobanjin grow more restive and threaten to assault the Fortress, can the PCs help Kumi to track down and banish the baku before conflict and bloodshed erupts?

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Furthest Fortress Home to a particularly militant sect of Togashi monks known the Northern Watch, Furthest Fortress offers insight into the nature of such cloistered militant orders. They tend to adopt a military-like organization, focus the vast majority of their training on martial arts and the use of weapons, and generally show reverence to their patron through developing and perfecting martial acumen. Furthest Fortress, which is believed to be the most northerly permanent settlement in the Empire, stands at the entrance to one of the very few passes in the mountains. Officially, it was constructed by the Togashi at the direction of the Dragon Clan Champion, as a fortified place to guard the pass. However, it is widely rumored that the temple actually houses the greatest secret of the Dragon Clan, an enigma known only as the Final Riddle.

An Imposing Fortification Those who make the long, grueling journey to Furthest Fortress—a journey that is only even possible during the warmest months of the summer—find themselves confronting a fortified structure that would not seem out of place in the lands of the Crab Clan. Constructed of dour, grey stone, Furthest Fortress looms over the pass from atop a rocky ridge thrust out from the flank of Second Mountain, which is reputed to be the penultimate peak in the Empire. A single trail, only wide enough to allow two, at most, to walk abreast, switches back and forth up the steep face of the ridge; the Fortress is inaccessible from any other direction. Despite its well-protected location, Furthest Fortress is constructed using many of the features and techniques as purpose-built fortifications in other parts of the Empire. A curtain wall, tall and stout, surrounds it; within, a keep-like structure towers high enough to allow for surveillance of the entire surrounding region. The remaining buildings cluster around it, each a formidable defensive structure in its own right. The monks of the Northern Watch are among the most skilled and accomplished warriors and martial artists of the Togashi family. Their days consist largely of honing their fighting skills, practicing by sparring with one another, sometimes in bouts involving dozens of their order. It is not unusual to see monks of the Watch running through the surrounding hills and valley, free-climbing high, sheer cliffs, or exercising atop knife-edged ridges and lonely spires of rock. To many, it may seem strange that such an imposing fortress, occupied by such a formidable order of

CHAPTER 1: T HE SECR ET EMPIR E

militant monks, is located in such a remote and isolated place. After all, they say, the only likely incursions into the Empire from the north would be launched by the Yobanjin, the fiercely independent peoples of the north. However, aside from occasional, small raids, the Yobanjin have not attacked them Empire in the past several hundred years. Indeed, relations with the Yobanjin are generally good enough that they represent most of the visitors to Furthest Fortress, coming her to trade with the monks and seek temporary shelter during inclement weather. It is for this reason many believe that Further Fortress actually exists for another, far more secretive purpose altogether.

The Final Riddle The holy figure most revered by the Northern Watch is Shinsei. However, the order focuses on a specific aspect of the Little Teacher—the so-called Final Riddle, which Shinsei was said to have told to Togashi before he left the Empire, and the answer to which would define the meaning of existence. It is rumored that the Final Riddle, whatever form it takes, is kept in a vault deep beneath Furthest Fortress, and that the Watch defends it with their lives. According to the tales, at an appointed time, the monks believe the Riddle will become known to all mortals, and that those who can solve it will realize

Eric Thopson (Order #36229654)

their ultimate purpose and achieve Enlightenment. Until then, however, the Riddle must not be known, lest it bring ruin to the mortal world. The actual form and nature of the Riddle is unknown, but it will have a unique form for each individual. In fact, many scholars believe that the Final Riddle is apocryphal, and is simply a metaphor for the contemplation and consideration that all mortals invest in their lives as they seek their path through existence. Others, of a more fatalistic bent, believe the vault is actually empty, the Final Riddle having not yet been found—and that emptiness is, itself, the great secret the fortress was built to protect. The monks of the Watch do not speak of any of this, however, and are simply believed to watch over the Riddle, protecting it until the time comes for its revelation to the Empire. Whatever the reason for its seclusion, Furthest Fortress is not particularly welcoming to outsiders—not that this tends to be much of an issue, because few are willing to make the long and laborious journey to come here. Those who do come here are generally housed in a separate outbuilding located just outside the temple gate; only select individuals, who can demonstrate a particular need, are allowed within the confines of the looming walls.

C H APT E R 1 : T H E S E C R E T E MPIR E

Togashi Koma, Militant Adept CONFLICT RANK:  6

ADVERSARY

 4

Togashi Koma, whose name means “spinning top”, has dedicated her life to the pursuit of martial excellence. She has trained long and hard to reach her current level of accomplishment, which places her among the most skilled of the warrior-monks who make up the Northern Watch. Now, she constantly seeks out new challenges—a problematic undertaking, considering the forbidding remoteness of Furthest Fortress. It is common for those who do make the laborious journey to find Koma awaiting them on the path not far from the temple’s gate, demanding that they earn passage past her by defeating her in combat to first blood—something that more than a few skilled bushi have found far more easily said, than done. The nature of her opponent does not matter; indeed, she eagerly embraces opportunities to do battle with heavily armed and armored warriors, believing she needs to be prepared to confront any type of foe. She is always careful, however, to avoid inflicting serious harm on her opponents. SOCIETAL

PERSONAL

55 42 GLORY 33 STATUS

HONOR

14 COMPOSURE 14 FOCUS 6 VIGILANCE 3 ENDURANCE

3 2 4 4 3

+2, –2 DEMEANOR - IMPOSING

ARTISAN 0

MARTIAL 4

SCHOLAR 2

SOCIAL 3

TRADE 0



ADVANTAGES

DISADVANTAGES



Martial Excellence:  Martial; Mental

Uncompromising:  Social; Mental



FAVORED WEAPONS & GEAR

Punch: (Range 0, Damage 1, Deadliness 2, Snaring), Kick: (Range 1, Damage 2, Deadliness 1) Nunchaku: (Range 0-1, Damage 4, Deadliness 2, 2-hand: Snaring) Gear (equipped): Traveling Clothes (Physical 2, Durable, Mundane, Subtle), travel rations, a memory bracelet made of twine.

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ABILITIES

BLOOD OF THE KAMI When Hayato successfully uses a kihō, she is considered to have three bonus successes for the purposes of resolving the effects of that kihō. HARNESSING KI Hayato knows the following kihō: Earthen Fist, Air Fist, Flame Fist, and Water Fist. Each of these kihō is linked to an appropriate tattoo, so benefit from her Blood of the Kami ability. MARTIAL ACUMEN When making a Strike action with her nunchaku, Hayato may also attack with a Kick or Punch.

Mountain Song Temple In the Fourth Century, a monk seeking a wild, remote place for contemplation in the Dragon lands happened upon a plateau near the boundary of the Agasha and Mirumoto lands where the wind made a rising and falling tone as it blew among the surrounding peaks—the so-called Mountain Song. The plateau came to be connected with an obscure quote from the Tao of Shinsei, a kōan—Enlightenment can be found in the song of stone, if only one can learn to listen. A temple and monastery were later built on the plateau, and into a portion of the surrounding mountains, with great care being taken to avoid interfering with the Mountain Song. This makes Mountain Song Temple an excellent example of a temple that seeks to blend itself into, and incorporate, the natural environment. It is also another aspect of the World Temple; many pilgrims come here to listen to the so-called Mountain Song, seeking to discern meaning in its eerie, inconstant notes. The temple itself is similar to many in Rokugan, constructed mainly of wood, containing expansive and well-tended gardens, and containing shrines to Kazeno-kami, the Fortune of Wind, and Yama-no-kami, the Fortune of Stone. Despite its relatively remote location, Mountain Song Temple is relatively easy to access by means of a well-maintained road that traverses northward from Shiro Agasha, a two to three-day journey.

CHAPTER 1: T HE SECR ET EMPIR E

The Song of Stone Agasha scholars have studied the Mountain Song— also known as the Voice of the Elements—for many years and have concluded that a particular confluence of winds from the east, off of the distant sea, and from the cold north, strike the peaks surrounding the plateau such that they act like the breath blown into a flute. The resulting tones range from high-pitched chiming sounds, to low, bass rumbles. It is common for many tones to sound in unison, albeit most times in disharmony; however, occasionally, the various tones briefly combine in complex harmony. Many who have heard these consider them to be times of transcendence, when the stone actually does sing to any who would listen. Pilgrims here often hold vigil for many days, anxious to listen to this “song of stone” and try to unravel whatever meanings and insights that Shinsei’s kōan seems to promise.

Mountain Song Temple, ostensibly to pursue communion with and insight into the enigmatic song. Kōta has an ulterior agenda, however. The current Abbot of the Temple is old and ailing, and Kōta is determined to be his successor. To this end, they are drawing upon the skills of their old life, building alliances, subtly discrediting potential rivals, and even fomenting arguments by aggravating tensions and disagreements among the monks. Kōta genuinely believes that they can bring the Temple to a position of new prominence in the Empire, attracting more pilgrims and visitors to spread appreciation for the Mountain Song and engage more of them in its contemplation. This, they believe, is key to ultimately understanding the Song itself, and thereby discerning the meaning of Shinsei’s mysterious kōan. SOCIETAL

45 50 GLORY 29 STATUS

Many Orders While it is officially a holding of the Brotherhood of Shinsei, Mountain Song Temple is unusual, in that it is occupied by monks of many orders, some with very different beliefs and philosophies. All are united, though, in the belief that listening to the Mountain Song eventually leads one to a deeper understanding of the world and, ultimately, further one’s path towards Enlightenment. By custom, any other differences, or conflicts between monks of different orders are meant to be put aside here. The office of Abbot of Mountain Song Temple is an especially prestigious one. Traditionally, it has been occupied by monks of a moderate and diplomatic bent, who can oversee and maintain good relations among a multitude of monks who may be quite fractious. It is common, therefore, for the Abbot to be a retired courtier or diplomat, often of considerable renown. Moreover, Mountain Song Temple readily welcomes pilgrims, inviting them to engage in their own contemplation of the Mountain Song.

Kōta, Ambitious Agitator ADVERSARY CONFLICT RANK:  3  5 Kōta, Ambitious Agitator Kōta, who was originally a courtier of the Phoenix Clan, had occasion to visit Mountain Song Temple as part of a delegation seeking a cessation of border hostilities with the Lion Clan; the Temple was selected as neutral ground for both clans. They were immediately and utterly captivated by the “song of stone” and resolved to devote their retirement to seeking understanding of it. Now, years later, Kōta has taken up residence at

PERSONAL

HONOR

12 COMPOSURE 12 FOCUS 5 VIGILANCE 8 ENDURANCE

2 4 4 3 3

+2, –2 DEMEANOR - SHREWD

ARTISAN 2

MARTIAL 2

SCHOLAR 3

SOCIAL 4

TRADE 1



ADVANTAGES

DISADVANTAGES



Well-spoken:  Scholar; Interpersonal

Mercurial:

 Social; Mental



FAVORED WEAPONS & GEAR

Bō (staff) (Range 1-2, Damage 6, Deadliness 2, Mundane) Gear (equipped): Fine robes (Physical 2, Ceremonial, Resplendent), calligraphy set



ABILITIES

INSTIGATOR Once per scene, as a Support action, Kōta may make a TN 2 Sentiment (Water) check targeting up to 3 characters. If they succeed, they are able to discern potential sources of conflict among them; each target gains 3 Strife and, if they Unmask as a result, they must direct their Unmasking at another target or targets of Kōta’s choice.

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C H APT E R 1 : T H E S E C R E T E MPIR E

The Allure of Stone and Song 一 Hook The PCs are attending delicate negotiations intended to end a blood-feud between families of two of their clans, being held at the neutral sanctuary of Mountain Song Temple. During the course of the talks, the son of one of the senior delegates, who is just short of his gempukku, disappears. This throws the negotiations into disarray, threatening their collapse and a resumption of hostilities between the two warring families. The PCs are asked to investigate and find the missing boy. 二 Rising Action The two delegations quickly begin blaming one another, one asserting that the boy has been taken hostage for leverage, the other claiming that it is a set-up intended to discredit them. Against this backdrop of rising tension, the PCs learn from one of the monks that she had seen the boy the day before, outside the monastery, apparently entranced by the keening moan of the Mountain Song. Further investigation suggests that the boy struck out across the plateau the previous night, heading for a nearby mountain peak named The Spire. The PCs are able to track the boy across the rugged, rolling terrain of the plateau and, indeed, find him perilously high upon the peak’s rocky flank. 三 Climax A powerful earth spirit inhabits the Spire, whose voice within the Mountain Song so resonated with the boy that he was drawn here by its mystical charm. The PCs discern that a deep bond has developed between the boy and the spirit; the boy wishes to remain here, in communion with the spirit, which he believes is his life’s calling. The PCs must decide if they will try to persuade—or compel—the boy to return with them, possibly risking the spirit’s ire. They could also try to sway the spirit to cease its Song, or otherwise allow the boy to leave. Alternatively, they could accept that this is the boy’s destined path through life and return to the Temple with news of what has happened. Of course, this will likely provoke the wrath of the boy’s father, and threaten the ultimate success of the negotiations!

Eric Thopson (Order #36229654)

2

CHAPTER

The Duty of Survival

Tonbo Sadao moved lightly across the hall, idly reading the latest missive from Dragon lands. It was rare for them to change their minds, so why now? As he pondered the new directive, he heard the sound of his office door slide open. He did not immediately look up, though, as he was absorbed in reading. It was fortunate, then, that he was quick enough to avoid the tea cup thrown in his direction. He glanced down at the remains of the delicate piece, his gaze drifting to the woman occupying his office as if it were conquered enemy territory. The cup was of Dragonfly manufacture, colorful dragonfly glass instead of the usual Rokugani ceramic.

Eric Thopson (Order #36229654)

“Matsu Danuja-sama,” Sadao smiled beatifically, “If you preferred ceramic over glass, all you had to do was ask.” Danuja nearly growled, “Do not mock me, Sadao. Or do you mistake me for a fool? I have been here for months watching you pick and choose who may pass through the Dragonfly’s gates and who must be left here, waiting. I am tired of your excuses.” She raised her chin and continued, “I am going up the mountain, today.” The Dragonfly tilted his head, “Yes, I believe you are right. Today is the day,” his eyes lingered on Matsu’s stunned expression before drifting down to the dried ink of her name on the list, “Your fortunes, it seems, are changing.”

C H APT E R 2 : T H E DUT Y O F S U RV IVAL

The Dragonfly Clan

As the official emissaries and messengers of the Dragon, any who wish to call upon the reclusive Great Clan must first humble themselves to the Dragonfly. Samurai already chagrined with having to entreat with the minuscule clan often find their patience tested as the Dragonfly blithely disregard some of the cornerstones of Rokugani philosophy and society that others depend on. Their commitment to nonviolence to some is seen as cowardice. Their acceptance of change becomes an insult to their ancestors and the history that they lived through. In addition, their adherence to the secret instructions of the Dragon is often seen as picking favorites and playing petty games.

Dragonfly Lands The lands of the Dragonfly sit at the base of The Great Climb. There the mountains mellow slightly, becoming rolling foothills before smoothing out into a small valley cloaked in mist. It is here that the Castle of the Dragonfly, also known as Shiro Tonbo, stands ready to welcome weary travelers. Dragonfly lands are notoriously infertile. While the chalky mineral-rich soil is useful for pottery, glass-making, and other medicinal and alchemic pursuits, these same properties make it incredibly difficult to yield crops. However, even when food does grow it is bone white and often bitter in taste. Skilled farmers can minimize the effects of the soil to a certain degree, but whatever meager harvest can be gathered is usually only barely enough to support the clan and their guests. When this supply falters, the clan is forced to seek other means of sustaining themselves. While the Dragonfly would turn to the Dragon in most other

A Walk Without a Guide The misty hills of Dragonfly lands are notoriously difficult to navigate without a Dragonfly guide. Travelers tired of waiting for permission from the Dragonfly to enter Dragon lands will often leave with the intention of making the journey on their own. However, these visitors often get turned around in the mist, walking for hours or even days, only to arrive back at the gates of Shiro Tonbo.

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matters, the Great Clan hardly has enough food to sustain their own. Instead, during these times the Dragonfly become almost entirely dependent on trade, selling their specialty glass or the curious minerals mined on their lands. While the minerals in the soil are useful for many non-farming purposes, it is believed that the odd soil also holds supernatural properties. The effects of the soil manifests in many ways, the most notable of which being the moon echoes. When the moon rises over the valley, images slowly appear in the moonlight, much like a watercolor brush being tipped to the page. These apparitions can appear as anything from pale deer flitting through a milky white forest, transparent samurai marching to war, or even peasant children playing in the streets. However, these specters are not true ghosts, instead they seem to be a kind of “echo” depicting what has already transpired within the valley or, some believe, what has yet to come.

The Rise to Minor Clan Mirumoto Ashijin was a talented Dragon Clan bushi serving as a revered and respected lieutenant under his daimyō, Mirumoto Tomo. It is said that the two had an unusual relationship, while Ashijin was trusted completely by his lord, Tomo would refuse even the most reasonable of requests from Ashijin. However, this was never malicious, instead it was Tomo’s way of testing the promising youth. This unorthodox teaching forced Ashijin to steel his convictions and become creative with how he performed his duties. In return the bushi flowered under Tomo’s odd guidance, often finding unique solutions to common problems. However, Ashijin suffered a terrible tragedy when his beloved wife, Mirumoto Yuwa, died while giving birth to their first child. Ashijin, overcome with grief at losing both his partner and his child, fell into deep despair. Feeling that his grief kept him from properly fulfilling his duties, Ashijin asked to be released from his lord’s service with the plan to travel Rokugan as a rōnin. Tomo, knowing Ashijin’s grief, gently refused. Sometime later, Ashijin once again asked to be released from service, planning to search for enlightenment within a monastery. However, Tomo refused once again. Finally, Ashijin asked to travel as a dignitary, hoping that leaving Dragon lands behind him would help to heal his heart, but once again Tomo refused. Tomo believed that Ashijin was destined to travel another path, a path that could bring about a great change within Rokugan. However, until that time, he feared that Ashijin’s grief and pain could lead the young man to stray from his purpose. And so, Tomo

CHAPT ER 2: THE DU TY O F SU RV IVAL

kept him in his service, watching over him to ensure his future. Ashijin did not see the great destiny his lord saw for him. Instead, he was resigned to a simple life without joy, mindlessly counting the days before he would see his wife and child again. His fortunes would soon change, though, when he met a young and promising shugenja named Isawa Moroko.

Unrequited Love Isawa Moroko of the Phoenix Clan and Akodo Yokutsu, a skilled commander of the Lion Clan, had been engaged to be wed as a political move to secure a large amount of land. Though their marriage was arranged, Yokutsu was truly enamored with Moroko. The young bushi would often boast that his and Moroko’s engagement was blessed by Benten, the Fortune of Love herself. This in turn embarrassed Moroko, as while she treasured Yokutsu as a friend, she did not love him, though she acquiesced to the match for her family’s sake. With the date of their wedding fast approaching, Moroko began to feel trapped by her engagement. As such, she asked to join a diplomatic attaché on their way to Dragon Lands as a means of reprieve. Once in Dragon lands, she found herself taken by the scenery, finding a peace among the mountains that she did not know one could achieve. She took the opportunity to learn from the Dragon, expanding her knowledge of

Eric Thopson (Order #36229654)

shugendō by incorporating both Phoenix and Dragon techniques. However, when the delegation returned to Phoenix lands, Moroko obstinately stayed behind, unwilling to leave her studies and new-found peace. The Phoenix, embarrassed, quietly asked the Dragon to keep an eye on her. Thus, Mirumoto Ashijin was assigned to her as an informal yōjimbō, the two of them travelling Dragon Clan lands together. Moroko and Ashijin soon fell in love, Moroko treasuring Ashijin’s quiet and thoughtful nature, while Moroko’s cheerfulness and wit soothed Ashijin’s broken heart. Unwilling to part, they planned to elope. Moroko went first to her teacher, Isawa Ejuko, who was the Master of Water at the time. While the older woman could not do much for the young couple, she performed a marriage ceremony for them in secret. Afterwards, Ashijin went to speak with his lord and asked again to be released from his service. Ashijin expected to be refused and was surprised when the older man willingly released him. With blessings from Ashijin’s lord and Maroko’s teacher, the young couple travelled to settle in a small valley before the Great Climb. The valley was a part of Maroko’s inheritance but had long been abandoned due to the unease surrounding the moon echoes that appeared there. Here the young couple began their lives together, building what would soon become Shiro Tonbo.

C H APT E R 2 : T H E DUT Y O F S U RV IVAL

No Arranged Marriages Despite the difficulty of the Dragonfly in finding suitable spouses, as well as their dwindling numbers, the very few who do come to them in an attempt to garner political ties often find themselves rebuffed by the Dragonfly’s total refusal of arranged marriages. Being a clan founded by forbidden love and almost undone by the jilted half of an arranged match, they honor their founders by refusing to engage in the practice. While it is true that some marry for political purposes, this is a matter between the individual and their spouse, never the clan.

The Claws of Bitterness Akodo Yokutsu soon learned of Moroko and Ashijin’s elopement. Believing that his beloved was either kidnapped or tricked into her marriage, Yokutsu cursed Ashijin’s name, vowing prophetically that he would one day see Ashijin dead and Moroko safe. Without the union between Moroko and Yokutsu, the arrangement between the Isawa and Akodo soured. The Akodo took the brunt of the loss, losing quite a bit of land and influence in the process. Yokutsu called upon both the Dragon and the Phoenix for help retrieving Moroko but both refused, unwilling to call more attention to the issue. Yokutsu then petitioned the Lion Champion for leave to marshal an army and attack the Dragon for “stealing” the territory he was rightfully owed. His request was granted, but the size of Yokutsu’s army was small to avoid being perceived as an act of war unsanctioned by the Throne. Yokutsu and his army soon arrived on the couple’s land but was met by a combined force of both Dragon Clan and Phoenix Clan armies, having been desperately requested by Moroko and Ashijin. Both Yokutsu and his army were captured, he was then forced to sign an agreement to forever leave the couple and their land in peace. Yokutsu then returned to Lion Clan lands in disgrace.

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This unprecedented show of unity between the Dragon and the Phoenix eventually reached the ear of the Emperor. The Emperor saw this as an opportunity to further unite the two clans, using the marriage between Moroko and Ashijin as a symbol of this alliance. He blessed their union and gave them their own family name, Tonbo, as well as the status of a minor clan. Inspired by a local parable, the couple chose the Dragonfly as their mon, and so the Dragonfly Clan was born. However, it would be many years before the Dragonfly would find their true purpose within Rokugan.

Duty of the Dragonfly The Dragonfly Clan, despite their minuscule size and lands, has become one of the most powerful minor clans in Rokugan. This is in large part due to the Dragon, who entrusted the Dragonfly with the duty to serve as the Great Clan’s connection to the rest of Rokugan. As such, they act as the reclusive clan’s messengers, gatekeepers, and emissaries. All those who wish to entreat with the Dragon come first to the Dragonfly, humbling themselves in hopes of gaining an audience with the Great Clan. However, these visitors are unaware that the Dragon have passed down a specific set of qualifications one must meet in order to pass the Dragonfly’s gates. Otherwise, Dragonfly messengers occasionally arrive from Dragon lands with an exact list of names that may be admitted, these lists often arriving only hours before those listed appear. Should one not be listed on one of these scrolls, or should one not meet the exacting qualifications set by the Dragon, they are politely and indefinitely waylaid. Those barred from Dragon lands are never told that they may not enter outright, instead they are given a set of unavoidable happenstances and polite excuses. Perhaps an avalanche or a mudslide has blocked the path, or their contact in Dragon lands has urgent business to attend to, or the Dragonfly’s best guides have fallen ill. This for the most part means that visiting dignitaries and travelers either wait in perpetuity, or eventually leave in frustration. However, on rare occasions the Dragonfly may see the name of one who has been waiting suddenly appear on one of the lists of those to be admitted. When this happens, these confused few are then briskly admitted into Dragon lands. To visitors this appears that some are admitted seemingly at random, while others still languish in waiting. This often leads dignitaries of other clans to accuse the Dragonfly of playing favorites or abusing their power. However, the Dragonfly will not stray from their duty, letting those who are refused entry to think what they will.

CHAPT ER 2: THE DU TY O F SU RV IVAL

The Girl Who Wore the Dragonfly’s Wings It is said that Dragonfly Glass was also once used to make an item known as “The Dragonfly’s Wings”. The story goes that a long time ago while Dragonfly lands were being occupied by an army on their way to meet the Dragon, a brave Dragonfly messenger was sent out with a desperate warning for the Great Clan. Hails of arrows fell upon her as she darted through the rocks, but as the daughter of a glass craftsman she had a secret advantage. She had lined her cloak with oblong panels of lightweight glass. This glass was a special variety of Dragonfly Glass, a secret recipe known only to her father that once struck by a powerful blow would crack but not shatter.

The Halls of Waiting Many dignitaries and travelers languish restlessly in Dragon lands not having met the Dragon’s requirements for entry. These snubbed samurai have sarcastically dubbed Shiro Tonbo as “The Halls of Waiting” often being compared to Meido, the colorless place where all samurai wait for judgement after death. This comparison to Meido is reflected in the gardens surrounding Shiro Tonbo, the minerals in the soil leech the color from fruit and flower alike, turning them an eerie bone white. In fact, these gardens would be perfectly colorless if not for the generous usage of Dragonfly Glass in their decoration. Colorful mosaic pathways and benches depict dragonflies in flight, while hanging glass baubles throw ever-shifting colors onto the pale plants, giving them the illusion of healthy bloom. It is said that the plants from this garden, having absorbed so much of the odd soil of Dragonfly Clan lands, can sometimes have odd effects. Dried lilies from the garden may suddenly burst into flame without warning, while putting a plum under your pillow will make you hear the whispers of the dead in your dreams. Past the gardens, the castle itself is a sprawling structure built with hospitality in mind rather than defense, two wings branching out from a central courtyard. Similar to the gardens, Shiro Tonbo is also decorated with Dragonfly Glass, painting swaths of color across every room, floor and corridor in intricate mosaics and sculptures.

DRAGONFLY GLASS

Dignitaries waiting in Dragon lands often find that they have ample time to peruse the local wares, the most notable of which is Dragonfly Glass. The Dragonfly are master glass craftsmen, making colorful glass figurines, teapots, cups, and bottles. The minerals found in their lands add striking colors to these wares which are often “carved” so that layers of colored glass show through in striking geometric designs.

It was due to these panels that she was able to make it to Dragon territory to warn them before succumbing to her wounds. The panels of glass removed from her cloak were still intact, the cracks shining in the light reminiscent of a dragonfly’s wing, giving this odd cloak its name. Her father in his grief destroyed the recipe used for the glass, and the panels were buried with her. From then on in recognition of her bravery, she was known as the girl who wore the Dragonfly’s Wings.

To waiting dignitaries the castle, its many glass embellishments can seem garishly overdone, with far too many colors and little glittering pieces. To others, as ceramic is favored over glass in most parts of Rokugan, the use of glass in the castle’s design may seem alien and unfriendly. While Dragonfly Glass is remarkably durable, most Rokugani glass is fragile and easy to break. As such, to most samurai walking across a sharp-edged mosaic, or hearing the wind rattle a glass mobile above their heads, would be particularly unsettling. Despite this, there are few who can deny the beauty of the castle when the sun rises and it glitters in the light like sun reflected from a dragonfly’s wing.

When War Comes to Dragonfly Lands The Dragonfly are so situated that they receive all visitors to Dragon lands, including those who intend the Dragon harm. Armies advancing on the Dragon know to expect no resistance from the Dragonfly and are instead attended to like any guest. While there is hardly any other clan in Rokugan who holds love for the Dragonfly, few risk marring their reputation by attacking an opponent who refuses to fight back, especially as the moon rises and the valley is inhabited by the odd, silent, and perhaps even watchful, apparitions of their ancestors.

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However, Dragonfly Glass is also used to create the symbol of the Dragonfly, the glass sword. A glass sword is sometimes commissioned in Dragonfly lands to remind its owners of their vow of nonviolence, as a glass sword can only cut once.

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Tonbo Shugenja School

Allies of the Dragonfly

The Tonbo Shugenja school, founded by Isawa Moroko, is comprised of five buildings to the east of Tonbo Castle. The tallest of these is a five-storied pagoda which is often used for practicing air invocations. The bricks used to make these buildings were derived from the same strange white soil found in the valley. Because of this, the school blends into the scenery and the buildings themselves have unusual supernatural properties. The moon echoes that haunt the valley are especially present within the school, former teachers and students walking the halls each moonlit night. However, students soon become acclimated to these odd classmates, and it is said that valuable information can be learned by watching the echoes of students past.

There is little love for the Dragonfly Clan throughout the Empire, their serene dismissals of requests to enter Dragon lands viewed by some as inappropriate. As such, the Dragonfly only have two real allies; the Dragon and the Phoenix.

The Glass Sword Philosophy The Dragonfly consider the love of bloodshed and vengeance to be a disease of the spirit. The act of killing is likened to grasping a hot coal in order to throw it at another. The Dragonfly reason that while act of killing may harm the body of the victim, it leaves the spirit intact. Meanwhile, this same act taints the soul of the killer, and the spirit long outlasts the body. This desire to preserve the spirit has led to the practice known as the “Glass Sword Philosophy” so named as a weapon as delicate as a glass sword must be used with great care, its user employing only so much violence as is strictly necessary. One must pursue every avenue possible before resorting to violence, and then use only so much violence as needed to stop the conflict, choosing to wound or stun if possible before killing outright. Dragonfly families often commission and display glass swords as reminders of their belief in nonviolence rather than for any practical reason. However, in times of great need a glass sword is as sharp as any other, though it will only endure for one hit.

The Dragon The Dragonfly are special to the Dragon, both for obvious practical purposes and also as a bastion of unity.

The Phoenix As the other parent clan to the Dragonfly, the Phoenix feel kinship towards the minor clan. While the bushi school of the Dragonfly has long been disbanded, those among the Dragonfly who wish to learn have a longstanding invitation to study with the Phoenix. The few Dragonfly bushi are therefore trained exclusively by the Phoenix.

Tonbo Sadao, Daimyō of the Dragonfly Tonbo Sadao, ADVERSARY RANK:  2  5 Daimyō ofCONFLICT the Dragonfly Tonbo Daimyō Sadao is theof current of the Dragonfly thedaimyō Dragonfly

Clan and is a calm, self-assured man of around forty years. An endlessly charming host, he has a gift of placating those with the worst tempers and raising the spirits of the most subdued. He is also an avid scholar of the Tao but has enough tact to not bring up the odder theories circulating in Dragonfly lands with outsiders. As such, he has recently become sought out for his expertise among certain Rokugani circles. SOCIETAL

PERSONAL

60 70 GLORY 75 STATUS

HONOR

3 4 5 3 4

+2, –2 DEMEANOR - SHREWD

ARTISAN 5

MARTIAL 3

SCHOLAR 4

ADVANTAGES

Tactful:  Social; Interpersonal, Mental Steadfast:  Martial, Social; Interpersonal, Mental

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12 COMPOSURE 16 FOCUS 7 VIGILANCE 9 ENDURANCE

SOCIAL 4

TRADE 2

DISADVANTAGES

Rigid:  Social; Interpersonal, Mental

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Nodachi: Range 1-2, Damage 5, Deadliness 6, Ceremonial, Razor-Edged

What Does Your Character Know?

Wakizashi: Range 0-1, Damage 3, Deadliness 5/7, Ceremonial, Razor-Edged

All Dragonfly characters have a greater awareness of the following topics:

FAVORED WEAPONS & GEAR

Gear (equipped): Daimyō’s Robes (Physical 2, Supernatural 3), list of names, small glass turtle

$

You have a strong awareness of the multitude of political dealings that happen with the small lands of the Dragonfly, as well as a general awareness of the happenings with the lands of the Dragon and Phoenix.

$

You know the general state of the relationship between the Phoenix and the Dragon, as well as the movements of nearby Lion Clan armies.

$

You are comfortable navigating The Great Climb and most mountainous areas.

ABILITIES

WINGS OF CALM Once per scene when making a Social check to calm someone down or deescalate a situation, Sadao may add 3 kept  set to  and 2 kept  set to . MOROKO’S BLESSING Activation: As a Support action, Sadao may make a TN 3 Courtesy (Water) check targeting any number of characters in the scene. Effects: If he succeeds, each target removes up to 3 fatigue plus a number of fatigue equal to his bonus successes. Additionally, every target gains the Thoughtful Arbiter distinction until the end of the scene (see page 102).

Dragonfly Clan Player Characters: Characters from the Dragonfly Clan are often steadfast and strong-willed. They perform their responsibilities happily but must carefully walk the line between fulfilling their duty to the Dragon as gatekeepers and being courteous and sympathetic to their waylaid guests.

The Dragonfly Minor Clan Ring Increase: +1 Earth Skill Increase: +1 Sentiment Status: 30 The Dragonfly seek knowledge and understanding. During their time as gatekeepers for the Dragon, they have met and mingled with a vast array of samurai and peasants alike. These interactions have stoked the clan’s desire to gather as much information as possible so that they can compare and contrast the differing views of the Great Clans and others in the Empire.

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What Does Bushidō Mean to Your Clan? To the Dragonfly, the most important tenets of Bushidō are Courtesy and Duty, which they consider to be inexorably linked. It is their duty to stay courteous in the face of disdain and fiery tempers, as well as to serve the Dragon and perform their duty as messengers and gatekeepers to the best of their ability.

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The Tonbo Family

NEW TECHNIQUES

Techniques with bolded names are new to this book and can be found starting on page 108.

Ring Increase: +1 Air or +1 Water Skill Increase: +1 Courtesy, +1 Culture Glory: 35 Starting Wealth: 1 koku, 2 Dragonfly glass ornaments The Tonbo family are the descendants of the clan’s founders, Mirumoto Ashijin and Isawa Moroko, and their first followers. Members of the Tonbo family are close with one another, sharing thoughts, theories, and ideas with one another with more openness and vigor than most samurai would consider appropriate. Tonbo members are taught that courtesy and duty are paramount to the good of the clan and the health of one’s spirit.

Gaijin Characters For the purposes of character creation, all yobanjin and nonhuman characters are treated as gaijin, or foreigners, even though many of the cultures portrayed in this volume are from within Rokugan (see Gaijin Status on page 90). The gaijin moniker refers only to the perceptions of Rokugani, rather than something based in fact. If a character is pretending to be Rokugani, their status can be treated as 24 or higher when in disguise, at the GM’s discretion.

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New Schools

The following are new schools that PCs can select as part of character creation, as described beginning on page 56 of the Legend of the Five Rings core rulebook. This section also includes some modified rules for The Game of 20 Questions for yobanjin and nonhuman characters, derived from Path of Waves. For more expanded options, see Path of Waves.

A Revised Game of Twenty Questions

In the Legend of the Five Rings Roleplaying Game core rulebook, the Game of Twenty Questions is an integral part of developing and getting to know a character. This revised set of questions better tackles the differences and nuances of struggling, surviving, and succeeding in a society that often loathes those who do not fit neatly into the Celestial Order—or those who scandalously reject it. The questions provided within this chapter are used to breathe life into a character, giving them desires, bonds, histories, and regrets. Mechanical attributes and modifiers are assigned as players make these choices. Throughout the process, players are instructed to write down skill and ring increases as well as other static values to be applied to each character. Players will want to keep a running tally of ring values and skill ranks as they are acquired. Players will need access to the Legend of the Five Rings Roleplaying Game core rulebook for various portions of the character creation process. Only the modified sections of the 20 questions are presented below.

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1. What Region Does Your Character Come From? For a character who doesn’t fit into samurai society, the lands they hail from are as important to their identity as a clan is to a samurai. Even within Rokugan, the geography and character of the land can shift dramatically as soon as one passes over the next hill or crosses a hungry river. The place where a character has spent many years of their life imparts particular skills and may impress upon them certain inclinations regarding how to approach the world, both within and outside the environment to which the character is accustomed.

What Does Your Character Know?

When considering samurai characters, glory represents how well a character is acting as a samurai and how well-known they are for representing the tenets of Bushidō.

All residents of rural farmland regions have a greater awareness of the following topics: $

You have general knowledge of the political climate within your region. You can name major families, prosperous local farmers, and important government officials to whom your family or local community reports.

$

You grew up hearing stories from your parents, grandparents, and great-grandparents of major political upheavals or forces that moved through your region and can relate either detailed or exaggerated accounts of any notable events that may have taken place in your family members’ lifetimes.

$

You are aware of past and predicted harvest times, the timing of the seasons, and any peculiar weather phenomena in your region. You are also keenly aware of the impact of any events (political or otherwise) that interfere with your community’s livelihood: the harvest.

$

You have inherited a strong oral tradition and can sing or recite folk songs or stories passed down from your ancestors.

$

You have a working knowledge of agricultural practices and how to make a living in your region.

$

You are largely unaware of larger political movements and concerns, and your cultural awareness is mostly confined to your local community

Rural Farmland Region Ring Increase: +1 Earth Skill Increase: +1 Fitness Glory: 34 Though many may think the city is the embodiment of civilization, rural farmland tends to better reflect the organizing power of people and governments. Whether tilling the fields of gentle plains or clearing forests to make use of nutrient-rich soil, a flat, even field represents the taming of the wilds. Food is the core of any prosperous civilization, and without fertile land entire empires quickly crumble. Food is a force that can both unify and stratify people; all must eat, but the luxury of exotic spices, fruits, or vegetables sets the wealthy apart. Poets exalt the serenity of the quiet countryside, the whisper of grass and grain in the wind, and the tranquility of hard work tilling the soil. Some gov­ ernmental officials move to rural areas for the peace and quiet. Some even think themselves rustic despite their servants and elegant mansions. This tranquility is sometimes temporary, however: armies may march across fields and plains, destroying grass and crops, churning these symbols of civilization into broken sod. If a natural disaster tears through such isolated coun­ tryside, roads become impassable, crops fail, and the land becomes wild. The farmers suffer the most when wars, disasters, and governmental neglect destroy their livelihood. Farmers tame the land and carry the weight of civili­ zation on their backs. They keenly understand the bal­ ance between nature and humanity.

GLORY

For non-samurai, glory instead represents personal reputation and renown. Rōnin and other characters who exist outside of polite samurai society view glory as a measure of how people generally view them, including their honesty, good works, and history of paying their debts (both their promises and monetary obligations). Personal reputation is very important for rōnin, as it dictates others’ willingness to work with them, offer them jobs, and give them information.

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What Does Your Character Know? All residents of a forest region have a greater awareness of the following topics:

Forest Region Ring Increase: +1 Earth Skill Increase: +1 Survival Glory: 30 Forests are wildernesses, some with trees more ancient than Rokugan itself. In some forests, reality blends and shifts, and spirits whisper to one another in the murk. If one enters a forest unprepared, it is only a matter of time before such a person succumbs to either the whims of the spirits or the will of the wilds. Verdant and lush, forests resound with the mel­ ody of birdcalls, rustling leaves, and creaking wood as ancient trees settle into the soil. A wise person learns to live with the wild, perhaps even tame it a little, but they always absorb a bit of that wildness into themselves. In turn, the forests draw outcasts: bandits, hermits, and whole villages that wish to be left out of battles between warring nobles. These people develop their own idiosyncratic cultural practices, esoteric rituals, and even words, all influenced by the might of nature. Travelers often claim that trolls, tengu, or strange human-sized serpents still live in the forests. While “civilized” city folk scoff at these stories, those who live among the trees know better.

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$

You have a general awareness of the politics and border disputes that affect your region. You know the names of major nobles, family heads, and other leaders, and you are aware of their respective positions and allegiances.

$

You are aware of any legends and stories, of spirits or otherwise, that are popular or seem dangerous in your region.

$

Your experience navigating dense foliage and shrouded terrain has given you basic instincts that help you avoid getting lost and to find your way again in wilderness circumstances.

$

You are able to forage, and you possess basic knowledge of hunting techniques, which helps you survive in the forest. You know how to prepare what you find and hunt for consumption.

$

You value the power and terror of the deep undergrowth and have a healthy respect for the dangers of your region due to either first- or secondhand experience of these hazards.

$

You have working knowledge of animal behaviors and are familiar with the local wildlife of your region.

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Mountain Region Ring Increase: +1 Void Skill Increase: +1 Meditation Glory: 33 In the mountains, the peaks reach to the Heavens, and the air is thin and cold. Artists have captured the purity of these lands with stark lines and minimalist detail, illustrating their beauty and detachment from the rest of the world. Though scholars see the mountains as a boundary between the sky and earth or as a wall divid­ ing Rokugan, they often ignore the truth that they act as both a barrier and a door. This environment is perfect for monks and those seeking Enlightenment. Supplicants travel the harsh summit paths, casting off distractions such as love and companionship, civilization and luxury, and money and violence. The austere lands demand fierce indepen­ dence, exposing repressed weaknesses and revealing surprising strengths. The responsibility for failures here lies completely in the supplicant, and if death claims them, at least they are closer to the gods. Yet plenty of people have no time for such imprac­ tical, wasteful aims. Villagers and hunters, the hardiest of people, can make a harsh but honest living even in the mountains. Generations have lived here, passing on the knowledge of how to survive and thrive. Lest one pity their existence, one should remember that these people enjoy a freedom from the Great Clans and worldly cares unlike anyone else in Rokugan.

What Does Your Character Know? All mountain region residents have a greater awareness of the following topics: $

You have a general awareness of the politics of your region. You can name major nobles, family heads, and other leaders, and you know their respective positions and allegiances.

$

Having lived in the mountains in your early life, you know major trails and pilgrimage routes, either from traveling them yourself or from hearing from others who take them. You also possess an understanding of the convictions and tenets of nearby monasteries from the pilgrims and adherents who travel along these routes.

$

You have a unique understanding of the demands of living in such an extreme environment and have learned how to survive and secure food and water for yourself by foraging, hunting, or both. You have experience traversing your region and thus can handle similar terrain. You are also familiar with how to navigate steep slopes in extreme weather conditions.

$

You are able to identify the names of peaks and features of the mountains and valleys of your region, and you can recall associated myths, tales, or firsthand accounts relating to them.

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Gaijin Status Those that hail from a gaijin culture effectively have two statuses. The first is the most important; every gaijin begins with a status of 0 in Rokugan, though this value can be increased during character creation and during play by normal means. This value reflects that gaijin are considered to be outside of the Celestial Order, and therefore have no standing in the Emerald Empire. With that being said, even though gaijin are technically illegal within Rokugani borders, they can gain status and some level of renown among individuals when traveling in the Empire. The second status value reflects the gaijin’s status in their own homeland. This value will very rarely be used, as the Legend of the Five Rings Roleplaying Game is designed to help players and GMs tell stories that take place in Rokugan. There are only a limited number of circumstances in which a gaijin’s homeland status might come into play. Perhaps, during their adventure, the group must briefly travel the Sand Road and encounter more Ujik, or the group encounters a gaijin NPC while traveling in Rokugan. In case such a circumstance arises, the player and GM should discuss the gaijin’s standing in their culture during character creation. When they agree on a value (using the table on page 305 of the core rulebook as a guideline), the player should note this value on their character sheet. Unless a gaijin is interacting with someone from their culture, their cultural status value cannot change unless the GM determines it should.

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1. What Was Your Character’s Upbringing? The following options are appropriate for characters built outside of the samurai society of Rokugan. Because most regions include the opportunity for myriad upbringings, these are not tied to specific areas. Regardless of which region you choose for your charac­ ter, you should pick an upbringing you feel is appropri­ ate for them. If you have a very specific character idea and none of the following options fit, feel free to dis­cuss adjusting one of these upbringings with your GM.

Craftsperson Upbringing Ring Increase: +1 Earth or +1 Void Skill Increases: +1 Culture, +1 Design Status Modification: –2 (minimum 0) Starting Wealth: 1 koku Craftspeople and artisans breathe life into the mundane things that make work easier as well as into the cultural things that make life worth living. The act of creation can also be dao: a path, a way of living. The patience, disci­pline, foresight, and skill to craft a good or piece of art serve as examples to take hold of in life. Such a work ben­efits the community, improving life and improving the dao of the creator and of those who interact with the work. Anyone who creates something practices this kind of dao, whether they are a carpenter constructing a sturdy house, a weaver making protective clothes for winter, or a brewer making sake. Those who know a craft, such as papermakers, potters, stonemasons, and smiths, can always find work somewhere.

Farmer Upbringing Ring Increase: +1 Earth or +1 Water Skill Increases: +1 Labor, +1 Fitness Status Modification: +4 Starting Wealth: 2 bu Farmers, the backbone and stomach of Rokugan, contend with problematic weather, difficult soil, banditry, and strain on personal health to ensure that the Emerald Empire con­tinues to see a new sunrise. Yet, events beyond their con­trol—overtaxation, years of poor harvest, war—threaten not only their livelihoods but their very lives. As a result, the popular image of farmers being happy and content in their lot ignores the complexities of their reality. While of course those who have suffered no calamities may indeed be happy, many farmers see no relief from endless struggle. A character playing a

CHAPT ER 2: THE DU TY O F SU RV IVAL

farmer is often hard-working, pragmatic, and loyal to their own. Such characters may also be skeptical of out­ siders, particularly if they have had bad experiences in the past with others.

Hunter or Fisher Upbringing Ring Increase: +1 Earth or +1 Water Skill Increases: +1 Labor, and +1 Seafaring or +1 Survival Status Modification: +3 Starting Wealth: 4 bu The land and the ocean give abundantly, provided a person is patient and clever enough to take advantage of that plenty. Traps and nets can increase a hunter’s or fisher’s range, while understanding tracks and the currents can bring them to the right place at the right time. This knowledge gets passed down from gen­ eration to generation, preserving expertise through apprenticeships, instruction, and inheritance. Intrepid hunters and fishers must endure the vicis­ situdes of the weather, the perils of wilderness and ocean, and the risk of predators. As the wind, earth, and water temper these people, it’s no wonder they associate themselves with those elements. Because of this close relationship, hunters and fishers don’t think of themselves as masters of the earth or water, but rather as their children. To acquire expertise as a hunter or fisher requires experience, specialized knowledge, and a sense of adventure to find new hunting grounds and fishing spots.

Temple Upbringing Ring Increase: +1 Void or +1 Air Skill Increases: +1 Theology, +1 Courtesy Status Modification: +11 Starting Wealth: One day’s rations Many temples are open to those who wish to find spir­ itual Enlightenment and who seek to better under­ stand their inner self, even at a young age. Other youth might join a temple to flee a bad situation or an abusive home life. Occasionally, unprepared parents leave children at the threshold of a temple, hoping that the monks within will provide what they either cannot or will not. Those who have spent formative years in a temple may find themselves caught in a teetering balance between being at peace with the will of the world and seeing myriad examples of that peace being tarnished when they venture outside the temple grounds. Not everyone who is raised in a spiritual house is driven by a desire for justice, but many are, wishing to bring har­ mony and Enlightenment to those around them.

2. What is Your Character’s Past and How Does It Affect Them? A past is a story, one that can deeply impact a person. Because rōnin have lost their place in samurai society their stories tend to be tragic, ones of circumstances that have kept them from fulfilling their promise or destiny. While Table 2–1: Sample Pasts provides a wide range of different pasts, players should feel free to develop their own rather than roll if they desire. The pasts presented here can be used as inspiration to help tell unique, per­sonal stories that offer fun narrative moments! A past should be a force that propels the character forward, similar to giri, or duty. A past is usually some sort of personal obligation, antagonizing entity, or choice that the character or someone else made that haunts the character even now. When selecting a past, it’s important to keep in mind that this is not something that a character will be able to avoid! Players should choose a past that has the poten­tial to cause problems that the player finds interesting, because the GM will be using these pasts to present challenges, interesting narrative scenes, and discord. When a character’s past comes up in a session, it will likely make a character’s day unpleasant, conflicting with their ninjō, getting them into trouble, or even threaten­ing their life. There might be hard decisions or tough fights ahead for the character when their past rears its head, and selecting a past that strikes a chord with a player is important in having fun! Characters will strug­gle, and that struggle should remain fun for players as they watch their character grow.

6. What Does Your Character Long For, and How Might Their Past Impact Their Ninjō? Outsiders have as many desires as there are stars in the sky. The path of waves requires incredible fortitude, and no human can withstand that stress without want­ing something. In general, players should have the freedom to come up with their characters’ ninjō. The Table 2–2: Sample Ninjō only represents a tiny sam­ple of potential desires (and players may roll or choose one from here, if they desire); players and GMs can use them to galvanize their own imaginations. To create a good personal desire for a character, this desire needs to have the potential to conflict

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FITTING YOUR ADVANTAGES AND DISADVANTAGES TO YOUR PAST

In questions 9, 10, 11, and 12 players will choose advantages and disadvantages. Pasts can be a great source of inspiration for these choices! If it makes sense, players should consider catering their selections to their pasts or using them as a framework in developing their own advantages and disadvantages with their GM (see pages 137–139 of the core rulebook).

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Table 2—1: Sample Pasts ROLL

PAST

DESCRIPTION

01-06

Spiritual Troubles

Because you desecrated a shrine, ignored an oath, or crossed the Fortunes (or other spirits) in some other way, these forces hound you at every turn. You face curses; misfortune; subtle distrust from those around you, even if they do not know what you did; or direct attacks by spirits.

07-14

Bad Family History

Your family may or may not have been falsely accused, but sometimes the accusation is enough. Too many people know and judge you for it.

15-22

Bad Reputation

Due to an actual or imagined wrongdoing, your name is a burden to you. You, or a close relation associated with you, may have: • Been accused of murder • Authored an inappropriate work (a pillow book, a heretical tract, or a satire about the Emperor) • Had a messy affair and perhaps produced a child • Engaged in thievery • Voluntarily left your liege

23-30

Debts to Pay

You owe a vast sum of money to some individual or family, and you must pay back a percentage of it on a regular basis. If you fail to make a payment, you may find yourself the target of a bounty.

31-38

Desertion

Whether due to cowardice or for admirable reasons, you left your post. Your commander, liege, or peers intend to bring you back to answer for your crime.

Duty

You still adhere to an ideal, whether it comes from a clan, your monastic vows, a governmental post, your family, or other outsiders. Without this ideal, you would fall apart. If you choose this past, you may optionally use the rules for giri in the core rulebook, with your GM’s approval (pages 88–90).

47-54

Fallen Family Legacy

Your family once had a name, land, and title. You still have the name, but nothing else. Your name, however, does not protect you from bitter heimin or ruthless bandits, and other samurai treat you worse than dirt.

55-62

Family in Need

Your family needs money, medicine, care, attention, rescue from a rival clan or mysterious captors, or some other thing from you. Without it, they will perish.

63-70

Forsaken Vows

Perhaps you still keep your head shaved, but you were expelled from a monastery or left for personal reasons. You cannot return until you resolve those issues.

71-78

Long Path of Waves

After your gempukku, you set out to explore the world. You have not returned to your home, and your family seeks to take you back.

79-86

Lifelong Enemy

An individual or a family has competed against you for the same love, position, power, wealth, or fame all your life. They block you at every turn.

87-93

Unearned Heroism

You won a duel or contest against a master by accident or via nefarious means. The master or their subordinate seeks you out, and the pressures of your reputation follow you.

94-100

Witness

You know too much, having observed a crime, spied on some evil magic, or seen nobility where they shouldn’t have been. You’ve kept your mouth shut, but the spied-upon party wants you silent permanently.

39-46

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with their past. On pages 90–91 of the core rulebook there is more infor­mation on creating interesting and impactful ninjō. For this book, that advice can be applied to the conflict between ninjō and pasts, rather than ninjō and giri.

7. What is Your Character Known For? No two people follow the same path as they journey through life. While two or more rōnin and travelers far from home may band together to increase their chances of survival, their values, abilities, and actions may vary wildly, affecting how each is remembered by the people they meet along the way. Choose a talent, event, or other deed that your character is known for. It can be positive or negative, and it may or may not be connected to their past. A rōnin might be known for abandoning their lord, for having a way with animals, or for going out of their way to help peasants. A gaijin might be known for their skilled craftsmanship or their exemplary fighting style. Or per­haps they are known for a being an embarrassment, which has caused them to leave home and wander Rokugan instead of staying with their own people. If your character is known for an intentional deed, skill, or pattern of behavior that has helped others, even if they have been shunned or embarrassed about it, they gain +5 glory to represent their social prestige. If your character is known for deeds, actions, skills, or even a single event that others have perceived as wicked, harmful, or exceptionally selfish, or if your character did something badly at odds their culture’s or family’s values, then your character gains 1 rank in a skill that they currently have 0 ranks in. This skill should repre­sent the choices your character has made that have upset the normal order of things in the eyes of their family or society.

8. What Does Your Character Think of Bushidō? Everyone who lives or travels within Rokugan must decide how they feel about the core of its society: Bushidō. The tenets and teachings of Bushidō encom­ pass all that samurai do—and it is difficult, if not impossible, to do anything within the Emerald Empire without being affected, at least tangentially, by the samurai class. Though peasants are not expected to adhere to Bushidō in most contexts, and rōnin are in a strange position of being samurai with none of the inherent

benefits, each should understand what Bushidō is enough to have feelings about it. However, this may not be true for gaijin characters. Someone who has just arrived in Rokugan may know very little about its culture, which puts them at a big dis­advantage. Still, it is more likely that a gaijin visitor would be somewhat versed in the ways of the Empire—at least enough to know how to avoid an untimely death.

All Who Walk in Rokugan Whether you are playing a character from the Emerald Empire or a gaijin from a faraway place, stories set in Rokugan work best if you to decide how your character feels about Bushidō and the other primary aspects of the Empire’s culture. If you are playing a foreign character, you might choose to think about Bushidō’s tenets as a guideline for thinking about core values of your character’s home country. The tenets cover a wide range of values, and though your character may not believe in Bushidō, they do believe in something.

The Tenets of Bushidō Like the Great Clans, individuals and cultures place dif­ ferent levels of emphasis on various tenets and values. To represent the individuality and nuances of your char­acter’s personal beliefs, choose one tenet of Bushidō as paramount and one tenet as less significant (see The Clans’ Views of Bushidō, page 301 of the core rule­book, for more information). Then, choose one of the following options: $

Your dedication to Bushidō affects all that you do. If your character’s belief in living an ortho­ dox interpretation of Bushidō is very staunch, gain +10 honor.

$

If your character’s values diverge from some or all of the common values of Bushidō, gain one item of rarity 5 or lower to represent a time when that divergence both benefited your character and pulled them further from the true path.

$

You know little about Bushidō and its signifi­ cance to Rokugani culture. Your ignorance will be short-lived, however, because you will either learn quickly or meet your end at the hand of an angered samurai. Gain 1 rank in one of the following skills to represent your ignorance of Bushidō: Commerce, Labor, Medicine, Seafar­ ing, Skulduggery, or Survival.

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THE SEVEN TENETS OF BUSHIDŌ

The code of Bushidō, or “the way of the warrior” is comprised of seven tenets that act as a guide for samurai. The tenets are Compassion (Jin), Courage (Yū), Courtesy (Rei), Duty and Loyalty (Chūgi), Honor (Meiyo), Righteousness (Gi), and Sincerity (Makoto). More information on these tenets can be found on page 13 of the cor e rulebook, and more information on how rōnin may feel about these tenets can be found beginning on page 15.

C H APT E R 2 : T H E DUT Y O F S U RV IVAL

Table 2—2: Sample Ninjō ROLL

NINJŌ

DESCRIPTION

01-04

Achieve Mastery

Whether at swordplay, art, calligraphy, poetry, or even butchery, you seek to be the best through constant challenges. You may, however, settle for merely being seen as the best.

05-08

Amass Followers

You claim to be a bandit leader, crime lord, or head of a heretical cult. You may actually be charismatic or have an elitist or populist message, but you still need an audience to appreciate you.

09-13

Assist the Spirits

While others deal with the corporeal, your concern lies with the spiritual. Plenty of spirits are lost, abused by humans, or unmoored from where they belong, and they require compassion.

14-18

Atonement

You did a great wrong and must make up for it. Your guilt drives you, as does the belief that your death can’t correct the mistake: only your actions can.

19-23

Construct a Great Work

You are driven to construct a masterwork, whether a gate, sculpture, painting, text, or shrine. You need the best materials, ideal location, and perfect inspiration, however, to make your magnum opus last the ages.

24-28

Discover a Family Heritage

Your family has lost a claim to greatness. You must find it. It could be a lineage scroll, an ancient relic, or a piece of art or architecture.

29-33

Enact Justice

The Celestial Order has been disrupted. You intend to embody justice by exposing a vicious secret, revealing evidence of a crime, or getting a criminal to confess.

34-38

Establish a Family

You want to begin a grand lineage. Love in this case is secondary, but your partner, or partners, must share your goal for this family to be strong and united.

39-43

Find a Lord to Serve

You wish to do what many rōnin long to for––find a lord, a house, and a place where you belong. You wish to regain a status you once lost, improve your station, or integrate into a foreign society as fully as you are able.

44-48

Find a Sensei

To study under the great masters is the path to becoming a great master yourself, and a sensei’s recognition of your potential is the greatest compliment. For those less scrupulous, this also means benefiting from a sensei’s reputation.

49-53

Find True Love

Love may be a frivolous emotion, but it brings you happiness. The world scoffs at such trivialities, making true love rare, but rarity makes it all the more valuable.

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CHAPT ER 2: THE DU TY O F SU RV IVAL

Table 2—2: Sample Ninjō ROLL

NINJŌ

DESCRIPTION

54-58

Gain Mystical Power

You want the power to change the world—reality itself—through legitimate study or as a mahō-tsukai, a blood magic practitioner. You might obtain this power through ancient knowledge, bargaining with a spirit, or supernatural insight from kami or kansen.

59-63

Kill Monsters

Demons cause misery and weaken society. They may also have caused harm to you or your loved ones. You must destroy these spirits of corruption, both for your own sake and for the sake of the world.

64-68

Regain Your Home

Perhaps you have traveled far from your homeland and have since lost your way, or maybe your home was destroyed by a natural event, a supernatural creature, or an angry noble. Whatever it was, your home is gone, and you desperately wish to return to or rebuild it.

69-73

Personal Security

Be it a parcel of land, money to buy your way into a more secure living situation, or a financial stipend, you want some reliable material resource to ensure that you and your family have a future.

74-78

Recover a Relic

History is a story, and stories carry power. A relic holds all three, connecting you to the past. The relic you strive to recover—whether it has cultural, monetary, or spiritual power—can grant you a future.

79-83

Build a Reputation

You want your reputation to spread throughout Rokugan, to samurai and heimin alike. Perhaps with a little inspiration, your deeds will be written into history.

84-88

Tame a Great Beast

Terrifying creatures roam Rokugan. They harass farmers and hunters and disrupt the order of life. Only you can end this threat, by taming it, but there is always another one in the next forest.

89-93

Uncover a Conspiracy

Whispers in the shadows and behind walls hint of a plot to overthrow or murder those in power. Friends may be foes, and trust is a rare commodity. You walk in those same shadows to bring the conspirators into the light.

94-100

Wreak Vengeance

A villain has wronged you or someone you care about. The wrongdoer may or may not know or remember you. You have pledged something worse than death for them.

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C H APT E R 2 : T H E DUT Y O F S U RV IVAL

Dragonfly Grace of the Spirits School [Courtier, Shugenja]

Rituals (choose three): Cleansing Rite, Commune with the Spirits, Divination, Threshold Barrier

RANK 1 RANK 6

RANK 5

May the Spirits Show the Path (School Ability): Once per scene if you would fail a Social check, you may immediately make a TN 5 Theology check, with the TN being reduced by a number equal to your school rank (to a minimum of 1). If you succeed, you may change any kept  on that Social check to  results instead. Starting Outfit: Traveling clothes, sanctified robes, wakizashi (short sword), any one weapon of rarity 6 or lower, scroll satchel, calligraphy set, list of observations, traveling pack.

RANK 3

$

Invocations: Dominion of Suijin, Reflections of P’an Ku

RANK 4

$

RANK 2

The Dragonfly are known for their tact and seemingly endless capacity for patience and demurring. This is true even for their shugenja, who call upon the kami, particularly the graceful and capricious kami of the air, to aid them in their political and social endeavors. Tonbo family shugenja also seek to refine and perfect the practice of divination to better perform their duties and to eventually reach enlightenment. Rings: +1 Air, +1 Water Starting Skills (choose five): +1 Command, +1 Courtesy, +1 Culture, +1 Games, +1 Government, +1 Martial Arts [Melee], +1 Theology Honor: 40 Techniques Available: Invocations (), Rituals  (), Shūji () Starting Techniques:

ADVANCE

Eric Thopson (Order #36229654)

TYPE

Social Skills

Skl. Grp.

Culture

Skill

Government

Skill

Theology

Skill

= Rank 1-2 Air and Water Shūji 

Tech. Grp.

= Heart of the Water Dragon 

Technique

By the Light of the Lord Moon   Social Skills

Technique Technique Skl. Grp.

Government

Skill

Sentiment

Skill

Theology

Skill

Rank 1-2 Air and Water Invocations



Tech. Grp.

= The Wind Blows Both Ways 

Technique

Tea Ceremony

Technique



Scholar Skills

Skl. Grp.

Courtesy

Skill

Performance

Skill

Martial Arts [Melee] Rank 1-3 Air and Water Invocations

Skill 

Tech. Grp.

= Rise, Water



Technique

Touchstone of Courage



Technique

Social Skills

Skl. Grp.

Culture

Skill

Martial Arts [Melee]

Skill

Theology

Skill

Rank 1-4 Invocations



Tech. Grp.

= Bend with the Storm



Technique

Regal Bearing



Technique

Social Skills

Skl. Grp.

Government

Skills

Martial Arts [Melee]

Skill

Theology

Skill

Rank 1-5 Invocations



Tech. Grp.

Bouyant Arrival



Technique

Rouse the Soul



Technique

Whispers of the Kami: You may spend 1 Void point to use your school ability an additional time this scene. You may do this multiple times.

RANK 6

RANK 5

RANK 4

RANK 3

RANK 2

RANK 1

ADVANCE

TYPE

Social Skills

Skl. Grp.

Composition

Skill

Meditation

Skill

Survival

Rank 1 Shūji

Skill 

Tech. Grp.

= Blistering Retribution



Technique

Breaking Blow



Technique

Scholar Skills

Skl. Grp.

Courtesy

Skill

Games

Skill

Martial Arts [Unarmed]

Skill

Rank 1-2 Kihō



Tech. Grp.

= Grace of Gentle Breeze 

Technique

Feigned Opening

Technique



Social Skills

Skl. Grp.

Culture

Skill

Martial Arts [Unarmed]

Skill

Meditation

Rank 1-3 Shūji

Skill 

Tech. Grp.

= Trace of Lives Past



Technique

Dance of Fire



Technique

Social Skills

Skl. Grp.

Composition

Skill

Fitness

Skill

Sentiment

Skill

Rank 1-4 Kihō



Tech. Grp.

= Bend the Storm



Technique

Bravado



Technique

Scholar Skills

Skl. Grp.

Courtesy

Skills

Fitness

Skill

Martial Arts [Unarmed]

Skill

Rank 1-5 Air and Fire Shūji 

Tech. Grp.

Rank 1-5 Kihō



Tech. Grp.

Bouyant Arrival



Technique

Smiling Mountain Tradition: You may train Social skills up to rank 6 (paying 12 XP per skill raised from rank 5 to rank 6 in this way).

Laughing Mountain Hearthstone Tradition [Courtier, Monk] The people of the Laughing Mountain tribe are nestled deep in the Spine of the World mountains in the heart of Rokugan. One of their most revered traditions is that of the Hearthstone, those specially trained in the art of creating the perfect atmospheres for any occasion. These Hearthstones are dedicated hosts, entertainers, listeners, and mediators who are particularly adept at honing in on the emotions and needs of others. Rings: +1 Air, +1 Fire Starting Skills (choose five): +1 Composition, +1 Courtesy, +1 Games, +1 Martial Arts [Melee], +1 Martial Arts [Unarmed], +1 Performance, +1 Sentiment Honor: 28 Techniques Available: Kata (), Rituals (), Shūji () Starting Techniques: $

Shūji (choose two): Sensational Distraction, Stirring the Embers, Truth Burns Through Lies

Laughter Makes the Home (School Ability): The first time you make a successful Social check against another character in a scene, you may reduce the TN of all subsequent Social checks against that character by 1 (to a minimum of 1) for the remainder of the scene. This effect does not stack with itself, but can be used on multiple characters. Starting Outfit: Traveling clothes, bō (staff), one weapon of rarity 6 or lower, traveling pack, woolly pony.

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WOOLLY PONY

Woolly ponies are stout and enduring, bred for cold weather and rough conditions. A woolly pony can be represented with the following modifications to the Rokugani Pony profile found on page 326 of the core rulebook: Remove the Skittish disadvantage, and then add either Exact Memory (Earth) [Scholar; Mental], Sharp Eyes (Water) [Scholar; Physical], or Reliable (Earth) [Social; Interpersonal, Mental]. It also gains ColdWeather Endurance (Earth) [Martial; Physical]. Increase its endurance by +2, composure by +5, and replace Hide (Physical 2) with Woolen Pelt (Physical 3). Increase its conflict rank (conflict symbol glyph) by +1 and its intrigue rank (intrigue symbol glyph) by +2.

Shūji (choose one): Shallow Waters, Stonewall Tactics, Weight of Duty

Bend Perception (School Ability): When you choose this school, determine what illusion your character has perfected with your GM. Your character can seemlessly switch between their true form and this alternate form within a matter of seconds. When using this school ability, you can still use your true form’s features, such as your tail. Any character witnessing you do so sees something narratively appropriate based on your illusion. A character must make a TN 6 Theology or Survival (Void 5) check to see beyond your illusion. Additionally, you increase the damage dealt by your tail by your school rank. Starting Outfit: Naga armor (Physical  2, Supernatural 1), yumi, quiver, nagi-nata, traveling pack, personal pearl (sacred).

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RANK 5

$

Kata (choose one): = Crescent Moon Style, Striking as Water

RANK 6

$

RANK 3

There are some members of the serpentine Shinomen Mori Naga who possess the training and natural aptitude to cloak themselves in illusory guises. These individuals, who have earned the title of Seer through intense practice, are adept at bending others’ perceptions, and are occasionally sent out of their forest home to interact with and learn about human cultures. Shinomen Naga Seers are usually perceptive, in tune with other’s emotions, but can also be dangerous combatants due to their physical size and massive tails. Rings: +1 Earth, +1 Water Starting Skills (choose five): +1 Courtesy, +1 Fitness, +1 Martial Arts [Melee], +1 Martial Arts [Ranged], +1 Meditation, +1 Performance, +1 Survival Honor: 55 Techniques Available: Kata (), Rituals (), Shūji () Starting Techniques:

RANK 4

Shinomen Naga Seer Tradition [Courtier, Bushi]

RANK 2

RANK 1

ADVANCE

TYPE

Martial Skills

Skl. Grp.

Courtesy

Skill

Medicine

Skill

Survival Rank 1 Kata

Skill 

Tech. Grp.

= Serpent’s Twist Style



Technique

Honest Assessment



Technique

Scholar Skills

Skl. Grp.

Fitness

Skill

Martial Arts [Melee]

Skill

Survival

Skill

Rank 1-2 Earth and Water Shūji 

Tech. Grp.

= Tail Sweep



Technique

Razor Bite



Technique

Social Skills

Skl. Grp.

Martial Arts [Melee]

Skill

Survival

Skill

Theology Rank 1-3 Kata

Skill 

Tech. Grp.

= Tumbling Oak Style



Technique

Ebb and Flow



Technique

Martial Skills

Skl. Grp.

Culture

Skill

Sentiment

Skill

Theology

Skill

Rank 1-4 Shūji



Tech. Grp.

= The Immovable Hand of Peace



Technique

Crashing Wave Style



Technique

Social Skills

Skl. Grp.

Martial Arts [Melee]

Skills

Medicine

Skill

Theology

Skill

Rank 1-4 Kata



Tech. Grp.

Rank 1-5 Shūji



Tech. Grp.

= Ever-Changing Waves



Technique

Scaled Hide: When you defend against damage, you may treat your physical resistance and supernatural resistance as equal to your ranks in Fitness.

CHAPT ER 2: THE DU TY O F SU RV IVAL

RANK 6

RANK 5

RANK 4

RANK 3

RANK 2

RANK 1

ADVANCE

Eric Thopson (Order #36229654)

Martial Skills

Skl. Grp.

Sentiment

Skill

Skulduggery

Skill

Survival Rank 1 Kata

Nezumi Tattered Ear Explorer Tradition [Bushi]

TYPE

Skill 

Tech. Grp.

= Swallow’s Dart Style



Technique

Honest Assessment



Technique

Social Skills

Skl. Grp.

Martial Arts [Ranged]

Skill

Medicine

Skill

Survival

Skill

Rank 1-2 Kata



Tech. Grp.

= Skittering Shift



Technique

Serpent’s Twist Style



Technique

The dexterous and adaptive nezumi of the Tattered Ear tribe that dwell deep in the ominous cradle of the Shinomen mori are expert hunters, scavangers, and survivalists. Though cautious and observant because of the hazardous nature of the mori, the peoples of the Great Home are eager to learn more about Rokugan and the other peoples that live within it. Every generation, one or two scouts are given permission to leave the Shinomen and do just that. Because the nezumi must use everything they can to make up for their small size, many employ tactics that many Rokugani would balk at. Rings: +1 Earth, +1 Fire Starting Skills (choose five): +1 Commerce, +1 Fitness, +1 Martial Arts [Melee], +1 Martial Arts [Ranged], +1 Medicine, +1 Skulduggery, +1 Survival Honor: 18 Techniques Available: Kata (), Shūji () Starting Techniques:

Martial Skills

Skl. Grp.

Commerce

Skill

Courtesy

Skill

$

Kata: = Razor Bite

Skulduggery

Skill

$

Ninjustu: = Skulk

Rank 1-3 Shūji



Tech. Grp.

= Deadly Sting



Technique

Tail Sweep



Technique

Martial Skills

Skl. Grp.

Courtesy

Skill

Games

Skill

Survival

Skill

Rank 1-4 Kata



Tech. Grp.

= Silencing Stroke



Technique

Bravado



Technique

Martial Skills

Skl. Grp.

Games

Skills

Medicine

Skill

Survival

Skill

Rank 1-5 Kata



Tech. Grp.

= Rank 1-5 Ninjustu



Tech. Grp.

Sear the Wound



Technique

Reflexive Strike: During a skirmish, if an opponent within range 0-1 of you attempts to move away from you, you may spend 1 Void point to immediately make two Strike actions against that opponent. Each action is resolved separately.

Keen Senses (School Ability): When you make a check to perceive or investigate your surroundings, decrease the TN of that check by a number equal to your school rank (to a minimum of 1). Starting Outfit: Traveling clothes, nezumi armor (Physical 2), two weapons of rarity 6 or lower, memory stick, small tent, traveling pack, two items of rarity 2 or lower that the nezumi scavanged.

C H APT E R 2 : T H E DUT Y O F S U RV IVAL

Tengu Mask of Air Tradition [Monk, Sage]

$

RANK 1

Kihō (choose two): Air Fist, Cloak of Night, Yari of Air Rituals: Chikushō-dō’s Guile

RANK 6

RANK 5

Mind of Calm (School Ability): Once per scene you may make a TN 6 Meditation check to study someone else’s technique of a category and rank you have available to you. This check is reduced by your school rank, to a minimum of 1. If you succeed, you can replicate that technique until the end of the scene. Starting Outfit: Traveling clothes, bō (staff), carving knife, bundle of medicinal herbs, traveling pack, journal of insights.

RANK 3

$

Kata: = Flight

RANK 4

$

RANK 2

The tengu are a race of bird-like yōkai who can soar through the air and change their appearances to great effect. The tradition, called the Mask of Air, shrouds the tengu in illusions that are so complete that they feel real to the touch. Those that study this practice often wander from their mountain homes to explore Rokugan to learn more about the peoples and creatures that they share the Emerald Empire with. Rings: +1 Air, +1 Void Starting Skills (choose four): +1 Fitness, +1 Martial Arts [Melee], +1 Medicine, +1 Meditation, +1 Survival, +1 Theology Honor: 55 Techniques Available: Invocations (), Kihō (), Rituals () Starting Techniques:

ADVANCE

Eric Thopson (Order #36229654)

TYPE

Scholar Skills

Skl. Grp.

Fitness

Skill

Martial Arts [Melee]

Skill

Meditation

Skill

Rank 1 Kihō



Tech. Grp.

= Cutting Wind Talons



Technique

= Flexible Grip



Technique

Martial Skills

Skl. Grp.

Medicine

Skill

Survival

Skill

Theology

Skill

Rank 1-2 Invocations



Tech. Grp.

= Razor Bite



Technique

= Howling Gale Defense



Technique

Scholar Skills

Skl. Grp.

Fitness

Skill

Meditation

Skill

Tactics Rank 1-3 Kihō

Skill 

Tech. Grp.

Invocations Rank 1-3



Tech. Grp.

= Heron’s Grasp Style



Technique

Scholar Skills

Skl. Grp.

Martial Arts [Melee]

Skill

Meditation

Skill

Survival

Skill

Rank 1-4 Kihō



Tech. Grp.

= Serow’s Leap Style



Technique

= Owl’s Swoop Style



Technique

Martial Skills

Skl. Grp.

Tactics

Skills

Theology

Skill

Survival

Skill

Rank 1-5 Kihō



Tech. Grp.

= Breath of Wind Style



Technique

Wrath of Kaze-no-Kami



Technique

A Master of Study: Choose one technique category your school does not already have available to it. That technique type is now available to you.

RANK 6

RANK 5

RANK 4

RANK 3

RANK 2

RANK 1

ADVANCE

TYPE

Trade Skills

Skl. Grp.

Command

Skill

Fitness

Skill

Martial Arts [Ranged] Rank 1 Kata

Skill 

Tech. Grp.

= Cunning Snares



Technique

Shallow Waters



Technique

Martial Skills

Skl. Grp.

Sentiment

Skill

Smithing

Skill

Survival

Skill

Rank 1-2 Kata



Tech. Grp.

= Hunter’s Expertise



Technique

Lightning Raid



Technique

Martial Skills

Skl. Grp.

Labor

Skill

Medicine

Skill

Survival

Rank 1-3 Shūji

Skill 

Tech. Grp.

= Iron in the Mountains Style 

Technique

Tiger’s Lunge Style

Technique

Trade Skills

Skl. Grp.

Command

Skill

Smithing

Skill

Survival

Skill

Rank 1-5 Rituals



Tech. Grp.

= Pin the Fan



Technique

Disappearing World Style



Technique

Martial Skills

Skl. Grp.

Command

Skills

Medicine

Skill

Survival

Skill

Rank 1-5 Kata



Tech. Grp.

Pillar of Calm



Technique

Sear the Wound



Technique

Born to Survive: Once per scene when you would suffer an amount of damage that would cause you to exceed your endurance threshold, you may instead suffer that amount of strife instead.

Woolen Hooves Trapper Tradition [Artisan, Bushi] The Woolen Hooves are a clan of Yobanjin that reside in the mountains to the north of Dragon lands. They are thought by some to have come from the same tribe as the Utaku Battle Maidens, as the Woolen Hooves breed wooly ponies and are adept horseback riders. Their survival and trapping skills have been honed to near perfection over generations, and some among their people venture away from their mountain lives to seek out greater prey and new innovations for their tribe. Rings: +1 Earth, +1 Fire Starting Skills (choose five): +1 Command, +1 Fitness, +1 Labor, +1 Martial Arts [Ranged], +1 Martial Arts [Melee], +1 Medicine, +1 Survival Honor: 28 Techniques Available: Kata (), Rituals (), Shūji () Starting Techniques: $

Kata (choose two): Bear’s Swipe Style, Hawk’s Precision, Striking as Earth, Striking as Water

$

Rituals: Guard Against the Elements

Evolution of the Wilds (School Ability): When you make a check to employ an unconvential solution (subject to GM discretion) reduce the TN of that check by your school rank. Starting Outfit: Traveling clothes, yobanjin armor (Physical 2, subtle), horsebow, masakari, hammer, knife, bowyer’s kit, medicine kit, resources for two hunting traps.

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C H APT E R 2 : T H E DUT Y O F S U RV IVAL

New Advantages

The premade advantages in this section provide additional options for players who are creating new characters. Characters can also gain advantages during play, as described starting on page 99 of the Legend of the Five Rings core rulebook.

New Distinctions The new distinctions here follow the same format as those in Chapter 2 of the core rulebook.

Knowledgeable Wilderness Guide (Void) “Children! Listen! Keep thinking. Keep watching. Keep alert. Find dry shelter from the cold. Do not overexert yourself; sweat or rain can chill you to death. Look for life, trees and grass, to find food and resources. Avoid risks. If you see a path, remember an animal made it. They know the easiest means to travel, but you are a guest on their lands. Watch where you walk. A hidden hole can sprain or break an ankle. Remember, telling stories or singing may seem like a waste of energy, but do not underestimate the importance of keeping your spirits up. If you allow your spirit to die, your body will soon follow.” - Kitsuki Daigorō, to a class of children, general Dragon training for their eventual gempukku Type: Interpersonal, Spiritual Effects: The following apply to a character with the Knowledgeable Wilderness Guide distinction: $

You are very comfortable in a particular wilderness environment. When you choose this distinction, pick one of the following wilderness types: Mountain, Forest, Plains, or Coastal. When you are in your selected environment you always know which way is north and you can identify the signs of creatures that tend to dwell in those areas.

$

When performing a check for which your experience as a wilderness guide in your selected environment is a benefit (such as a Survival [Void] check to determine whether a plant is safe to eat or a Sentiment [Void] check to sense the best way to fend off a hostile creature), you may reroll up to two dice.

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Skilled Midwife (Fire) Ryōshirō nodded and smiled but put up a hand to ward the family off. “No, you don’t have to gift me anything.” They had offered him salted eggs, tea, a yukata family heirloom, their whole daikon harvest, a goat of all things. The brand-new father said, “For the safe birth of my child, for the health of my wife, we owe you everything.” “No, it is my job. Nothing more.” The grandmother finally lifted herself up, leaning on a walking stick. Everyone patiently waited for her to amble over, until she grabbed Ryōshirō’s wrist with a grip that could crush mountains. “Yes,” Ryōshirō said, smiling. “I am being rude. Let us share a meal.” Type: Interpersonal Effects: The following apply to a character with the Skilled Midwife distinction: $

You are exceptionally skilled in most aspects of pregnancy, childbirth, common illnesses children are prone to, and child-rearing and others are more likely to take your advice regarding such matters.

$

When performing a check for which your midwife skills are a benefit (such as a Culture [Fire] check to theorize why a particular village is experiencing a rash of illnesses in their youth or a Fitness [Fire] check to act quickly enough to save a child), you may reroll up to two dice.

Thoughtful Arbiter (Water) It was such a pillow book’s tale. Two boys in love. The bonge family accusing the other boy of a corrupting influence. The merchant family accusing the first boy of grabbing for their wealth. Despite the boys’ devotion, Mirumoto Umeyo found the village in the midst of a feud. The two families had even congregated in the village square for a fight. Umeyo decided to play her own part and took on a fearsome visage, even scowling. Her own children would have laughed at her faux seriousness, but these people parted as if grass to a scythe. “This pointless fight ends now,” she shouted. “I had found a priest and these young ones are now married!” She unfurled the scroll with a flourish, using it to hide her smirk.

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Type: Interpersonal Effects: The following apply to a character with the Thoughtful Arbiter distinction: $

Others are more likely to willingly tell you their grievances and hear your thoughts regarding disputes.

$

When performing a check to arbitrate between two or more parties (such as a Government [Water] check to gather all of the nuances of the situation or a Commerce [Water] check to organize a trade which will benefit all parties), you may reroll up to two dice.

Sakura plucked an ivory netsuke from her obi and pressed it into Shōichirō’s hands, while lifting him up. “Let’s find a merchant to pay a fair price for this. But promise me one thing.” “Y-y-yes. Anything.” “Take what money you need, but whatever you have left over, give to someone else in need.” Type: Interpersonal, Mental Effects: The following apply to a character with the Charity passion: $

Your charitable nature makes those who have witnessed or heard of your generosity more likely to accept your reasonable requests for aid, even if giving you aid does not directly benefit the other party.

$

After performing a check with which your charitable history is a benefit (such as a Courtesy [Water] check to convince a peasant that you’re on their side or a Labor [Water] check to determine the best way to benefit the most amount of people with your physical efforts), you remove 3 strife.

New Passions The new passions here follow the same format as those in Chapter 2 of the core rulebook.

Charity (Water) “That’s a Crane samurai?!” Shōichirō said. “That one?! Whose clothes are torn and stained?” Hina nodded. “Kakita Sakura. Said to have met the spirits of those she killed and her heart turned away from the blood and blade.” “She still carries her katana, though.” “Of course. She’s not stupid.” Hina shoved her friend toward Sakura, and the samurai turned and looked him straight in the eyes, her steely gaze never wavering. “I-I-we-we.” Shōichirō fell to his knees, clutching at Sakura’s frayed coat. “Kakita-sama. My farms. My village. The soil is harsh and the weather poor. It’s as if the kami themselves are angry.”

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Kintsugi (Earth) Mirumoto Kinshichirō did not cry then. As a child, he carelessly dropped this bowl, one that had been in his family for generations, a gift supposedly blessed by the actual Kami Togashi. His parents berated him, and he carried the guilt all throughout his adolescence. He even decided to study with the Agasha mystics, but his parents cared so little, they let him leave. They did not realize that hidden in his belongings, a box contained the pieces of the bowl, carefully wrapped in a cloth. This box remined by his side as he studied, until Kinshichirō had to make his masterpiece. The bowl had broken into seven pieces, exactly the number of his siblings plus him, yet when he unfolded the cloth, he noted he only had six. The despair he felt only lasted for a little while. When Kinshichirō returned home, he unveiled the bowl. He had joined the cracks with gold, and the missing space filled with a singular piece of jade with the family mon. His siblings welcomed him back, so he finally allowed the tears to flow. Type: Mental, Physical Effects: The following apply to a character with the Kintsugi passion: $

You have a particular fondness and skill for kintsugi, the art of mending broken pottery with gold or other similar substances.

$

After performing a check to mend an object with kintsugi or interact with a piece of kintsugi-repaired pottery (such as a Culture [Earth] check to recall the name of a particular practitioner of kintsugi by their artist’s mark on a piece of pottery or a Labor [Earth] check to produce a breathtaking piece), you remove 3 strife.

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New Disadvantages

The premade disadvantages in this section provide additional options for players who are creating new characters. Characters can also gain disadvantages during play, as described starting on page 99 of the Legend of the Five Rings core rulebook.

Adversities The new adversities here follow the same format as those in Chapter 2 of the core rulebook.

Insomniac [Void] Nighttime mind flutters Cicadas cry to come home Yet they never rest Type: Mental Effects: The following apply to a character with the Insomniac adversity: $

You have difficulty falling and staying asleep. You recover only half the normal amount after a night’s rest.

$

When you make a check that requires intense focus (such as a Government [Void] check to sense the best way to approach a politically charged situation or a Smithing [Void] check to attune to a weapon you are making), you must choose and reroll two dice containing  or . After resolving the check, if you failed, you gain 1 Void point.

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Out of Shape (Earth) “Initiates always ask why they have to do so-called meaningless tasks: carrying water in buckets up the hill, pulling carts for the farmers as if oxen, or carrying stone by hand for construction. ‘We have animals, engineers, machines for all that. I’m here to improve my mind, my soul,’ they say. Enlightenment is a hard path, testing the spirit at every turn. You will stumble. You will fall. You will get back up again and climb once more. If your body cannot handle lifting a rock, if you cannot be like the oxen who tills the soil for simple grass, how can you expect to know the universe?” - Togashi Kyogi, from their treatise, “To Fall is To Fly” Type: Physical Effects: The following apply to a character with the Out of Shape adversity: $

$

You have neglected your physical fitness, whether by choice or due to a health issue. Regardless, you become noticeably more winded than others during physical activities. When you make a check that requires physical exertion (such as a Martial Arts [Melee] [Earth] check to outlast your opponent in a duel or a Performance [Earth] check to recite a very long, taxing poem), you must choose and reroll two dice containing  or . After resolving the check, if you failed, you gain 1 Void point.

Stalked by [Creature] (Earth) The two bushi huddled together in the base of an ancient tree for warmth in the haunted forest of Hitokage Tani. They had heard rumors of a monster and wanted to test their mettle. “If you say one word about a bath…” Etsuko muttered with gritted teeth. “Let’s just defeat the monster quickly so we can go have a—” Agasha Rie clamped their mouth shut with a clack of teeth. Etsuko did not chide her friend, who ached from the last tussle with the monster. No major injuries, but the thing had been powerful, as if the earth itself had come alive. Fighting bandits is one thing. The bushi understood humans. This, however, made them prey. With a roar, the creature burst out from underneath, knocking Rie into the dirt.

Type: Interpersonal, Mental, Spiritual Effects: The following apply to a character with the Stalked by [Creature] adversity: $

You believe a creature of some kind is stalking you, whether or not that is true. The creature may be mundane or supernatural, and its obsession with hunting you makes being in the wilderness dangerous.

$

When you make a check that requires patience while in the wilderness (such as a Skulduggery [Earth] check to build a trap to protect your camp or a Fitness [Earth] check to stay calm while fleeing from the beast), you must choose and reroll two dice containing  or . After resolving the check, if you failed, you gain 1 Void point.

Anxieties The new anxieities here follow the same format as those in Chapter 2 of the core rulebook.

Fear of [Common Creature] (Earth) Ikoma Eijiro howled. The cat joined in, staring up at the man balancing on a bale of rice. “What is wrong with you?” Junko said, after running around the corner. “Dummy-sama.” “Junko! Help! I don’t want to hurt it, but…” Eijiro pulled out his katana, gingerly poking at the cat. “Please get it away from me!” “Yaaaarrl!” Junko snatched the orange and white animal into her arms, and it immediately turned liquid, stretching and purring. She turned the cat around, upside-down, and tummy up. “It doesn’t look like a kami. Cats are good luck. They catch mice. They guard farms.” “My family thought so too. It sat on my head! And bit me!” Eijiro nervously rubbed his ear. Junko almost laughed, but saw… genuine fear in Eijiro’s eyes, fear he usually reserved for his family. “Can you stop scaring Eijiro-sama?” she said to the cat, who stared at her wide-eyed. “No? Then time for you to go, little kitty.” Eijiro knelt on the bale and placed his hands together, head bowed, dropping his katana onto the ground. “Thank you, Junko-san. I owe you one. Thank you!”

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Type: Mental Effects: The following apply to a character with the Fear of [Common Creature] anxiety: $

You have an irrational fear of a creature that is commonly found in Rokugan. When you perceive such a creature, whether or not it is actually there, you become unnerved and your decision-making suffers.

$

After performing a check to make choices while in the presence of your feared creature (such as a Medicine [Earth] check to recall how to treat a particular type of wound or a Courtesy [Earth] check to act reasonably during a negotiation), you receive 3 strife. If this is the first time this has occurred this scene, gain 1 Void point.

Fear of Mediocrity (Fire) “I have climbed the highest peaks in my quest: the Wrath of the Kami, Tenkenniyoru Yama, the Iron Mountain, the Northern Wall Mountains… Nothing! Each tincture from a flower. Each tea from an herb. Each poultice from bark. Nothing. The answer must be out there.” - letters from Agasha AriNaga regarding an elixir of immortality

Fear of Poison (Air) Yasuki Fusao could still smell the vile, stale bile when his cousin vomited on him on purpose. They had exchanged no words then and no words since. Her disgusting message was clear: your poison failed to kill me and now the stink lies on you. A servant placed the afternoon tea on the table, and Fusao grabbed his wrist. “Did you drink this?” “Pardon, Lord Yasuki?” the servant said, perplexed. “Drink.” The servant sighed and poured the water into the teapot. He looked on unperturbed, and Fusao fidgeted while the tea steeped. Finally, the servant poured the tea into the cup and took a sip. “All of it,” Fusao said. “The tea in the cup or the teapot, Lord Yasuki?” “Yes.” The servant had drunk so much tea in the past year, he swore he was made of it. And yet, still no sign of poisonous retribution from Lord Yasuki’s assassination attempt. Perhaps that was punishment enough. Type: Mental Effects: The following apply to a character with the Fear of Poison anxiety: $

You have a fear of being poisoned by others. You would rather go hungry than accept food or drink from anyone you do not trust completely, unless you witness that food being consumed by someone else first. When you are offered food or drink by others you do not trust, you cannot help but wonder if they are secretly plotting your demise.

$

After performing a check to interact with someone you do not completely trust who has offered you food or drink (such as a Sentiment [Air] check to try to determine some else’s intentions or a Games [Air] check to play a game well against someone who has offered you food), you receive 3 strife. If this is the first time this has occurred this scene, gain 1 Void point.

“Falling up a mountain like AriNaga, to be immortalized as a fool.” - old Agasha saying Type: Interpersonal, Mental Effects: The following apply to a character with the Fear of Mediocrity anxiety: $

Your fear of amounting to nothing causes you to seize up when faced with the need to innovate on the fly.

$

After performing a check to adapt to an unexpected situation (such as a Survival [Fire] check to find shelter when your tent is destroyed or a Culture [Fire] check to unexpectedly interact in an appropriate manner with someone of a higher status), you receive 3 strife. If this is the first time this has occurred this scene, gain 1 Void point.

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New Samurai Heritages

A variety of unique heritages arise from having a bloodline derived – at least in part – from the Dragon. This is true even for non-Dragon characters, who may bear Dragon blood because of marriage of members of their clan into their family lineage.

Table 2–3: New Samurai Heritages represents these backgrounds when creating a new samurai PC who has ancestral connections with the Dragon Clan. This table can be used instead of Table 2–1: Samurai Heritages on page 96 of the core rulebook, and is used in the same manner.

Table 2–3: New Samurai Heritages ROLL

RESULT

MODIFIERS

OTHER EFFECTS

1

At One with Nature: One of your ancestors was known as a true protector of nature, and their preservation and reverence was appreciated by humans and kami alike.

Increase your glory by 5.

Roll a ten-sided die to determine what item has followed your lineage since (1–3: Omamori Boon of Fukurokujin [page 243 of the core rulebook]; 4–6: Bowyer’s Kit [page 243 of the core rulebook]; 7–9: Tent (Small) [page 245 of the core rulebook]; 10: Finger of Jade [page 242 of the core rulebook]).

2–3

Ties to the Perfect Land Sect: One of your ancestors was a suspected member of the Perfect Land Sect, a blasphemous cult set on dismantling the Empire and bringing power to those who are low.

Decrease your glory by 5.

Roll a ten-sided die to determine what skill related to helping those who are looked down upon was passed down through your family (1–3: Labor, 4–6: Sentiment, 7–9: Medicine, 10: Performance).

4–5

Medical Innovator: Your ancestor was renowned for using unconventional and innovative means and methods for treating illnesses in both humans and animals. Your family has retained this tradition and takes pride in healing all who are in need.

Increase your honor by 5.

You gain the Knowledgeable Wilderness Guide distinction found on page 102.

6–7

Gaijin Consort: Your ancestor was rumored to trade and work with northern gaijin. Though the Dragon Clan often looks the other way, other clans are not as understanding.

Decrease your honor by 2 and your glory by 3.

You gain the Ally [Gaijin Group] distinction found on page 101 of the core rulebook. Work with your GM to select an appropriate gaijin group, such as one of the Yobanjin factions found beginning on page 36 of this book.

8–9

Revered Parent: Your ancestor was blessed with many children, an oddity in the Dragon Clan. More so, all of those children grew to adulthood and went on to bear many children of their own.

Increase your status by 3.

You gain one distinction of the following of your choice: Kisshōten’s Blessing (page 108 of the core rulebook) or Famously Lucky (page 104 of the core rulebook).

10

Path to Enlightenment: One of your ancestors was known for their dedication to achieving true Enlightenment and serenity and offering guidance to those who wished to walk the same path.

Increase your glory by 3 and your honor by 3.

You gain the Enlightenment passion found on page 112 of the core rulebook. Additionally, you remove 1 additional strife when activating this passion. You may still select a different passion as normal during character creation.

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New Techniques

From monasteries in the high mountains of Rokugan to hidden cities from ancient days forgotten by the world at large, there are many traditions of knowledge that few people encounter. The techniques in this section reflect rare and esoteric abilities that are likely to catch all but the most well-travelled warriors off-guard.

Kihō The abilities manifested by those who channel their inner energy, or ki, are wide-ranging and flexible, and have existed since time immemorial. Such knowledge is hardly limited to the people of Rokugan and predates the formation of the Emerald Empire. Indeed, in the days before the Empire, it is said that the Kami Togashi sought out experts in such arts, journeying far to the north to train with masters of this tradition in the Land of Four Rivers. Sages of the Ivory Kingdom possess similar abilities as well, training their bodies to exceed human limits through the manipulation of a vital force they call lojas. And more distant lands still, similar abilities have been noted by Unicorn traders and Mantis sailors. These abilities are not limited to humans, either—in far-off lands, it is said that centuries-old trolls study alongside human ascetics, passing down hardearned wisdom to their more short-lived compatriots. Wherever there is life, kihō seems to flourish.

Earth Kihō By aligning one's inner energy with the rocks, the stone, the trees, and the dirt itself, a kihō practitioner can become centered and grounded. Ki used this way can let a warrior shield themself or others from harm, draw life from the earth itself, or loom large over their foes as attacks break upon their skin like a wave breaking on stone.

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Mercy of the Stone Fortune

Rank 2

Stone statues dedicated to various Fortunes and figures of renown dot Rokugan, from bustling cities to small, rural shrines and temples. Folktales tell of stone Fortunes taking on suffering for those who venerate them—wounds from roadside attackers or farming accidents mysteriously appearing on the stone body instead of upon their worshipper. Whether or not these stories are true, professionally trained individuals can use their ki to absorb fatigue or injuries for nearby allies, bringing harm onto themselves for the sake of protecting their comrades while hardening their own bodies against injury. Activation: As a Support action, you may make a TN 1 Meditation (Earth) check. Enhancement Effect: If you succeed, this kihō activates. While this kihō is active, when another friendly character at range 0–1 defends against damage, you may receive fatigue up to your Earth ring to reduce the damage that character suffers by that amount. While this kihō is active, when another friendly character at range 0–1 suffers a critical strike, you may spend 1 Void point. If you do, the character does not suffer that critical strike, and you suffer it instead. Burst Effect: If you have two or more bonus successes, treat your ranks in Fitness as increased by 2 (to a maximum of 6) when making checks to resist critical strikes and other conditions. This effect persists for rounds equal to your bonus successes (even if the enhancement effect ends).

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Rejuvenating Breath

Rank 3

Ki flows through all things, and a practitioner who has learned to channel it can draw ki from the living world around them into their body with a breath. This can allow a combatant to find fresh strength even when overwhelmed. For especially powerful kihō users, this can even let them shrug off injuries, their flesh mending back together around cuts and bruises fading rapidly. Activation: As a Support action, you may make a TN 2 Fitness (Earth) check. Once per game session, you may spend 1 Void point to perform this check even while Incapacitated or Unconscious. Enhancement Effect: If you succeed, this kihō activates. While this kihō is active, increase your endurance by your Earth ring. Burst Effect: If you have three or more bonus successes, you may remove the Heavily Wounded condition and gain the Lightly Wounded condition for the same ring, or you may remove the Unconscious condition.

Shadow of Ancient Peaks

Rank 4

Before the works of nature, the achievements of any one mortal are inevitably overshadowed. A kihō user can align their energy with the wonders of the natural world to make their presence as insurmountable as a mountain, causing doubt to creep into the mind of any who might challenge them as their blows only encourage this foe who seems to loom above them. Activation: As a Scheme or Support action, you may make a TN 3 Tactics (Earth) check. Enhancement Effect: If you succeed, this kihō activates. While this kihō is active, after you succeed at a check to resist an effect or a critical strike, the character whose effect you resisted receives strife equal to your bonus successes on the check. Burst Effect: If you have two or more bonus successes, the next time you suffer a critical strike, if you would reduce it to severity 0 or lower with your Fitness check, you remove fatigue equal to the severity of the critical strike (before reductions). This effect persists until the end of your next turn.

Air Kihō The wind has many aspects to its nature - it can blow gently, or with the force to uproot trees and even carve stone. Air kihō strive to emulate these aspects, allowing the user to strike with unnatural precision, pass as invisibly as a breeze, or dart aside like a leaf in a gale.

Cutting Wind Talons

Rank 2

Given enough time, the wind can cut even stone, though few humans perceive the world on the timescale required to notice. A ki practitioner emulate the energy of the wind to by letting their ki to flow over their target like a gale, seeking the smallest cracks in their enemy’s protections that can be exploited. Once a gap is found, the ki practitioner can sharpen their energy to a whistling edge and deliver a blow that draws blood or even brings their opponent down in one fell swoop. Activation: As a Scheme and Support action, you may make a TN 1 Fitness (Air) check to enhance your unarmed strikes. When you perform this action, you may choose one character at range 0–3 as a target for the Burst effect. Enhancement Effect: If you succeed, the kihō activates. While this kihō is active, your unarmed attacks have Razor-Sharp quality. Burst Effect: If you have two or more bonus successes, reduce the TN of your next Attack action check against your target by your ranks in Skulduggery. This effect persists until the end of the scene.

Grace of the Gentle Breeze

Rank 3

Spies and assassins have often chosen to disguise themselves as monks throughout Rokugani history, for monks often pass in plain sight when other members of society would attract notice—neither peasants nor samurai, their status as outsiders within the system grants them a degree of leeway most do not enjoy. However, a skillful user of ki has no need for a disguise and can instead walk in front of those who intend them harm without concern by shrouding their presence in an aura of harmlessness. While most people are not trained to intentionally detect ki and its usage, this does not mean that they do not react instinctively to it, and a ki practitioner can use their inner energy in this way to make themself unremarkable to humans, animals, and even spirits.

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Activation: As a Support action, you may make a TN 2 Survival (Air) check to make your presence much more subtle. When you perform this action, you may choose any number of characters at range 0–3 as targets for the Burst effect. Enhancement Effect: If you succeed, this kihō activates. While this kihō is active, characters who are unaware of your presence or location treat their vigilance as 2 lower when you make checks to avoid their notice, and those characters increase the TN of checks to look for you by +2. Animals are not disturbed by your presence. Burst Effect: If you have one or more bonus successes, each target with vigilance lower than or equal to your bonus successes loses track of you, becoming unaware of your location. While you are not invisible to these characters, they are subject to the Enhancement Effect when they attempt to find you (as long as you keep it active), and count as being unaware of you for effects that require it.

Step of the Storm

Rank 4

Every action stirs a response, from the sweep of a sword to the gentlest brush of a moth's wing. Before a warrior throws nearly any strike, their weight must shift and their stance change. Even skilled fighters can only mask their movements so much, and no concealment is perfect. By making their ki as the wind itself, a ki practitioner can feel the gentle tug of movement with preternatural speed and react before others would even register an oncoming blow. Once moving with such alacrity, however, it can be difficult to stop suddenly. Activation: As a Movement and Support action, you may make a TN 3 Fitness (Air) check to suddenly leap away from harm. Once per game session, you may spend 1 Void point to perform this check immediately after being declared the target of another character’s Attack action check. Enhancement Effect: If you succeed, this kihō activates. While this kihō is active, when you are targeted by an Attack action check, you may gain 1 fatigue to negate 1  from the attacker’s check. While this kihō is active, at the end of your turn, you must move 1 range band. Burst Effect: If you have two or more bonus successes, you may immediately move 2 range bands.

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Fire Kihō Aligning one's energy to fire is an act of great power, but also one that carries with it some risks. Once begun, some techniques continue to draw ever-greater amounts of energy from the user, powering their bodies to great heights but quickly depleting their stamina. As a fire can burn or suffocate the one who lit it, fire kihō must be wielded with care.

Blistering Retribution

Rank 2

Whether they wield ki intentionally or instinctively through the act of breathing, all living things displace energy within their environment. When attacking, one's energy flows into the target. By making their ki volatile, a kihō user can create a burst of power whenever a foe's energy clashes with their own. The greater the energy directed toward the kihō user, the greater the force of their counterstrike. Activation: As a Support action, you may make a TN 1 Meditation (Fire) check to empower your counterstrikes with ki. Enhancement Effect: If you succeed, this kihō activates. While this kihō is active, after you defend against damage dealt by a character in the scene, you decrease the TN of your next Attack or Scheme action check targeting that character by half the amount of fatigue you received from defending against damage (rounded up). This cannot reduce the TN of your next Attack or Scheme action below 1. Burst Effect: If you have 3 or more bonus successes, the next time you defend against damage dealt by a character in the scene, each other character at range 0–2 of you suffers physical damage equal to your ranks in Fitness. This effect persists until the end of the scene.

Dance of Fire

Rank 3

By making one's ki burn like flames, a ki practitioner can push their body beyond its normal limits, the consuming power of flame coursing throughout their body and empowering each of their movements and strikes. However, while using ki this way, a practitioner cannot limit themself as they normally might, and giving their all to each motion risks means they risk burning through their stamina much more quickly than they normally might.

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Activation: As a Movement and Support action, you may make a TN 2 Performance (Fire) check to empower your body with exceptional energy. Enhancement Effect: If you succeed, this kihō activates. While this kihō is active, if you would fail a check, you must receive 2 fatigue to roll 1 additional  and keep it. If this would not cause you to succeed, repeat this process until you succeed or become Incapacitated. After you become Incapacitated due to fatigue suffered this way, you gain the Exhausted condition (see page 272 of the core rulebook). If you already were suffering the Exhausted condition, you gain the Dying [3 rounds] condition instead. Burst Effect: If you have 2 or more bonus successes, treat your focus as increased by your Fire ring and increase your initiative by the same amount. This effect persists for 1 round. When this effect would end, you may receive 2 fatigue; if you do, it persists for one additional round.

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Volcanic Fist

Rank 4

Tectonic instability can create some of the most awe-inspiring acts of destruction known to the natural world, and a kihō user can employ the same principle to deliver devastating blows. By directing energy to their fist and allowing the pressure to build to a breaking point, the kihō user can strike with calamitous force. However, such attacks inevitably take a toll on the body, for human limbs were not built to withstand such unchecked strength. Activation: As a Support action, you may make a TN 3 Fitness (Fire) check to empower your strikes with unstoppable force. Once per game session, you may spend 1 Void point to perform this action immediately after succeeding on an Attack action check, before resolving its results. Enhancement Effect: While this kihō is active, increase the TN of checks to resist critical strikes you inflict by your unarmed attacks by your Fire ring plus your ranks in Fitness. Burst Effect: If you have one or more bonus successes, your unarmed attacks treat their damage and deadliness as increased by your ranks in Fitness plus your bonus successes. This effect persists for one round. When this effect would end, you may receive 2 fatigue; if you do, it persists for one additional round.

River’s Flowing Stride

Water Kihō Water flows between states naturally, shifting from a gentle pull to a crashing swell in an instant. To align one's energy to water is to feel the push and pull of things, to yield without surrendering one moment, then inexorably overwhelm the next. Thus, while water kihō can heal, it can also be used to harm - spreading poisons by a touch or even seeping into a foe's body to manipulate their very actions.

Fist of Spreading Venom

Rank 2

Ki can be used to remove poison from the body, pushing it out like a breath of foul air exhaled. But it can also be used to deliver poison alongside strikes. By taking small amounts of a poison into their own body, a kihō user can spread an even amplify its effects, making it spread like a contagion to any they touch. While this power is seen as a grotesque misuse of ki by some practitioners, others believe that it is as natural as a serpent's fangs - frightful, perhaps, but no less a part of the living world than any other animal, plant, or thing. Activation: As a Support action, you may make a TN 1 Medicine (Water) check and expend one charge of a poison to imbue your unarmed strikes with venomous potency. You suffer no ill effects from consuming a poison this way. When you activate this technique, you may choose one other character at range 0–1 as a target for the burst effect. Enhancement Effect: If you succeed, this kihō activates. While this kihō is active, your unarmed attacks count as having the poison you consumed applied to them. Burst Effect: If you have three or more bonus successes, your target counts as having ingested one dose of the poison, and immediately suffers its effects.

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Rank 3

Water flows past most obstructions without hesitation, splitting into rivulets to pass a grate only to reform into a torrent seconds later. Kihō users of sufficient skill can mimic water in this way to perform incredible feats of contortion, loosening or tightening their muscles or skin and even shifting their bones with ki to slide through seemingly impossible spaces or pass safely across deadly terrain. Activation: As a Movement and Support action, you may make a TN 2 Fitness (Water) check to make the ki in your body fluid and malleable, allowing you to move over dangerous or narrow terrain with ease. Enhancement Effect: If you succeed, this kihō activates. While this kihō is active, you do not suffer damage from terrain qualities while performing Movement actions. Additionally, while this kihō is active, when you are targeted by an Attack action check, you may spend 1 Void point. If you do and the attacker succeeds, reduce their bonus successes by your Water ring, to a minimum of success with 0 bonus successes. Burst Effect: If you have 1 or more bonus successes, you may immediately move up to 2 range bands. During this movement, you may pass through a small gap that would normally prevent your movement so long as it is large enough to accommodate your head.

Seeping Ki

Rank 4

Manipulation of the energy within one's own body is only one application of the techniques called kihō - by aligning one's energy to that of another living being, some kihō users can spread their ki to also manipulate the energy within others' bodies. While this control rarely exceeds the unexpected jerking of a few muscles before the target's own ki reasserts itself, even a moment of control over another living creature can be devastating in a fight, forcing them to strike at an ally, leap back to create an opening, or fall to the ground at an opportune moment.

CHAPT ER 2: THE DU TY O F SU RV IVAL

Activation: As an Attack and Support action, you may make a TN 3 Meditation (Water) check to imbue your touch with spreading ki. Enhancement Effect: If you succeed, this kihō activates. While this kihō is active, after you succeed at an Attack action check using an unarmed profile, one of your targets receives strife equal to your ranks in Medicine. If this causes the character to become Compromised, they must immediately resist with a TN 4 Meditation (Fire 5, Earth 2) check. If they fail, on their next turn, the character must unmask in one of the following ways of your choice: $

Move away from you

$

Perform a Strike action targeting one of their allies

$

Drop an item they are holding

$

Another effect determined by you and the GM.

If their action requires a check, you choose which dice the character keeps and which ones they drop. If the character is a Minion NPC, they automatically count as failing the Meditation check to resist. Burst Effect: If you have two or more bonus successes, the next time you succeed on an Attack action check using an unarmed profile, your target suffers the Bleeding condition. This effect persists until the end of your next turn.

Void Kihō The beginning and the end, the source and the separation: this is the Void. In it is past and future, all that could have ever been and all that could ever be. Its energy is formless, and kihō that align a practitioner's power to the Void seek the limitless potential it represents. By emulating this power, kihō users can touch the past, still the present, and brush up against the future by casting their inner energy across space and time.

Aura Awareness

Rank 2

The world teems with strange beings that stand at odd angles to the reality humans perceive, invisible to most people save for the effects they have upon the world around them. Tengu flock on mountaintops, ghosts haunt the places they once tread in life, and stranger beings still lurk in ancient places and wild corners of the world. A kihō practitioner can diminish their mortal senses to instead see the energy that flows in the world around them, making yōkai, spirits,

and other such creatures visible even when they would normally pass unnoticed. By following the traces of ki that all beings cast off can confront the truth that rests beneath the cobwebs spun by the senses. Activation: As a Support action, you may make a TN 2 Mediation (Void) check. Enhancement Effect: If you succeed, this kihō activates. While this kihō is active, you can perceive beings that are normally invisible to human sight, such as spirits and characters concealed by supernatural abilities. Additionally, after a character or object at range 0–3 activates a supernatural ability (such as a technique including kihō, invocations, mahō, inversions, and sealed techniques, or an NPC ability that is supernatural in its effects), you become aware of the ability and its effects. While this kihō is active, your natural senses are diminished. Treat your Vigilance as 2 lower (to a minimum of 1) for any effect not generated by a supernatural being, object, or ability, and increase the TN of all of your checks to detect non-supernatural characters, objects, and phenomena in your environment by 2. Burst Effect: If you have two or more bonus successes, during your next Attack action check targeting an Otherworldly being, treat its resistances as reduced by your ranks in Theology. This effect persists until the end of your next turn.

Essence of Stillness

Rank 3

The world changes. This is an undeniable truth, but a kihō user can force their ki to become unchanging for a time, preserving their life force even in the face of grievous harm. While techniques that forestall the consequences of harm do not heal the kihō practitioner, they can slow the march of time within the body, keeping them alive and fighting a bit longer when a few extra seconds are the difference between victory and defeat. Activation: As a Support action, you may make a TN 3 Fitness (Void) check. Enhancement: If you succeed, this kihō activates. While this kihō is active, you ignore the effects of the Bleeding, Lightly Wounded, Heavily Wounded, and Unconscious conditions. Burst Effect: If you have 2 or more bonus successes, you ignore the effects of the Dying condition until the end of the scene. If the Dying condition is removed from you before the end of the scene, you do not die, even if the duration has expired.

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Eternal Mind’s Gate

Rank 4

The Void is a realm without time, and by aligning their energy to it, a kihō user recognize traces of their own ki from past lives. This can allow them to identify important people, places, and objects from previous existences. By seizing upon these threads of energy from their past lives, a kihō practitioner can even revert part of their mind to that past life briefly, tapping into training and experiences they no longer possess. While these resurgent memories eventually fade to a half-remembered dream, they can be extremely potent in the moment, and can grant an important edge in many situations. Activation: As a Support action, you may make a TN 3 Meditation (Void) check. Enhancement Effect: While this kihō is active, you are able to identify locations related to your past life, objects related to your past life, and individuals who you interacted with in your past life (but not those individuals’ reincarnations). You also become aware of the general nature of your relationship with these individuals, but do not have specific memories of your interactions. Burst Effect: If you have three or more bonus successes, choose two of your skills in the same group and swap their values. You must explain some details about the past life in which your character had firsthand experience with the lower of the two skills, and your GM is the final arbiter of what is an appropriate skill to increase this way. This effect persists until the end of the game session.

Kata The following list of combat techniques is meant to expand the options iconic not only to monks, but also to the warriors of the Woolen Hooves and the Laughing Mountain peoples. It also includes options tailored to the Naga, nezumi, and yōkai, as well as some techniques that require their unique physiology (and thus include this as a prerequisite to learn and use the technique). These techniques can be learned by any character who meets their prerequisites and has kata () of the appropriate rank available on their curriculum.

General Kata The following kata are not limited to a specific weapon or combat style. These particular general kata are the provenance of those who train their bodies for combat extensively. This might be done for war, as part of a pursuit of greater spiritual awareness by pushing the body to its limits, or for both reasons, such as in the case of warrior monks.

Bear’s Swipe Style

Rank 1 [Bushi or Monk]

Warriors of many different traditions train to strike for maximum impact, especially when the blow is not meant to disable the foe all on its own, but instead to disorient, distract, or create an opening for a finishing attack. A strike to the temple, knee, or elbow might not end the fight on its own, but if it leaves the opponent reeling and vulnerable, it can still be extremely valuable. Training to make these blows count, then, can be as important to practice as the strike that will end the fight. Activation: While you perform an Attack action check, you may spend  as follows: Earth  : Choose one of the following conditions: Bleeding, Dazed, Disoriented, Prone. If this check inflicts that condition on one or more targets, those targets cannot remove that condition until the end of your next turn.

Serpent’s Twist Style

Rank 2 [Bushi or Monk]

Like a lithe snake, the warrior twists with the blow rather than resisting it, pulling their foe off-balance and forcing them to expend energy. Over a protracted battle, this can exhaust even the hardiest foes, for the harder they exert themselves to land their strikes, the more tired they will become.

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CHAPT ER 2: THE DU TY O F SU RV IVAL

Activation: While you make a Fitness check to resist a critical strike caused by another character’s Attack action check, if that character is at range 0–2 of you, you may spend  as follows: Water : The character whose effect you are resisting receives fatigue equal to the number of  results they kept on their check. Then, if you succeed on your check to resist the effect, you add that many bonus successes to your check.

Swallow’s Dart Style

Rank 2 [Bushi or Monk]

A truly great sword technique might be described as being able to catch a swallow in flight. A warrior who sidesteps as unexpectedly as a flitting bird is an extremely difficult target, as well. However, against multiple blows, this sort of focused evasion can be overcome, and the more weight a fighter is carrying in their armor, the more difficult it is to move this nimbly. Activation: While you perform a Movement action check, you may spend  as follows: Air  : The next time you defend against damage, reduce the damage you suffer by an amount equal to your focus minus the physical resistance of your armor instead of by your physical or supernatural resistance. This effect persists until the start of your next turn.

Tiger’s Lunge Style

Rank 3 [Bushi or Monk]

Sweeping forward with sinuous force, the warrior makes their presence known to their foes, attempting to create space through feinted strikes or a general demeanor of aggression. While such tactics can be risky in the face of disciplined foes, striving forward with a confident expression and fire in one's eyes can help to even the odds when facing multiple enemies or taking the edge against a less seasoned opponent.

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Activation: While you perform a Movement action check, you may spend  as follows: Fire +: After you perform this check, choose a character at range 0–1 with focus lower than or equal to your ranks in Fitness plus  spent this way. That character must move 1 range band away from you and suffer the Dazed condition unless they choose to receive strife equal to your Fire ring.

Close-Combat Kata The following kata are for warriors who specialize in polearms such as spears and staves.

Flexible Grip

Rank 1

A polearm can be wielded in a few ways: as a reach weapon with a pointed or cutting head, but also as a blunt staff. Warriors who specialize in the polearm know that a swift blow with the butt or a strike with the center of the staff can disorient, create space, or even fell unprepared foes, giving the polearm user a chance to put the fight back on their own terms, at their preferred range. Activation: As a Movement and Support action, you may shift your grip on a polearm to make close-in strikes with the blunt end. Effect: If you have a readied polearm, you may treat that weapon as a staff with the following profile: 2-hand: Melee; Range 0–1, DMG 4, DLS 2. This weapon is treated as both a polearm and a blunt weapon. You may end this effect at the end of any of your turns. Otherwise, it persists until the end of the scene.

Activation: While you perform an Attack action check using a polearm, you may spend  as follows: +: Choose one Cumbersome weapon that one target with vigilance lower than or equal to  spent this way is wielding. That character loses any persistent benefits of that weapon and cannot use it for actions. This effect persists until the end of your next turn.

Howling Gale Defense

A STAFF BY ANY OTHER  NAME

Some polearms are staves, but others are not. Staves are generally polearms with no point or cutting edge, such as the bō found in the core rulebook, the shakujō found in Celestial Realms, Realms and other, similar items. If it is not listed here, the GM is the final arbiter of whether or not an item is a staff. Note that the Flexible Grip kata on page 115 allows you to treat any polearm as a staff, which does let it qualify for techniques requiring a staff.

Like a tree branch snapping in the wind, a staff can become a blur of motion in the hands of a skilled wielder, deflecting oncoming attacks and intercepting blows that might otherwise prove telling. By incorporating a staff into one's defense, a fighter becomes much better able to control the harm oncoming blows inflict, steel catching on swift-moving wood instead of hewing armor or biting vulnerable flesh. Activation: While you make a check to resist a critical strike, if you have a readied staff (such as a bō), you may spend  as follows: : If you reduce the critical strike’s severity to 0, you do not suffer the effects of the critical strike.  : If you would suffer the Bleeding condition as a result of the critical strike, you do not suffer that condition, and your staff gains the Damaged item quality instead.

Heron’s Grasp Style

Rank 3

Heavy weapons and shields are fine battlefield options, and many can be used to reduce one's profile of vulnerability and intercept incoming attacks. Other heavy weapons rely on pure power to overwhelm defenses and end a fight decisively. However, polearms particularly are well-adapted to fighting cumbersome armaments, as they can be used to trap and pull aside these weapons, stripping the wielder of a defensive benefit or pinning a heavy weapon in place by depriving the wielder of the leverage to lift it. Like a heron sweeping in for a fish, a polearm wielder can tear a foe's weapon aside, leaving them to be cut down by the next soldier in line.

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Rank 2

Serow’s Leap Style

Rank 3

The serow is a swift, deerlike creature, capable of bounding jumps and piercing its foes with sharp horns. Like this animal, a warrior with a spear can amplify the piercing power of their weapon by using it while charging, whether on horseback or on foot. A spear can even be thrown to deadly effect, ripping through armor to deliver a killing blow against a foe at distance. Activation: While you perform an Attack action check using a spear (such as a yari, trident, or ji) you may spend  as follows: +: Your spear ignores an amount of your target’s physical resistance equal to  spent this way, to a maximum of the distance you moved this round or to a maximum of the distance the spear was thrown as part of the attack if it was thrown (whichever is higher). Treat your spear’s deadliness as increased by the same amount.

Tumbling Oak Style

Rank 4

The warrior strikes with decisiveness, levering down their weapon in a mighty arc to generate the force needed to end the fight. While such blows can be easy to avoid, they are much easier to land on a grounded target and are very difficult to resist with toughness alone. Activation: While you make an Attack action check using a staff (such as a bō) or a blunt weapon, you may spend  as follows: +: If this check causes one or more targets to make a check to resist a condition, critical strike, or other effect, increase the TN of that check by 2 per  spent this way.

CHAPT ER 2: THE DU TY O F SU RV IVAL

Razor Bite

Nonhuman Kata Human fighting styles are built for human bodies, and so it stands to reason that other creatures would fight in ways that make use of their best characteristics and capabilities. The following kata are meant for various nonhuman creatures such as Naga, nezumi, and yōkai. Thus, in addition to their prerequisites, these techniques have an additional restriction field: Form Requirement. To activate a technique (or opportunity from a technique) with a form requirement, a character must meet all form requirements in their current form. If a character does not meet the form requirements due to shapeshifting or other transfiguration, they cannot activate it. Via a curriculum (and marked with the = icon) or at the GM’s discretion as a result of narrative activities, a human character can learn a nonhuman kata. However, they must still meet any form requirements to be able to activate it.

Flight

Rank 1 [Yōkai]

Some yōkai are capable not only of gliding on air currents, but even of true flight, impossible as it might seem for a human-sized being to gain purchase on the skies with its wings. Human scholars might debate whether it is supernatural physiology or innate use of some spiritual power makes it possible for these creatures to achieve lift, but yōkai free to roam the skies rarely trouble themselves with such earthly concerns. Activation: As a Movement action, you may take flight. Form Requirement: You must be in a form that has wings. Effects: While you are flying, when you move 1 or more range bands, you may move that many range bands plus 1 instead, and you may move those range bands horizontally or vertically. After you move, for each range band you moved upward horizontally (away from the ground), you receive 1 fatigue. Additionally, you may ignore the effects of terrain while moving (see Terrain on page 267 of the core rulebook). While flying, you do not fall, nor do you suffer the effects of Falling (see page 269 of the core rulebook). This effect persists until the end of the scene, or until you end it as a Movement action (after which point you drop any remaining distance to the ground and suffer the effects of falling as normal).

Rank 2 [Naga, Nezumi, or Yōkai]

Humans can bite (and in fact, the human mouth can cause serious injuries, especially if the wound becomes infected), but most martial arts traditions in Rokugan do not teach biting as a formal technique. While it might be widely recognized as an option of last resort, it is of limited due to range constraints, risks of injury on the part of the user by exposing their mouth, and inability to penetrate even modest armor. Nonhuman entities, however, may have much bigger teeth, deadly beaks, or even venomous fangs, and all of these are incorporated into the martial arts they practice. A Naga's or nezumi's bite presents a much more credible threat to an armored opponent than a human's, as their fangs can pierce hardened materials to rend the flesh within, and many yōkai are known for stories of devouring their prey (messily or otherwise). Activation: While you perform an Attack action check using your bite unarmed profile in your true form, you may spend  as follows: Form Requirement: You must be in a form that has large, predatory teeth or a sharp beak. +: Treat the deadliness of this weapon as 2 higher per  spent this way. Water  : Ignore a number of points of your target’s physical resistance up to your ranks in Survival. If you succeed, your target suffers the Bleeding condition. Earth  : If you succeed and you are a Naga or another creature with a venomous bite, your target suffers the Exhausted condition.

Owl’s Swoop Style

Rank 3 [Yōkai]

Flying animals have a great advantage in being able to strike their prey from above, as anyone who has watched an owl seize a mouse from the field knows. Not only does it allow them to come from an unexpected angle, but a strike from above can more easily strike at the head, or other vitals. Flying yōkai share in this advantage, and like their winged animal counterparts, generally take full advantage of the benefits of flight to disorient and stun their prey. Activation: While you perform a Martial Arts [Melee] or Unarmed check, if you are 1 or more range bands above your target horizontally, you may spend  as follows: Form Requirement: You must be in a form that has wings, or persistently hovering above the ground via some other means such as the Riding the Clouds kihō. Air +: Choose 1 of your targets per  spent this way, they suffer the Disoriented condition.

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TYPES OF SPEARS

Some polearms are spears—generally those with a stabbing tip, rather than a bladed edge for cutting. Spears include the yari, trident, and ji found in the core rulebook, as well as the tsuno-yari Stone found in Courts of Stone, the magayari found in Fields of Victory, Victory and other, similar items. If it is not listed here, the GM is the final arbiter of whether an item is a spear.

WHO’S A YŌKAI?

The following types of characters are yōkai: • Kitsune Impersonators, found in Emerald Empire • Tengu, found in this volume • Any other character in another supplement that is explicitly stated to be a yōkai

C H APT E R 2 : T H E DUT Y O F S U RV IVAL

Skittering Shift

The nezumi live in dangerous places, often surrounded by predators against which the only defense is evasion. Oni of the Shadowlands and ancient yōkai of the Shinomen forest cannot be fought head-on and must thus be evaded to be survived. Further, the dense terrain of tunnels and forests make it difficult to bring down large targets through ranged weapons and attrition, as hunters in an open plain do. Thus, nezumi martial arts emphasize constant readiness to scamper aside, dropping onto all fours to bound out of the way of a crushing blow or scuttling back into the shadows to avoid being surrounded by pack hunters. Humans can learn these techniques as well, though they must be adapted somewhat to account for the particulars of human physiology, and study with the nezumi themselves is a necessity. Activation: Once per scene as a Movement and Support action, you may receive 2 fatigue to skitter with preternatural speed, evading incoming attacks to gain distance toward or away from your foe. Form Requirement: You must be in a form capable of moving naturally on all fours. Effects: Increase the TN of Attack action checks targeting you by 1. After an Attack action check targeting you fails, you may move 1 range band. After you defend against damage, you may move 1 range band. This effect persists until the end of your next turn.

Tail Sweep

Rank 3 [Naga, Nezumi, or Yōkai]

A tail is an advantage humans generally lack (something members of other species are quick to point out). Even a non-prehensile tail can be used to deliver a quick blow from an unexpected angle, knocking the target from their feet or setting up a grapple. Naga, nezumi, and many yōkai practice martial arts that take full advantage of this tool, and humans who fight against them rarely forget it after their first unexpected tumble. Activation: Once per scene as an Attack and Movement action, if you are in your true form, you may make a Martial Arts [Unarmed] check targeting one character at range 0–2 to strike unexpectedly with your tail. The TN of this check is equal to the target’s vigilance minus 1 (to a minimum of 1). Form Requirement: You must be in a form with a tail. Effects: If you succeed, your target suffers physical damage equal to your ranks in Fitness plus your bonus successes with deadliness 1.

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New Opportunities

Rank 3 [Nezumi]

Earth : If you succeed, your target suffers the Prone condition. If your target was already Prone, it suffers the Immobilized condition instead. Water  : If you fail, you may immediately move 1 range band.

Rituals Every group has its own traditions, preserved through cultural practices that create a sense of community and continuity across the generations. Many of these rituals also have utilitarian purposes, combining function with form. This includes groups such as the Naga, the nezumi, yōkai, and the the Laughing Mountain and Woolen Hooves people.

Chikushō-dō’s Guile

Rank 1 [Yōkai]

Yōkai who hail from the Realm of Animals are often tricksters, and even those who do not find deception of humans a pleasant pastime can still fool most mortals into seeing them as they choose to appear. By undertaking a ritual to temporarily shed their animal form, such a yōkai can become human for a time. However, the transformation is always imperfect, some aspects of their human form mirroring that of their spiritual form and breaking down under certain circumstances. Still, for a yōkai who wishes to pass among humans for mischief or matters more benevolent - this ritual is an invaluable tool. The ritual generally requires acquiring an article of human clothing and can only be performed out of the sight of humans. Activation: As a downtime activity, you may make a TN 1 Survival (Air) check to tap into the power of Chikushō-dō and Sakkaku, shrouding yourself in human form. Effects: If you succeed, you transform into a human form that is derived from your true form. You are functionally human (and are unable to use techniques that require aspects of your true form). Observers with vigilance lower than or equal to your ranks in Performance do not detect any flaws in your façade. However, certain key features of your body persist across all of your forms, such as the color of your feathers or fur becoming part of your hair or clothes, or identifying scars remaining on your body. If you become Compromised, your disguise slips, subtly revealing your true form in your feathers or fur, feet, or shadow. As a Support action, you may transform back into your true form.

CHAPT ER 2: THE DU TY O F SU RV IVAL

New Opportunities : You may choose a form of another creature of silhouette 2.  : You may choose a form of a creature of silhouette 1 or 3.

Guard Against the Elements Rank 1 [Yobanjin Group] The people of the Woolen Hooves tribe are natural born survivors and have honed their talents over their lives to accommodate the harshness of their environment. Activation: As a downtime activity, you may make a TN 3 Survival check using Air, Earth, Fire, or Water and targeting a number of characters at range 0–3 up to your ranks in Survival. Effects: If you succeed, the targets are prepared to deal with harsh weather and environments of a particular type. When making a check to resist these effects, each target reduces the TN of that check by 1. The first time a target would be affected by a terrain quality that pertains to that type of weather or environment each scene, the target ignores the effects of that terrain quality. The particular type of weather and/or environment are based on the ring you chose, as follows: $

Air: Pressure and noxious gasses

$

Earth: Altitude and lack of oxygen

$

Fire: Extreme cold

$

Water: Extreme heat

This effect persists until the end of the game session.

New Opportunities +: Choose one additional target per  spent this way.   : If you succeed, choose one additional type of weather; your targets are also protected against the effects of that weather.

Cunning Snares Rank 2 [Shinobi or Yobanjin Group] Those that live in the wilderness must learn to make due with what they have, and trap-making is one such strategy for both survivors and those participating in clandestine activities, like shinobi. Activation: As a downtime activity, you may make a TN 1 Survival (Air) check to create and set a number of traps at range 0–5 of your current position. Effects: If you succeed, you set one trap, plus one additional trap for every 2 bonus successes. Each trap occupies a position at range 0–5 of where you made the check, and triggers after a character moves to range 0 of it. After the trap triggers, the target must make a check to resist its effects. Choose each trap from the following list: $

Deadfall Trap: A trap that drops stones, sharp objects, or other dangerous debris onto the target. The target must resist with a TN 5 Fitness check (Water 3, Fire 6) or suffer physical damage equal to two times their shortfall.

$

Pitfall Trap: A trap that causes the target to fall into a pit, and can include sharpened wood or bamboo spikes for extra harm. The target must resist with a TN 4 Fitness check (Earth 2, Water 5) or suffer 6 physical damage and the Dazed and Disoriented conditions.

$

Rope Snare: A counterweighted trap that snares the target, pulling them off their feet. The target must resist with a TN 5 (Fire 3, Earth 6) or suffer physical damage equal to their shortfall that ignores their physical resistance and the Immobilized condition.

New Opportunities +: Increase the TN of the check to resist these traps by 1, plus 1 for every additional   spent this way. : If the trap inflicts damage, increase that damage by your ranks in Skulduggery. If it inflicts a critical strike, increase the severity of the critical strike by your ranks in Skulduggery. : If the trap inflicts damage, the target also suffers the Bleeding condition.  : Use a number of doses of poison up to the number of traps you made, and choose that many traps you created to envenom. Each trap you envenom counts as being treated with this poison for the purposes of any damage it inflicts.

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C H APT E R 2 : T H E DUT Y O F S U RV IVAL

THE DEADLINESS OF TRAPS

If a trap deals damage, treat its deadliness as 7.

Hunter’s Expertise

Rank 3 [Yobanjin Group]

The skill of a hunter is cherished in the often harsh conditions that many yobanjin groups live in. To know one’s quarry is paramount to ensuring a full belly and another day in the mortal realm. Activation: As a downtime activity, you may make a TN 5 Survival check using Air, Earth, Fire, Water, or Void and targeting one character you have previously encountered. For each advantage or disadvantage of the target that you know, reduce the TN by 1. Effects: If you succeed and the target is the sort of creature matching the ring you chose, you prepare one weapon to be especially deadly to it. Increase the weapons’ deadliness when used against the chosen target by 3, plus 1 for every 2 bonus successes. Each ring covers a number of types of creature, as described below: $

Air: Ethereal Otherworldly beings such as spirits and ghosts.

$

Earth: Living Tainted beings.

$

Fire: Undead beings with corporeal form.

$

Water: Wild animals.

$

Void: Non-Tainted sentient beings such as humans.

New Opportunities : If you succeed, choose a number of additional weapons to prepare equal to your ranks in Smithing, to a minimum of 1 additional weapon. : If you succeed and the target is a minion NPC, the weapons’ increased deadliness applies to all minion NPCs with the same base profile.  : If you succeed, instead of increasing the weapon’s deadliness, you may choose to have the weapons ignore a number of points of the target’s physical resistance equal to your ranks in Survival.

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Trance of Lives Past

Rank 4 [Monk]

Time and death are boundaries that appear impermeable to most. However, some spiritualists and kihō practitioners can press up against these boundaries and bend them, if not break them fully, drawing forth knowledge and memories from lives past. The user can follow the spiritual energy they imprinted upon a person, place, or thing long ago, reconnecting to it and reawakening lost memories of that past existence. This may even cause the personality of the previous life to briefly resurface - for better or for worse, as that entity may have had its own goals and desires unrelated to the present character's, or even opposed to them. Activation: As a downtime activity, you may make a TN 4 Meditation (Void) check targeting a place, object, or individual one of your past lives. Reduce the TN by 2 if all three of the following are true: $

You have one or more items (other than your target) from your past life

$

You are in a place (other than your target) important to your past life

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You have interacted with an individual from your past life (other than the target) within the last 24 hours

Effects: If you succeed, your GM reveals a specific memory you have related to your target. If your GM is unsure what the significance should be, they might ask you to help come up with the specifics of the memory, and then offer modifications to your proposed recollection based on the needs of the story.

New Opportunities +: Reduce the TN of your next check related to the target by 1.    : If you fail, you become possessed by your past self until the end of the scene. Use this character’s profile instead of your own (an NPC profile determined by your GM). You control your character’s actions while possessed (though the past life may have different goals and desires, as narratively appropriate), but your character has no memory of the events that transpire during this time.

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“The poor child sat swaddled in a red blanket and feebly struggled when his mother carefully shifted it to reveal the red, angry boils and rash on his face, shoulders, and chest. The healer dipped a stick into a jar and shook the boiling, hot, clear liquid onto the boy. Outside, families left food and supplies, as well as an offering at a hastily made shrine to a water kami, similarly decorated with red paint. My attendant explained that smallpox strikes the villages once every ten to twenty years or so. Every generation remembers this suffering. I asked him why I had never heard of this happening before and if we were in any danger. He simply said that is why I had chosen to wander for a year after my gempukku. And it is why I write this letter to you, Father and Mother. If we are such stewards of the Empire and this land under the Heavens, then we should show mercy for the suffering of those under its sky, heimin and samurai alike. As such, I have decided to stay and learn from this healer. I have discovered my purpose.” - Isawa Iori

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The Elemental Imbalance in Games

There are great imbalances within the elements, ones that trouble the foremost minds of the Phoenix Clan, their source unknown and their effects devastating. These can appear as floods, vast storms, volcanic eruptions, earthquakes, tornadoes, or other, more esoteric occurrences. The seasons might begin at the wrong times, or the plants might grow wildly, engulfing entire villages. However, these imbalances are just the largest and most destructive examples of a complex series of interconnected phenomena that can manifest in subtler ways. The elemental imbalances presented here tend to be smaller—those that might affect a village, a city, or even an entire province. These tend to be problems that can be faced, and potentially even addressed. Of course, if a GM wishes to have their PCs grapple with larger problems that threaten the entire Empire, there is no reason they shouldn’t!

Themes Elemental imbalances stem from some sort of disconnect: a change in the relationship between humanity and nature, the addition of unnatural forces, or a clash between two natural forces. They are not the same as more mundane natural disasters, though they have many of the same effects upon the world. Importantly, from a narrative standpoint, they can be altered significantly by the actions of a few people. The PCs’ intervention may be able to end an elemental imbalance before it leads to catastrophe (or greater catastrophe) and restoring the balance between the natural forces at play may even be able to undo some of the harm done during the imbalance. Withered crops might grow back much more quickly in the face of a blessed rain, or a raging fire might be stopped by a timely storm.

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Societal Storytelling Elemental imbalances lend themselves to societal storytelling, which is to say stories that focus on the impact of events on organizations, groups, and even cultures over time in addition to showing their impact on individuals. To evoke societal storytelling during your campaign, remember that elemental imbalances will not only cause problems for individual people (such as farmers whose fields have been flooded, or traders who can no longer find a familiar road in a suddenly overgrown forest), but also be reflected in society more widely. Additionally, if an elemental imbalance is a cyclical problem that has occurred before, the way to correct it may be recorded in folklore, myth, or cultural practices that the PCs encounter in their investigation. Introducing an elemental imbalance in a place gives the PCs an excellent chance to explore the society of that place, and to understand its relationship with its environment and how that relationship may have evolved over time. Figures from the place’s past may be key to solving the elemental imbalance, whether to set right old wrongs that have been ignored by society or find new ways to use traditional knowledge. Elemental imbalances can also be an excellent way to explore the rifts that already exist in a community and may be exacerbated by extreme conditions. Old grudges between groups or individuals might resurface in times of strife, or people might find ways to overcome previous prejudices as they struggle to overcome a common problem.

Complex and Layered Problems Elemental imbalances tend to create complex webs of problems, the most obvious of which may not relate to the imbalance itself. For instance, if dangerous animals begin to wander into town, the first problem the PCs will encounter is the bear in town—but in fact, the bear was driven from its cavernous home by earthquakes and dealing with the bear will not actually solve the underlying issue that is driving dangerous wildlife into human dwellings. Many similar situations could occur; shifts in weather, spiritual disturbances near an important location, or more unusual phenomena could deprive people, animals, or spirits of a key resource like food or water, creating conflicts in a previously harmonious place or exacerbating existing conflicts. The most obvious problem stemming from an elemental imbalance may not be especially relevant to solving the root problem but solving it should lead the PCs in that direction, giving them a hint of where to begin their investigation.

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Of course, this does not mean the resultant problems are unimportant, and in fact, this can be another excellent reason to use an elemental imbalance in a campaign. Because elemental imbalances provide multiple problems to tackle, they can be an excellent source of conflict in a story. One group or individual might see one priority as the highest, while another might have a difference of opinion based on their own needs at the moment. In some cases, a selfish individual might try to take advantage of the situation to serve their own ends, but in many cases, good people may simply differ over what is the highest good. This means the GM has a chance to expose the PCs to multiple viewpoints of the people of a particular place and let them sort out how their characters feel about these priorities, and why.

become a double-edged sword when not tempered with perspective. A human who believes they can gain from exploiting a supernatural power might choose to do so. Mahō-tsukai are one obvious example of humans who seek to wield a power that damages the balance of the world around them, but even more innocuous choices could be destructive. Pilgrims who overburden a particular spirit with their pleas might unwittingly take advantage of its good nature, leading to its power diminishing and elemental forces becoming uncontrolled in the region. $

Creating an Elemental Imbalance When creating an Elemental Imbalance for use in your campaign, consider the following questions in order:

What is the Origin of the Imbalance? Elemental imbalances can come from many sources. They might be caused by human expansion into wild lands, misuse of spiritual power (intentional or not), conflicts between greater cosmological forces, or even by disruption of the spiritual "ecosystem" by an outside force. First, determine what circumstances led to the imbalance. A few examples include: $

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Burgeoning Population: Human towns and cities can sometimes grow in uncontrolled ways. A city with a booming population might suddenly need to expand farmland or go further afield for resources like lumber and stone. However, this could lead to conflicts not only with other groups of humans, but also with spiritual beings. A tengu might be disturbed by loggers visiting its mountaintop retreat in search of wood, or an ancient and powerful spiritual predator might rediscover a taste for humans when they delve into its cavernous abode in search of ore. In response, such beings might create or exacerbate an elemental imbalance to gain what they desire. Even if neither side intends harm, such conflicts might escalate once started. Hubris: Humans are driven and ingenious beings, but this drive and ingenuity can

Spiritual Conflict: Humans are not the only cause of elemental imbalances. Powerful spirts sometimes wage battles with one another totally independent of humans, creating chaos in the world around them as each attempt to vanquish the other. Beings from the afterlife might incur upon the realm of the living, disturbing local spirits through their breaking of the natural order. And, of course, the creatures under the sway of Fu Leng eternally seek to twist the world around them into dreadful new forms. In such battles, humans are usually not responsible, but nonetheless suffer the consequences, and thus find themselves intervening if only to protect themselves. Alternately, human action might be at fault if one of the spirits involved was pushed from its prior home by human incursion, or even intentionally relocated via some human intervention.

What are the Direct Effects of the Imbalance? Each elemental imbalance has some number of direct effects. These are the impacts of the powers that have been disturbed and should generally be disruptions in the natural world that affect anyone who lives nearby. Examples might include: $

Drought

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Inexplicable sicknesses

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Tectonic instability

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Destructive storms

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Flooding

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Isolation of an area by unnatural fog

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Mysterious disappearances

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Unseasonable weather events

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How does Society React to these Direct Effects?

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Return to Old Ways: The problem did not exist before, some people will say, and therefore the clear answer is to return to the way things were and reject new knowledge and ideas. Sometimes there is significant wisdom to be rediscovered in tradition, but tradition not tempered by perspective can be restrictive or even dangerous. And while an answer might lie in the past, looking only to the past might rule out other options that will lead to different outcomes in the long run.

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Treat the Symptoms: Society might well recognize the problems and want to act upon them but fail to identify their source. Or even if people know that there is some underlying problem, they might be unable to identify or act upon it themselves. In these cases, rulers and commoners alike might well appeal to external authorities to find the larger solution while they themselves focus on the day-to-day issues that arise.

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Seek Out Answers: If it is especially organized in its response, members of society might be able to begin a rigorous search for answers as to the cause of the imbalance. However, if the imbalance is to be something that the PCs help solve, there is likely some impediment to NPCs undertaking this successfully. Perhaps one group wants answers but lacks the resources to get them, or perhaps the PCs possess expertise needed to address the imbalance. If the PCs are members of the society affected by the imbalance rather than outsiders of some sort, they might need to be the ones to organize this effort.

When faced with an especially acute set of problems, a society will usually react in a number of ways. Some responses might be rational or at least sympathetic, while others might be rather callous. Generally, the worse the elemental imbalance’s direct effects and the longer they go on, the more extreme the reactions of society will become. Examples might include: $

Finding Someone to Blame: A ruler disconnected from their people might believe that the imbalance’s direct effects are exaggerated, or even falsified. Meanwhile, if mistreated by those who rule over them, commoners might well come to believe that the visible symptoms of an elemental imbalance (drought, pestilence, inclement weather) are the result of an unrighteous lord. A religious authority might push the idea that they are being brought on to punish some group of people who reject their dogma.

Awareness of Elemental Imbalances Elemental imbalances as a concept are not well-understood in Rokugan. While spiritualists such as shugenja are generally aware that they can occur when spiritual powers become disjointed in a particular place, this knowledge is generally not shared widely. Additionally, the degree—and growing frequency—of elemental imbalances in Rokugan has largely been kept a secret by those involved in researching it. When the PCs encounter an elemental imbalance, they should be able to learn through Scholar skill checks and research that it is the result of spiritual disturbances. However, even if they conjecture that it might be connected to similar events elsewhere, proving it would take a significant amount of effort, and could easily be the subject of an entire campaign!

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How Do Individuals React to Society's Response? As society attempts to grapple with the direct effects, its efforts will disturb the lives of individuals in various ways. Some people might be on the receiving end of society's scrutiny and react defensively. Others might rebel against efforts by society to make a decision they disagree with—which might help uncover the true root of the problem or might further obscure it. Some examples of reactions individuals might have to societal responses include: $

Reject Society’s Answer: Some people may decide that society has chosen the wrong solution the problem. This might be a good thing, and if those in power in society render judgment upon a particular group that is not responsible for the problem, these individuals might see this as unjust and act to intervene. On the other hand, some people might come to the conclusion that it is up to them to personally implement a solution, even if nobody else agrees with it—and their answer is unhelpful, or worse.

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Resist Efforts to Deal with the Direct Effects or Root Problem: Whether the efforts are well-intentioned or not, some people will simply resist any effort to interfere with their lives (even if this interference is for the good of the community, their personal wellbeing, or both).

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Leave: If an area is sufficiently affected, individuals might to decide to leave before things get even worse. If large enough groups of people start to flee the area, this might even become the societal response.

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Try to Exploit the Chaos: While most people generally want their society to prosper, some people will inevitably attempt to advance their own agendas in times of hardship.

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Consider that how an NPC reacts can be an excellent opportunity to reveal something about their personality to the PCs, but also that people can and often do come to the wrong conclusion despite relatively selfless or understandable intentions. The conflicts that occur between individuals and society in the face of disaster can be an excellent opportunity to create meaningful and resonant conflicts between characters who might usually agree in better times.

Presenting the Imbalance to your PCs Once you’ve fleshed out an imbalance, you should present it to the PCs by first showing them the most distant consequences it has. The PCs' first sign of the imbalance should be individuals' reactions to society. People complaining about new edicts, leaving town, or dealing with the societal response has disrupted their normal life. Give the PCs the chance to interact in scenes of people making choices (good and bad) in the face of difficult circumstances, and perhaps solve some small problems along the way. As the PCs become increasingly involved in the unfolding situation, they will learn that society is reacting to the direct effects of the imbalance. This, in turn, should draw them further into the situation. They might be called upon by a ruler or influential group to help address one of the direct effects of the imbalance, and along the way become aware that the imbalance exists and is the root of some or all of the issues they are observing. However, the actual cause of the imbalance should require even further investigation to uncover, as the people in the affected community are likely not entirely aware of the source of their problems, instead seeing only the direct impacts (or, if they are aware, they have been unable to solve it themselves—after all, they wouldn’t need the PCs if they could). If the PCs move to address the direct impacts, let them do so, and as they do, slowly unveil to them that something is causing these problems. Seemingly unrelated problems should converge, helping the PCs to come to the conclusion that the cause is some common factor. Eventually, the PCs should be drawn to deal with the imbalance itself, which requires identifying the root cause of the imbalance and addressing it.

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Table 3—1: Uncertainty and Scarcity SEVERITY

EXAMPLES

UNCERTAINTY

SCARCITY

Minor

Unseasonable weather, little or no rain, ominous fog

2 strife per NPC

+1 to the TN of checks to acquire goods

Moderate

Repeated but mild earthquakes, frequent lightning storms, hail

3 strife per NPC

+2 to the TN of checks to acquire goods

Major

Flooding, long droughts, large earthquakes

4 strife per NPC

+3 to the TN of checks to acquire goods

Catastrophic

Tsunamis, volcanic eruptions, massive earthquakes, repeated tornadoes

5 strife per NPC

Goods are unlikely to be available at all

Mechanical Guidance An elemental imbalance can be a purely narrative consideration in a campaign, but this section offers some firmer mechanical guidance on its effects and PCs can go about identifying and solving it.

Effects of the Imbalance An area affected by an elemental imbalance should have the Imbalanced Terrain (One or More Elements) (see page 267 of the core rulebook or page 138 of this book for an alternate terrain option), as befits the particular elements that are disturbed in that area. However, these should not be the only signs of the elemental imbalance the players encounter mechanically, nor necessarily the most important ones. Because the elemental imbalance is a societal problem, some of its most prominent effects will be on the NPCs who live in the area, and on the functioning of society there.

Uncertainty At the start of each scene in an area with an elemental imbalance, all NPCs experience strife, depending on the level of uncertainty that the elemental imbalance has caused. This reflects the way in which the direct effects and societal response to the elemental imbalance are weighing on their minds. The more prolonged and serious the effects of the imbalance, the more NPCs in the area will be on edge. See Table 3–1: Uncertainty and Scarcity Modifiers for guidance on this topic.

Scarcity Elemental imbalances almost invariably make goods harder to acquire, whether due to washed out roads, merchants departing the area, or drought depriving the people of basic resources. The more severe and prolonged the imbalance, the more difficult it will be to acquire items in the region. Additionally, as options for survival become limited, people may become more desperate and willing to take risks they otherwise would not. See Table 3–1: Uncertainty and Scarcity Modifiers for guidance on this topic.

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Identifying an Imbalance When confronting an elemental imbalance, the PCs should not necessarily know what it is at first. However, as they make successful checks to address problems that stem from the elemental imbalance, they should accrue momentum points toward determining that there is a root cause of the problems (see Momentum Points on page 253 of the core rulebook). Each successful check to either deal with a problem caused by the imbalance or investigate a connection between events should generate one momentum point, plus one momentum point for every two bonus successes. Generally, it should take five to ten momentum points to identify that there is some underlying cause to all of the problems the PCs have been exposed to (five for a relatively obvious problem, ten for one that is subtler or that forces within society are actively acting to conceal). Narrative discoveries can add momentum point to the investigation directly, at the GM’s discretion. If the PCs do not know about the elemental imbalance, these momentum points can be tracked secretly.

Solving the Imbalance Solving an elemental imbalance has two components. First, the PCs must undertake the narrative actions required to set right whatever has been misaligned. If humans have overstepped some spiritual boundary, reparations must be made. If two elemental spirits have come into conflict, offerings must be made to each of them. As much as possible, palliative efforts must be made.

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Second, the PCs must undertake an intrigue (see page 254 of the core rulebook) with the spirits involved. These spirits can be represented with the spirit profiles from pages 322–324 of the core rulebook, or other profiles as determined by the GM. During the intrigue, the PCs may pursue the following social objective for each spirit that has been upset:

Calm a Spirit Convincing a spirit to let go of its anger is a dangerous task—one generally left to shugenja. However, such individuals are not always available, and other mortals can attempt to bring harmony to the elements even if they cannot directly communicate with spirits themselves.

What Does It Take to Complete? A character can convince a spirit to still its wrath by accumulating a number of momentum points on successful Social skill checks targeting the spirit. The difficulty value is ten. The base TN for the Persuade action (see page 257 of the core rulebook) for this social objective is 4. If a character uses the Theology skill in place of a Social skill, they treat the TN as 2 instead.

What is Achieved by Completing It? At the end of any round in which a character accumulates momentum points equal to or exceeding the difficulty value of the objective, the spirit becomes calm. If all spirits involved in the imbalance are calmed, the imbalance ceases. However, if one or more spirits become Compromised and decide to unmask during the scene, they may attempt to escalate the conflict to a Skirmish. Defeating the spirits in a skirmish temporarily suppresses the elemental imbalance, but the imbalance returns after some time (as determined by the GM).

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Portraying Monastic Orders

Every roleplaying experience requires a shared agreement from the participants to co-create another world replete with characters, customs, cultures, and locales. The world of Rokugan in Legend of the Five Rings is an original creation that nevertheless borrows heavily from real-world cultures of Japan, China, Mongolia, India, and others, along with their rich storied histories. Thus, while the world you are creating every time you sit down to play L5R is, truly, your own group’s creation, it is imperative to understand what the players around the table are bringing to your particular game: their assumptions, their beliefs, and their prejudices. Opening an active discussion in the session zero (or whichever session you happen to be in) of your L5R campaign can help your group to not play into caricatures or harmful stereotypes of whatever cultures they may be drawing inspiration from: it can help you and your players play truthfully, honestly, and sensitively.

Sensitivity When roleplaying characters, locations, and beliefs in Rokugan’s Shinseist monasteries, check in with players about their comfort with portraying religion in your game. If they are not comfortable, feel free to move on and explore any of the other rich setting topics in Rokugan. If players are prepared to roleplay religion, consider taking some time to explore player assumptions and expectations around the subject. If a direct discussion seems out of reach, you can initiate a free-association game. Seat the players around the table and, starting with terms like “monastery,” “monk,” and “temple,” ask each player to volunteer a word or phrase that comes to mind when each word is said. This should introduce a common lexicon of images and symbols players associate with each. Once these terms have been introduced, it’s important to have a discussion around player boundaries and comfort with religion. Ask what themes and elements, if any, might make players uncomfortable or are off limits for play. Establish that everyone has their own unconscious biases, and that in roleplaying, we can create any world where those biases can be challenged or set aside for the good of the players and story. Insensitive stereotypes and assumptions about those with different appearances or beliefs are prevalent in many cultures. Feel free to use the following list of questions to begin a larger conversation around racial and cultural sensitivity with your group:

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“What assumptions do we bring to the table around ____?”

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“What real life or roleplaying experiences do we have with ____?”

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“What characters or stories do we admire or value that remind us of ____?”

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“How can we act sensitively if ____ comes up?”

Depending on the needs of your group, you may want to establish safety signals, lines, or veils during play (see Courts of Stone page 122). Remember that your players’ out-of-character comfort come first (and yours does, too). Likewise, after a session, check in with your players about the direction the game took. Some of the following questions may come in handy: $

“What moments in our play felt authentic or made you excited for our next session?”

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“Did any moments feel ‘off’ or unsafe to you?”

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“Were there any character moments or descriptions that felt insensitive?”

Checking in with players can help you understand what narrative moments are resonating, what plot moments are landing, and can also help you steer away from caricature or insensitive appropriation.

Building a Monastic Order Establishing the defining details and appearance of a monastery are superficial touches. It is important to consider the purposes of monasticism, and why realworld monks and ascetics have pursued communal and ascetic living over the course of history. Monasteries are established with purpose: they are rooted in conviction and a sincere desire to embody that conviction. Prayer, ritual, and social gatherings are all modeled to promote devotion to these convictions. In a monastery, even seemingly mundane tasks such as cleaning or cooking may be elements of mindfulness. The practical and the sacred are often one and the same.

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The monastery is first motivated by conviction, which in turn dictates its purpose. Was the monastery established to foster an intentional community? Is a monastery built to protect sacred artifacts, or to isolate potentially dangerous or tainted relics? Does it exist to better its adherents, or to cultivate a particular strain of prayer or practice? Is it a refuge, or a bastion? Ultimately, who or what was the monastery built to benefit? These are all essential questions to ask when establishing a monastic order. You should find that the remaining details about how a monastery looks, how it operates, and what narrative purposes it serves proceed from these defining elements. Many players in Western cultures may come in with their own assumptions about monastic living. Those with a Western cultural understanding may assume that who live in a monastery have made lifelong commitments that require vows of celibacy, lifelong devotion, and particular political views, among other ideologies. In certain cultures, however, monks may only commit for a year (or even a week) to garner merit, and then return to their regular lives. Donning monastic garb for even a fortnight is honorable, as long as one does so with sincerity.

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Monasteries need not hold to established chains of command either. A monastic order might be structurally flat, with no leaders, or it may be comprised of many tiers of authority and experience, with the most learned or pious at the top, and new initiates at the bottom. There is no “right” way to build a monastery and challenging your players’ preconceptions about what is or is not a monastic order can become a key point in building a fantasy world that feels organic and authentic to your players. Understand that daily practices and rituals—and the mystery of not explaining their purpose—can create true wonder for the uninitiated. Show, don’t tell. Most importantly, understand that the order you are portraying is a unique and fictional portrayal of a non-existent religious organization: rather than satirize or poke fun, think of how you can portray a monastery that operates on its own, populated by characters who pursue their beliefs in their own ways and for their own reasons. Honest storytelling will yield more satisfying results than exotic set pieces or insensitive (or completely inappropriate) caricatures.

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The Daily Lives of Monks To sum up the daily life of a monk is difficult, because different monastic orders that reside in different types of temples go about their time in a variety of ways. A common type of monastic order is one that is part of a temple of reverence; that is, a temple that is devoted to prayer and the upkeep of spiritual matters. The type of monk that is a part of such an order is likely to go about their days in a similar manner as follows: The monk rises early in the morning, often before the sun casts shadows on the earth. From here, the monk either gathers with other monks to recite prayers and words of worship or the monk does so by themselves. These prayers are performed in the temple proper and is often thought of as a greeting to the spirits and the Kami. After morning prayers, the monk carefully cleans their personal spaces (such as a small room where they rest) and meticulously cleans the altar room and any other spiritually important spaces on the temple grounds, such as auxiliary shrines. After the daily cleaning, the monks each present each spirit being worshipped an appropriate offering. This is sometimes done individually, but in areas of scarcity the monks may present a communal offering as well as words of appreciation and reverence. Once the spirits have been properly venerated, the monks eat breakfast, which is commonly vegetarian, but this depends on the resources the monks have available to them and their specific beliefs. Many monks try to live in harmony with their surroundings, being as delicate with their environment as possible and attempting not to disturb the natural order.

After breakfast, the monks’ next actions depend on the purpose of their order. If they live near villages, some or all of the monks (except one, who stays behind to maintain the temple) will travel to the village to offer blessings, spiritual guidance, and to perform funeral rites or other relevant matters. Monasteries that work very closely with nearby villages may also perform monthly prayers on the anniversaries of the villagers’ loved ones’ deaths. If no villagers are close enough for daily visits, the monks may instead visit further villages once per month, or sometimes longer, though longer periods of time are typically avoided. Though they are not required, it is common for villagers to thank monks for their presence by offering food and other necessities that the monks may have in short supply, such as ceremonial herbs or candles. In the case of villages being far away, the monks tend to spend their time in meditation. Spiritual calm is important to most orders, as the balance of ones’ emotions relates to discipline and is thought by some to bring one closer to enlightenment. As evening approaches, the monks prepare for the evening worship. This set of prayers is usually longer than the morning greeting and can last an hour or more. Afterwards, the monks clean the altar room once more. Depending on the specific monks and their beliefs, some monks fast for their evening meal, though many monasteries hold specific days for such fasting. Finally, the monks end their days with personal prayers and then rest, preparing themselves for the next day.

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Monasteries in Rokugan The following are several brief descriptions of monasteries that exist in the Emerald Empire. Game Masters are encouraged to expand upon these ideas while following the guidance provided in this chapter for portraying monasteries.

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The Order of the Open Shōji: An abstruse and very small order of monks that have no one temple. The monks of the Open Shōji travel together to villages that are out of reach of other monasteries and offer the people there free spiritual guidance, perform ceremonies, and teach the villagers how they might better venerate the local spirits. While adept with the spirits, the monks of this order are pacifists and are likely to ask others to assist in matters that require force (but only if there are no other options).

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The Tree Temple Monks: Deep in the northern mountain forests is an order of monks that have made an abnormally large yew tree their place of worship. Numerous kodama are thought to reside within the tree, and the monks live in harmony with them. The tree is also known to attract large numbers of harmless spirits, particularly those who are lost. Some think this is because the spirits of the tree are so healthy and happy that their energy radiates from the temple like a beacon to all those spirits who are in need of guidance.

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Temple of the Five Winds: Somewhere in the furthest reaches of the Dragon territory sits the indomitable Temple of the

Five Winds and its order of diligent monks. The temple is actually a structure of five smaller temples: one celebrating Tamon the Fortune of the North Wind; one for Jikoju the Fortune of the East Wind; another for Komoku, the Fortune of the West Wind; and one for Zocho the Fortune of the South Winds. The fifth temple is slightly larger and sits at the head of the compound and is called the Temple of Unifying Breeze. Each of the four smaller temples are built facing their respective directions, and wind chimes glitter and clatter endlessly throughout the day. The monks here change their habits throughout the day depending on which wind is the strongest, but they always end their daily rituals by gathering at the central temple to pray for peace and balance. When the north wind is the strongest the monks are chipper and welcoming in order to offset Tamon’s dour temper. When the east wind is strongest, the monks act as they normally would, but this is the only time they are willing to trade with others, as Jikoju is known for bearing the gifts of the unknown. When the west wind blows strongest, the monks close the temple grounds to outsiders and focus on tending to landscaping matters, such as planting, gardening, clearing walks, and basking in nature, as Komoku is known as the herald of prosperity and the blessing of spring and growth. Lastly, when the southerly winds of Zocho are strongest, the monks take extra care to purify the temple grounds to ward against wicked spirits, and also spend a good amount of time meditating in the shade.

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Involving Players in a Monastic Order When introducing a monastic order into your game, consider what purpose it may serve the story: what new character developments may arise from spending time in the company of those pursuing Enlightenment? What truths may the PCs glean after self-reflection? What hidden secrets lie in wait? Visiting or joining a monastery might usher in some profound change. PCs might come to a monastery as initiates or adherents. A significant NPC may press them to spend time in the company of other seekers of Enlightenment to continue their own personal or spiritual journey. Or perhaps, after a glimpse into the horrors of the Shadowlands, the PCs need to spend time to heal their bodies and spirits. Some monasteries are sanctuaries of healing and rest and may readily welcome outsiders in need of their services. Hidden monasteries (especially those situated near the Kaiu Wall) offer refuge for those irreparably marked by Shadowlands taint. Others offer instruction or training in various skills or arts for a modest donation to keep their operations running. Still others exist in remarkable spaces, made sacred by their significance in old stories or in the steps of consequential figures. Shrines have been built on places of historical significance. The PCs do not need to be adherents or true believers to have reason to visit a monastery. A wayward monastery may exploit its seemingly innocuous facade to foster criminal enterprises or house a spy network. Civil servants or well-meaning PCs may find plenty of intrigue to investigate in such rare and devious places. Perhaps a monastery may offer refuge from the elements, healing for dire wounds, or resources for intellectual curiosity. The resources in a monastery may allow the monks to preserve ancient texts or artifacts that might be of particular interest to scholars or historians.

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Creating a Pilgrimage Equal parts self-discovery, ritual, and homage, pilgrimages are central tools of narrative glue that can give both the GM and players an opportunity to explore more of the world and learn its history. Those who want to pursue Enlightenment often find themselves, willingly or unwillingly, drawn into variations upon a pilgrimage. Only one PC need actually participate in a pilgrimage; it might give the group reason to stop by an out-of-theway monastery or shrine in the midst of a longer journey. Each pilgrimage is comprised of visits to significant or holy sites. Any PC who wants to retrace the steps of a fabled hero might follow the sequence of their legendary journey, visiting shrines to the famed figure along the way. Make note of how the legend of the hero may complement the character growth of the PC who follows in their footsteps. Likewise, a PC may take a pilgrimage to make restitution for a past sins, to learn Shinseist tenets, or gain the favor of the kami. Draw attention to the significance of each shrine or temple along the way, and understand that first and foremost, the pilgrimage should be a mechanism of profound personal change and growth for those involved.

THE NIGHT PARADE OF 100 DEMONS

You can learn more about what happens when mortals and yōkai collide in the Legend of the Five Rings novel The Night Parade of 100 Demons.

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Gen’ichirō, Mahō Outcast CONFLICT RANK:  5

ADVERSARY

 2

Matsu Toshiro was once a respected samurai in the Dragon Clan, but after dabbling in the forbidden practice of mahō in pursuit of serving his lord better, he was discovered and was sentenced to death. But, being a favorite of his lord, Toshiro was to be escorted to a mountain peak of spiritual significance for his death as a last boon. On the journey, however, Toshiro’s guard procession was devastated by a flash flood. Escaping into the Northern Mountains, half-dead and starving, he collapsed. He was found some time later by a group of monks and healed. The experience deeply affected Toshiro, who took on the new name Gen’ichirō and decided to stay with the monastery and seek spiritual healing and Enlightenment. Despite his physical fitness and towering stature, Gen’ichirō is quiet, calm, and chooses his words very precisely. His shoulders, back, and chest depict robins in flight, an adornment related to his time as a samurai. Additionally, Gen’ichirō wears a long, ugly scar across his left forearm from his experiences with blood magic. SOCIETAL

PERSONAL

25 21 GLORY 23 STATUS

HONOR

14 COMPOSURE 14 FOCUS 6 VIGILANCE 3 ENDURANCE

5 4 2 2 4

+1, +1, -2 DEMEANOR - DETACHED

ARTISAN 0

MARTIAL 3

SCHOLAR 3

SOCIAL 3

TRADE 4



ADVANTAGES

DISADVANTAGES



Observant:  Social, Martial; Interpersonal, Mental

Mahō-Touched:  Scholar, Social; Interpersonal, Mental Fugitive:  Social; Interpersonal, Mental



FAVORED WEAPONS & GEAR

Bō (staff): Range 1-2, Damage 6, Deadliness 2, Mundane Gear (equipped): Simple robes (Physical 1, Mundane), religious texts, tattoo ink and needles.

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ABILITIES

FORBIDDEN OUTBURST Activation: When Gen’ichirō’s strife exceeds his composure, this ability activates. Every character at range 0-2 of Gen’ichirō (including himself) must make a TN 4 Theology (Earth 3, Void 3) check. Effects: If a character succeeds, they receive 2 strife. If a character fails, they receive 4 strife and 2 supernatural damage. Additionally, a character who failed this check becomes cursed until the end of the scene. While cursed, the character increases the TN of all Social and Scholar checks by 2.

Adventure Seed: A True Conversion? 一 Hook While passing through a Dragon stronghold, PCs are made aware of a standing bounty for information on the whereabouts of a former samurai and mahō user, Matsu Toshiro. Special attention is drawn to Toshiro’s distinct robin tattoos and long, jagged forearm scar. He is said to have disappeared in the Northern Mountains. They are warned, however, that Toshiro is quite the combatant. 二 Rising Action While searching for Toshiro in the mountains (or just passing through), a terrible storm hits, blocking passage back to safety. The PCs are rescued by monks from a nearby monastery. The storm is set to last several days, and the monastery is the only shelter within traveling distance in such conditions. In the midst of their stay, the PCs notice that one of the monks, called Gen'ichirō, appears to have a forearm scar and robin tattoos. 三 Climax As the identity of one of their caretakers becomes clear, the PCs must decide if they should attempt to arrest Gen'ichirō or let him live as a (possibly) changed man. The monastery monks may support Gen'ichirō in either a combat or intrigue encounter, depending on how the PCs choose to proceed. In light of learning of Toshiro’s past sins, the order may alternatively reject the initiate as well, if the PCs choose to let him be.

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Stories of the Strange

This volume introduces a number of unusual character archetypes into the game, from yōkai to fantastical sentient beings like Naga and nezumi. It also includes characters who, while just as human as most other PCs, do not come from the predominant culture within Rokugan. Such characters are not necessarily appropriate for all Legend of the Five Rings campaigns a GM might want to run, and as with all matters, it is the GM’s prerogative to determine appropriateness of these characters for a given story. However, GMs should also consider the ways in which these unusual characters can fit into their games, and the setting, and how they even present many exciting narrative opportunities without completely altering the flavor of the world. While it might appear that these sorts of characters, especially the nonhuman ones, are less suited for a court drama or war story, it is worth reflecting on the fact that many works of folklore and myth from across the world include such characters alongside even attested historical figures and other, more grounded characters. This section delves into how a GM can allay some concerns about outsiders and nonhuman characters, as well as a number of the unique narrative opportunities that outsiders and nonhuman characters can present within the context of a campaign.

Outsiders in a Campaign Outsiders are in many ways easier to handle than supernatural characters. While Rokugan technically bans foreigners from its soil, the reality of the matter is more nuanced. Furthermore, while the Woolen Hooves tribe of the Kogarashi and the Laughing Mountain tribe of the Seikitsu may be considered outsiders by many Rokugani in the abstract, most commoners and samurai will not be especially aware of how these peoples dress, behave, or comport themselves. Even within the Great Clans, significant variance exists - therefore, to the average Rokugani, a member of the Woolen Hooves or Laughing Mountain people is not likely to raise significantly more suspicion than a samurai from a distant clan, or a commoner from a far-off village. Their customs may be unusual and different, but Rokugan is a large country, and hardly uniform in most respects. And while travel is not especially common for peasants, it is not unheard of, either. From pilgrimages to

conscription to working as merchants, there are numerous valid reasons a commoner might have traveled to a different part of the country. Most people will simply assume they are from a distant part of Rokugan and write off cultural differences as the result of unfamiliarity with the region. For any campaign where the PCs are likely to travel from place to place frequently, outsiders are unlikely to raise many eyebrows—or at least, not more than PCs from geographically distant parts of the Empire. It is harder for outsiders to pass as samurai, but also less necessary, even if the game is focused on the intrigues of high court. A samurai is allowed to choose their retainers as they see fit, and while rivals might use the choice of a particular retainer to spread rumors or otherwise undermine a samurai's reputation, such tactics can easily be overcome through a retainer’s record of results. So long as a character is effective, they will find those who will vouch for them. What's more, those from the Woolen Hooves and the Laughing Mountain tribes are potentially very useful allies to powers within Rokugan, even if formal law forbids entanglements with them. There are many reasons that in a particular regional court, a member of the Woolen Hooves or Laughing Mountain might serve without hiding their identity. Because they exist outside the normal social and political structure, they can also be asked to undertake tasks that would be difficult for many samurai. For instance, while most samurai have entangling alliances with various different clans and families, most members of the Kogarashi and Seikitsu are free of these obligations. This could make a member of either group an excellent ally, able to act without political reservations others might have. Of course, outsiders will also have concerns that Rokugani do not. For instance, they may be especially interested in securing alliances or agreements for their community, or even more pressingly, keeping Rokugani attention away from it. A member of either group might well be tasked with slipping into Rokugani society simply to keep an eye on the neighboring empire, lest it be considering aggression. This could provide a set of goals and story opportunities for that PC, forcing them to balance short-term goals that maintain their allegiances and their long-term needs to provide information to their homeland. This could be especially compelling in a war story, where the character might be attempting to steer conflicts away from their people even while serving another cause.

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DELAYED DEPARTURES

At the GM’s discretion, a character who has resolved their destiny might remain a PC until a more convenient point to retire them.

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Inspirations to Explore Many of the works that Legend of the Five Rings draws from for inspiration include characters who are not typical members of their society, or even human! The Tale of the Bamboo Cutter, a classic Japanese folk tale from the tenth century, hinges on the celestial identity of the mysterious Kaguya. Journey to the West, a deeply influential work from China, centers on the monk Xuanzang and his strange companions (including the famous Monkey King) as they journey to India, and includes supernatural battles between powerful immortals, gods, and demons along the way. While these works are quite different in tone and themes, both are interested in the relationship between humans and the other entities that might inhabit our world, or worlds beyond, and both can serve as excellent inspiration for how characters who exceed human limits can factor into human stories. From these narratives and others such as the tales around Kuzunoha, the supposed kitsune who was the mother of the historical figure Abe no Seimei, a few common questions tend to crop up. $

What are the obligations of humans to supernatural creatures?

$

What are the obligations of supernatural creatures to humans?

$

How are actions rewarded and punished based on these obligations?

$

What creates conflict in the relationships between the two?

$

How are these conflicts resolved, and to what dramatic objective?

When crafting your own stories about supernatural creatures in a campaign, consider these questions and what the answers were in the key source texts, as well as how you might wish to build upon or differ from the answers those works gave in the story you tell.

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Nonhumans in a Campaign Rokugan is a setting where the supernatural is unusual and oftentimes perilous to encounter. That is an important part of the nature of the setting - when samurai or commoners alike encounter a spirit, yōkai, or ghost, they are likely to be frightened, and may not be well-equipped to deal with the problem. This does not, however, mean that such exceptional characters themselves are not valid choices for PCs in most L5R campaigns. While a nonhuman character can often provide more insight into certain phenomena than a human PC, it is important to remember that there are many spheres of supernatural power in Rokugan, and few beings run in all of them. Even if several PCs are yōkai, the PCs can (and should) encounter monsters none of them have ever seen before—which serves only to underscore the strangeness of the supernatural. Not all supernatural beings are of a particular type; some are singular existences, strange to all other beings, with powers ill-understood by everyone or shrouded in myth. After all, what is more intimidating than something even another folkloric creature has never heard of before? This can be a chance for the GM to underscore the horror of some strange new threat. For campaigns of court intrigue, supernatural characters might also seem disruptive, but it is worth considering the narrative opportunities they present here, too. Most members of Rokugani society have not had firsthand experience with yōkai and other strange creatures like nezumi and Naga. If they even believe them to exist, they do not assume they are ever likely to meet one. Small slip-ups and signs will likely be ignored for some time, written off as coincidence or strange happenings. What’s more, the risk of discovery serves as a compelling dark secret—but is also not such a binary a risk as one might think. Just as a human PC with a past that others can exploit makes for an excellent PC in a game of intrigue and cunning, so too can a PC whose secret is that they are not human at all. While a few samurai might chase a yōkai or other nonhuman entity out of their court after discovering them, many others would simply try to turn the situation to their advantage. Blackmail, favors, bargains, and alliances—all of these are valid options if a character is discovered, and far more interesting than characters simply turning on a PC who is discovered to be a supernatural entity. Being discovered might turn into an opportunity for both characters, as both parties attempt to gain from the new dynamics the situation creates.

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For their part, nonhuman beings have a number of interesting reasons they might choose to walk among humans. Curiosity about human culture, desire for particular knowledge or experiences only access to humans can provide, or love of a human can all drive a such a character to disguise themself as a human. On the other end of the spectrum, a yōkai or nonhuman being might bear some sort of grudge against a particular human and wish to find them and air this grievance. Going to war alongside humans might offer a unique way to test their abilities that they could not get in their more peaceful home. Or they might owe a debt to a human and wish to see it repaid so that it ceases to gnaw at their conscience.

Destiny Some characters covered in this book do not fit as well into the dynamic of duty to a lord and personal desire as the more typical Legend of the Five Rings player characters. For example, monks who remember their past lives since time immemorial, tengu who live centuries in human time, and nezumi who live a fleeting few years all have considerations very different from those of a typical Rokugani samurai. While these characters can have a standard giri as described in the core rulebook, this section presents a new option for these and other characters that the player and GM feel could be better served by it: destiny.

Selecting Destiny Destiny represents a character’s place in the cosmos, and their struggles to fulfill it. When a player selects a destiny, they are selecting the reason why their character will struggle in the world. A character’s destiny will be pitted against their ninjō, selected in the standard way, but will provide a slightly different foil to their desire than giri. Instead of being placed upon the character by their lord, a destiny is discovered within. It is not some mandate or predestination, but rather a certainty of what they must accomplish for the good of the cosmos. A destiny remains whether a character would prefer to have it or not, and while it can be ignored, it can never be abandoned. If a character dies, their destiny simply falls to their next life to accomplish. Generally, a destiny should be selfless and relate to changing society or the world in some significant way—for good or for ill. For the purposes of the player, it might be a goal that can be achieved within the span of a campaign, or it might be one that that must be pursued across multiple lifetimes. A destiny that is achievable in a

Should the Others Know? This is actually two questions: what should the other players know, and what should the other PCs know. It is worth approaching each separately: Should the Other Players Know? This is a matter of group trust, and should be considered carefully by both the player of the supernatural PC and the GM. Some groups like to have in- and out-of-character knowledge shared on many matters—it can lead to exciting suspense and unexpected surprises during the campaign! However, it can also be stressful for some players, who may find it preferable to know the answers as a player but play their PC as if they do not. In fact, if the player knows but their character does not, the player can lean into the dramatic irony for comedy or suspense, using their PC’s ignorance as a way to make the story more entertaining for everyone. As such, both routes have upsides and downsides. Should the Other PCs Know? This depends on the drama the player playing the nonhuman character wants to be engaged in. If the player of the nonhuman PC wants to have their character’s hidden identity be a major part of the drama they engage in, then leaving the other PCs in the dark is an excellent way to make this an issue that the group will likely confront sooner or later. By contrast, a player might prefer not to have to worry about their character’s identity status with other players at all. In this case, the GM should talk to the players during character creation, and work with them to come up with a reason that all players know this character’s secret identity but trust them anyway. Perhaps the characters have a history together from before the campaign, or perhaps it can be revealed early on to release the tension. If the GM does not wish to give away that a PC is a nonhuman character but wants to discuss this topic with the group, they can always phrase the topic to the group as "Should dark secrets and other character information be shared?".

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Reinterpreting Destiny single campaign will likely drive many of a character’s actions in the moment, whereas a destiny that cannot be achieved in a single story likely will behave more as a guiding philosophy or framework for behavior. As with all matters, the GM is the final arbiter of what is an appropriate destiny for their specific campaign.

Example Destinies The following are some examples of possible destinies a character could have. However, this list should not be considered exhaustive, and the GM should work with any player whose character has a destiny instead of a giri to find a destiny that both fits the character and the narrative needs of the campaign: $

Permanently defeating a great evil such as a particular oni, vengeful spirit, or powerful yōkai

$

Becoming mortal (or human)

$

Teaching a specific person of a vital lesson that is of great importance to the cosmos

$

Curing a terrible disease

$

Returning to one’s home (or rightful) realm

$

Breaking a powerful curse

$

Mending a major elemental imbalance

Destiny and Ninjō Destiny and desire should be made to clash within the story, and both the player and GM should act as drivers of this conflict. This can occur because of their different needs (a destiny may imperil a character, while their desire is to keep a loved one safe), or because of the different timescales on which they operate (a destiny may require a character to make sacrifices in this life to achieve something in the next, but those sacrifices may preclude pursuing their desire, which is only accessible during this lifetime). Ninjō and destiny can be used to generate complications in the same manner as giri and ninjō (see page 39 of the core rulebook).

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As they learn and change as a person, a PC might come to reinterpret their destiny. If a player believes their character would reinterpret their destiny, they should work with the GM to alter how the character understands their destiny. This, in turn, may change its meaning in some ways. However, the new destiny should still be related to the old one in some way. If, for instance, a character thought their destiny was to destroy a great evil, they might learn that it was in fact to help someone else do so. Or if they believed their destiny was to destroy an institution, they might realize that it was actually to save it from destruction. Reinterpreting destiny should usually require significant growth and development on the part of the character involved, rather than mere discomfort with their destiny on the part of the character.

Resolving Destiny After a character resolves their destiny by completing the action they were destined to undertake, that character is retired from play. A character who has completed their destiny might die dramatically in the act, depart to some other realm of existence, or become an NPC who can help the party in the future. However, their core character conflict (between their ninjō and their destiny) has been resolved.

New Terrain Qualities

The following are new terrain qualities that can be applied in the same manner as the terrain qualities described on page 267 of the Legend of the Five Rings core rulebook.

Elements out of Balance The elemental imbalance that plagues Rokugan, described beginning on page 122, can have very real effects and consequences for player characters. The following are alternate terrain qualities that reflect areas that PCs may encounter that have a particular element out of balance, which represent the worsening elemental imbalance within the Emerald Empire.

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Imbalanced (One or More Elements) Variant

$

Void: Something feels off about this area, something that pulls deep at the core of the spirit. The Void seems unstable here; when a character performs a check to cast an Inversion, they must turn one kept blank die face to a  symbol. Additionally, when a character performs a check using the Void ring, the TN is increased by 1. If they fail the check, they feel the absence of something fundamental to the cosmic order and lose 1 Void point. If they have no Void points, they receive 1 strife instead. Additionally, while in this terrain Void points cannot be spent.

$

Water: There is little water here, and any that is present is stagnant and unable to support life. Additionally, the Water kami seem to be absent, or at least unresponsive and cannot be called upon. When a character performs a check using the Water ring, the TN is increased by 1. If they fail the check, they become disoriented (see page 272 of the core rulebook).

This area is out of balance with one or more elements, causing environmental and spiritual hazards. This terrain quality is an alternative version of the Imbalanced terrain quality found on page 267 of the core rulebook. Effects: Whenever a character performs a check while within terrain that is Imbalanced, the following effects occur depending on the type of imbalance present: $

Air: The air in this place is thin and harsh, making physical activity and speaking at length difficult. The Air kami seem to be absent, or at least unresponsive and cannot be called upon. Additionally, when a character performs a check using the Air ring, the TN is increased by 1. If they fail the check, they become dizzy from the lack of oxygen and receive 1 fatigue and are Silenced (see page 273 of the core rulebook).

$

Earth: The ground in this area is barren, lifeless, and filled with cracks and fissures. The Earth kami seem to be absent, or at least unresponsive and cannot be called upon. Additionally, when a character performs a check using the Earth ring, the TN is increased by 1. If they fail the check, they lose their stability and become Prone (see page 273 of the core rulebook).

$

Fire: This area is unnaturally dark and is saturated with wetness. The Fire kami seem to be absent, or at least unresponsive and cannot be called upon. Additionally, when a character performs a check using the Fire ring, the TN is increased by 1. If they fail the check, their morale falters and they receive 1 strife. A character cannot suffer the Burning condition while in terrain that is imbalanced with the Fire element.

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New Conditions

The following are new conditions that may affect players during the course of their games in Rokugan. These conditions are used and applied in the same way as those described beginning on page 271 of the Legend of the Five Rings core rulebook.

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Illness: Oozing Sore Disease Description: A disease has taken hold of the character, causing a fever and intense vomiting first, then painful, oozing sores all across the body that eventually scab and leave horrible scars. Those who suffer from this illness experience extreme fatigue, muscle aches, and have difficulty keeping food down. Symptoms typically occur many days after exposure. Children are much more susceptible to contracting this illness. Effects: A character with Oozing Sore Disease has their maximum Endurance reduced by half until they recover. Additionally, if a character with this illness touches another person or something that person is wearing, the person being touched must make a TN 4 Fitness (Earth) check. If they fail, they also contract the disease and begin showing symptoms about 10 days after infection occurs. Removed When: Roll one ten-sided die. The disease naturally runs its course after 10 days plus the die result (from when the symptoms began to occur) if the character does their best to rest. Every time the character makes a Martial check, add one day to the recovery period. Once per day a character proficient in the Medicine skill may make a TN 4 Medicine or Theology check (Earth 3, Fire 2) to reduce the number of days it takes for the patient to recover by 1, to a minimum of 10 total days needed to recover from the point of showing symptoms.

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Illness: Gut Sickness

Illness: Unsteady Illness

Description: An illness characterized by pain of the stomach, frequent need to defecate, and blood present in the feces. Those afflicted also suffer from dehydration and, as a result, tiredness. This illness can be contracted by eating or drinking impure food. Effects: When a character fails a check during a scene, they must make a TN 3 Fitness check (Earth 2). If they fail, they are overcome with abdominal pain for the rest of the scene and the TNs of all subsequent Social and Scholar checks are increased by 1. Removed When: The illness naturally resolves after one week. Once per day a character with the Medicine skill may make a TN 3 Medicine or Theology check (Water 2) to reduce the days needed to recover by the number of bonus successes (to a minimum of one day).

Description: A character suffering from this illness experiences unsteadiness, confusion, difficulties speaking, pain, and muscle stiffness. Their vision is sometimes blurry, and their reflexes are inhibited. This illness occurs when a character is deficient in certain nutrients, such as when they do not eat consistently or only ever eat the same food. Effects: At the start of each day until this illness is cured, a character suffering from this illness must roll one ten-sided die and increases the TN of all checks associated with that skill category by 2 until they rest for 6 or more hours (1–2: Social skills, 3–4: Martial Skills, 5–6: Scholar skills, 7–8: Artisan skills, 9: Trade skills). On a 10, the character instead becomes disoriented at the start of each scene until they rest for 6 or more hours (see page 272 of the core rulebook). Removed When: A character may make a TN 5 Medicine or Theology check. If they succeed, they realize the afflicted character needs at least three days of rest and good, varied meals. If the character rests and eats well for three days, they remove this illness.

Illness: Coughing Illness Description: An illness characterized by chest pain and intense fits of bloody coughing. Effects: A character who contracts the coughing illness gains the Damaged Heart or Organ adversity for their lungs (see page 119 of the core rulebook) until the illness is healed. This illness is contracted through contact with the bodily fluids of infected individuals. Removed When: Once per day a character may make a TN 4 Medicine or Theology check (Water 3, Void 3) on the afflicted character. If the check succeeds three days in a row, the ill character recovers. If the check fails three days in a row, the afflicted character loses the Damaged Heart or Organ adversity and instead gains the Incurable Illness adversity instead (see page 123 of the core rulebook).

Illness: Fire Rash Description: Those with this illness experience first a fever, then coughing, a feeling of head fullness, and redness of the eyes. Then they are taken by an angry, red, intensely itchy rash that covers their whole body, including the insides of their mouth and nose. The illness spreads quickly and easily, often overtaking whole villages in a matter of weeks. It is contracted through physical contact with infected individuals or materials. Effects: When a character comes into contact with someone suffering from this illness, they must make a TN 4 Fitness check (Earth 3) or contract the illness themselves, experiencing symptoms a few days after their interaction. While afflicted by this illness, a character’s glory is temporarily decreased by 10 (to a minimum of 10) due to their unsettling appearance. Additionally, the character gains the Discomfiting Countenance disadvantage for the duration of the disease (see page 120 of the core rulebook). Removed When: The illness is naturally removed after 10 days, though recovery can be expediated with a TN 4 Medicine or Theology check. On a success, the sufferer recovers in 8 days instead.

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New Titles

ADVANCE

Most Rokugani believe in reincarnation, the passage of the soul into a new form after the death of the body. Shinseism in particular emphasizes the importance of reincarnation and the role it plays within the cosmology, but even among those who favor other religious traditions, few argue that existence ends at death. While the specifics of how and why reincarnation occurs vary by doctrine, most religious accounts agree that memory is erased upon death, in the afterlife, or during the process of the return to life.  Yet some things can persist even across lifetimes. Some people are capable of connecting with the lives of past people, entities, and existences as an extension of their own being - beings that by all account seem to be their past lives. The Togashi Tattooed Order is one organization dedicated to those who again and again reincarnate and seek a particular destiny, but other spiritualists claim to have memories of their past lives as well, and the phenomenon can occur within individuals unrelated to any religious group. Memories of one's past lives generally begin murky, but may become clearer in physical proximity to individuals, artifacts, or places important to those beings. These visions and senses can be terrifying and disorienting at first, but when they occur, it is often of vital importance to both past and present self. Indeed, some work cannot be completed in a single lifetime. Assigned By: The GM. Even more than usual, this title is only available if it is narratively appropriate to the campaign. Status Award: +0 XP to Completion: 44 Wisdom of Countless Lifetimes (Title Ability): When making a skill check, you may spend 1 Void point to treat your skill rank as 1 higher, to a maximum of 6. If you fail the check, gain 1 Void point.

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Social Skills

Skl. Grp.

Scholar Skills

Skl. Grp.

Culture

Skill

Meditation

Skill

Survival

Skill

Theology

Skill

= Eternal Mind’s Gate



Technique

= Trance of Past Lives



Technique

Forester Though plenty of peasants in Rokugan chop and use lumber, to be a recognized forester like that of the Isawa Foresters is considered a great honor. Foresters must carefully observe the area in which they intend to harvest trees and mark each tree that is not home to a spirit. For each tree a sanctioned forester cuts, two trees are planted to offset the imbalance. Foresters carefully maintain the natural order of forests, some even going so far as to become traveling foresters who seek out villages, towns, and even palaces and teach the inhabitants how to carefully select trees based on a variety of natural and spiritual factors often specific to the region. Foresters are respected for their niche relationship with nature and specialized cultivation skills. Assigned By: A daimyō or another sanctioned forester. Status Award: +5 (to a minimum of 20) XP to Completion: 24 Blessing of the Trees (Title Ability): Once per scene when interacting with positive intentions towards a kami or other nature spirit, you may turn one kept die to the  symbol. ADVANCE

TITLE

Awakened Soul

TITLE

The following are new titles available to characters who meet the narrative requirements to be awarded them. The full rules for titles can be found on page 305 of the core rulebook.

TYPE

TYPE

Social Skills

Skl. Grp.

Scholar Skills

Skl. Grp.

Courtesy

Skill

Sentiment

Skill

Survival

Skill

Theology

Skill

= Rank 1-2 Earth and Water Invocations 

Tech. Grp.

= Rank 1-3 Shūji

Tech. Grp.



CHAPTER 3: F INDING BAL ANCE IN DISO R DER

Temple Abbot Those who preside over a monastery are sometimes called abbots, though a fair number of monasteries have no firm power structure to begin with. Those that do revere these temple leaders as wise and deeply committed to their faith and traditions. Some temple abbots step down from their positions to avoid attachment to power, while others leave temporarily to travel and seek out new monks or to better seek out Enlightenment. Regardless of whether an abbot is actively tending to a temple, any abbot, current or former, in good standing is well respected in Rokugan. Assigned By: A monastic order or by a abbot who is passing down the responsibility. Status Award: +10 (to a minimum of 30). XP to Completion: 36 Soothing Cadence (Title Ability): When making a skill check to communicate with a group of three or more people, you may keep up to one extra die. Additionally, if your check succeeds each other character in the scene removes strife equal to your bonus successes.

The yōkai’s greatest current need

$

One of the yōkai’s weaknesses

$

The yōkai’s greatest strength

$

Whether the yōkai is alone or in a group

$

Whether the yōkai could be parlayed with

Additionally, the TN of your checks to interact with yōkai socially are reduced by 1 (to a minimum of 1). This effect does not work when using the first part of this ability. ADVANCE

TYPE

TYPE

Martial Skills

Skl. Grp.

Social Skills

Skl. Grp.

Command

Skill

Scholar Skills

Skl. Grp.

Courtesy

Skill

Survival

Skill

Skill

Meditation Theology

TITLE

Skl. Grp.

Culture

TITLE

$

Scholar Skills

ADVANCE

Skill

= Blistering Retribution



Tech. Grp.

Skill

= Swallow’s Dart Style



Tech. Grp.

= Tiger’s Lunge Style



Tech. Grp.

= Cleansing Rite



Tech. Grp.

= Rejuvenating Breath



Tech. Grp.

= Touchstone of Courage



Tech. Grp.

Yōkai Hunter There are some monks who shed the tradition of pacifism and seek out malevolent or hazardous yōkai and other supernatural entities in order to eliminate or free them. These monks are no stranger to the danger of hunting the unknown, and there is little else more unpredictable than a yōkai no human has ever encountered before. Such hunters travel the lands of Rokugan in search of such beings in order to right what they perceive as unnatural. Others among these hunters, though, are driven by compassion rather than aggression, as some believe that to become a yōkai is to suffer greatly spiritually. To save these entities from such suffering with the correct rituals and cleansing may save them from an endless stay in the Realm of Waiting. Assigned By: By another Yōkai Hunter.

Eric Thopson (Order #36229654)

Status Award: +5 XP to Completion: 36 Commune with the Changed (Title Ability): Once per scene, you may make a TN 3 Sentiment or Survival (Water 2) check to peer into the soul of a yōkai you can perceive. If you succeed, you identify two of the following of your choice:

C H APT E R 3 : F I N DI N G B AL ANCE IN DISO R DER

Tenets of Bushidō: Sincerity

Sincerity, or Makoto, is the act of aligning one’s intent with their deeds and doing so with complete and total conviction of mind, body, and spirit. Both when acting or speaking on the behalf of one’s lord or on the behalf one’s self, a samurai must behave in a convincing, genuine, and earnest manner. Rokugan places higher value on one’s sincerity of affect rather than the definitive truth of one’s words.

Defining Sincerity The tenet of Sincerity in Rokugan is key to maintaining one’s alignment with Bushidō. One must ensure they channel the force of their spirit into all that they do. Sincerity is intricately linked to Duty and Loyalty in the Emerald Empire, as one must act with Sincerity in all of their duties and in all of their interactions with and for their lord. When one who is in tune with the tenet of Sincerity finds themselves to be in error, they do not recoil; they instead graciously accept their folly and seek to correct their ignorance with the same conviction they had when they made the mistake in the first place.

Trifling Breaches and Small Sacrifices In the Legend of the Five Rings core rulebook, there are guidelines for gaining honor for virtuous deeds, as well as guidelines for forfeiting honor in order to act disgracefully. However, minor acts can affect one’s honor as well. A samurai ideally adheres to Bushidō in all aspects of their life, and many small positive or negative demonstrations eventually add up. What follows are optional additions to Table 7-1: Honor and Glory Forfeits/Awards on page 300 of the core rulebook and to the examples related to Sincerity on page 303 of the core rulebook.

Trifling Breaches When a character wishes to commit a breach of Sincerity that is judged to be less serious than a minor breach, they must first forfeit 1 honor. Examples of trifling breaches of Sincerity: $

Propagating rumors you know to be false

$

Impersonating someone of lower status

$

Remaining silent while someone else makes a false statement to a character of higher status than yours

The Edge of Sincerity It is important to remember that to follow Sincerity is not the same as bull-headedly rushing into every obstacle with eyes blazing with passion. One might feel the power of their conviction but hold it tightly to their chest and allow logic and reason to guide them on their quest to behave sincerely. If one truly believes in what they are doing, in what they are saying, and what they are feeling, then how they approach a given situation can change as often as a leaf changes direction in the capricious winds.

Eric Thopson (Order #36229654)

Trifling Sacrifices When a character makes a sacrifice in the name of Sincerity, but it is judged to be less significant than a minor sacrifice, they are awarded 1 honor. Examples of small sacrifices of Sincerity: $

Getting someone of equal or higher status to accept constructive criticism by suggesting where they could improve rather than stating their shortcomings

$

Correct a faulty statement of a character of equal or higher status without impugning their own sincerity (such as offering a good reason they might have had incomplete information)

$

Claiming responsibility for the failing of a subordinate or character of lower status (requiring a forfeit of 1 or more glory)

WRIT OF THE WILDS TREACHEROUS JOURNEYS IN THE UNTAMED WILDS The Emerald Empire is home to many different ethnicities, cultures, species, and ways of life—many more so than most Rokugani would care to admit. From the Laughing Mountain peoples of the Spine of the World Mountains to the serpentine Naga who dwell in the depths of the Shinomen Forest, the Mortal Realm is rich with many tapestries of life. Writ of the Wilds, a 144-page addition to the Legend of the Five Rings Role-Playing Game, details several new cultural groups and dives into the dangers of treading off the beaten path. This book also taps into the history of the esoteric Dragon Clan and their mediators, the Dragonfly. Game Masters and players alike will be able to enjoy many new mechanical and lore additions to the setting, including: $

$

$

Several new schools, including traditions allowing play as Shinomen Naga, Shinomen nezumi, tengu, and Yobanjin. Rules for the Dragonfly Minor Clan, new titles, conditions, techniques, and a variant terrain type. Guidance on running campaigns for groups of mixed species and allegiances. Additionally, details on various wilderness locales, temples, and running monasteries authentically can be found in this volume.

EDGE-STUDIO.NET WRIT OF THE WILDS SKU : ESL5R16EN ISBN : 8435407637641 Eric Thopson (Order #36229654)