#3E-Communications.

[impernious]

Hey! Do you like Exalted? What about Scion? Do you maybe like the Trinity Continuum? Do you ever wonder *how* we make the games you love?

Onyx Path Publishing has a Discord, and I'm gonna be doing a Q&A on it about our book making processes on Thursday, August 3 at 10am EST. If you want your questions answered, you can ask them here or in our special q-and-a channel.

https://discord.gg/6sR6zHv7

[mydnd]

[listen-to-the-inner-walrus]

Again, not an exhaustive list but for anyone else in the UK, these are where riots are expected today:

Aldershot - Immigration Advisors at 40 Victoria Road GU11 1TH, starting at 19:30.

Bedford - Immigration INN (Inn?) on Ford End Road MK40 4JT, at 20:00.

Birmingham - Refugee and Migrant Centre on Frederick Street B1 3HN, beginning at 20:00.

Bishop Auckland - outside the Town Hall on Market Place DL14 7NP.

Blackburn - Rafiq Immigration Services on Whalley Road BB5 1AA, at 20:00.

Blackpool - Immigration Solicitors at the Enterprise Centre on Lytham Road FY1 1EW, starting at 20:00.

Bolton - Deane & Bolton Immigration Lawyers on Chorley New Road BL1 4QR, at 20:00.

Brentford - UK Immigration Help in The Mile on 1000 Great West Road TW8 9DW, starting around 19:00.

Brighton - Raj Rayan Immigration in Queensberry House at 106 Queens Road BN1 3XF, starting either at 19:30 or 20:00.

Bristol - Gya Williams Immigration on West Street BS2 OBL, at 20:00.

Burnley - at Thompson Park on 111 Ormerod Rioad BB11 3QWat, starting at 13:00.

Canterbury - UK Immigration Clinic in the Canterbury Innovation Centre CT2 7FG, at 20:00.

Chatham - Immigration Status UK on Maidstone Road ME5 9FD, at 20:00.

Cheadle - Intime Immigration Services on Brooks Drive SK8 3TD, at 20:00.

Chelmsford - UK Immigration Information Centre on Violet Close CM1 6XG, at 20:00.

Derby - Immigration Advisory Service, Normanton Road DE23 6US, at 20:00.

Dover - Kent Immigration and Visa Advice at 5A Castle Hill Road CT16 1QG, reportedly around 20:00.

Durham - in Crook at Market Place, at 18:00. (Unsure as to whether this is the same one as in Bishop Auckland as I know Crook is near there?)

Finchley - Immigration and Nationality Services within Foundation House at 4 Percy Road N128BU, around 19:00.

Harrow - Yes UK Immigration and North Harrow Community Library within the Business Centre at 429-433 Pinner Road HA1 4HN, in North Harrow, at 19:00.

Hastings - Black Rock Immigration at 37 Cambridge Gardens TN34 1EN, at 20:00.

Hull - Conroy Baker Immigration Lawyer in Norwich House, 1 Savile Street HU1 3ES, at 20:00.

Lewisham - the Clock Tower, SE13 5JH, 19:00.

Lincoln - Immigration Lawyer Services on Carlton Mews LN2 4FJ, at 20:00.

Liverpool - Merseyside Refugee Centre in St Anne's Centre on 7 Overbury Street L7 3HJ, at 20:00.

Liverpool - Sandpiper Hotel (might be on Ormskirk Old Road? if any scousers can clarify where that is, that'd be great) at 13:00.

Middlesbrough - Immigration Advice Centre which is the Co-Operative Buildings at 251 Linthorpe Road TS1 4AT, at 20:00.

Newcastle - United Immigration Services in Artisan Unit 3, The Beacon on Westgate Road NE4 9PQ, at 20:00.

Northampton - Zenith Immigration Lawyers at 2 Talbot Road NN1 4JB, starting at 20:00.

Nottingham - East Midlands Immigration Services at 15 Stonesbury Vale NG2 7UR, at 20:00.

Oldham - somewhere on Ellen Street 0L9 6QR, at 20:00

Oxford - Asylum Welcome in Unit 7 in Newtec Place on Magdelen Road OX4 1RE, around 19:00. [Updated as of 15:53]

Peterborough - Smart Immigration Services in Laxton House at 191 Lincoln Road PE1 2PN, at 20:00.

Plymouth - in a Morrisons car park, I don't know which but I saw Victory Parade associated with it? If anyone from Plymouth can clarify, please do. Not sure on time.

Portsmouth - UK Border Agency at Kettering Terrace PO2 8QN, at 20:00

Preston - Adriana Immigration Services at 109 Church Street PR1 3BS, at 19:00 or 20:00.

Rotherham - Parker Rhodes Hickmotts, The Point S60 1BP, at 20:00.

Sheffield - City Hall on Barker's Pool S1 2JA, at 13:00.

Sheffield - White Rose Visas at 101 Wilkinson Street S10 2GJ, at 20:00.

Southampton - Y-Axis Immigration Consultants, Cumberland Place on Grosvenor Square SO15 2BG, at 20:00.

Southend - MNS Immigration Solicitors on Ditton Court Road SS0 7HG, at 20:00.

Stoke-On-Trent - ZR Visas on Metcalfe Road ST6 7AZ, in Tunstall, at 20:00.

Sunderland - North of England Refugee Service which is in Suite 12 in the Eagle Building at 201 High Street East SR1 2AX, at 20:00.

Swindon - I have no details for this, just seen that something might be kicking off there.

Tamworth - Lawrencia & Co Immigration Solicitors within the Amber Business Village on Amber Close B77 4RP, no details on time unfortunately.

Walthamstow - Waltham Forest Immigration Bureau at 187 Hoe Street E17 3AP, at 20:00.

Wigan - Support for Wigan Arrivals Project, Penson Street WN1 2LP, at 20:00.

York - only detail I've got it is York Stay City Hotel.

[ahcoffeebeans2]

so... what is robins anyway?

robins is a tabletop-roleplaying game set in a post apocalyptic city rife with weird psychic magic and long decayed technology.

you play as robins – a nomadic band of psychics who follow the call of The Last Frequency, a reality outside the city that promises something more than the continuation of the dead God's dream.

the city, however, is not willing to die without a fight – and neither did Albion, the God of this realm who now rots in the tomb at the heart of the city. his dreams still litter the landscape in the form of "dungeons." within these cramped nightmares are dream logic monsters, bizarre traps, and strange rooms with stranger secrets...

however, this is a supplement to songbirds 3e – meaning that most of the rules are the same. however, a lot has been added to create a real sense of place.

for example, ten new classes! play as:

the wintersbloom, thief of Albion's tongue

the greenhorne, lover to decay

the holyholy, a hyper-polyamourous poet

the twistbone, a gender euphoric satyr

and more!

in addition, I've added an entire new bestiary, supplementary materials for combat, new summons, and new freelancers to fill out your party!

new game release!

my new #ttrpg supplement for songbirds 3e has just released! play as "robins" - psychic adventurers, dream wanderers, and fervent believers in the Last Frequency

kill the dungeons. kill the dream, little bird...

have fun!

[imsobadatnicknames2]

What's OSR? I've seen you mention it several times in your RPG posts. Is it like a genre of rpg or...?

Hey, sorry I took so long to reply to this lol you probably already just googled it by now.

But like. Anyway.

OSR (Old-School Revival, Old-School Renaissance, and more uncommonly Old-School Rules or Old-School Revolution, no one can really agree on what the R means) is less like a genre and more like a movement or a loosely connected community that seeks to capture the tone, feel and/or playstyle of 70's and 80's fantasy roleplaying games (with a particular emphasis on old-school editions of Dungeons and Dragons, particularly the Basic D&D line but pretty much anything before 3e falls under this umbrella), or at least an idealized version of what people remember those games felt like to play.

There isn't exactly a consensus on what makes a game OSR but here's my personal list of things that I find to be common motifs in OSR game design and GM philosophy. Not every game in the movement features all of these things, but must certainly feature a few of them.

Rulings over rules: most OSR games lack mechanically codified rules for a lot of the actions that in modern D&D (and games influenced by it) would be covered by a skill system. Rather that try to have rules applicable for every situation, these games often have somewhat barebones rules, with the expectation that when a player tries to do something not covered by them the GM will have to make a ruling about it or negotiate a dice roll that feels fair (a common resolution system for this type of situation is d20 roll-under vs a stat that feels relevant, a d6 roll with x-in-6 chance to succeed, or just adjudicating the outcome based on how the player describes their actions)

"The solution is not on your character sheet": Related to the point above, the lack of character skills means that very few problems can be solved by saying "I roll [skill]". E.g. Looking for traps in an OSR game will look less like "I rolled 18 on my perception check" and more like "I poke the flagstones ahead with a stick to check if they're pressure plates" with maybe the GM asking for a roll or a saving throw if you do end up triggering a trap.

High lethality: Characters are squishy, and generally die much more easily. But conversely, character creation is often very quick, so if your character dies you can usually be playing again in minutes as long as there's a decent chance to integrate your new PC into the game.

Lack of emphasis on encounter balance: It's not uncommon for the PCs to find themselves way out of their depth, with encounters where they're almost guaranteed to lose unless they run away or find a creative way to stack the deck in their favor.

Combat as a failure state: Due to the two points above, not every encounter is meant to be fought, as doing so is generally not worth the risk and likely to end up badly. Players a generally better off finding ways to circumvent encounters through sneaking around them, outsmarting them, or out-maneauvering them, fighting only when there's no other option or when they've taken steps to make sure the battle is fought on their terms (e.g. luring enemies into traps or environmental hazards, stuff like that)

Emphasis on inventory and items: As skills, class features and character builds are less significant than in modern D&D (or sometimes outright nonexistent), a large part of the way the players engage with the world instead revolves around what they carry and how they use it. A lot of these games have you randomly roll your starting inventory, and often this will become as much a significant part of your character as your class is, even with seemingly useless clutter items. E.g. a hand mirror can become an invaluable tool for peeping around corners and doorways. This kind of gameplay techncially possible on modern D&D but in OSR games it's often vital.

Gold for XP: somewhat related to the above, in many of these games your XP will be determined by how much treasure you gather, casting players in the role and mindset of trasure hutners, grave robbers, etc.

Situations, not plots: This is more of a GM culture thing than an intrinsic feature of the games, but OSR campaigns will often eschew the long-form GM-authored Epic narrative that has become the norm since the late AD&D 2e era, in favor of a more sandbox-y "here's an initial situation, it's up to you what you do with it" style. This means that you probably won't be getting elaborate scenes plotted out sessions in advance to tie into your backstory and character arc, but it also means increased player agency, casting the GM in the role of less of a plot writer or narrator and more of a referee.

Like I said, these are not universal, and a lot of games that fall under the OSR umbrella will eschew some or most of these (it's very common for a lot of games to drop the gold-for-xp thing in favor of a different reawrd structure), but IMO they're a good baseline for understanding common features of the movement as a whole.

Of course, the OSR movement covers A LOT of different games, which I'd classify in the following categories by how much they deviate from their source of inspiration:

Retroclones are basically recreations of the ruleset of older D&D editions but without the D&D trademark, sometimes with a new coat of paint. E.g. OSRIC and For Gold and Glory are clones of AD&D (1e and 2e respectively); Whitebox and Fantastic Medieval Campaigns are recreations of the original 1974 white box D&D release; Old School Essentials, Basic Fantasy and Labyrinth Lord are clones of the 1981 B/X D&D set. Some of these recreate the original rules as-is, editing the text or reorganizing the information to be clearer but otherwise leaving the meachnics unchanged, while others will make slight rules changes to remove quirks that have come to be considered annoying in hindsight, some of them might mix and match features from different editions, but otherwise they're mostly straight up recreations of old-school D&D releases.

There are games that I would call "old-school compatible", that feature significant enough mechanical changes from old-school D&D to be considered a different game, but try to maintain mechanical compatibility with materials made for it. Games like The Black Hack, Knave, Macchiato Monsters, Dungeon Reavers, Whitehack, etc. play very differently from old-school D&D, and from each other, but you generally can grab any module made for any pre-3e D&D edition and run it with any of them with very little to no effort needed in conversion.

There's a third category that I wouldn't know how to call. Some people call then Nu-OSR or NSR (short for New School revolution) while a small minority of people argue that they aren't really part of the OSR movement but instead their own thing. I've personally taken to calling them "Old School Baroque". These are games that try to replicate different aspects of the tone and feel of old-school fantasy roleplaying games while borrowing few to none mechanics from them and not making any particular attempts to be mechanically compatible. Games like Into the Odd, Mörk Borg, Troika!, a dungeon game, FLEE, DURF, Songbirds, Mausritter, bastards, Cairn, Sledgehammer, and too many more to name. In my opinion this subsection of the OSR space is where it gets interesting, as there's so many different ways people try to recreate that old-school flavor with different mechanics.

(Of course, not everything fits neatly into these, e.g. I would consider stuff like Dungeon Crawl Classics to be somewhere inbetween category 1 and 2, and stuff like GloG or RELIC to be somewhere imbetween categories 2 and 3)

The OSR movement does have its ugly side, as it's to be expected by the fact that a huge part of the driving force behind it is nostalgia. Some people might be in it because it harkens back to a spirit of DIY and player agency that has been lost in traditional fantasy roleplaying games, but it's udneniable that some people are also in it because for them it harkens back to a time before "D&D went woke" when tabletop roleplaying was considered a hobby primarily for and by white men. That being said... generally those types of guys keep to themselves in their own little circlejerk, and it's pretty easy to find OSR spaces that are progressive and have a sinificant number of queer, POC, and marginalized creators.

[thydungeongal]

have you ever posted anything about what you dislike in pathfinder 1e? i’m quite fond of both editions (although i will say i’m biased towards 2e for a number of reasons), and i’m curious what your critiques of 1e are.

My biggest issues with Pathfinder 1e are the proliferation of archetypes to the point where class pretty much ceased to mean anything, as well as it having some pretty bad design, a lot of which was simply grandfathered in from D&D 3e, but they developed their own unique ways of turning the already messy system into even more of a mess.

My favorite example is the overly specific feats that actually ended up prescribing certain actions (that were already possible under the rules previously) so that they now required a specific feat. Like the feat for gnomes that allowed them to pretend that their manacles were chafing them to get their jailors to take pity on them and loosen them. That sucks, imo!

There's also the whole thing with Paizo being very bad at communicating the intent of their rules, which led to a bunch of very questionable rulings becoming accepted as the intent of the rules through their FAQs.

And like even though I'm very fond of D&D 3e it was kind of a mess, so Pathfinder 1e was kind of built on very shaky foundations to begin with. But idk, even so I think there are better ways to build a game on the foundations of D&D 3e (Fantasy Craft comes to mind).

But yeah, not significantly different from D&D 3e to see it as an improvement, and accidentally replicating some of the worst design trends of 3e, as well as otherwise sloppy design.

[jareckiworld]

Eduard Ovčáček (1933-2022) — Communication 3E, Black [mixed media on masonite panel, 1964]

[buglovingbutch]

Everyone stay safe and protect your local communities if you're able to. Below is leaked targets of planned attacks on our migrant advisory services.

This is being spread by the fascists:

This is what they've posted as next list of targets.🔥🔥🔥🔥🔥🔥🔥🔥🔥🔥🔥

WEDNESDAY NIGHT LADS

THEY WONT STOP COMING UNTIL YOU TELL THEM...

NO MORE IMMIGRATION

8PM

MASK UP

SPREAD THIS AS FAR AND WIDE AS YOU CAN

🔥🔥🔥🔥🔥🔥🔥🔥🔥🔥🔥

ALDERSHOT

- Immigration Advisors Ltd, Victoria Road, GU11 1TH

CANTERBURY

- UK Immigration Clinic, Canterbury Innovation Centre, CT2 7FG

CHATHAM

- Immigration Status UK, Maidstone Road, ME5 9FD

CHELMSFORD

- UK Immigration Information Centre, Violet Close, CM1 6XG

BEDFORD

- Immigration INN, Ford End Road, MK40 4JT

BIRMINGHAM

- Refugee and migrant centre, Frederick Street, B1 3HN

BLACKBURN

- Rafiq Immigration Services, Whalley Road, BB5 1AA

BLACKPOOL

- Immigration Solicitors, Enterprise Centre, Lytham Road, FY1 1EW

BOLTON

- Deane & Bolton Immigration lawyers, Chorley new road, BL1 4QR

BRENTFORD

- UK Immigration Help, Great West End, TW8 9HH

BRIGHTON

- Raj Rayan Immigration, Queens Road, BN1 3XF

BRISTOL

- Gya Williams Immigration, West Street, BS2 0BL

CHEADLE

- Intime Immigration Services, Brooks Drive, SK8 3TD

DERBY

- Immigration advisory Service, Normanton Road, DE23 6US

HARROW

- Yes UK Immigration, Pinner Road, HA1 4HN

HASTINGS

- Black Rock Immigration, Cambridge Gardens, TN34 1EN

HULL

- Conroy Baker Immigration Lawyer, Norwich House, Savile Street, HU1 3ES

KENT

- Kent Immigration and advice, Castle Hill Road, CT16 1QG

LINCOLN

- Immigration Lawyer Services, Carlton Mews, LN2 4FJ

LIVERPOOL

- Merseyside Refugee Centre, Overbury Street, L7 3HJ

MIDDLESBOROUGH

- Immigration advice centre, Linthorpe Road, TS1 4AT

NEWCASTLE

United Immigration Services - Westgate Road, NE4 9PQ

NORTH FINCHLEY

- Immigration and Nationality Services, Percy Road, N128BU

NORTHAMPTON

- Zenith Immigration Lawyers, Talbot Road, NN1 4JB

NOTTINGHAM

East Midlands Immigration Services - Stonesbury Vale NG2 7UR

OLDHAM

- Expert Immigration - Ellen Street 0L9 6QR

OXFORD

- Asylum Welcome, Magdelen Road, OX4 1RE

PETERBOROUGH

- Smart Immigration Services, Lincoln Road, PE1 2PN

PORTSMOUTH

- UK Border Agency, Kettering Terrace, PO2 8QN

PRESTON

- Adriana Immigration Services, Church Street PR1 3BS

ROTHERHAM

- Parker Rhodes Immigration Lawyer, The Point S60 1BP

SHEFFIELD

- White Rose Visas, Wilkinson Street, S10 2GJ

STOKE

- ZR Visas, Metcalfe Road, ST6 7AZ

SOUTHAMPTON

- Y-Axis Immigration Consultants, Grosvenor Square, SO15 2BG

SOUTHEND

- MNS Immigration Solicitors, Ditton Court Road, SS0 7HG

SUNDERLAND

- North of England Refugee Service, High Street East, SR1 2AX

TAMWORTH

- Lawrencia & Co immigration solicitors, Amber Business Village, B77 4RP

WALTHAMSTOW

- Waltham Forest Immigration Bureau, Hoe Street, E17 3AP

WIGAN

- Support for Wigan Arrivals Project, Penson Street WN1 2LP

[thecreaturecodex]

Mind Flayer, Illithid

"Mindflayer" © Steven Bellshaw, accessed at his ArtStation here

[In designing a mind flayer, I wanted to avoid some of the pitfalls of the past. The 3.x mind flayer was very fragile, and the mind blast very disruptive, so that fights with them either resulted in the mind flayer getting pulped before it could do anything, or the entire party stunned long enough for the mind flayer to get halfway to a TPK. So I wanted to give them a bit more bulk. 5e gives them full on breastplate, but I wanted to keep the slick leather look from the 3e era. I did take the save every turn and limited uses for the mind blast from 5e. Although I'm not using the psychic magic ability for my mind flayer (because it sacrifices uses/day for versatility), I did use a couple of occult spells so they have some way to deal damage.]

Mind Flayer, Illithid CR 7 LE Aberration This lean humanoid has slick lilac skin and a head like that of an octopus. Multiple tentacles surround a lamprey-like maw. It wears leather robes decorated with skulls and other macabre accessories.

Illithids are the most common and most widespread of the mind flayers. Although some of them live in colonies close to an elder brain, the better to both share its knowledge and fertilize its eggs, many of them live solitary lives or in small communities more similar to a monastic cell. Every illithid desires power and knowledge, and they all go about obtaining these in different ways. Illithids with the same creed may come together in a circle, or illithids of several creeds may travel together in what is called an inquisition, similar to an adventuring party of humanoids. Many illithids keep multiple charmed or dominated slaves to serve them as physical labor and emergency rations.

Most illithids avoid direct physical confrontation if they can help it, instead sending their slaves to the front lines and fighting with their magical abilities. Illithids are masters of mind-influencing magic, and are capable of turning allies against each other or forcing their enemies into hazardous situations. Their most feared ability is the mind blast, which can incapacitate an entire party long enough for the illithid to close in and bore its tentacles into the brains of a victim or two. Illithids usually flee if combat turns against them, as they value their lives above all else.

Illithids are usually tall and imposing, averaging six feet tall but lean. Their skin is usually in shades of pinks and purples, although green and blue hues are not uncommon. They dress in a fashion suggestive of aristocracy—high collars, fancy robes and jewelry are typical. Their unique language, Qualith, is written only and similar to cuneiform; they speak in hissing, rasping tones when they use their mouths, but usually rely on telepathic communication. 

Illithid    CR 7 XP 3,200 LE Medium aberration (mind flayer) Init +3; Senses darkvision 60 ft., low-light vision, Perception +12 Defense AC 19, touch 13, flat-footed 16 (+3 Dex, +2 armor, +4 shield) hp 68 (8d8+32) Fort +6, Ref +5, Will +9; +4 vs. emotion effects SR 22 Defensive Abilities affectless; Weakness light blindness, sunlight sickness Offense Speed 30 ft. Melee masterwork light mace +10/+5 (1d6+1), tentacles +4 (4d4 plus grab) or tentacles +9 (4d4+1 plus grab) Special Attacks mind blast, pith (tentacles) Spell-like Abilities CL 8th, concentration +12 (+16 casting defensively) Constant—mental barrier I At will—detect thoughts (DC 16), levitate, mind thrust II (DC 16), suggestion (DC 17) 3/day—charm monster (DC 18), dimension door, dominate person (DC 19) 1/day—fly, plane shift (DC 19) Statistics Str 12, Dex 16, Con 18, Int 19, Wis17, Cha 19 Base Atk +6; CMB +9 (+12 grappling); CMD 20 Feats Agile Maneuvers, Combat Casting, Magical Aptitude, Weapon Finesse Skills Bluff +10, Fly +10, Intimidate +13, Knowledge (arcana) +17, Knowledge (dungeoneering, planes) +14, Perception +12, Sense Motive +9, Spellcraft +15, Stealth +12, Use Magic Device +12; Racial Modifiers +4 Knowledge Languages Aklo, Qualith, Undercommon, telepathy 100 ft. Ecology Environment underground Organization solitary, inquisition (2-4), circle (5-12 plus 0-1 ulitharids) or colony (20-200 plus 1 ulitharid per 10 individuals and 1 elder brain) Treasure double standard (masterwork light mace, masterwork leather armor, other treasure) Special Abilities Mind Blast (Su) As a standard action, an illithid can create a 60 foot cone of mental energy. All creatures in the area must succeed a DC 18 Will save or be stunned for 3d4 rounds. A creature that is stunned may attempt to recover from this condition as a full-round action with an additional DC 18 Will save. Mind flayers are immune to the effects of a mind blast. An illithid can use a mind blast three times per day, and must wait 1d4 rounds between uses. This is a mind-influencing effect, and the save DC is Charisma based. Tentacles (Ex) An illithid attacks simultaneously with all its tentacles, treating them as a primary natural weapon.

[darklordazalin]

Azalin Reviews: Darklord Hazlik

Domain: Hazlan Domain Formation: 714 BC Power Level: 💀💀💀💀⚫ Sources: Ravenloft Gazetteer Vol 1 (3e), Ravenloft 3.0, Secrets of the Dread Realms (3e), Realm of Terror (2e), Domains and Denizens (2e) CW: Genocide, homophobic hate crimes

Disclaimer: I have been reviewing the Darklords in order of Domain Formation and Hazlik coming up during pride month feels wrong to me but then again hate crimes are real and those in the queer community face them far too often. The older material on Hazlik was questionable, at best, but who can blame the man for wanting revenge against those who hated him because he was talented and gay?

Hazlik, the aging chaotic little "Red Wizard” and Darklord of Hazlan, is a man of many contradictions ruling over a land riddled with ancient magics and straggled with oppression.

Hazlan is an arid land of cliffs and canyons with sparse vegetation where landslides and tornadoes are common hazards. The populace is severely divided with the Rashemani barely having enough to survive on, while the Mulan lavish themselves in luxury. Keeping the oppressed oppressed is the only way the Mulan maintain rule over the Rashemani as they are severely outnumbered.

It should come as little surprise, given his moniker, that Hazlik comes from the world of Toril and was once a Red Wizard of Thay. Typically having a malevolent nature, these “Red Wizards” devoted themselves to the mastery of a particular school of magic. Hazlik’s chosen school is evocation.

Hazlik’s downfall came from his own ambitious nature. He rose too fast amongst the ranks of his fellows and made too many enemies in doing so. One such rival and enemy, the necromancer Thantosya, became his undoing. Though Hazlik attempted to hide his desire for Thantosya’s lover (Ordiab), the two must have found him out.

Ordiab seduced Hazlik and when discovered amidst their passion, Hazlik’s enemies (lead by Thantosya) accused him of assaulting Ordiab. They captured the little evocator, tattooed his head and chest with arcane symbols of femininity (which Hazlik viewed as humiliating) and cast him out of their order then burnt down his estate. They were quite thorough and one wonders why they did not simply kill Hazlik and be done with it.

It’s always curious who our Tormentors single out as Darklords. Thantosya and Ordiab’s crimes were far greater than Hazlik’s, but I wager that having an obsessive nature has something to do with it and Hazlik’s obsession with revenge must have drawn them in.

He spent his forced seclusion on magical experimentation and research in hopes of finding a way to utterly destroy those who ostracized him. I’m not one to hold much weight on chance, but call it what you will, one day Hazlik came upon Thantosya and Ordiab in a small glade while he was gathering ingredients.

He ambushed the lovers, killed Ordiab and forced Thantosya to drink his blood before killing her as well. And with this act of vengeance, the Mists took Hazlik into the Nightmare Lands. There he found himself once more tormented and powerless by those that had tattooed him. He fled back into the Mists and Hazlan formed.

Before the Grand Conjunction, Hazlik was obsessed with escaping Hazlan so he could obtain revenge against those who humiliated him. The death of Thantosya and Ordiab were never enough, he wanted vengeance against them all. Because of his hatred of the wizards who humiliated him, he forbade the practice of the arcane arts in Hazlan, except for himself, of course. Blinded by his hatred for the necromancer that led to his downfall, he has a severe disdain for undead servants and necromancy in general. Well, there’s no accounting for taste…

After the Grand Conjunction and Hazlik's near escape of these misty realms, Hazlik’s views changed significantly. For one, he opened the Red Academy to teach the arcane arts. It is rumored that he saw a glimpse of Toril and his enemies thriving there before the Mists took him once more. Being taken a second time, Hazlik convinced himself that he would never escape the Mists. That’s all it took? Quitter.

Hazlik’s views of magic are in direct opposition to the Church of the Lawgiver which thrives amongst the Hazlani. This church’s doctrine views the practice of the arcane arts as blasphemous. Ridiculous. I will always put more faith in my own knowledge than some ‘greater’ and mysterious power these so called priests worship. Especially in these lands where the gods are clearly absent.

Mostly, Hazlik ignores the church. Perhaps for his own purposes in that their suppression of magical practices by all but Hazlik’s chosen apprentices allows him to study his art in peace and without fear of an ambitious mage attempting to overthrow him? Or perhaps I am giving him too much credit here…

Hazlik sees the Rashemani as being beneath his notice and believes the all Mulan deserve absolute suffering for what they did to him in Toril. Yet, he appoints Mulan leaders to rule settlements in his steed as he ignores the demands that rulership placed upon his shoulders.

Hazlik’s current plans revolve around his favored apprentice, Eleni. For without a new body and his refusal to use Necromancy, he will eventually die of old age and considering he is already in his 80s, well…He plans on taking control of Eleni’s body before that happens so he may carry out his rather elaborate plan for revenge. No longer is he satisfied by destroying those that humiliated him, but he seeks to slay every single Mulan in existence. He spends countless hours researching rituals that will allow him to do just that, targeting the Mulan in Hazlan and in any realm they exist. A bit extreme for a few tattoos and a broken heart…

Hazlik is still tormented by nightmares of his enemies. So frightened by these visions, he spends much of his energy attempting to find magical means of staying awake, but he never succeeds for long and the longer he stays awake he begins to experience waking nightmares, seeing enemies and rivals everywhere.

Despite his misguided disdain for Necromancy, Hazlik is one of the most powerful wizards in Ravenloft and through constant experimentation has created some unique items such as the vat of living clay that allows the creation of a monster sculped from clay every day. He can sense any spell cast within his borders and in most cases identify it. Additionally, our Tormentors were so kind to gift him with an amulet that, upon his destruction, will store his soul within so he is not easily defeated.

[dailyanarchistposts]

Footnotes, 251 - 300

[251] A bulky literature, dealing with this formerly much neglected subject, is now growing in Germany. Keller’s works, Ein Apostel der Wiedertäufer and Geschichte der Wiedertäufer, Cornelius’s Geschichte des münsterischen Aufruhrs, and Janssen’s Geschichte des deutschen Volkes may be named as the leading sources. The first attempt at familiarizing English readers with the results of the wide researches made in Germany in this direction has been made in an excellent little work by Richard Heath — “Anabaptism from its Rise at Zwickau to its Fall at Munster, 1521–1536,” London, 1895 (Baptist Manuals, vol. i.) — where the leading features of the movement are well indicated, and full bibliographical information is given. Also K. Kautsky’s Communism in Central Europe in the Time of the Reformation, London, 1897.

[252] Few of our contemporaries realize both the extent of this movement and the means by which it was suppressed. But those who wrote immediately after the great peasant war estimated at from 100,000 to 150,000 men the number of peasants slaughtered after their defeat in Germany. See Zimmermann’s Allgemeine Geschichte des grossen Bauernkrieges. For the measures taken to suppress the movement in the Netherlands see Richard Heath’s Anabaptism.

[253] “Chacun s’en est accommodé selon sa bienséance... on les a partagés... pour dé pouiller les communes, on s’est servi de dettes simulées” (Edict of Louis the Fourteenth, of 1667, quoted by several authors. Eight years before that date the communes had been taken under State management).

[254] “On a great landlord’s estate, even if he has millions of revenue, you are sure to find the land uncultivated” (Arthur Young). “One-fourth part of the soil went out of culture;” “for the last hundred years the land has returned to a savage state;” “the formerly flourishing Sologne is now a big marsh;” and so on (Théron de Montaugé, quoted by Taine in Origines de la France Contemporaine, tome i. p. 441).

[255] A. Babeau, Le Village sous l’Ancien Régime, 3e édition. Paris, 1892.

[256] In Eastern France the law only confirmed what the peasants had already done themselves; in other parts of France it usually remained a dead letter.

[257] After the triumph of the middle-class reaction the communal lands were declared (August 24, 1794) the States domains, and, together with the lands confiscated from the nobility, were put up for sale, and pilfered by the bandes noires of the small bourgeoisie. True that a stop to this pilfering was put next year (law of 2 Prairial, An V), and the preceding law was abrogated; but then the village Communities were simply abolished, and cantonal councils were introduced instead. Only seven years later (9 Prairial, An XII), i.e. in 1801, the village communities were reintroduced, but not until after having been deprived of all their rights, the mayor and syndics being nominated by the Government in the 36,000 communes of France! This system was maintained till after the revolution of 1830, when elected communal councils were reintroduced under the law of 1787. As to the communal lands, they were again seized upon by the State in 1813, plundered as such, and only partly restored to the communes in 1816. See the classical collection of French laws, by Dalloz, Répertoire de Jurisprudence; also the works of Doniol, Dareste, Bonnemère, Babeau, and many others.

[258] This procedure is so absurd that one would not believe it possible if the fifty-two different acts were not enumerated in full by a quite authoritative writer in the Journal des Economistes (1893, April, p. 94), and several similar examples were not given by the same author.

[259] Dr. Ochenkowski, Englands wirthschaftliche Entwickelung im Ausgange des Mittelalters (Jena, 1879), pp. 35 seq., where the whole question is discussed with full knowledge of the texts.

[260] Nasse, Ueber die mittelalterliche Feldgemeinschaft und die Einhegungen des XVI. Jahrhunderts in England (Bonn, 1869), pp. 4, 5; Vinogradov, Villainage in England (Oxford, 1892).

[261] Seebohm, The English Village Community, 3rd edition, 1884, pp. 13–15.

[262] “An examination into the details of an Enclosure Act will make clear the point that the system as above described [communal ownership] is the system which it was the object of the Enclosure Act to remove” (Seebohm, l.c. p. 13). And further on, “They were generally drawn in the same form, commencing with the recital that the open and common fields lie dispersed in small pieces, intermixed with each other and inconveniently situated; that diverse persons own parts of them, and are entitled to rights of common on them... and that it is desired that they may be divided and enclosed, a specific share being let out and allowed to each owner” (p. 14). Porter’s list contained 3867 such Acts, of which the greatest numbers fall upon the decades of 1770–1780 and 1800–1820, as in France.

[263] In Switzerland we see a number of communes, ruined by wars, which have sold part of their lands, and now endeavor to buy them back.

[264] A. Buchenberger, “Agrarwesen und Agrarpolitik,” in A. Wagner’s Handbuch der politischen Oekonomie, 1892, Band i. pp. 280 seq.

[265] G.L. Gomme, “The Village Community, with special reference to its Origin and Forms of Survival in Great Britain” (Contemporary Science Series), London, 1890, pp. 141–143; also his Primitive Folkmoots (London, 1880), pp. 98 seq.

[266] “In almost all parts of the country, in the Midland and Eastern counties particularly, but also in the west — in Wiltshire, for example — in the south, as in Surrey, in the north, as in Yorkshire, — there are extensive open and common fields. Out of 316 parishes of Northamptonshire 89 are in this condition; more than 100 in Oxfordshire; about 50,000 acres in Warwickshire; in Berkshire half the county; more than half of Wiltshire; in Huntingdonshire out of a total area of 240,000 acres 130,000 were commonable meadows, commons, and fields” (Marshall, quoted in Sir Henry Maine’s Village Communities in the East and West, New York edition, 1876, pp. 88, 89).

[267] Ibid. p. 88; also Fifth Lecture. The wide extension of “commons” in Surrey, even now, is well known.

[268] In quite a number of books dealing with English country life which I have consulted I have found charming descriptions of country scenery and the like, but almost nothing about the daily life and customs of the laborers.

[269] In Switzerland the peasants in the open land also fell under the dominion of lords, and large parts of their estates were appropriated by the lords in the sixteenth and seventeenth centuries. (See, for instance, Dr. A. Miaskowski, in Schmoller’s Forschungen, Bd. ii. 1879, Pp. 12 seq.) But the peasant war in Switzerland did not end in such a crushing defeat of the peasants as it did in other countries, and a great deal of the communal rights and lands was retained. The self-government of the communes is, in fact, the very foundation of the Swiss liberties.

[270] Miaskowski, in Schmoller’s Forschungen, Bd. ii. 1879, p. 15.

[271] See on this subject a series of works, summed up in one of the excellent and suggestive chapters (not yet translated into English) which K. Bücher has added to the German translation of Laveleye’s Primitive Ownership. Also Meitzen, “Das Agrar- und Forst-Wesen, die Allmenden und die Landgemeinden der Deutschen Schweiz,” in Jahrbuch für Staatswissenschaft, 1880, iv. (analysis of Miaskowsky’s works); O’Brien, “ in a Swiss village,” in Macmillan’s Magazine, October 1885.

[272] The wedding gifts, which often substantially contribute in this country to the comfort of the young households, are evidently a remainder of the communal habits.

[273] The communes own, 4,554,100 acres of woods out of 24,813,000 in the whole territory, and 6,936,300 acres of natural meadows out of 11,394,000 acres in France. The remaining 2,000,000 acres are fields, orchards, and so on.

[274] In Caucasia they even do better among the Georgians. As the meal costs, and a poor man cannot afford to give it, a sheep is bought by those same neighbors who come to aid in the work.

[275] Alfred Baudrillart, in H. Baudrillart’s Les Populations Rurales de la France, 3rd series (Paris, 1893), p. 479.

[276] The Journal des Économistes (August 1892, May and August 1893) has lately given some of the results of analyzes made at the agricultural laboratories at Ghent and at Paris. The extent of falsification is simply incredible; so also the devices of the “honest traders.” In certain seeds of grass there was 32 percent of gains of sand, colored so as to Receive even an experienced eye; other samples contained from 52 to 22 percent only of pure seed, the remainder being weeds. Seeds of vetch contained 11 percent of a poisonous grass (nielle); a flour for cattle-fattening contained 36 percent of sulfates; and so on ad infinitum.

[277] A. Baudrillart, l.c. p. 309. Originally one grower would undertake to supply water, and several others would agee to make use of it. “What especially characterizes such associations,” A. Baudrillart remarks, “is that no sort of written agreement is concluded. All is arranged in words. There was, however, not one single case of difficulties having arisen between the parties.”

[278] A. Baudrillart, l.c. pp. 300, 341, etc. M. Terssac, president of the St. Gironnais syndicate (Ari��ge), wrote to my friend in substance as follows: — “For the exhibition of Toulouse our association has grouped the owners of cattle which seemed to us worth exhibiting. The society undertook to pay one-half of the traveling and exhibition expenses; one-fourth was paid by each owner, and the remaining fourth by those exhibitors who had got prizes. The result was that many took part in the exhibition who never would have done it otherwise. Those who got the highest awards (350 francs) have contributed 10 percent of their prizes, while those who have got no prize have only spent 6 to 7 francs each.”

[279] In W¸rttemberg 1,629 communes out of 1,910 have communal property. They owned in 1863 over 1,000,000 acres of land. In Baden 1,256 communes out of 1,582 have communal land; in 1884–1888 they held 121,500 acres of fields in communal culture, and 675,000 acres of forests, i.e. 46 percent of the total area under woods. In Saxony 39 percent of the total area is in communal ownership (Schmoller’s Jahrbuch, 1886, p. 359). In Hohenzollern nearly two-thirds of all meadow land, and in Hohenzollern-Hechingen 41 percent of all landed property, are owned by the village communities (Buchenberger, Agrarwesen, vol. i. p. 300).

[280] See K. Bücher, who, in a special chapter added to Laveleye’s Ureigenthum, has collected all information relative to the village community in Germany.

[281] K. Bücher, ibid. pp. 89, 90.

[282] For this legislation and the numerous obstacles which were put in the way, in the shape of red-tapeism and supervision, see Buchenberger’s Agrarwesen und Agrarpolitik, Bd. ii. pp. 342–363, and p. 506, note.

[283] Buchenberger, l.c. Bd. ii. p. 510. The General Union of Agricultural Cooperation comprises an aggregate of 1,679 societies. In Silesia an aggregate of 32,000 acres of land has been lately drained by 73 associations; 454,800 acres in Prussia by 516 associations; in Bavaria there are 1,715 drainage and irrigation unions.

[284] See Appendix XII.

[285] For the Balkan peninsula see Laveleye’s Propriété Primitive.

[286] The facts concerning the village community, contained in nearly a hundred volumes (out of 450) of these inquests, have been classified and summed up in an excellent Russian work by “V.V.” The Peasant Community (Krestianskaya Obschina), St. Petersburg, 1892, which, apart from its theoretical value, is a rich compendium of data relative to this subject. The above inquests have also given origin to an immense literature, in which the modern village-community question for the first time emerges from the domain of generalities and is put on the solid basis of reliable and sufficiently detailed facts.

[287] The redemption had to be paid by annuities for forty-nine years. As years went, and the greatest part of it was paid, it became easier and easier to redeem the smaller remaining part of it, and, as each allotment could be redeemed individually, advantage was taken of this disposition by traders, who bought land for half its value from the ruined peasants. A law was consequently passed to put a stop to such sales.

[288] Mr. V.V., in his Peasant Community, has grouped together all facts relative to this movement. About the rapid agricultural development of South Russia and the spread of machinery English readers will find information in the Consular Reports (Odessa, Taganrog).

[289] In some instances they proceeded with great caution. In one village they began by putting together all meadow land, but only a small portion of the fields (about five acres per soul) was rendered communal; the remainder continued to be owned individually. Later on, in 1862–1864, the system was extended, but only in 1884 was communal possession introduced in full. — V.V.‘s Peasant Community, pp. 1–14.

[290] On the Mennonite village community see A. Klaus, Our Colonies (Nashi Kolonii), St. Petersburg, 1869.

[291] Such communal cultures are known to exist in 159 villages out of 195 in the Ostrogozhsk district; in 150 out of 187 in Slavyanoserbsk; in 107 village communities in Alexandrovsk, 93 in Nikolayevsk, 35 in Elisabethgrad. In a German colony the communal culture is made for repaying a communal debt. All join in the work, although the debt was contracted by 94 householders out of 155.

[292] Lists of such works which came under the notice of the zemstvo statisticians will be found in V.V.‘s Peasant Community, pp. 459–600.

[293] In the government of Moscow the experiment was usually made on the field which was reserved for the above-mentioned communal culture.

[294] Several instances of such and similar improvements were given in the Official Messenger, 1894, Nos. 256–258. Associations between “horseless” peasants begin to appear also in South Russia. Another extremely interesting fact is the sudden development in Southern West Siberia of very numerous cooperative creameries for making butter. Hundreds of them spread in Tobolsk and Tomsk, without any one knowing wherefrom the initiative of the movement came. It came from the Danish cooperators, who used to export their own butter of higher quality, and to buy butter of a lower quality for their own use in Siberia. After a several years’ intercourse, they introduced creameries there. Now, a great export trade has grown out of their endeavors.

[295] Toulmin Smith, English Guilds, London, 1870, Introd. p. xliii.

[296] The Act of Edward the Sixth — the first of his reign — ordered to hand over to the Crown “all fraternities, brotherhoods, and guilds being within the realm of England and Wales and other of the king’s dominions; and all manors, lands, tenements, and other hereditaments belonging to them or any of them” (English Guilds, Introd. p. xliii). See also Ockenkowski’s Englands wirtschaftliche Entwickelung im Ausgange des Mittelalters, Jena, 1879, chaps. ii-v.

[297] See Sidney and Beatrice Webb, History of Trade-Unionism, London, 1894, pp. 21–38.

[298] See in Sidney Webb’s work the associations which existed at that time. The London artisans are supposed to have never been better organized than in 1810–20.

[299] The National Association for the Protection of Labor included about 150 separate unions, which paid high levies, and had a membership of about 100,000. The Builders’ Union and the Miners’ Unions also were big organizations (Webb, l.c. p. 107).

[300] I follow in this Mr. Webb’s work, which is replete with documents to confirm his statements.