Shadowrun - 4th Edition - Digital Grimoire.pdf - Shadowrun - 4th Edition - Pomidoros

DIGITAL GRIMOIRE

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“ W h a t i n t h e n a m e o f A ll a h i s t h a t ? ” M a h m u t n u d g e d t h e b u ll e t - r i d d l e d t h i n g w i t h h i s f o o t . T h e g u n i r e w a s

s t ill e c h o i n g i n t h e d i s t a n c e , t h e a c o u s t i c s o f t h e t u n n e l s b o u n c i n g t h e s o u n d b a c k a n d f o r t h .

A c o u p l e o f li m b s t w i t c h e d a n d t h e n s t o p p e d m o v i n g . M a h m u t p o k e d i t a g a i n w i t h h i s a s s a u l t r i l e j u s t

t o m a k e s u r e . T h e m e r c h a d s i g n e d o n w i t h t h i s g r o u p o f f o r e i g n e r r u n n e r s a s b a c k u p a n d h e w a s i n c r e a s i n g l y

s u r e h e ’ d m a d e a m i s t a k e . H e ’ d g r o w n u p i n t h e b a c k s t a b b i n g s h a d o w s o f I s t a n b u l a n d h e ’ d n e v e r s e e n t h e li k e

o f t h i s thing…

“ L o o k s li k e blatta orientalis t o m e , ” s a i d E lij a h , c r o u c h i n g o v e r t h e b o d y . B e h i n d h i m , E t h e r n a u t n o d d e d

a g r e e m e n t . T h e m a g i c i a n c a u g h t M a h m u t ’ s u n c o m p r e h e n d i n g e x p r e s s i o n a n d s i g h e d . “ I t ’ s a b u g , M a h m u t . A n

i n s e c t s p i r i t , a r o a c h s p i r i t t o b e e x a c t . I’ d h a z a r d a g u e s s t h a t t h e y li k e t h e h u m i d i t y o f t h e hamam. ”

M a h m u d s p a t o n t h e b o d y . “ I f f r i t i, ” h e m u m b l e d a n d m a d e a s i g n a g a i n s t e v il.

D e c k a r d g a v e t h e T u r k a s l a p o n t h e s h o u l d e r. “ T h o s e y o u g e t u s e d t o . T h e p r o f e s s o r ’ s g i b b e r i s h … n o t s o

m u c h . ” H e d i d n ’ t l o o k a s c o c k y a n d c o n i d e n t a s h e s o u n d e d . H i s m e m o r i e s o f t h e C h i c a g o w e r e s t ill f r e s h .

E t h e r n a u t s c a n n e d t h e b o d y w i t h h i s S i g h t , a n d h i s li p s t i g h t e n e d , “ B a d n e w s . T h i s i s a c a r e t a k e r. W e m u s t

h a v e t a k e n a w r o n g t u r n i n t o a n e s t . T h a t , o r w e n e e d a w o r d w i t h A h m e d w h e n w e g e t b a c k . I h a d a f e e li n g t h a t

w e a s e l w a s s e t t i n g u s u p . L e t ’ s m o v e , l a d i e s — t h e o t h e r s w ill h a v e h e a r d t h a t r a c k e t . ”

N e i t h u n s h e a t h e d h e r s c i m i t a r, w h il e M a h m u t l o o k e d n e r v o u s l y f r o m r u n n e r t o r u n n e r t w i s t i n g h i s m o u s -

t a c h e w i t h h i s g r e a s y i n g e r t i p s , “ O t h e r s ? W h a t d o e s t h i s m e a n , o t h e r s ? ”

T h e N u b i a n a d e p t s h o u l d e r e d h e r b a c k p a c k a n d d r e w h e r s e c o n d s c i m i t a r, “ I t m e a n s t h e s e p a s s a g e s w ill b e

c r a w li n g w i t h r o a c h e s i n a f e w m i n u t e s . B i g r o a c h e s . T h e y t e n d t o g e t t e r r i t o r i a l i f t h e y t h i n k w e ’ r e a t h r e a t t o

t h e i r n e s t . ”

T h e b l o o d d r a i n e d f r o m M a h m u t ’ s f a c e , “ Y o u h a v e m e t s u c h t h i n g s b e f o r e , y e s ?

“ Y e s , ” m u t t e r e d E lij a h , l o o k i n g g r i m . N e i t h l a s h e d h i m t h e u g l y a c i d b u r n u s u a ll y h i d d e n u n d e r h e r n e c k e r -

c h i e f, “ T h a t ’ s o n e w a y o f p u t t i n g i t … ”

G i z m o e x a m i n e d o n e o f t h e s i d e - t u n n e l s i d e n t i c a l t o s o m a n y o t h e r s r i d d li n g t h e g r o u n d b e l o w t h e s t r e e t s

o f B e y o g l u . S o m e w h e r e b e l o w l a y t h e a n c i e n t c i t y ’ s v a s t l a b y r i n t h i n e c i s t e r n , a n d t h e g u n i r e w a s s t ill e c h o i n g .

T h e t e c h i e p o i n t e d d o w n t h e d a r k e n e d s h a f t . “ T h e r e ’ s a t e m p e r a t u r e g r a d i e n t i n t h i s d i r e c t i o n , b o s s . I t g e t s c o l d e r

d o w n t h i s w a y , m a y b e t h e y w o n ’ t f o ll o w ? W e h a v e n o q u a r r e l w i t h t h e m . T h i s w a s a n h o n e s t m i s t a k e . W e ’ r e o n a

s c a v e n g e r h u n t . W e c o u l d t r y a n d c u t a d e a l w i t h t h e s h a m a n , ” G i z m o t h r e w i n h o p e f u ll y .

D e c k a r d g r a b b e d t h e e x c a v a t i o n g e a r f r o m w h e r e h e ’ d d r o p p e d i t , a n d s h o u l d e r e d p a s t t h e t e c h , “ L i k e t h a t

w o r k e d o u t l a s t t i m e . F o r g o t t e n t h e S h a t t e r g r a v e s a l r e a d y ? S u r e y o u d i d , N e i t h a n d m e s a v e d y o u r s c r a w n y a s s .

I’ m n o t w a i t i n g r o u n d , a n y o n e c o m i n g ? ”

E t h e r n a u t o p e n e d h i s e y e s , h i s a s t r a l r e c o n n a i s s a n c e i n i s h e d , “ T h e p o i n t i s m o o t . T h e y ’ r e c o m i n g . L e t ’ s m o v e !

L a d i e s , g o , g o , G O ! ”

A s t h e y s c u r r i e d i n t o t h e t u n n e l, t h e y c o u l d a ll h e a r t h e s k i t t e r i n g a n d c li c k i n g o f c h i t i n o n a n c i e n t s t o n e .

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TABLE OF CONTENTS

FURTHER PATHS OF MAGIC

MORE MAGICAL THREATS

Blood Magic Enchantments

he Toxic Paths

he Egyptian Tradition

A Poisoner “Tradition”

he Rastafarian Tradition

Shadow Spirits

he Psionic Tradition

Group Pacts

SAMPLE MAGICAL GROUPS

Insect Spirits

Shrine of Southern Winds

A Brief Timeline of Insect Spirits

he Oxford Grand Lodge

Hive in Plain Sight

Código 515

ExPANDED GRIMOIRE

FURTHER ENCHANTING

ADDITIONAL ADEPT POWERS

Evaluating Magical Goods

Uncommon Metamagic Enchantments

SIDEBARS

Optional Rule: he “Lost” Adepts

Gaining Focus Addiction in Play

Making a Unique Enchantment

A Note on Large Magical Groups

ExPANDED SPIRITS

Optional Rule: Alternative Circulations

Optional Rule: Attuned Watcher Spirits

Sample Unique Enchantment:

Resolving Possession

Kurokawa, he Black River

Possession and he Gamemaster

What is an Air Spirit ?

Possession Examples

Tweaking the Rules:

Alternative Possession Mechanics

FURTHER PATHS OF MAGIC

he following section ofers additional traditions that are

familiar to magicians in the Sixth World. Note that the “Psionic

tradition” is in fact a magical oddity in that its practitioners

believe other magicians are deluded to attribute magic to super-

natural sources rather than the power of the mind.

Even if a mentor is not chosen, the Egyptian pantheon plays an

important part in the tradition’s paradigm.

Heka magicians evoke spirits as emanations of one of the

many Glorious Ones and their lesser subjects. he forms spirits

take are oten linked to the deity being evoked. However, such cor-

respondences are unusually luid and vary on a case by case basis.

For instance, while ire oten corresponds to Ra (the sun god), it

is sometimes linked to Light and Eternal life, the realm of Osiris.

Likewise, the life-breath of Air is sometimes associated with Isis

(the Great mother and Queen), other times it is linked to eagle-

headed Horus, her son. Other common associations include water

for Sobek (crocodile god of the Nile), earth with hoth or Bast

(gods of knowledge and ritual), and Darkness and Illusion with

Set (the betrayer and lord of the desert). To complicate things

further, many deities have dual natures. In legend, Sekhmet, the

ferocious lion goddess, brought death and destruction when she

accompanied the pharaoh on his campaigns of war but was also

evoked by the healers in their ight against disease. Wax igurines

and clay statues in the preferred forms of the gods or favored ani-

mals are the preferred vessels for spirits, though the appropriate

invocations can allow heka magicians to ofer up themselves or

another living form to the gods’ will.

Words of power and hieroglyphic phrases (called hekau ) also

play an important role in invocations and spells. Heka magicians

use ankhs, wands, staves, figurines, incense, and ritual knives

known as apotropaic in their rituals. All sorts of Egyptian symbols

and imagery such as the Eye of Horus, scarabs, snakes, incense, and

burning herbs feature in magical rites. Contrary to popular belief,

they do not make use of “pyramid power” or anything associated

with that theory, though astrolog y, geometry, and Pythagorean

mathematics are important to certain rites.

Egyptian magic is one of the few traditions to have more

followers outside its birthplace than at home. Egypt is an Islamic

THE EGYPTIAN TRADITION

Concept: Egyptian lore believes magic ( heka ) to be one

of the primordial forces used to make the world. hrough heka,

symbolic actions could have practical efects. Deities, spirits and

people are believed to possess this force in the form of their ka

(immortal spirit), but there are strict conventions and rules about

who, why and how it could be used and learned.

Combat: Fire

Detection: Earth

Health: Air

Illusion: Guidance

Manipulation: Water

Drain: Willpower + Intuition

Note: Egyptian magic is a Possession tradition.

Members of this tradition follow the complex mystic belief

system of the Egyptian heka priest, painstakingly resurrecting the

rites of the Ancients from surviving records, just as Isis pieced to-

gether Osiris’ body and bestowed it with new life. To a heka, magic

is the study of the many parts of the ka and of the mystic corre-

spondences of the deities, planets, stars, and the higher and lower

realms upon the Earth. Insight into the workings of this inner and

outer duality, and mastery of the appropriate rites, grants a heka

the power over aspects of the Earthly realm. he gods, known as

the Glorious Ones, are primordial spirits of immense power with

many earthly correspondences. Accordingly, many dedicated heka

take certain divinities as mentor spirits (see p. 184, Street Magic ).

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he Aleph Society

nation, and, though more tolerant than others, Egyptian magi-

cians and their pagan beliefs are persecuted by the authorities (and

the general populace) whenever they practice their arts openly.

Nonetheless, several cults persist and many Awakened ind them-

selves drawn to the undeniable power of the ancient arts and the

mystic phenomena surrounding many Egyptian ruins.

presences at work in God’s creation that should be treated with cau-

tion and only by those with the appropriate training and presence

of mind. Spirits are not evil, but rather quicksilver otherworldly

entities of inconstant nature. Some are channeled into the physical

world through natural things, while others are messengers of higher

realms, but all are volatile, hard to appease, and easily angered.

Oten stereotyped as the people who brought us reggae music

and popularized mind-altering hallucinogenics, the Rastafarian

stereotype is not without some truth. Music, song , and dance

igure highly both in Rasta culture and magical ritual—as do

hallucinogens and altered states of consciousness. Rastafarian

magicians are oten priests and accomplished healers, pillars of

Rasta communities, and most of their magic has strong underlying

religious motifs. Music, poetry, and prayer all play important roles

in magic practice which is seen as a personal and leeting touch of

the divine upon the worldly.

THE RASTAFARIAN TRADITION

Concept: Magic is power over God’s creation. Magicians

of the Rastafarian tradition walk a path that preaches spiritual

insight and mystic power through altered state of consciousness,

interaction with the invisible powers of the spirit world, and re-

spect for all creation.

Combat: Man

Detection: Beast

Health: Plant

Illusion: Water

Manipulation: Guide

Drain: Willpower + Intuition

Note: Rastafarian magic is a Possession tradition

A rasta magician is sometimes known as an obeahman , some-

times as griot , but many simply avoid titles that would set them

apart them from mundane members of the faith. heir religious

beliefs are based on an enlightened Ethiopian king called Ras

Tafari, direct descendent of King Solomon and the Queen of

Sheba. Also known as Jah, this legendary igure is revered as the

Black Christ. Rastafarians also believe that Jamaica is a worldly

metaphor for Hell and Ethiopia, the mythical motherland, is

the Promised Land, and that one day they will return there and

re-enter paradise. Much like the Rastafarian faith, the tradition’s

paradigm evolved and reclaimed the fractured truth from many

diferent sources—from shamanism and voodoo to the Hebrew

Qabbalah and Gnostic Christian beliefs. he core Rastafarian

belief revolves around the sanctity of God’s creation, the metap-

rinciple of cosmic balance, and the mystical creed “word, sound,

and power.”

Like Voodoo, Rastafarian magic believes spirits interact with

the material world through possession. Rastas see spirits as invisible

THE PSIONIC TRADITION

Concept: Psionics is the ability to tap the latent powers of

the metahuman mind and psyche and use them to directly ef-

fect change in the world through concentrated force of will. he

psionic is a mentalist with the talent to manipulate the external

world through the innate powers of the metahuman mind.

Combat: Fire

Detection: Air

Health: Man

Illusion: Guide

Manipulation: Task

Drain: Willpower + Intuition

Note: Psionics is a Possession tradition

Awakened characters who believe their abilities to be purely

psionic in nature are rare in the Sixth World, however, they pose

a unique perspective on the nature of magic and may provide in-

teresting roleplaying opportunities for players and gamemasters

alike (p. 45, Street Magic ). Most psionics consider the belief in

magic and the supernatural as mere superstition and mysto-

religious nonsense dressed up as pseudo-science and fueled by

yet-to-be-explained psychic and natural phenomena. For instance,

Conjuring is considered the shaping of autonomous psychic con-

structs known as “thought forms.” To a psionic it is only natural

that mystics perceive them as spirits and attribute magical corre-

spondences to them since these are believed to distill aspects of

a psionic’s own psychic abilities (i.e. ire is linked to pyrokinesis,

air is linked to clairvoyance, etc.). Psionics, too, are capable of

“imprinting” and commanding such thought forms on the astral

plane—though depending on concentration and willpower of the

psionic, the thought form may be more or less capable of inde-

pendent action. In game terms, these incorporeal “thought forms”

are normal spirits that interact with the physical world through

possession (p. 101, Street Magic )—though psionics do not believe

in preparing vessels through enchanting.

Psionic characters are able to astrally perceive and project

(even to the metaplanes), use Counterspelling , create wards

(“mental shields,”) and may even use appropriate foci (i.e. crystals

to focus their mental energies, etc). he gamemaster and player

should discuss what spells are appropriate for the psionic char-

acter given the character’s understanding of the forces at work.

Because a psionic believes that all of his energies are fueled from

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OPTIONAL RULE: THE “LOST” ADEPTS

The “Lost” are adepts who lack the development

focus of a way. They either have yet to ind a way of

their own, or lack the will or self-discipline to com-

mit to any single way. Some people simply lack the

personality to follow a way, others ind they drift

away when something happens to make them lose

their commitment or shake their belief in their own

self-image. Still others never reconcile the fact they

are Awakened. In such cases, their magic is usually

channeled by random necessity and desire rather

than training and direction. Metahuman magic works

best—and is less dangerous and random—when given

a particular focus, and Street Magic notes that such

adepts often have greater dificulty and less control

in developing their magical gifts and powers.

Gamemasters who desire to stress this fact

in their games may choose to increase the cost of

individual adept powers by 25 percent (whether at

character creation or in play). The same might also

apply to adepts who stray from their original way,

treading a path that contradicts their outlook and

personal convictions. Adepts who abandon a chosen

way completely due to a crisis of conidence or faith

in their own abilities might even ind themselves fac-

ing loss of powers until they regain their focus.

A NOTE ON LARGE MAGICAL GROUPS

Particularly large groups are in fact as-

sociations of various magical groups and are

invariably broken down into smaller local chap-

ters or circles. Prospective members join the local

group—only local membership counts towards

the threshold for Tests to join or found a group

(p. 68, Street Magic ).

Large groups like the Illuminates of the New

Dawn, the New Druidic Movement or the Doctor

Faustus Society, are normally organized in tiers.

Local leaders are often members of both the

local group and a higher-ranking group in the

same organization. Each of these groups are in

turn led by a member of an even higher-ranking

group, until a inal rank or the inner circle of the

organization is attained.

Resources/Dues: Middle. No dues. All costs are supported

by patrons and community donations.

Patron: he Japanese Imperial household.

Description and Customs: Secluded in the lush greenery

and rolling hills of the Tama Kyuryo Natural Park, on the out-

skirts of Neo-Tokyo, stands the temple known as the Shrine of the

Southern Winds. he shrine has stood since the Meiji period and

is home to a small magical group of kannushi (Shinto magicians)

and their fellow monks. he Shrine’s dedicated magical group was

devoted to following the Shinto ideal of enlightenment, through

communion with the kami and the pursuit of mystic understand-

ing. Its existence was peaceful and contemplative.

he Shrine’s magical group is small and the shrine itself is

maintained by oferings from believers and a small Imperial en-

dowment. Its kannushi and monks court the local kami on behalf

of the community to bring good fortune, provide pleasant weather,

guard against evil spirits, and, on occasion, intervene directly on

behalf of someone worthy.

Its history might be unremarkable had not one of the priests,

during a rare visit to the city in 2069, cursed the irst son of a local

wakagashira whom he caught attempting to rape a local girl. he

would-be rapist was let disigured, and his father, Hiro Yamajima

of the Mita-gumi, ordered the temple be razed and the priest put

to the death in retaliation. His minions exacted his commands

with bloody and ruthless eiciency. hey set the ancient shrine

alight and killed several monks who stood in their way.

he temple has since been rebuilt with Imperial aid and is

now protected by the Emperor’s personal decree. Restored to its

former glory, it has been provided with a sizeable Shinto magical

lodge (rating 6) and library. he temple also receives a steady low

of ritual materials provided by local talismongers in exchange for

occasional prayers, blessings, and wardings.

he violence wrought on the holy place seems forgotten.

Ostensibly, the Shrine has returned to a peaceful monastic routine

amidst pleasant rock gardens, placid contemplation pools, and

newly built ofering halls. he truth is more sinister.

Unbeknownst to the Shrine’s Imperial patron, the kannushi

have vowed revenge for the violence wrought on them and have

within, these characters may not choose to take a Mentor Spirit.

As a guideline, spells should be restricted to abilities that could be

ascribed to “the power of the mind” and para-scientiic paradigm

of psionic abilities. Note that traditionally, psionics encompasses

a wide range of abilities (such as telepathy, empathy, clairsentience,

telekinetics, pyrokinetics, cryokinetics, vitakinetics, to name but

a few), and this limitation can be as restrictive or lexible as neces-

sary to it the style and setting of the game.

Alternatively, players wishing to create a psionic character

conforming to a more “classic” conception of mentalist—focusing

on his spell-like abilities and disregarding conjuring—have only

to create a magician character of the psionic tradition and take

the Aspected Magician (Sorcerer) Quality (p. 26, Street Magic )

to represent the limitations imposed by the character’s own beliefs.

SAMPLE MAGICAL GROUPS

he following section adds three more sample groups with

distinctive purposes and agendas to the selection in Street Magic.

Gamemasters are free to use them “of the shelf ” or customize to

it their games.

SHRINE OF SOUTHERN WINDS

Purpose: he Shrine’s public purpose is the peaceful pursuit

of Shinto ideals and philosophy through monastic devotion and

seclusion. In secret, it is waging a bloody vendetta against a power-

ful Yakuza clan.

Members: 5

Strictures: Attendance, Belief, Deed (acts of vengeance),

Fraternity, Limited Membership (Shinto kannushi ), Oath

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