The Imperial Age - Grimoire, RPG (po angielsku)

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INTRODUCTION
Imperial Age: Grimoires
is designed to add realism to hermetic traditions in
Imperial
Age
Magick campaigns. Unlike the stereotypical ireball-throwing fantasy wizard,
hermetic disciples performed elaborate rituals (or incantations) to produce magickal
effects. Many of these rituals were interpreted, duplicated, and translated from
ancient sources and codiied in a book, or grimoire, from which other members of an
occult society could study and implement.
This supplement describes the basics of ritual magick, enhancing the material found
in
Imperial Age: Magick
. It also details four grimoires which can be used as-is or
modiied for your
Imperial Age
campaign. For your convenience, this supplement
also contains a complete
Imperial Age
spell and incantation list compiled from
the Modern SRD to be used in the creation of your own grimoires.
MAGICKAL DISCLAIMER
While there is no doubt that the average gamer
realizes that this work is for game purposes only and
not a true book on magickal rituals, it is still necessary
to point out that all of the grimoires, incantations, and
occult societies in Imperial Age: Grimoires are ictional.
None of them are workable magick and performing
them would no more make one a mage than running
through a d20 combat would make one a soldier.
Imperial
Age:
Grimoire
by
Scott Carter
GRIMOIRES AND MAGICKAL RITUALS
Do what thou wilt shall be the whole of the Law.
The study of this Book is forbidden. It is wise to destroy this copy after the irst reading.
Whosever disregards this does so at his own risk and peril. These are most dire.
Those who discuss the contents of this Book are to be shunned by all, as centres of pestilence.
All questions of the Law are to be decided only by appeal to my writings, each for himself.
There is no law beyond Do what thou wilt.
Love is the law, love under will.
The priest of the princes,
--Ankh-F-N-Khonsu (a/k/a Alister Crowley)
Grimoire comes from the Old French
gramaire
and has the same root as grammar. Like grammar, a grimoire contains a
set of symbols and instructions on how to assemble those symbols to create a desired end, whether it be a sentence or
a spell. The grimoires of the Imperial Age bear little resemblance to the spell books of fantasy RPGs or popular iction
beyond their preoccupation with summoning of spirits. These works rarely contain lists of spells, nor is their aim the
working of lashy magicks; rather they are books of instruction that are as much about achieving spiritual goals as they are
working one’s will in the world. Indeed, the two are inseparably linked.
Such works have existed throughout Western history, or so their adherents would claim. Some notable grimoires date
back as far as the 13th Century and include
The Aim of the Sage, The Grand Grimoire, The Greater Key of Solomon,
The Lesser Key of Solomon
, and the
Black Pullet.
During the 19th century esoteric groups like the Hermetic Order of
the Golden Dawn rediscovered or reinvented many of these works. Collecting, editing, and translating (or more often
deliberately mistranslating) them into English while adding their own efforts into the mix. It takes only a few moments with
an computer and an internet connection to discover these texts.
While these works might make for interesting plot points in an Imperial Age game of intrigue and occult politics, they would
have little actual mechanical effect in game. To make grimoires more interesting for Imperial Age campaigns featuring
magick, what follows is a description of occult symbols found in actual grimoires available during the period and how they
can be applied to Incantations that can be used in the game.
FINDING A GRIMOIRE
Typically learning of the existence of a speciic grimoire requires a
Research check whose DC is equal to the incantation it contains
Knowledge (arcane lore) DC minus 15, while inding the incantation
itself is equal to its Knowledge (arcane lore) DC minus 10. It is
unlikely, however, to be that easy. Occult means “hidden” or “secret”
and many of the authors and translators of these works deliberately
left sections of their content out, mistranslated words, or added
meaningless text to foil the uninitiated. If a GM so desires she can
add an element of risk to the research and use of incantations found in
grimoires.
Upon discovery of an incantation a character may make a Knowledge
(arcane lore) check whose DC is equal to that of the incantation in
question to determine if it is authentic or not. The GM may wish to
make this check in secret granting a circumstance modiier of up to +/-
4 as warranted.
Further results may be applicable in certain situations. Many grimoires
are not meant to be read by the neophyte but should be perfectly
comprehensible by an initiate. On such texts allow a character who
beats the DC by 5 or more to determine that not only is the text faulty
but also what would happen if it was attempted. On a check that beats
the DC by 10 or more allow the character to determine what changes
need to be made to correct an occluded text.
Attempting to perform an inaccurate incantation most often results in nothing more than the loss of time and effort needed
to perform the ritual. However, some are designed to deliberately produce results equivalent to a Failure, even if the
instructions are followed exactly. It is up the GM to determine if such “trapped” incantations exist in her setting.
PREPARING THE MAGE FOR INCANTATIONS
Casting ritual magick through Incantations is quite different than traditional fantasy spell casting and involves many
careful preparations. Although different grimoires recommend different speciics the basic preparations are generally the
same. The irst of which, essential for the incantation to work, is the physical and spiritual preparation of the practitioner
or practitioners, although most rituals are solo affairs multiple participants are possible. To enter into a condition where
he can conduct the ritual the mage must separate himself from the world, typically for a period of three to seven days but
longer or shorter periods are also possible. This separation can involve fasting or specialized diets, typically meaning
no intoxicating substances nor meat, and physical isolation from the world; but most frequently it requires a period of
chastity. This is necessary to not only remove any possible emotional or spiritual contaminants from the mage but, more
importantly, abstinence allows the mage to store the spiritual energy needed for the ritual, energies that are released in
sexual congress. Some sources recommend that the mage also refrain from sleep, and while this can result in an altered
state of perception it is as likely to result in sloppy action later in the process that can result in failure and even death and
as such is generally not a good idea. The same can also be said for the ritualized use of alcohol, other drugs, sex, and
even self-wounding or self-mutilation. The preparation period ends with a physical cleaning just before the rite is to begin.
This cleaning may involve ritualized ablutions or it may simply be a good bath.
Emerging from his cleansing naked, the mage has divested himself of attachments and entanglements with the mundane
world and is now ready to engage the spiritual world. While some recommend performing rituals naked, the standard
practice is that one should be robed. The robe may be of any colour, except brown or black, but white is recommended.
Names of power or sigils or other signs, in appropriate colours, may be stitched onto the robe. The robe should be
otherwise simple and have no buttons, hooks, knots, or other clasps. Such things may block spiritual energy needed
for the incantation. In addition to a robe some sources allow for white, preferably silk, undergarments, hats, hoods,
crowns, and even slippers as desired. If the mage cannot make the robe and accessories himself a suitable set can be
commissioned (Purchase DC 10 for a simple robe, DC 12 for a robe prepared with names and signs of power).
PREPARING THE SPACE FOR INCANTATIONS
Incantations are dificult and time consuming to prepare and perform; and need a ritualized space in which to be
conducted. It is best that this space be as secluded as possible. The further from human habitation the better but many
mages do not have the luxury of country estates. If performed in an urban environment an interior room is best, lacking
windows. If there are windows they should be locked and covered so that no light can come in or out. Doors should
be locked by the mage upon entering. The room itself should be unadorned and devoid of furniture. Thus it is best that
the room be set aside for ritual use alone, but if necessary black clothe may be draped upon walls and loor to hide any
distractions or potential contaminants to the ritual.
Many grimoires suggest that the space be cleansed before any ritual begins. This can be accomplished by burning a
mixture of laurel leaves, camphor, salt, white resin, and sulphur in the room prior to beginning preparations. Incense and
other aromatic materials have also been suggested and may be used as desire or availability permits (purchase DC 3).
The purpose is to purify the area, removing any lingering hints of either previous rituals or mundane uses.
The mage is now ready to begin construction of the ritual circle. All incantations take place in a circle. This is done both
to harness and focus the power of the ritual as well as to protect the mage from the forces invoked. There are numerous
types of circles that can be drawn but a basic version is as follows:
Draw a circle, nine feet in diameter, with the point of a ritual sword or knife (see below) in the earth, or chalk or charcoal
may be used, beginning at the East and proceeding deosil (clockwise), or widdershins (counter clockwise) if the working
is dedicated to the Devil or other dark powers. Occasionally vermilion paint, as it usually contains sulphur and mercury,
or salt is recommend. Draw a second circle, eight feet in diameter, within the irst. Between the two names and signs of
power may be writ and ritual objects (see below) may be placed. Typically these objects are placed equidistant to one
another at the cardinal points with which their elements are associated; however other arrangements are possible when
more or less than four objects are used. Some grimoires suggest that the mage should further adorn the circle with an
outer or inner square, a triangle (associated with the appropriate element), a pentagram, a Seal of Solomon (the six
pointed star also known as a Star of David), or in some cases the sigil representing the being to be summoned. For most
workings, however, the basic circle with appropriate symbolism is suficient.
RITUAL OBJECTS
In addition to the robe and materials for marking the circle, several standard objects are also needed. Some grimoires
describe the construction of these objects in such elaborate detail that it would be almost impossible to do so accurately.
It may be assumed that such descriptions are deliberately included to foil the reader, or to make the author appear all the
more accomplished. What is most important in all cases, however, is that the objects be new. Failure to do so can taint
magickal forces, offend spirits, or otherwise create unintended consequences. If the mage does not have the talent or
inclination to craft these items they may be purchased or, more likely, commissioned. Listed below are the most common
ritual objects, although speciic incantations may require other items or variations on the following.
Brazier:
A small metal charcoal brazier, often constructed
with symbolic elements related to ire or the being to
be contacted, is called for in many rituals. While the
symbolic value of certain metals can be important in some
incantations, typically a brazier of ordinary materials such
as iron will be suficient. The smoke of burned materials is
often associated with Spirit. (Purchase DC 5)
RITUAL OBJECTS IN USE
As an optional rule, the Game Master may wish to
apply modiiers based on the origin, quality, or history
of the objects used in a ritual. If so consult the table
below for appropriate adjustment for each Knowledge
(arcane lore) check made during the incantation.
Candles:
The use, colour, and composition of candles
receive a great deal of attention in some texts. Generally
they are ordinary candles of tallow or beeswax either
un-dyed or white. Such candles are cheap and easy to
acquire. While coloured candles, which may be associated
with certain signs of the Zodiac or spirits, are somewhat
more dificult to ind but still cheap and readily available.
Candles made of unusual materials, such as the emphasis
baby fat of the darkest of rituals, will likely have to be made
by the mage himself. Candles typically are made in pairs,
but regardless of their number count as a single component
of the incantation.
The Object Is… Knowledge (arcane
lore)DCmodiier
New -2
Constructed by
performing mage -2
Made of unusual but
sympathetic materials -3
Used in a previous incantation +4
Cup:
The cup or goblet is the symbol of Water and is
necessary for invoking spirits associated with the element.
If the cup is not constructed by the mage one of ine quality
should be purchased, made of crystal or precious metals.
(Purchase DC 4)
Used previously for
mundane purposes +2
When multiple objects are used only the single best
and single worst modiiers should be used. For
example, a mage uses for items in a ritual. Three of
them are new. Of these he purchased a pentacle,
carved the cup of wood himself, and made a set of
candles of the fat from a white buffalo calf. The effort
spent making these last two items has caused him
to run short of time and he inds that he must make
do with his letter opener for a dagger and a wand he
used in a previous incantation. The modiiers for each
item would be as follows: -2 for the new but purchased
pentacle, -4 for the new and constructed cup, - 7 for the
unusual handcrafted candles, +2 for the letter opener,
+4 for the wand. When the game master tabulates
the adjusted DC for the ritual he ignores everything
but the –7 and the +4, as the best and worst modiiers
respectively, altering the DC of the ritual by –3.
Knife and Sword:
A ceremonial knife and sword are
necessary for many incantations. They should be forged
or bought on a day or hour associated with Jupiter during
the waxing of the moon and ritually consecrated before
use. In some incantations a knife is used as a symbol of
Air. (Purchase DC is equivalent to a masterwork knife or
sword).
Pentacle:
A silver pentacle, a circle containing a star or
pentagram, is often used to symbolize Earth. The symbol
should be about the size of the mages palm or slightly
larger. (Purchase DC 5)
Wand:
The wand is one of the main symbols of the
magickal power and the use of ceremonial wands, staffs,
or rods dates back to ancient Egypt. The standard wand
is made of hazel and, according to the Grand Grimoire,
should be nineteen and one half inches long, cut at sunrise
with a ceremonial knife stained with blood. Pointed steel
caps should be placed on both ends of the hazel wand and
magnetized with a loadstone. The wand must be ritually
consecrated before use. While used in most ceremonies,
some rituals require a second rod to symbolize Fire.
(Purchase DC 4)
Alternately, the game master may decide that the
use of inappropriate materials results in failure of the
incantation or a shorting of the effects duration or other
variable effects. Similarly the use of extraordinary
materials might reduce or eliminate backlash, or the
effects of failure, or helpfully increase variable factors
in the effects of the incantation.
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The Imperial Age - Grimoire, RPG (po angielsku)

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