Masters of Magic
Masters of Magic
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NWW.CRUS CH Olan GUE
THIRD EDITION Lapend Ho,
JAASTERS OF COURT
WRITERS: SHAWN CARMAN, ROB HOBART, | CHIEF EXECUTIVE OFFICER: JOHN ZINSER
DOUGLAS SUN, ROB VAUX, PoC:
RICH WULF, BRIAN YOON é
Jason Shafer, Nathan Shafer, Matt Strout, Liza Strout,
Ree A eda ee NS Joe White: Dave Smith, Patrick Chen, Aien Elmi, Jason
LINE DEVELOPER: DOUGLAS SUN Kang, Ki Chang Kim, Roger Liang, Arther Nguyen; Dace,
ARrOECTOR one CHROWIANE Erykah Fasset, Stephanie Dane, Daniel Walters, Laura
Harvey; Brlan Bates, Heath Hunt, Mason Crawford, Bob
BABU TES GENS! mone EARNER, Martin, Daniel Briscoe; Darrin Clough, rebouillet Ma-
REAP Y SAENZ thieu, Robert Knight, Aaron Rubman, David Whitney,
Cover ARTIST: IFS Stuart Biggs, Edward! Reynolds; Alexander Andersson,
INTERIOR Ateriste STEVE ARGYLE? Charles Ethridge-Nunn, Steven Mileham, Ashley Jesti-
isa G tee an pene ONAeug HORATIOF co, Lee Reeves; Christopher LaHlalse, Tom Lewis, Lucas
DENNIS CALERO, MIKE CAPPROTTI, MIGUEL Twyman
COIMBRA, STORN COOK, ED COX, TIAGO DA
SILVA, EDWIN DAVID, THOMAS DENMARK, The writers would like to fer thelr most sincere thanks
MICHAEL DIXON, RANDY ELLIOTT, JASON to the playtesters, who went above and beyond to maki
ENGLE, ANDY HEPWORTH, PAUL (PROF) this the best edition of LSR yet
HERBERT, JON HODGSON, LLYN HUNTER,
IFS, VERONICA JONES, STEPHANIE LAW, APRIL
LEE, BRITT MARTIN, MALCOLM MCCLIN-
TON, JEFF MENGES, JOHN MORIARTY, NATE
| BARNES, WILLIAM O'CONNOR, MARK
POOLE, CHRIS SEAMAN, CHARLES
URBACH, FRANZ VOHWINKEL,
TYLER WALPOLE
BRAND MANAGER: TODD C. ROWLAND
PRODUCTION MANAGER: DAVID LEPORE INTRODUCTION...
s
L Magic and Third Edition Revised....7
Bk BPS ie cence icchancs 2
agen and Multiple Schools. 8
juli-Elemental Spells.
‘New Spells. ,
Spell Research :
5 “Spellcrait: Expanded Rules
Mastery Abilities
CHAPTER ONE:
THE DRAGON CLAN.
“The Dragon Families:
‘Philosophy and Theology
©The Kitsuki
Important Superstitions,
~ ARoutine Day.
Religion and the
fe ofa Dragon .
The Tao of Shinsei
© and Enlightenment
The Spirits and the Spirit Realms..20
Pe ereenpl the’ Dragan binds
__Fukurokulin Seido.
“Mountain Home Temple
|The Northern Towers of Flame n..24
Shiro Kis
Shiro Tamori
Sige Tosh en
ns. The Tamori Gardens.
ee
“Wrath ofthe Kami.
| Masters of Magic: The Dragon.
‘New Mechanic:
New Advanced School: Dragon
Spirit Binder (Shugenia)
‘New Path: Tamori Follower
ofthe Method (Shugenja)
New Advantages.
ie Misugusuri Master
__Togashi’s Blessing
New Tattoos
Avalanche.
Huricane
Moth
Mount
Nightingale.
" Panther.
Phen
Tiger
The Voi.
Wol
New Dojo.
High House of Light
Shiro Kitsukl
Shiro Tamori. 43
Suigeki Toshi... 43
Dragon's Heart Doj..
CHAPTER Two:
THE MANTIS CLAN srsonsoninns 47
The Mantis Families:
Philosophy and Theology.
The Kitsune.
“47
47
The Moshi 48
The Tsuruchi.. 49
The Yoritomo.
Major Festival.
Religion and the Life of a Mantis..51
Important Superstitions.
‘The Tao of Shinset
and Enlightenment.
Spirit Creatures
‘and the Spirit Realms.
Temples of the Mantis Lands
Amaterasu Seido
Isora’s Alliance Temple.
kyuden Kitsune..
Kitsune Mori Mura.
Kyuden Kumiko
‘Tempest Island.
Temple ofthe Fst Wasp. ol
‘Temple of Kaze-no-Kam.. 63
Toshi no Inazuma..
Yakamo Seido.
Masters of Magic: The Mantis.
New Mechanics.
New Advantages
Blessings of the Elements:
‘Thunder
Blood of Spits.
Friend of the Elements:
Thunder:
New Advanced School:
Champions of Thunder
New Advanced School:
‘Storm Riders (Shugenja)
New Path:
Ivory Sahir (Shugenja)
New Path: Kitsune
Spirit Guide (Shugenja)..
New Path:
Moshi Navigator (Shugenja)...78
New Path: Sons of
Kalmetsu-uo (Shugenia).
New Dojo
Isora's Alliance Temple..
kyuden Kitsune.
Kitsune Mori Mura.
Shrine of Kaze-no-Kami..
‘Temple of the First Wasp..
Tempest Island
‘Toshi no Inazuma...
Yakamo Seido..
CHAPTER THREE
THE PHOENIX CLAN a1
‘The Phoenix Families:
Philosophy and Theology.
The Shiba
Religion and the Life of a Phoenix 87
Festivals.
‘Superstitions.
‘The Tao and Enlightenment ..
“The Spirit Realm:
Fushich«
‘Yuki no Onna.
“Temple Bf the Phoenié Lands
‘The Isawa Schools
‘Temple of Brilliant Rebirth
Uikku's Shrine and Prophet Plain. 94
Gisei Toshi
The Temple ofthe Golden Arm
‘Temple of the Eight Guardians.....98
Doro Owari Mura
Rethado Sano KERIn. Sumai Mura, Painted Faces... 137
the Holy Home Villages. 102 Festivals and Holidays. 137 f
Masters of Magic: The Phoenix..103 Crab Temples: < i
New Mechanic: mona 12-Temple of Soothing Jaden 137
New Basic School: Agasha The Crane Clan 138
Shugenja School (Shugenja) 112 Festivals and Holidays. 139
‘New Path: The Temple Crane Temples:
of the Golden Arm (Monk) 114 Heaven's Wisdom Temple... 40
New Spells. (Crane Temples:
Dreamwalker
Vision of Comfort
Fortify the Soul...
‘Wandering Stone
A Fire Divided ..
Invigorating Flame .
‘Temple of the Winding Stream 140
‘The Lion Clann. 141
Festivals and Holidays. we 142
116 Lion Temples
116 Temple of Listening Ghosts.
116 The Scorpion Clan.
117 Holidays and Festivals.
117 Scorpion Temples:
117 Temple of the Midnight Cats. 145,
117 The Spider Clan. 146
eae rede Holidays and Festivals. 148
BROTHERHOOD OF SHINSEL.119 SPidet Temples: ,
142
43
144
Saving Fortune
The History of
the Brotherhood of Shinsel....119__The Unicom Clan.
| Same sol Peeks 9 doldays and Festivals
The Four Vows "123. Unicom Temples:
126 Temple of the Roaming Herd 151
Major Sects.
Fortuist.. tog Uno Temples
a Lay Temple ofthe Lost Mo
Questioners..
Shintao..
127 APPENDIX THREE:
1128 FESTIVALS OF THE EMPIRE....154
Sohei... 129 New Year's Day. 154
Yamabushi: 129 First Day of the Hare... 154
Mikokami 130 7-5-3 Festival. 155
Temples 4 1.130 Cherry Blossom Festival 138
The Ten Thousand Temples wun...130 Iris Festival 155
“The Temple of Osano-Wovnmnn 132 Chrysanthemum Festival
‘The Shrine of the Kanto Festival
‘Seven Thunders 133. Setsuban Festival 137
New Kiho 134 Bon Festival _ 157
Kitsu’s Leap (Air Kiho) 134 Festival of the River of Stars... 157
Serenity of the Stars The Festival of the Moon's Wrath 158
Shinsel’s True Path. New Years Eve. 159
The Thunder Speaks . The Festivals of the Kami 159
156
136
APPENDIX TWO: RELIGION
AND THE GREAT CLANS,
The Crab Clan MASTERS OF MAGIC
INTRODUCTION
ed that itis all but impossible to discuss one without
at least mentioning the other. Magic, as practiced by
he few samurai who are born with the gift is a matter of
communicating with the divine, of convincing the unseen
Elemental spirits that bind and animate the material uni-
crse to do one’s bidding in a very specific way. While it
nat the only sort of magical activity that takes place in
Rokugan, it isthe only sort that Is not considered blasphe-
mous —like maho, which is fueled by blood rather than
the power of the kami — or so eccentric that the main
stream barely notice it, like the od gaijin magics known
0 some Unicorn and Mantis.
‘But eligion in Rokugan is not a simple matter, and if you
discuss magic at any level above the purely tactical and
mechanical, you will find yourself talking about religion
And religion in Rokugan is by no means limited to praying
to the kami and expecting them to listen to you. Strictly
aking, religion pre-dates even the fall of the Kami, as
the humans who lived in what is now Rokugan had their
wn traditions of animism, ancestor worship and worship
he Fortunes, those extraordinary humans who became
patron deities upon their passing from the mortal realm.
© early Empire quickly absorbed this complicated web
raditions as its own, so that they existed alongside the
genja's communion with the Elemental spirits, with
everything melding together so thatthe different elements
ssemming from different traditions became inseparable
com each other.
f ees
Rokugani religion was thus accretive from the very
dawn of the Empire, absorbing influences and complicat-
ing itself rather than purifying and paring away. The ap-
pearance of the great prophet Shinsei during the Empires
first century complicated thing even more, as he became
the single most influential philosopher or theologian in
the Empire's history His teachings about the fundamental
nature ofthe universe and humans’ place in it, codified as
the Tao ater he left the Empire, began areliglous tradition —
of the Empire. This created a schism berween Fortunism
(che worship of the Fortunes) and Shinseism (dedicated
adherence to Shinsel’s teachings) that Hantel Genii had
the wisdom to close when, in the year 48, he declared —
that the two were compatible with each other, and that
they should combine toto tie pliclaleligon-oflf
Empire "
Religion —in particular, understanding ofthe Elements
and the spirits that embody them — has therefore been
such a pervasive and complex part of Rokugan! life that
it contains, yet also reaches beyond the mechanical de-
tals of the shugenjas art. Alongside the shugenja tradi-
strike if It Is necessary, but they hold a
reverence for life and the rest of the world that is un-
‘common among the samurai class.
The Mirumoto are g
holars because they be
lieve one cannot attain a noble nature without learning,
‘The Mirumoto study the Tao, Niten, the Sword, Leader
ship, and every other book that would help entich his
life: They adhere to Bushido more strongly than the
other Dragon Families. They believe that adherence t0
Bushido is a major determining factor in one’s worth as
4a samurai, and they strive to obey each tenet in all of
their actions.
‘Their views on religion are similar to their views on
Bushido. They read everything available to them and
contemplate its possible effect on their lives. The Miu:
moto meditate upon the teachings of the Tao constantly,
seeking new truths among the tales ofthe Tao. Some are
able to reach a new level of understanding when they
analyze the Tao. They become more in tune with the Ele
‘Mirumoto, called th
of the Tao, are able to wield some of the magical powers
ments and the kami. The
Students
that a shugenja or monk can wield. The Miumoto, of
course, do not let this power go 0
their heads and remain humble above all
Pethaps time spent with the Togashi and their supemat-
ural abilities has irrevocably altered the Mirumoto, The
Mirumoto are very comfortable with magic and consider
it a crucial part of warfare. The Lion do not use the Kitsu
to their full abilities on the battlefield, and the Mirumoto
consider it the greatest failing of their armies. Magic is a
fact that cannot be denied, the Mirumoto reason, How
can a man serve his lord if he refuses to use every weapon
available to him? It helps thelr cause that the Tamorl are
a very martial Family. The Mirumoto philosophy and the
‘Tamori philosophy complement each other, and the two
Families often train to maximize thelr abilities together.
1 believe what can see, and can see the truth ofthe Tao with
‘The Kitsuki Family does not resemble the other Dragon
Families upon first glance, The founder, Agasha Kitsukl
‘was a strange man with strange ideals. Those ideals were
passed down to his Family after his heroies earned him ‘a Family name, The Kitsuki thrive in the present time
despite constant disbelief and mockery from the other
Families of the Empire. The Kitsuki ignore this ridicule
and criticism.
‘The other Clans do not appreciate the Kitsuki and their
ways because so much of what Is known as the Kitsuki
Method of investigation grates against long-standing eus-
fom. The rest of the Empire finds the truth of the matter
through testimony. The word of a samurai by itself is evi
lence enough. The person with the highest station is the
person who is the most reliable. If someone says itis the
truth, it remains the truth until someone with higher sta-
tion declares him false. When disagreements occur, the
truth is determined through the rite of ialjutsu
The Kitsuki, on the other hand, believe that one can
determine the truth by looking at physical evidence that
remains after an event. They belleve that keen eyesight
and a keen Intellect can deduce the truth long after the
‘event has passed, without relying on the faulty memory of
‘a human. Any human (ev
a samurai) Is fallible and ca:
pable of lying. The truth of the matter should be evident,
‘Ro matter who says what about It
Most samurai see this as disrespectful, for obvious
reasons. The tenet Makoto, or sincerity, stresses that a
samurai must tell the truth, To assume that a samurai may
rot be telling the truth is a personal insult in this eon-
text. In the larger picture, making an official assumption
that a samurai cannot be trusted to adhere absolutely 10
Bushido might weaken its hold over the samurai class,
The Kitsuki Method removes absolute trust in Bushido
from magisterial investigation (and truth-finding in gen-
eral). The Kitsuki honor Bushido in all other ways, but the
Kitsuki Method itself is designed to counter what they see
as flaws in the assumption behind Bushido.
Likewise, the Kitsuki's understanding of Enlightenment
and the meaning of religion Is influenced by trust in what
they can sense and verify. They tead the Tao and attempt
toanalyze It n terms of conerete phenomena in the world
‘around them. They value fact and evidence over fable and
myth. They believe in the Tao and the Fontunes because
evidence of their existence is everywhere. The kami speak
toman, the Elemental Dragons appear to the worthy, and.
thelr Clan was led for centuries by a god. It is hard to dis
believe in the face of that much evidence. However, the Kitsuki do not have a happy relationship
\with magic. In fact, they see magic as one of the greatest
‘enemies of the Kitsuki Method. The power of the kami Is,
such that a skilled shugenja can alter reality 19 his will
Evidence and the ways to find evidence are lessened sig-
nificantly when one cannot rely on them to always be cor-
rect. Often, investigations must end because of magical
interference. The Kitsuki are currently trying to find ways
to solve this riddle. They have begun collaboration with
the Tamori Family that they hope will put an end to their
problems.
pean
R and the
Life agon
The Dragon are famous for thei spirituality. Perhaps itis
‘unavoidable that they would immerse themselves in con-
templation and the otherworldly, given their geography.
The Mirumoto and Kitsuki lands boast some farmlands
but that is far from the norm for the Dragon. A great por-
tion of their lands is nestied in to the rocky and perilous
‘mountains of Rokugan’s northem border. Nature is not
kind to these lands, where harsh weather and other pit-
falls can turn against the people in an instant. Its natural
to tum to higher powers that might control nature against
them.
‘The Dragon take the occasion to celebrate every major
festival that occurs during the Rokugani calendar. Even
the most minor festival is acknowledged in some way
among the northem mountains. However, the Dragon
rust ever be practical. Their festivals are rarely a8 opu-
Jentas their counterparts in the rest of the Empire. Some
of these festivals are simply acknowledged by an hour or
two of rest from work, and several minutes spent praying
to the Fortunes in whose honor they celebrated. Harvest
is small in the Dragon lands because of the huge amounts
of unusable land, so the peasants must work doubly 50 to
maintain their lives,
Important Superstitions
While supersitions are imporant to the Dragon, the
hein take them much more seriously than most ofthe
siura. The more playhl Topas mois wil ikea
ig hrc oding supe atateae dy ol mee
‘much influence they could have on others. They do not
mean harm by this game, but some of the superstiic a
that oxginate from the mind of a Togashi have x <
over centuries. 2
Mani oithe safeagonea)cxist in the Ene ee
considered frivolous and a waste of time by the Dragon
elite: There ate so many real threats and portents to be |
‘wary of, the Dragon say, that worrying about the dispost
tion of a spider seems almost blasphemous by compar:
‘But the peasants of the Dragon believe in many super:
stitions that range from the serious to the playful. This is
in part because the Ise zum have spread so many ideas
into their hearts that they begin to believe some of them.
For instance, the peasants believe that rain after sunset is
an omen of ll events for the next day, and they will travel
Tnorefenaflecehy aie vies ay” Bur Draptntadlinarf Oi
are familiar with it generally suspect that it descended
from the mind ofa tricky Togashilong.ago. =
All Dragon da indulge in one form of superstition.
Kawaru, a form of folk magic divination, is extremely pop-
lar in the Clan. The magic relies upon six lined figures
sibs lsckaaoytias are tenaomivi er amon eee
nal pieces. Where the pieces fall and in what formation
are interpreted to reveal the future
A Routine Day
For a peasant, lif is not easy. There is always something
that need tobe ised, something hat alvays neds
bee done so that they could cultivate as much food as they
‘can. That said, the peasants of the Dragon Jands are quite
{devout and spend as much time on religion as they can.
When the peasant wakes up, he begins his day by pray-
ing to the Fortune of Agriculture, Kuroshin. After several
minutes of devout prayer he eats breakfast with his fam-
ily before a long day of work. He goes out tothe fields 10
work in the rice paddies or goes to clear the mountains of
dead toes and brush, For the next several grueling, hard
‘working hours, he has lite time to contemplate anything
but his work, Once his tasks are done for the day, he can
retum home and rest.
On lucky days a monk will visit the village, and the
peasant listens to the tales of the ise zumi. Often theyare
simple tales, but they will also read the Tao to the village
es. Aller dinner, he must retire early so that he can stat
anew early the next day Because of his hard and demand:
Ing schedule the peasant cannot devote any mor time to
i
+
sa]
- | religion. He directs most of his attention tothe Fortune of
e iculture, as Kuroshin controls his livelihood.
\ monk has fewer chores on his hands than a peasant,
but he holds himself to schedule that is just as strict
a8 that of a working man, He wakes up and medktates
fal an hor betonarealtaat pagtiesiinseltTeady totaZe
the day. After eating, he will tend to some housekeeping
around the temple or domicile. He wil sweep the floor,
clean the gardens, and tend to the statues and incense
[Alter these chores, he will meditate fr several hours upon
the Tao, often in a meditation chamber. After his medita-
tion he will either converse with his peers or set himself
_ toanother chore or task. After another hour, he will medi-
tate once more or strengthen his body with intense martial
traning
‘Asamural begins his day witha rtualistie kata that re-
minds him of the martial aspects of his life. After the kata,
he will pray to his ancestors that he will prove himself
“honorable to them. He eats then rises up to tend to his
| duties. These duties range from anything from guard duty,
© rtning atthe dojo, atending to his dues as a mags-
tate, and many other tasks that depend on the samurals
Job. What lite time he has Is devoted to studying ancient
tasks or practicing his kata once more,
The Tao of Shinsei
and Enlightenment
‘The people of the Dragon revere the Tao as the foundation
"the Empl gon and they mate sie st Kon
edge ofthe Tao is widespread among thei lands. Ise zum
and other samurai often travel to villages in the Dragon
lands just to spread word ofthe Tao, Peasants, children
and adults alike, gather to listen to the wisdom placed
"within those books. Some ise zumi claim thatthe ques-
| tons the peasants pose them offer a beter understanding
| ofthe Tao than a week spent in contemplation
But at the same time, it must be said that only the
| samurai class has the time to contemplate the concept of
Enlightenment, and even then, only the Togashi seem to
five it much thought. The Kitsuki Family spends very litle
time contemplating Enlightenment. The Mirumoto Fam-
“ily believes that to pursue Enlightenment isa sily idea
"that defeats ts own purpose. The Tami slowly lve their
lives with Enlightenment as the distant goal. Its abvays
con their minds, yet it daes not consume their lives. The
monks of the Togashi Family spend their entire lives in.
search of it with many various techniques, though they
_ stay see toe enjoying te path var
Daring the reign of Totur Il, the advent of the Keepers
of the Five Rings brought forth a wave of understanding
throughout the Empire. Many samurai reached Enlight-
fenment. Many decried the Togashi Family, tating that
though the Togashi constantly searched for Enlighten
ment only a handful of them ever reached it. The Togashi
are surprisingly at ease with these generalizations and do
net seem to care atl that others have reached Enlighten
ment. One of the greatest truisms of the Tao is that each
man must find his own path towards Enlightenment, anc
the Togashi understand that this isnot thelr way- Some
even believe that their search for Enlightenment is act
ally Enlightenment itself.
The reaction of the rest of the Dragon Clan remains
similar across the board. They are glad that others have
reached Enlightenment, but It has very litle to concern
them. Some of the more pious members find themselves
ill at ease with the vanity some people showed in flaunt-
ing the status of their Clans. Most kept those thoughts 0
themselves to avoid giving offense, however.
The Spirits and the Spirit Realms
It is quite evident that spint creatures are real. Every
peasant knows that with every par of his soul, and super-
sttions and rituals area yay with coping with thelr un-
controllable and unpredictable actons. They donot know
the source of the spits, and some even concoct stories to
explain them, In the end, however, they do not truly care
where the spins come from as longs they leave ordinary
folk alone
The Dragon lands are subject to many spits because
of the stength ofthe kami in the area. The peasants are
forced to deal with trickster spits from Sakkaku, among
many other things. Even zokujin Took like pints. trom
another ream, and they have existed among the Dragon
for centuries. AS a whole, the Dragon Clan samurai treat
spirit creatures with respect. They believe that showing
proper respect t the spirits shows respect to the Celestia
Order
The Kisuki are uncomfortably aware ofthe spiis and
the spirit realms. Their constantly inquisitive nature has
landed many of thet samurai in dite strats. Sprit are ot
4 logical explanation forthe events ofthe Empire and fl-
lowing thelr rail othe portals between the spt realms
leads to disastrous results. Many Kitsuki have died cruel
deaths in the distant sprit realms
|
} The Mirumoto accept the existence of the spirit realms
calmly. They know that spirits visit Ningen-do, but they
is little they can do to slow or stop
their arrival. They simply take the actions of the spirits in
also know that ther
ide and protect thelr Interests. If
they can take to right some wrong (by
perhaps returning an animal to its rightful nest or by ap-
Peasing the ghosts at a former battlefield), the Mirumato
will do their best to fulfil those conditions.
1¢ Togashi more than
anything else. It is a taste of whimsy in an otherwise
Spirits from other realms amu:
normal world. A famous tale states that an ise zumi ran
‘across a mujina from Sakkaku. When confronted with its
pranks and silly tales, the ise zumi countered with pranks
of his own. The mufina fled once he realized there was
nothing he could do to ruffle the Togashi’s calm. While
the literal truth of this story has never been confirmed,
given the disposition of the strange Family, it is not all
that implausible
‘The Tamori understand the splet realms better than ev
fone else, and they even understand the why they are
connected to Ningen-do. When a Tamori shugenja come
across an aberration or an inhabitant of another spirit
realm, he will take it upon himself to immediately set out
to banish tt, returning It to its rightful place
Temples of the Dragon Lands
The temples and shrines inthe Dragon lands run the
aut rom aistere 0 ostentatious, Some of them are
xl persia things while late aretespecable vale
anyiiing othe Gusieo the saudns Sox easy
He AS EE Sn
Sitatiew nindedFetors ie amenngleg
nother
symbol of the eclectic people of the Dragon, who do not
‘mind being an enigma to outsiders.
Monasteries, temples, and shrines fill every available
space in their lands and it isthe rare Dragon village that
does not have some
ship of the kami. These places honoring the higher powers
are often humble yet heartfelt, with little decoration but
lishment dedicated to the wor-
those that are intended to offer homage to the Fortunes.
Most temples found in the Dragon lands will never match
NVIQ-NODVUC 4H L-ANO W4LdVHD ‘CHAPTER"ONETHE-DRAGON’ CLAN
99
the grandeur and size of those found within the rest of
the Empire. It is very dificult to manage fills and decora
tions in the mountains, where they are subject to harsh
‘weather and many other pitfalls. The temples in Toshi
Ranbo, for instance, dwarf nearly all ofthe locations list
ced below. However, the monks that tend to these temples
do so with heartielt enthusiasm and fervent belief in the
Power and importance of their duties. That conviction is
rarely matched by those who live beneath the peaks of the
mountains of the Dragon,
It is not the intent of the people of the Dragon to cre:
ate large monuments to the higher powers. However, be
‘cause of the monks! reverence toward them, no outsider
iple wanting. In the end, that
is the most important portion of any shrine: the aura of
that one
has ever found a Dragon t
tranquility, the power of peace, and the sen:
can connect with the rest of the universe.
THE HIGH HOUSE OF LIGHT
The capital of the Dragon Cl
has changed names sev-
eral times down through the centuries. When it was first
built at the dawn of the Empire, it was called Kyuden To:
sgashi. When Hitomi became the new leader of the Clan’
after the Second Day of Thunder, she christened it Kyuden
Hitomi, After she ascended to the Celestial Heavens as
Lady Moon, the leadership of the Dragon Clan back re
tumed to the Togashi Family, and for several decades, the
ky shi and.
Kyuden Hitomi by its inhabitants, Some referred to the
castle as both names interchangeably even in the same
sation. Visitors to the castle, afraid of offending
castle was known simultaneously as Kyuden Tog
either of the monk Families, called the castle the High
House of Light.
‘An imbalance in the Celestial Heavens brought about
the end of both the Hitomi and Hoshi Families during the
year 1169. The monks of the Hitomi and Hoshi Families
abandoned their orders and swore fealty to the Togashi
Family. However, in recognition of those two Families, To-
ashi Satsu swore that the castle would be called the High
House of Light instead of Kyuden Togashi in honor of all
the monks who were once of different orders.
Regardless of the name, the High House of Light has
always remained an impressive structure. The ca:
built directly on the face of the largest mountain in the range. It can be seen for miles around, a shining emblem
‘of civilization and society in the wildemess, The interior is
just as impressive filed with countless shrines, temples,
and rooms built for meditation. Each one Is dedicated 10
another Fortune or spirit. The monks of the castle also
maintain beautiful gavtens so that one could relax among
nature if one chose to-do so.
The lowest levels ofthe High House of Light are a series
of cramped passageways carved into the mountain that
were once used as storage. After the formation of the Hi-
tomi order, many monks began to occupy these passage-
‘ways and form small shrines where they saw fit. These
shrines are unmarked but none of the monks seem to
have any trouble recognizing to whom those shrines are
dedicated. The caretakers ofthese passageways keep i lit
and accessible all through the night, in ease a worship=
per decides to make homage after the moon has risen. In
fact, more people visit these shrines at night than during
the day. None of the monks seem to be bothered by the
a>
thinking hat thelr child was sonshow cursed. Many of
hhis sensei at the Tamorl Shugenja School felt the same
have no emotions? No one could divine the truth, an
people cared about the unfriendly young man
‘Aoki continued to watch his peers from a distance. He
analyzed them with an objective eye and kept meticulous
notes on haw he predicted they would fare alter gempuk-
ku. A bully whom he described as having limited abili-
ties and prospects found the notes one day. Iniuriated, he
beat Aoki to within an inch of his life. For his actions, th
bully was sent away from the Tamar Shugenia School,
‘Aoki felt satisfied, despite his beating his analysis ofthe
boy had been completely cores.
Aoki was not a good shugenja by any stretch of the
‘imagination. Since he felt few emotions and because he
not importune the kami with heamtelt devotion, he
vas unable to achieve any great effects with ns spells
Worse, to the extent that he had any inclinations at al
he seemed most interested in the Element of Air which
is not emphasized by the Tamori Shugenja School: His
sensel noted that he more of afallure than a success, and
ater his gempukku Aoki was sent to a small shrine near
Shite Kis. That assignment tamed out o be the most
important milestone of his life,
AAs part of his duties tending to the shrine, Aoki came
aco any Ki who Ul! came fm the
nea ani scutes eee OF bah ag
the strange conversations they would have about inves:
tigation and the importance of physical evidence: Ate
4 year of covertly listening to conversations and watch:
ing the Kitsuki, Aoki decided 10 Jearn more about theit
ideas, He traveled to Shiro Kitsuki every chance that he
could get and he spent every free moment in the libraries
of Sho Kisuk myn to Find infomation onthe Kisukt
Method. *
When Tamon! Shatung dcidedto send several shugen
ja to Shiro Kitsuki to train alongside the Kitsuki, Aoki
wrote a letter to his Daimyo. It was quite possibly the first
thing about which he felt truly passionate. He wanted t0
be a par of the experiment in any way that he could. Sha
tung accepted and Aoki became one ofthe frst Followers
ofthe Kitsuki Method. He excelled at his studies and he
progressed faster than all of the ether Tamori, Soon, he
began 1 lp the Rusu teach Hs flo shape al
albout investigation and evidenee. CHAPTER ONES THE-DRAGON CLAN
32
Aoki is currently one of the sensei of the Followers of
the Method. While he is still as cool and antisocial as
ever, he is always eager to talk about the pros and cons o'
the Kitsuki Method. He does ni
fr even his fellow sensei. His only goal is to perfect the
art, but he doubts he will ever see the Method achieve
true perfection in his lif
TAMORI EMINA, SHAITUNG'S APPRENTICE
Ain2 Earh:3—Fire:2—Waten.2—Void:3
Intelligence: 4
Honor Status: 1.3 Glory: 1.1
SCHOOL/RANK: Tamori Shugenja 1
ADVANTAGES: Benten’s Blessing, Clear Thinker, Friend
of the Elements (Earth
DISADVANTAGES: Ideals Smal
ourtier 3, De
vination 2,
1, Mi
Treatment) 3,
3, Theol:
es) 5
Sens
Earths
Extinguish,
Purity", Na.
fouch, Speed
pprentice to Ta
mori Shaitung at a very
daugh:
of two samurai
mina was orphaned
when both of her par
ents fel in battle against
the vicious army that
rampaged across the
land during the War of
Spirits. Shaitung took
pity on the gid and
took her in to her own,
home, She asked noth
ing of her and Instead
let the devastated gil
recuperate in peace.
To show her gratitude,
Emina began to help
with chores around the
house and keep Shai
neatly
Shaitung ob: te fed regs aa
——-————
more important in life, she sald to her Dalmyo, than to be
happy. Shaiwung was touched by her eteral optimism but
did not listen.
But her words were not wasted. Benten, the Fortune of
Romantic Love, appeared in front of the young shugen
ja and blessed Emina with wisdom beyond her years
Emina immediately went to Shaitung and told her what
happened. She once again urged Shaitung to think about
her decisions regarding Nakamuro. She swayed Shaltung
with her words, weighed by the power of Benten, and the
Tamori Family Daimyo married Isawa Nakamuro.
Emina isa very sweet and gentle woman. She believes
in the good that resides in everyone's hear, and she be-
lleves that all samurai are able to respect the kami and the
Empire while sil staying true tothe militaristic aspects of
their lives She s one ofa handful of people in Shaitung’s
confidences, and she is very honored to be so trusted by
her Daimyo. Her powers withthe kami are not as impres-
sive as some of the others and she would never be a force
in combat. However, she continues on with her studies of
the kami so that she could properly revere them.
mina has a great love of Rokugani literature, both an-
cient and new, and she keeps up with the latest news of
playwrights who may announce their latest works to the
Empire. Few theatre troupes come to the Dragon lands,
but Emina takes every chance she can to attend plays.
She often travels with Shaitung to other cities, and there
she indulges herself in the latest melodrama or Noh play
with barely container! excitement.
TAMORI WOTAN, MADMAN
tind Earl Fire: Water? Void
Reflexes: 4 Intelligence: 6 Strength: 3
Honor: 2.1 Status: 3.2 Glory: 6.1
Digi roast Makati oa ;
Eye
SKILLS: Batle 2, Caligaphy 3, Defense 7. Divination 2,
Kenjutsu 5, Medicine (Herbalism, Wound Treatment) 3,
Mediation 4 Spell 4, Theolopy 3, Tea Ceremony 2
SPELLS: Barieh. Commune, Cousierpel, Imporune,
SpraglSoefoa alti Petree a of Vek
en's Fire", Curse of Sone, Eanten Blade, Eas Touch,
Fires Eom Wihin, Fires That Cleanse, Fist of Osano-
Wo, Fury of Osano-Wo*, Hands of Clay, Path of Inner
Peace, Rejuvenating Vapors, Slash of the Lion, Way of
Sul Waters
Once, Wotan’s notoriety was limited to the Dragon lands.
Many heard of the unstable shugenja and his crazy ex
plots, both on and away from the battlefield. He was
a hidden asset to the Dragon Jands and hhis magic and
risugusuri has defeated many armies, Ate his explosive
debut in the Jade Championships, however, his fame has
grown until his name can be heard all ver the Empire. —
Woran has always been an enigmatic man, Born to a
Togashi monk and a Tamori shugenja, Wotan spent his
days meditating on the mountainside withthe rest of the
‘Togashi monks. One day, when he was sill just aboy.he
‘opened his eyes in the middle of his meditation and made
a startling discovery. War, he believed, was the purpose of |
his existence as a samara, and war was what he would
master, From that point on, he stopped meditating with
the rest of the monks and instead began to spend every
"waking moment with the Mirumot.
But Wotan refused when his parents offered to send him
to the Mirumoto Bushi School. He knew he was blessed
by the presence ofthe kami and he would not insult the
Heavens by ignoring the gift. At the Tamori Shugenja
School his martial tendencies were nurtured and encour
aged, and he learned how to use spells and kiho along
With swordsmanship to defeat his enemy.
When he completed his gempukku he joined the Impe-
nial Legions under Totur Tsudao, the daughter of Toru 1.
Unfortunately hs Ife took a tragic turn in the campaign
against the Yobanjin honde. The wily foreigners ambushed
his unit and took Wotan captive. The Yobanfin tomtured
him for several days and in the end took out his right eye.
The pain was immense. The Legion rescued him shortly
afer, but the damage was done. Wotan can still ee! the
vents ofthat day whenever he lets his mind wander, ‘When he returned to the Dragon lands he immediately
in service withthe Dragon army. With his great und
ng ofthe miltary tradition and his powerful spells
proved to be a huge asset to the Dragon. He quickly es-
tablished himself as a very powerful shugenja who would
take great risks forthe sake of the Clan. Tales began to
spread of Wotan, how he alone defended a mountain pass
"against an entire army for a day. People gossip about how
i
Wotan mutters to himself when no one else is around,
and no one dares ask if he is addressing himself or some
invisible spirit, Wotan intimidates everyone around him
“with his stoic attitude and his horrific wound, yet he is
"friendly and welcoming to anyone who would address
hhim. Few ever get to see that side of him, rejected by his
reputation and the aura of death and warfare that seems
to constantly surround him.
‘TAMORI SHAITUNG, TAMORI FAMILY DAIMYO.
“Rind Earhié — Fires6 Water Void:
Reflexes: SWillpower: 8 7Strength: 5
Honor: 3.7 ‘Status: 8.7 Glory: 68
SCHOOL/RANK: Tamori Shugenja /Tamori Yamabushi/
‘Spirit Binder 2
"ADVANTAGES: Aligned to the Elements (Earth), Blessing
‘of Earth, Strength of the Earth (6), Magic Resistance (4)
DISADVANTAGES: Insensitive
SKILLS: Calligraphy 4, Craft: Misugusuri 3, Deceit
(Untimidation) 5, Defense 7, iujutsu 5, History: Dragon
| Clan 5, lajutsu 4, Kenjutsu (Katana) 7, Medicine (Herb-
lism, Wound Treatment) 5, Lore: Elements 5, Meditation
(Woid Recovery) 6, Spellerat (Spell Research) 5, Theology
(Shintao) 6
SPELLS: Amor of Earth, Armor of the Emperor. Biting
Steel, Breath ofthe Fire Dragon, Castle of Water, Fires of
| Purity, The Fires From Within (First Focus Spell), Force
of Will, Immortal Steel, Jade Strike, Katana of Fire, Path
to Inner Peace, Regrow the Wound, Rise Earth, Shatter,
“Slash ofthe Lion, Stance of the Mountain, Tempest of Ait,
‘Tomb of Jade, Wall of Earth, Wind-Bome Speed.
Note: Tamori Shaitung knows all of her spells as Innate
> Abilities.
TamolShaltung hs faced many hakships inher le but
she finds that it was all worth it in the end. She is happily.
facie tei Nba! the leteneal Masts of
Petite civeaser Maina ie Pee ahan the rood
of her Clan. Her Family now prospers instead of languish-
rude the shadow of weachery ar dese The Ta
‘mori have found their niche and serve the Dragon in thelr
cown way, instead of simply attempting to fil the hole the
_Agasha created upon thelr departure.
Eyer since she was lite gi, Shaltung has known that
her life would be filled with hardship. As the Daimyo's
daughter, there were many expectations placed upon her.
She vowed at a very early age to full ll those expecta-
tions. It didnot help that her father was always distant
and never complimented her on her abilities. Neverthe-
less Shaitung forged onwards with her studies and even-
tually became one of the greatest shugenja of her time.
Shaitung assumed the command of her Family when her
father disappeared. Eventually he was discovered as the
Dark Oracle of Fire, and Shaitung stopped at nothing to
bring hien to justice
Shaituny’s exploits have been well recorded in history
Her feud with Isawa Taeruko, Master of Earth, brought
forth bitter relations between ther two Clans, She defeated
the Elemental Council in combat using very desperate tac:
thes. Under her strict supervision, the Tamori Family has
frown in Jeaps and bounds. She beyan a new crusade 10
destroy harmful nemurana, hamessing the powers of Ta-
‘moss Furmace in ways that had never been done before
‘Shaitung may appearto be antisocial to those who meet
her for the fist time. She is abrupt and curt, only speak
ing words she deems necessary. She will not conform to
societal niceties and will speak her mind. She is at heart
a just and kind woman, and she treats all of her Family
as equals. As she has grown older she has grown mellow
rand her tongue is not as caustic as it was in her fiery
youth. However, people should not take that asa sign that
her will or her expectations have weakened,
Itisevident that Shaitung ill eave quite a legacy tothe
‘Tamori Family after her departure. The Tamor! hope that
hher departure will not occur for many decades to come.
‘TOGASHI ASAI, RECKLESS ADVENTURER.
fic? Eats Fire Water:2 Void: 3
Reflexes: 3
Intelligence: 4 Strength: 4
Glory: 2.1
Honor: 4.1 Status: 0.0
SCHOOL/RANK: Togas Tattooed Man 2
ADVANTAGES: Daredevil, Luck (3)
DISADVANTAGES: Small
SKILLS: Acting 2, Artisan: Sculpting 2, Divination 1,
Games: Fortunes and Winds 4, Investigation 3, Jujutsu
5, Medicine 3, Meditation (Void Recovery) 2, Theology 2
TATTOOS: Avalanche, Faleon, Tiger * There are those among the ise zumi who believe that their
destiny lies within the monastery. They believe that they
ill ind their wisdom among the countless scrolls that
ave been stored over the years, which they will nd en-
fenment through the words of philosophers and he
‘oes, There are those wha believe
on the battlefield as they sweat and bleed and die for the
good of the Clan. Finally, there are those who believe that
hey will ind Enlightenme:
they will find clarity
while trave
he Empire,
Togashi Asal is a fim believer in the latter.
Asai was born the daughter of two merchants w
small business at Kyuden Tonbo. When the Lion de
\work and out of money. They found they could not support
thelr entite family of five. They left Asai, the youngest, on
the doorsteps of the nearest monastery and moved on t0
the Crane lands to seek a better life, The monks tock her in
as thelr own and raised her in thele ways.
Asal left the monastery overfive years ago and has since:
traveled Rokugan as a mendicant. As she bears the tat-
toos of the Dragon and their mannerisms, the m:
of the other Clans allow her to travel through unmolested.
Asai revels in meeting new peaple and sharing new expe:
riences among all walks of Ife
Recently, Asai has found a new fascination that
proven to be profitable. When she traveled to B 1, one of the dens of crime and nefarious dealings
ofthe Empire, she played a simple dice game called For-
tunes and Winds. She found out that she fs rather quite
good at it, and she has made a small fortune for herself
over the course of a year, She has traveled to gambling
dens almost exclusively for the past year. associating with
degenerates to play her favorite game. Dealing with the
seedy underbelly of the Empite does not seem to faze
Asai: instead, she seems to enjoy the company almost as
much as the game itself,
Fire:3
Aic4 Earl Water.) Void:
Reflexes: 5 Aglity:4 Strength: 6
Honor: 2.9 ‘Status: 0.0) Glory: 2.1
‘Togashi Tattooed Man 5
Togashi’s Blessing. Way of the Land (To.
sgashi Testing Grounds)
Antisocial
Animal Handling 2, Artisan: Painting 3, Jiujutsu.
4, Medicine (Herbalism) 3, Meditation (Easting, Void Re-
covery, Zanji) 7, Theology 1
Arrowroot, Bamboo, Crane, Panther, Tiger
Wolf
‘Togashi Hyotaru is now a very old man, yet he refuses
to slow down. He is now older than most of the ise 2umi
that serve Togashi Satsu but he has no intention of taking.
his rightful place as one of the leaders of the Order. He
1s content to guide those who enter the Togashi Testing.
Grounds and will eave the fate of his people in more ca
pable hands,
‘Togashi Hyotaru was once Hitomi Hyotaru. He was one
of the frst to swear fealty to the new Champion following.
the Second Day of Thunder and became one of her most
fervent followers. He followed her every order, even those
he personally found distasteful. He helped the others de-
stroy the disloyal Togashi and ban them from the Dragon
lands. Later on, he found out that the orders he followed
had been heavily influenced by the Laying Darkness. He should have seen that the orders were not moral: he be:
rated himself, and figured out some way to help Hitomi. It
was his personal failure to recognize this that the tragedy
‘occurred. When he could no longer keep himself from his
selFloathing he entered the Togashi Testing Grounds, «
‘very dangerous and deadly place, with the Intention of
never coming back.
The Togashi Testing Grounds is the most dangerous area
of the Dragon mountains. The weather is treacherous, the
terrain is harsh and unyielding, and feral animals stalk its
lands for easy prey. Hyotaru believed he would die in the
Testing Grounds within the fist week. Instead, he began to
learn every nook and cranny of the Testing Grounds. He
lived and thrived in that deadly wildemess. He mastered the
terrain and decided to help these who might n
It has been several decades since Hyotaru e
‘Testing Grounds, and he has never stepped foot ou!
its borders. He forages off the land and on!
hhe comes across another Dragon in the area. H
kind and helpful; instead of giving student
ter, he teaches the young ise 2umi how to fn
and create the shelter. He feels that the
is his home and he has no intention of
vvow. He respects the land and knows that
kill him, but because of his Intimate know
he knows that day will not come soon.
Few people have ever come to visit him personally. A
decade ago, a young man came into the Testing Grounds
radiating an aura of serene purpose. Hyotaru watched him
ashe walked through a treacherous mountain path with no
hesitation. Hyotaru halled the man and the pair shared a
conversation about life, duty, and happin.
man left, Hyotaru asked him his name. The
that he was Togashi Satsu, his Daimyo, a
claru continue on his duties inside the Testing Grounds.
He was very happy to accept the charge.
ss Asthe young
jonk told him
sked that Hy.
‘TOGASHI KANSUKE, STUDENT OF THE TAO
fies
Reflexes: 4
Water ¢ void:
Honor: 2.)
long 5.5
SCHOOL/RANK: Mirumoto Bushi 5/Student of the Tao
2
ADVANTAGES: Leadership, Sage, Strength of Earth (6)
DISADVANTAGES: Insensitive
KATA: Striking as Earth, Striking as Fire, Breaking Waves,
Endless Strike 7
KINO: Channel the Fire Dragon, Dance of the Flames,
Embrace the Stone, Fes Fleeting Speed, Way of Flame 7
SKILLS. Afieicy Betta Delue's, Eig
Heavy Weapons 3, Horsemanship aus 3, Kents
(Katana) 7, Kyujutsu 2; Lore (Shugenja) 2, Meditation 5,
Spears 3, Stealth 4, Theology (Shintao) 6 is
Few would believe that Togashi Kansuke was a Student
of the Tao, He fs loud, brutish, an highly insensitive of
other peoples’ needs, He clearly views himself as supe:
‘or aver everyone around him. He constantly flouts his
sovordsmanship and he is never Seen with a copy of the
Ta in his possession. 4
Everyone would be quite shocked to realize that Kan-
sulke is one ofthe most devout bust in the Dragon lands.
Togashi Kansuke was bor to two Togashi monks who
fel in love atthe High House of Ligh. His parents were
very caring but did not pressure him in any way toward his
current path in life instead relying on the boy to choose
for himself. Kansuke found himself drawn towards war.
fare and swordplay, and his parents were happy to help
him find that path. Kansuke was very grateful toward his
parents that they would allow him to pursue his dream,
Impressed by ther attitudes, he began to study the works
of literature that drove ther personal world views.
Kansuke’ life qulckly became very busy. Because his
martial tasks occupied so much of his schedule, he rae
Iy had time for anything else in the daytime. At night, he
\would bum candles for hours reacting on the philosophies
ofthe Tao, the Fortunes, and the hidden clockwork that ran
the universe. He honed his kenjuts to a razorsharp point
but refused to ever slack om his more cerebral studies
Kansuke has found a connection to the universe that ew
‘bushi ever find. His sensei quietly pointed hin in the diee-
tion ofthe Students of the Ta, men who share the same
convictions as he did. He joined the Dragon armies and
served in them with distinction, He was badly wounded
in rearguard action against the Phoenix, and it took him
many years to resuperate back wo full health. Teas am
nor consolation 0 him that he could continue 10 study the
‘Tao while away from the font lines, The years of rest have
given hima stronger understanding ofthe Tao but have not
helped his social sil
TOGASHI KATSUMARA, DEVOUT MONK
Aied athe Fi
Awareness: 4 Intelligence: 5
Honor: 3.9 Status: 0.0 SCHOOL/RANK: Tops Tatooed Man 3
ADVANTAGES: Clear Tinker, Ebsus Blessing
DISADVANTAGES: Rad Health
“SKILLS: Ansan: Gardening 3, Courter 3, Eiquetle 5, put
Su 1, Medicine 4, Mediation (Void Recovery) 2. Theology 4
TATTOOS: Bellflower, Cloud, Ocean, The Void
ies
~ DISADVANTAGES: Brash, Can't Lie
SKILLS: Antisan: Bonsai 2, Athletics 4, Courtier 1, Et
uette 2, Hunting 3, lajutsu 4, Instruction 3, Investiga
a 2 Hujutsu 4, Kenjutsu (Katana) 6, Medicine 3, Medi-
Be ee ‘Tea Ceremony 2, Theology 4
When the Three Orders existed among the Dragon, the
strong example of that Family's characteristic simplicity.
He does not enter battle nor does he tavel the land, but
he and many others like him help run the Dragon lands.
-_Katsumata isthe head of a small shrine atthe foot ofthe
“Dragon mountains. Because of its accessible location
many samurai rom other lands come tothe shrine to pray
and pay homage tothe kami. Katsumara makes sure that
‘everything within the shrine runs with perfect efficiency
and cleanliness. The monks that serve below him know
his perfectionism and work har to please him. They work
together as one to make sure that everyone is saisied.
“Katsumara considers himself a scholar of the Tao. He
has gathered hundreds of scrolls and texts to his shrine
and pores over them with every free moment. He reads
the interpretations of philosophers and theologians over
“the works and incorporates them into his own world view.
When he disagrees, he writes a lengthy and precise re
puta of those points. He keeps most of these rebuttals
10 himself, but several of his works have been published,
They proclaim him to be one ofthe greatest minds oftheir
| time and believe that he may one day decipher all the
mystertes of the Tao.
‘There are hundreds of former Hoshi monks like him that
dot the lands. They may not have interesting stories 10
‘ell, but they treat cach visitor with kindness and respect
“Without Katsumara and monks like him, the Dragon Clan
Mp one tine rn poll seer og
~TOGASHI MAYA, LEADER OF THE TOGASH
fark’ Fire} Waters #
Aglty:d Strength:
Status: 69 Glory: 52
~ SCHOOL/RANK: Togashi Tattooed Man 5
"ADVANTAGES: Quik:
hiss Void: 5
‘TATTOOS: Blaze, Dragon, Hurricane, Mountain, Lion,
Ocean
Most samurai relinguish their station and status when
they take up vows to the Three Orders, Togashi Maya has
never followed convention. She swore to full her obliga-
tions to both the monastic world and the samurai world
that was her binright, and she has not disappointed in
her balancing act. Many others have noticed her poise
nd abilities and acknowledge her as one of the wisest
cof the Order. Togashi Satsu himself appointed her as the
hea of the ise zum in recognition of her abilities.
Ii her younger self ever could have seen her future due
ties and reputation, she would never have believed it
Bor the daughter of Mirumoto samurai and an Agasha
shuigenja, Maya was always surrounded by both the mar
tial and the magical worlds. She grew up with a bokken in
hher hand and she never shied away from fighting with the
other bushi children. She knew that there was a world be-
yond swords and war but she did not care. She was wild
child. and she had no intention of reining in her behavior.
‘When she reached! her gempuikku, she made a decision
that shocked everyone around her. Everyone expected her
tocontinue her bushi education but she adopted the Hitom!
Famlly name and joined te kikage 2umi. No one stopped her
as they knew the call ofthe Moon to be iesstible but they
all hoped that her excesses would be curbed by a monastic
lifestyle. It was not to be. Despite taking the Hitomi name,
‘Maya did not change her rough behavier. She continued to
fight with and continued to lear the way ofthe sword, She
simply added other studies along wit the martial ones
‘Maya found her tattoos intoxicating. The sheer magic
of each one was powerful and held her fascination. She
knew that she was contolling powers that were beyond.
her comprehension and she dd litle to tr to understand.
thom. She simply pushed them to thelr limits, and when
she found those limits, pushed even harder. She often
passed out for hours or days as she exhausted her mind
and body with her tattoos, but she would be back to her
usual ticks after she recuperate from the pain. She was
ready to accept death if it meant that she could accom:
plish magnificent things with her tattos.
‘Maya has never forgotten that she i at hear a samurai.
She is one ofthe few Togashi who openly carry a dalsho at
her side. She never expected t become a role mod 0 oth-
ers, yet there are many who revere her carefree attitude and
her powerful tattoos. Maya never expected to become the
head ofthe ise zumi but she wll approach the station with
the same reckless abandon as she di her tattoos The Dragon practice a unique custom that is unheard of
side of their lands, The Spirit-Binders are shugenja
ho forge a bond with a particular spirit. Often these Spir-
inders are a result of complex rituals that occur at the
rath of the Kam! shrine. They connect intimately with
kami in question, allowing them to access the Ele
s with greater power and focus. The Spirit-Binders
© more than normal humans after they have undergone
change. They are part kami, and new Spirt-Binders
jen become less connected with the world as the chang
affect their personalities. Once they gain control over
he different sensations and feelings they suddenly face,
1¢ shugenja turn back to normal
Any 4 Rings at 3
Lore: Shugenja 5, Meditation 6,Theology (Shin-
tao) 4, Spellcraft 4
You must know at least 4 innate spells. You
‘must be a Dragon Clan shugenja, or taught by an Agashal
Spiri-Binder
The Spirit-Binder forges an intimate connection with par
ticular spits. When you east any spell that is not an In=
nate Ability, your School Rank is considered to be 2 lower.
You may gain new Innate Abilities normall
however
When you cast any spell that you have as an Innate Abit:
ity, your School Rank is considered to be | higher. When
you join this School, select one Innate Ability to become
fa Focus, binding a part of the kami Into your own soul
When casting your Focus, you galn a Free Raise and you
gain a +1k1 bonus t0 your Spelicasting Roll RANK 2: THE KAMI'S EMBRACE
You may choose 1 new Focus In addition, the Focus you
gained in Rank 1 grants you 2 Free Raises and a +2k2
onus to your Spellcasting Roll, replacing the bonuses
—ptined at Rank 1. ;
RANK 3: ONE WITH THE KAMI
4 "You may choose | new Focus. In addition, the Focus you
gained In Rank 1 grants you 3 Free Raises and a 43k3
bonus to your Spelleasting Roll, replacing the bonuses
‘etined at Rank 1, Also, the Focus you gained in Rank 2
“grants you 2 Free Raises and a +2K2 bonus to your Spell
~ casting Rol, replacing the bonuses gained at Rank 2,
New Path: Tamori Follower
of the Method (Shugenja)
The Kisuki Investigators follow a technique called the
Katsu Method. tis unlike anything else in Rokuga
iraveaP Ol ge is Gn fete oC naa warm, ol
Towers ofthe Kitsuki Method uses physical evidence and
Pea caro fect eetier astcy of rvia
| crime (or any other event) took place. Magic, unfort:
a nately, tends to cause havoc among the clues left behind.
“The Tamor! Follower of the Method has earned the ways
of the Kisuki and.can use maple to find out any magl-
“cal tampering has taken pase. This unique combination
of magic and Khu inteligence can solve any mystery
regardless of the criminals’ efforts.
Br
~ TECHNIQUE RANK: 3
PATH OF ENTRY: Tamorl Shugenja 2
PATH OF EGRESS: Tamori Shugenja 3.
REQUIREMENT: You must have at least 5 Ranks in the
Amvestigaton Ski
a
Technique: The Mystic Gye
The Kitsuki magistrates require magical aid whenever the
intervention of the kami hinders thelr investigations. The
amor Followers of the Method are rained in comple=
menting the Kisuki techniques. You gain 3 Free Ralses
whe casting the Commune spell: ditional, you may
gain a +2k0 bonus to all Investigation Skill Rolls,
Misugusuri Master [Granted]
( Points)
Requirement: You must have the Technique The Kami’s
Essence (See Prayers Treasures, p. 18)
You have mastered the techniques of the Tamor, and
your skill inthe creation of els is renowned. You may
create a small vial of liquid that contains an Elemental
spell of Mastery Level 4 or lower.
Togashi’s Blessing [Ciranted
(4 Points)
Tris bite a panied pacha Uae poten ear
Spa ceete fs porter ts eva, at ea
tooed Man School Rank sconskdered to be 1 higher for the
purposes ofall Tatoo ees. This advantage doesnot ne
crease your School Rank; fr example, you cannot gina
axonal too though purchasing thes Advantage, This
St Ae et
any Rankin the Toes Tatooed Man Schoo: This Advane
aes nck wth tho beneath Tamas Avant
tage (ee The Four Winds, p61), a the blessing of Togashi
Is already granted wall Tamash
cai
‘The new tattoos listed in this book may be taken by chat-
acters who are members of the Togashi Tattooed Man
School
Avalanche
‘An Avalanche is an unstoppable juggemaut of power and
the ise 2umi who call upon is strength reflet that strength
You gain @ bonus to your Strength equal to your Earth
Ring. If this would increase your Water Ring. it increases
all benefits of the Water Ring in respect to Kiko, spels,
movement, and other effects This effect lasts a number of
rounds equal to your School Rank +1 - ‘Crane
A Crane is a symbol of good luck and endurance, and
those who bear its mark reflect that resilience in their
every day life, Once per session, if you suffer enough
Wounds to kill you, you may activate this tattoo as your
last act before life leaves you. You heal Wounds until you
have 1 Wound left in the Crippled Wound Level. You then
ignore all penalties from Wound Levels for a number of
rounds equal fo your School Rank + 1
Falcon
falcon is one of the noblest creatures that serve the sam-
ura caste. Iisa symbol of courage, devotion, and service
to one's master. You may activate this Tattoo as a Simple
Action of as a reaction before you make a Test of Honor.
Misugusuri,
——and How to Use lt _
In Prayers & Treasures, the Dragon Clan received a
New Path called the Tamori Alchemist. With this
Path, Tamor! shugenja gain 2 wealth of new spel
options that deviate from the normal method of
casting. However, since the mechanics of misugu-
sur are quite differen from normal spel casting, the
Technique may cause confusion in players seeking
to furl magical fery vials. These questions and an-
sorers should help clarify this unigue mechanic
‘What spells can you place into a vial?
‘Misugusuri requires the involvement of the kami
‘You may only transmute spells that derive from the
Elements, as other types of magic are not compat
Ible with the Tamoris studies. Magic from other lands
(euch as sahir magic or Unicorn secret spells) cannot
be distilled into alchemical solutions. Additionally
maho and evil spirits cannot be trapped into 2
Because of the nature of misugusuri, you may not
create vials from spells that do not effect either the
self or another single target. This means spells like
Secrets on the Wind, Tremor, and Whirlpool cannot
be distilled into misugusuri.
Can you make Raises to increase the spells effects
‘when you create the viel?
Since you do not make a Spellcasting Roll when
you create a vial, you may not Raise to increase the
spells’ eects.
‘You may gain a bonus in rolled dice equal to your Schoo!
Rank + 1 to your next roll of any type. While this tattoo is
active, your limit on how many Tests of Honor you may
make during the game session increases by 1.
How do the vials take effect?
Vials imbued with spells that have a Range of Self
‘must be ingested for the spell to take effect. IF one of
‘these vials is thrown at a target, it has no effect.
Vials that target someone or something other than
‘the caster must be thrown at the target for the spell
to activate, Throwing the vial requires a Reflexes!
Athletics, Reflexes/Knives or Reflexes/Ninja Ranged:
‘Weapons attack roll (your choice), made as a ranged.
attack. It ignores the target's armor bonus to TN to
be Hit. Ifthe vial misses, it has no effect. If some-
‘one drinks a vial that contains a target other than
the caster, the spell immediately activates, with the
drinker as the target.
(Can others use my misugusuni?
‘Yes. Others can use vials that you created to full ef
fect. W another person drinks a vial that contains a
spell that normally targets the caster, he gains the
benefits of that spell as if he were casting the spel. I
he does not have any ranks in any Shugenja Schools,
treat him as a caster of School Rank 1
However, f another person throws one of your vials
that target another person other than you, the spell
activates as if you cast the spell at that moment, ig-
noring range restrictions.
How do misugusuri interact with Magic Resistance,
the Technique Blood of My Brothers, and other such
effects?
Ffects that inerease or decrease the TN of the
Spelicasting Roll, grant bonuses or inflict penalties
on the Spellcasting Roll, do not influence the spell
stored in the vial in any way.
When do F regain my spell slots for misugusurt?
‘You spend an appropriate spell slot upon creation
of the misugusurl; you may not spend a temporary
spell slot using a Void Point to circumvent this cost.
‘These spell slots are expended and remain expend-
ced until the vials are used. For instance, spell slots
«do not return via a full night's rest or meditation until
the vials are used. After the vial has been used and
the spell has been released, you may regain the spell
slots in the usual way.
WiC aH} INO WatdVHD
NVID-NOF
cy A hurricane is one of the deadliest natural disasters
known to Rokugan, and it can arrive at a fishing village
and leave nothing behind except chaos. You can call
Uupon that pandemonium to rout your enemies. You may
activate this Tattoo by spending a Void Point. A great gust
Cf wind surrounds you, confusing your foes and hindering
{your enemies. All enemies within 20" suffer a penalty to
all attack and damage rolls equal to your 5 x your School
Rank. Ranged attacks that target you or an ally within 20
‘of you suffer a penalty equal to twice your School Rank
‘These effects are cumulative
Both effects last for a number of Rounds equal to your
School Rank + 2
‘The moth inspires the ise zumi to chase wisdom and
knowledge without fear, much as the moth chases the
flame without regard for its own
this tattoo, you immediately learn a Kiho for which you
meet all the requirements. You also gain a Void Point that
can only be used to activate the Kiho attained from this
tatoo. Th
afety. When you learn
fold Point replenishes itself at the beginning
of the next day if tis spent.
ge
The Mountain Is everlasting and powerful, resisting ev-
erything nature and man ean throw against it. You gain
bonus to your Barth Ring equal to your School Rank. This
bonus also applies to you
Stamina and Willpower Traits
The number of Wounds in your Wound Levels increases
ct lasts a number of rounds equal
to your School Rank + 1. When the effect ends,
accordingly. This e
i you
have taken enough Wounds to kill you, you are instead
left with 1 Wound in the Out Wound Level.
The Nightingale is a noble bird that is sacred to the Drag.
‘on for bringing Togashi a plum blossom branch at the end
of his fast. Those who call upon the power of the tattoo
find that they may also count upon the Nightingale for
sustenance. You may activate this tattoo once per day to
heal all of your Wounds.
However, this miraculous power is not without its con-
sequences. You may not spend Void Points on Enhance:
‘ments for the rest of the day. Panther
These jungle predators live on the Islands of Silk and
Spice. They stalk their prey through the shadows, invis-
ible until they are ready to strike. You gain a bonus in
rolled dice equal to your Air Ring toall Stealth Skill Rolls.
‘You may ignore all normal Honor losses for using Stealth.
This effect lasts a number of minutes equal to your School
Rank +1
Phoenix
The Phoenix brings wisdom to those who view its magi
cal form. When targeted by a hostile spell, you may call
upon the power of this tattoo to raise the TN of the spell
by 5 x your School Rank. Alternatively, when targeted by
2 friendly spell, you may call upon the power ofthis tattoo
s9 give the caster a number of Free Raises equal to your
The tiger isa predator that stalks the forests and plains of
the Empire. Its pounce is enough to kill its prey in mere
moments. When you activate this tattoo, your hands turn
nto claws. You may not hold anything in your claws. But
whenever you make an unarmed melee attack with claws,
sou may gain a bonus tothe attack rol in rolled dice equal
wo your Fire Ring and +1 in kept dice. This effect lasts a
‘pumber of rounds equal to your School Rank +1.
‘The Void
The Vold is everything and nothing at once. The inky
black kanji that represents the Void can give the bearer
enhanced control over his senses, detecting things that
would normally be impossible to see. You may spend a
Void Point to activate this tattoo. You can sce and hear
Hhrough all non-magical darkness and obstruction for the
next 10 minutes. You may make a Raw Perception Roll
against a TN equal to the TN of the spell cast to attempt
0 clear a magical obstruction from your senses.
Once the effects of the tattoo fade, your senses must
adjust to once more to being limited by your own body
You suffer a +10 TN penalty to all Perception and Per
ception-based rolls for $ minutes after the effects of the
tattoo end.
Wolf
Tie cvolcin aa api PR Nutigky aloes
be all il tcc te eget Yu ake
a Hunting (Tracking) Skill Roll against a TN of 20 to track
4a target by scent. This TN should increase or decrease ac-
cordingly for age of the scent, weather conditions, a ey
er factors that may change the difficulty. In addition, you
san Free Ralses equal to your School Rank on all Percep-
tion and Perception-based Skill Rolls that involve smell.
The following are new dojo available to students of Drag:
fon Schools and Paths. They adhere to all the basic rules
outlined for dojo as found in Emerald Empire.
High House of Light ;
SCHOOLS: Minmoto Bush, Miumote Swordmaser
Student fhe Ta, Tosh Tattooed Man S
PATHS Nightingale Samual —-)
BENEFIT Students of the Hlgh House of Light may pur
chase the Way of he Land Topas Land) Advantage for
es pois
Shiro Kitsuki :
SCHOOLS: Kitsuki Courter School, Tamor Shugenja
PATHS: KitsuklJuseat Tamod Follower ofthe Method
BENEFIT Students of Shiro Kisul gain Investigation as
a Schoof Sl: you alveady posed Inveteion sftors #
Yur School kl you gain an addtfonal Rank tha! docs
‘not count against the number of School Skill Ranks with
whieh ou bepan play
Shiro Tamori
SCHOOLS: Dragon Spit-Binder, Tamori Shugenja
‘School, Tonbo Shugenja School
PATHS: Tamori Alchemist, Tamori Yamabushi ,
BENEFIT: Students of Shiro Tamori gain Kenjutsu as a
‘School Skill. f you already possess Kenjutsu among your
‘School Skills, you gain an additional Rank that does not
count against the number of School Skill Ranks with
which you began play.
Suigeki Toshi :
SCHOOLS: Dragon Spiii-Binder, Tamor!” Shugenj-
‘School 7
PATHS: Tami Yamabushi THEDRAGON-CLAN
CHAPTER ONE:
4h
BENEFIT: Students ofthe Suigek! Toshi m:
Friend of the Elements (Water) and Blessings of the Ele-
ments (Water) Advantages for | less point.
purchase the
Dragon's Heart Dojo
SCHOOLS: Dragon Spiit-Binder, Tamoi_Shupenja
School
PATHS: Tamori Alchemist, Tamori Yamabushi
BENEFIT: Students of the Dragon's Heart Dojo must
choose between armorer or weaponsmith as a specialty
The student gains Craft: Atmorer or Craft
saponsmith
as a School Skill, whichever path he chose. If you al
you galt an additional Rank that does not count among.
the num
possess that chosen skill among your School Skills,
er of School Skill Ranks with which you began MASTERS OF MAGIC
THE
MANTIS CLAN
perience of young Yoritomo Mit
people her age became compl
turning rapidly into summer, and the we
Of Silk & Spice was at its mast beautiful
‘she might be, Mitsuko could not deny
was true. Why others allowed it to c
Ie the time of year when, in
in terms oftheir drive, their ambition. The Ci
vas full o the brim of young student in trai
herself but none seemed to possess her focus.
were hopelessly mired in pointless courting
discussing trivialities such as the mew summer fa
even how beautiful the islands were at this time o
exyone could see the weather! Why did it bear
The bushi studenis were litle better. They spent every
‘moment on thelr tiny kobune, drifting in the ocean. leap
fromm wave crest fo wave crest in some misguided search
the next great thrill, Was it not enough that they spent ha
their time on the seas for their training? Would they not be
much better served focusing on their kata? How could th
ever hope to gain their sense’ attention if they did not har
ness all of their energy on what was important? Misuko
found it perplexing, and a disappointment. It was no wor:
der that many senior samurai looked down upon students
of her age.
[None of that mattered now. Today was the day she had wait
ed for since she fist entered the dojoe twas the one day that «
sensei of Tempest Island came to the City of Lightning and test
those wo wished to apply to study at that mast prestigious
temple. No students had been accepted inthe post three years,
but this year, Yortomo Mitsuko was going to be accepted.
Anat twas now her turn
Masako sted the ring in er stomach and bowed deeply
before the sense. He inclined his head ever so slightly Ine
en hte ee eee
respect. She imagined that he must sce dens if not hundreds
of applicants each season, andl could not imagine the drudgery
such task would entail. "Are you prepared?” the sensei ase
atl, his tone one of oredr. ze
“Hai sense," she answered.
“Do you understand the nature ofthe exercise?”
Hal, sense,” she repeted.
"Yur only tas," he explained regardless, “story andland =
any sort of succesful attack against me. Prsummably-you wil
uttize those spels you have been taught here at the doo, of
course, but any attack vel do. A physical atta even, if
fee! so inclined, although Ewan you 1 am well prepared
such things.”
‘Hat, sense,” she sa one final time %
The otf man raed one eer “You a Ts the
than mast A good star. You may begin.”
Mitsuto nodded and immediately began invoking one of —
her prefered prayers A minor bot of lst coalesced be
‘nogen her outstretched hands and leapt across the room, b
spt el fore each the sens Hs expression,
ich had momentary seemed interested at her silent nature,
eit dee back into Boredom. This was something he was =
eto sceing fom applicants, seemed.
Exactly as she had hoped.
Misuto dl not pase beeen er spells. She suck out
with a water spel, then a second air spell. Both were among the mast basie offensive prayers she and her colleagues hod
been taught in the dojo here at Toshi no Inazuma, She did
not even bother with some of the other spells she had re
searched in the library on her own, spells that she doubted
any of her fellow students were familiar with. No, thase
would be well known to any member ofher class, She hurled
haifa dozen spells atthe sensei, who deflected each more
easily than the last, before she finaly released her true self
Mitsuko deliberately repeated the elaborate. gestures
front one of her previous spells, a water spell, Grawing an
‘actual sneer of disapproval from the sense! in the process
The prayer, however, was altogether different, Mitsuko could
sense the powerful kami the sensei commanded to thwart
her spell, but they were ill sulted for the actual eect that
followed. A powerful gut of air pushed through the senses
defenses and ruffed the front ofthe senseis kimono. It did
nothing further itwas not a very powerful spell. Fortunately
nothing further was needed.
The sensels eyes widened ever so slightly. “What was
that?” he asked.
eR OE
VII A TOL TINIE OO TT OOOO IOI
“A spell fcught inthe Moshi temples,” she replied. “Its not
{taught among the basic Yrttomo lessons."
‘Twas unaware that you had trained on the mainland,” the
sensei sald. “That would have altered the situation consider-
ably.
"Ihave not trained on the mainland,” Mitsuko corrected. “I
‘am not nor have I ever been a student of the Mosh! school.”
The sensei frowned severely. “How did you gain access to
sucha spell then?”
‘Mitsuko considered i fora moment, then decided that there
‘was nothing to gain from untruths. “My mother was of Moshi
blood. When I was a child, after her death, I found a copy of
their Family cipher inher belongings. This winter, my cousin
Visited, and had the opportunity 10 study one of her scroll
She isa Moshi as well, and T was able to match enough ofthe
“symbols to decipher the scroll, although it took me months.
The sensei’ expression had grown stormy. "You have jt
dimitted to acts that many could consider criminal,” he said
siemly. “What possible justification could you have for your
actions?” -Misuko stood up straight and lifted her cin. “I dreamt of
COsane-Wo my fist night inthe temple, years ago, and he tld
ime that my destiny was o sand with the Storm Riders. Ev-
exything Ihave done since that ime, 1 have done to ull hat
goal, Lam but lowing the wl ofthe Fortunes.
The sensel raised one eyebrow. “Curious. You are either
‘mad, or perhaps trlychosen.* He smiled wryly. “Fortunately
{Fou are mad, you wil not survive your fist sx months atthe
Tempest Island doo.”
-Misuko looked up hopefully "Ihave ben accept, en”
"Yes," was his ey, “Twi take you on personally. And your
frst act, willbe alter of contrition tothe Mesh Family" He
minke.“ suppose Twill need to wate them as wel fhe
cphercan be broken bya child, the it must be changed”
-Misuko could not suppress afte grin.
aie 2
‘The is" Families:
Philosophy and Theology
In some Clans, there are Families who have been
in such a manner that they have never truly suffer
typi
cally regard shugenja and their craft academically. with
litle true appreciation of what those who wield the kami
are capable of doing. The Mantis, however, are not so
naive. Of the four Families that comprise the Clan, three
have strong shugenja traditions, and the fourth has so of
ten worked alongside magistrates and shugenja that they
hhave developed the utmost appreciation for thelr capabil
ties.
wrath of the Elements, Members of such Fai
‘The Kitsune
The Kitsune are a Mantis Family only by virtue of ex
tremely recent events. They swore their oaths of fealty to
the Mantis Clan Champion less than a year ago, and then
only because there simply was no other choice. Many
among the Family (previously were known as the Fox
Clan) had misgivings about ylelding their independence,
but ultimately they trusted the judgment of their Daimyo,
Kitsune Ryukan, and understood that their only likely al-
temative was the eradication of their home. their lifestyle,
and possibly thelr er lives. They bring their unique mag
Je and philosophy of life toa Clan that is already perhaps
more diverse than any other in the entire Empire.
The Kitsune Family close relationship with the ae
its from whom they took their name has colored their
perception on a lange number of topics over centuries
of developing a group identity. Even more so than oth
samurai Families the Kitsune elect the concept of deceit.
aa whole, The constant strugae for survival has forged
2 bond of closeness among the Kitsune people that has
persisted throughout their existence up to and including
their incorporation into the Mantis. Because the Kitsune
have so rarely interacted with outsiders on a regular ba-
sis, and because they are so accustomed to treating one
another with absolute forthrightness, they imply lack the
capacity for convincing deceit Kitsune who lies is easily
recognized. That deception in dealing with spirits is an
incredibly dangerous practice has only driven home this
behavior among the Kitsune Family
Thisis not to say thatthe Kitsune lack a sense of humor,
hhowever; it would be impossible for any Family to main-
tain such close relations with trickster spits for centuries
without developing their own unique sense of amuse-
‘ment. Absent as they ate from the arts of the Empire, the
Kitsune enjoy telling Jokes and amusing anecdotes, and
even playing high-spirited pranks on one another, much
as their namesake might. Unlike spirits of Sakkaku, how-
«ever, to member of the Kitsune Family never play harmful
tricks on one another; to do would endanger their ability
to perform their duties and maintain their survival.
Compassion isa vital component ofthe character of al
‘most every Kitsune samurai. Having endured such hard:
ship over the years, they are acutely aware of the same
condition in others, and struggle to combat it at every
opportunity. Curiously, they display a similar degree of
compassion for nature, and in the aftermath of the recent
upheaval inthe forest regions of their home provinces, the
Family has devoted significant resources and time to heale_
ing the damage fnete porte land ganas rae
use magic to heal individual trees.
The theological bells ofthe Kisune Famly are ur
usual, to say the least. They are closest to Fortunism in
their beliefs, but that is not an entirely accurate descrip-
tion of thelr practices, While the Family as a whole pays
lip service to the Fortunes, the Tao, ancl of course the
‘own ancestors, the true objects oftheir reverence and de-
votion are the kitsune spirits with whom they are allied,
and the kami themselves. Although not blasphemous by
any stretch of the Imagination, such practices are still ex-
tremely unconventional and Tooked upon with consider.
aut abe skepticism by vitally every ther order of shuyenja
inthe Empire, save thelr kinsmen among the Mosh and
Yortomo
— The Moshi
‘The Moshi are the most contemplative and traditional of|
the Mantis Families. They maintain the closest ties with
the Brotherhood of Shinsei, and they maintain the larg-
est number of traditional shrines and temples within their
lands. Ironically, itis because of thei traditional nature
thatthe Moshi have suffered such philosophical upheaval
‘over the years, and because of ther allegiance to the de-
cidedly unconventional Yoritomo that they have endured
andl emerged stronger than before
Until the War Against the Darkness era, the Moshi e-
vered Lady Amaterasu, the Sun Goddess, above all other
entities and spirits. In return, it could be argued, they
wore her chosen childeen, and surely recived her bless-
ings, given their centuries-ong prosperity in a region that
can only be described as inhospitable. After the death
of Lont Moon, when Lady Sun took her own life in the
act of jigat and was replaced by the mortal wartior Hida
Yakamo, the Family suffered a terible crisis of identity.
‘But, helped by the example of the endlessly adaptable
Yoritomo Family, the Moshi emerged intact and with a
new philosophy. With the recent celestial upheaval that
resulted in Yakamo being ousted from his position as Lord
Sun, replaced by a truly divine entity now known as the
Jade Sun, the Moshi have much more fluidly responded
and have demonstrated the proper deference such an en-
tity clearly deserves.
‘Other than their recently established reverence for the
ide Sun, the Moshi are quite diverse in terms of their
theological devotion. Many of the Empire's most promi-
nent theologians are either of Moshi descent, or have
trained among them in their numerous temples. The
‘Moshi Daimyo traditionally is weleome at any meetings
ofthe leaders of various sects within the Brotherhood of
‘Shinsei, and while it is uncommon for the Daimyo to at-
tend (due to her considerable responsibilities at any given
time), her proxy is often welcomed in her place.
“The Tao of Shinsei does not have the same importance
to the Moshi that it does to most shugenja Families. They
consider it a work of considerable wiscom, and it is re
uired forall students of the Moshi temples to study it at
length, but ultimately the Family’ primary allegiance is
tothe Celestial Heavens and the divine enites that dvel
there In that respect, a least, the Mosh ae strict For
tists. Ancestor worship fs far less common among the
Family ranks than in most Familie, although ofcourse
their lands have a large number of shrines to prominent
ancestors and Family branches. To do otherwise would
be inappropriate, andthe Moshi value both decorum and
tradition,
In terms of their fe philosophy, members ofthe Moshi |
Family are somewhat more conflicted than one might
imagine from spending time with them. Lp until the ea of
the Clan War, the Family was highly tational n almost
every sense, save for their matriarchal nature andthe em-
Dass of thelr religious fervor Having joined the Mantis,
the Moshi are now the loyal vassals of the Yortomo, the
Family that possesses what very well might be the most
fuid standards of morality nal of Rokugan save possibly
forthe Scompion Clan. For many of the more honorable
member ofthe Family, this dichotomy can cause cons
rable stress. Fortunately the lin ofthe Moshi Daimyo
is particularly racial one, and care i taken to en-
sure that the most rgd and inflexble among thelr aks
ate left to attend to miter in the Moshi provinces, while
other, more tractable Individuals are asslgned to serve
aboard the lyon of Yortomo sea vessels. il in genera
the Moshi area very honest and honorable people, and
this can and has caused problems with the acclimation of
thelr hugenja among the ranks of the Yortomo Net.
The Mosh! Family consklers compassion not only as a
tenet of Bushido, but asthe responsibilty of any tue priest
of the kami Was Amaterasu nota ind, benevolent, and
generous being? To behave diferenty i to cast aside all
the pits that the Lady Sun bestowed upon her flowers,
and to shame her memory. The Moshl were among the fist.
to answer thelr Champion’ all wien the Mantis chose
to intercede on behalf ofthe Fox Clan, and many among
thetr number remained within the Kitsune provinces toad
theirnew Kinsmen inthe resfration ofthellands. The ten-
dency toward this Kind of behavior seems at ods withthe
Moshi generally distant, some might say aloof, demeanor,
but the disparity s nota sgncant a one might believe.
‘The Moshi demonstrate compassion for others because
they belleve that i isthe proper and appropriate course
of action for individual intel position. Is far less com
‘mon, for example, fra Moshi priestess of! genuine em-
pathy for someone she does 10 knw ts fortis reason
that ile the Mosh have the gratitude ofa great many
whom they have Relped, they are not generally remem: bred with the same fondness as thelr Yoritomo masters
who aid others in an attempt to prove to the whole of the
Celestial Order that a man ean better his station if he but
commits his mind and resources fully o the task
‘The Tsuruchi do not maintain a shugenja School ofthe!
for an individual to be bo
own. It is exceptionally ran
into their ranks who possesses the ability to speak
kami. When such a youngster is identified, \c
censure that he will receive the proper train
the other Mantis Families
In terms of their adherence to Bushido re
an exdity. Prior to their acceptance into
when they were still known as the
publicly east aside the concept of Bushi
sure of intemal worth
established by their founder, Ts
a second generation of the
bom into the Mantis Clan as samurai in service to a
lan, this disdain for Bushido g unl
many have embraced It asf
However, while the present-day Tsuruchi may accept
and practice the philosophy of Bushido, the disdain that
hey hold for those who embrace it without thought or
eason, and who allow it to restrict and govern their ac
tions completely, has not abated, The average Tsuruchi
samural is very much the master of his own destiny, in
his mind, and while Bushido offers him advice on how to
conduct himself, ultimately the final judge of any situa
tion is his own coun:
Those who allow Bushido to gov
ern their actions and drive them onto paths they clearly
regret are, In the opinion of almost all Tsuruchi, fools who
deserve no better than they have received.
In terms of philosophy, the Tsuruchi ate not a Family of
particularly deep thinkers. They are eminently practical
and pre
problem that arises. This Is strangely at odds with their
+ the most direct and immediate solution to any
mautial philosophy, which is generally one of delaying
and harassment, but the Tsuruchl are hardly alone in pos
sessing a disparity between their actions and their warfare
-s Their approach to everyday life has caused many
but of course few among
to label them rude or ireveren
them care one way or another how others refer to them, CHAPTER TWO! THE-MANTIS'CLAN
a long as their mastets among the Yoritomo are not dis
pleased with their service.
One unique aspect ofthe group philosophy of the Tsu:
ruchi Family is their tendency to identify strongly with
ronin and Minor Clans, despite that the current genera
tion of Tsuruch! was born into samurai status as members
at Cl
n. Regardless of thelr status, the Tsuruchi
are advocates for and allies of the Minor Clan Alliance.
They ha
Man Alliance of previous generations, with ties to both
maintained their ties to the so-called Three
the Fox Clan, who of course are now their kinsmen the
Kitsune Family, and the Sparrow Clan, despite the recent
ly stand-offish nature of the latter. The Family has even
fsh tha closely resemble dragons — occurs. The exact
day exch ear aough pally as psn
pring, These fis are considered extremely lucky. and
they are one of he peatest delcales inthe sea Unfors
nately, they have tobe taken in extremely small numbers
iin order to avoid atousing the wrath of Suitengu. Any har
vesting of sea dragons must be accompanied by reverent
17 Tako Suen ann tr th ow da wen is
festival is held are when the Fortune of the Sea offers his
rare blessings to those who have pleased him.
The Festival of Yoritomo ~ Fourth Day of the Serpent
This unique festival is celebrated only in the Mantis
lands, Indeed, there are very few outside the Clan who
ae aware of ils existence, and only then because they
happened to be guess inthe Islands of Silk & Spice when
the event occurred. The Festival of Yortomo is the Man-
tis equivalent to the various festivals of the Kam that
ae held throughout the Empire during the course of the
yea Generally speaking, these festivals are only widely
| recognized in the lands ofthe Clan whose Kami is being
~ venerated, but the Mantis in particular are very private
about this matter Pethaps they fear potential retribution
from those traditionalisis who might be offended at the
notion of Yoritomo, an exceptional samurai but ungues-
tionably moral receiving treatment as if he were equal to
the Kami. Although the Yoritomo Family expects proper
“deference to their greatest hero, they also grant leave to
the other Families to hold celebrations for the founders
kk
>
>
PF Fah ee al eta bet
limited to Isawa Moshi, Tsuruchi, and, very recently, the
founding members of the Kitsune Farnlly.
"The Festival of Yoritomo is accompanied by the tradi
jonal events ofall major festivals, including both religious
“observances and revelry. It also involves tournaments and
sparring on behalf of Yoritomo samurai, however, as they
sitive to prove themselves worthy ofthe legacy of the man
whose name they all bear.
Important Superstitions
| With gard to superstition, the Mantis area divided Clan,
The Teuruchl and Moshi Families although certainly ob
"serving a fair number of unique beliefs and traditions,
are no more superstitious than any other Families inthe
Empire, The Yoritomo and Kitsune, on the other hand,
“are extremely superstitious peoples with lage numbers of
observances completly unique to thei cumstances,
‘The Kitsune Family, as might be expected, have a tre
‘mendous number of superstitions that surround the spirts|
‘on which so much of their culture is based. Most revolve
around the kitsune spits and thelr mundane equivalents,
the foxes. Seeing a fox alone ts considered lucky, and can
bbe a good omen for anyone about to undertake @ new
task or duty. Conversely, the act of killing a fox under any
circumstances except direct and extreme threat to oneself
brings with it the worst karma imaginable. Even finding
the remains of a dead fox is bad luck,
A very common superstition among the Kitsune fs the
«adioption of taboos. Taboos are prohibitions that kitsune
spirits must observe while in the mortal realm, and par-
ticularly when taking human form, The reason kitsune are
restricted by these taboos is not fully understood, and re-
mains a topic of some heated debate even after centuries
of study and theorizing. However, it Is considered good
luck for members ofthe Kitsune Family to take similar ta-
‘boos, and they believe that they generate good karma by
doing so. Many choose to exhibit these behaviors before
tundertaking some new endeavor, and attempt to improve
their chances of success by engaging in this bizarre, peni-
tent tradition.
‘The Moshi are less superstitious than many believe, as
they instead place considerable emphasis on ritual rather
than abstract belief. Still, many of their generations-old
traditions are now admittedly pointless in the wake of
Lady Amaterasu’s death, but the Family continues them
all the same. In particular, a large majority of the Moshi
believe that the day must begin with the recitation of a
ritual prayer to Lady Amaterasu. Obviously this accom-
plishes very little now, but the habit is so ingrained that
‘many persist init, Some chose instead to honor Lord Sun
‘with their morning prayer, and a considerable percentage
honored both. With the recent ascendance of the Jade
Sun, roughly half the Family has replaced the object of
thelr morning devotion, but many continue 10 pray to
the Lady Sun each and every morning. Far more limiting
than that, however, isthe steadfast refusal of the Family
to conduct any major ceremony. whether It is a wedding,
‘gempukku, seppuku, funeral, or anything else, unless it
can be conducted in full sunlight. No such ceremonies
take place at night, and most Moshi architecture makes
allowances for a significant amount of sunlight to filter
Into the interior, ‘Tsuruchi are not a superstitious people. They
je themselves on thelr practicality and pragmatic
and deliberately avoid dwelling upon things
are completely outside of their control. Depending
some personal ritual to complete a task suecess-
removes accountability and responsibility, in the
5 of most Tsuruchi. To them, there is only the will of
adividual, and the strength with which they enact
pon their surrounding:
ut this Is not to say that the Tsuruchi do not recog:
that luck and fortune play a factor In thelr dal
s; 19 do otherwise would be quite foolish in
pinion. Most Tsuruchi have at least one item they co
cr lucky in Some way, typically a bow or a seco
apn. But in the end, they place an even
phasis on skill. They do not allow such minor
ce their ability to perform their dut
The Yoritomo are easily the most superstti
the Mantis Clan, and quite possibly the most su
ous Family inthe entire Empire. Given thelr close
association with the sea, which can unleash its fury at a
moment's notice, this is completely understandable, No
sailor k Into the
st casting a handful of ri
an offering to Sultengu. Those who do not are not
only doomed neverto return, but they are shunned by their
8 a source of bad luck. There are dozens of
placate Suitengu, and very neariy as many
he Clan’s ancestor and the Fortune of Fire &
wundet. The most prevalent of the latter is the Yoritomo’s|
at anything struck by lightning is exceptionally
icky: Many sallors carry trinkets purported to have been
ick by lightning, for Osano-Wo never visits his wrath
1 same target twice.
The Tao of Shinsei
and Enlightenment
is place less emphasis on devotional study ofthe
an they do on worship of the Fortunes. The Temple
u-u0 gives the
elr only real connection 10
he Brotherhood of Shinsel, and so their devotion to the
fers from that of the other Great Clans.
NVID SLLNVW THE OME Wad CHAPTER TWO: THE MANTIS°CLAN
(One definite oddity in the use of the Tao by the Man:
tis is that i is, erals and
equently used by the Clan’
courtiers to gain a better understanding of
‘They understand the emphasis thar the other Clans place
‘on Shinsei’s teachings, ensuring that itis taught to their
youngsters as they train to take their place among the
‘samurai, So the Mantis recognize it has an influence on
virtually every member of the other Clans, In order to try
and galty some insight into how these potential allies and
enemies think, study of the Tao is encouraged as an aca:
demic pursuit
Enlightenment is the ultimate goal of all who study
the Tao, and who pursue a life within the Brotherhood
‘of Shinsel. The Mantis believe, like most, that Enlight
fenment is a state of being brought on by a fundamental
understanding of and harmony with the Celestial Order.
Generally speaking, however, the
‘among their ranks who actively s
Jantis have far fewer
k such a state, as the
Clan as a whole places very litle value on it, Ironically,
this may have helped some Mantis attain it.
When the prophet Rosoku, descendant of Shinsel,
held his challenges and bestowed upon the Empire five
sacred books of wisdom, the Mantis aggressively sought
them just as much as any other Clan. As was common
in that period, those who sought Enlightenment did not
find it. There were others, however, that the Brotherhood:
‘ded did indeed find Enlightenment through
other means. There was a handful among each Clan, of
ultimately d
course, but among the
Mantis a few such individuals
stood out,
Yoritomo Chimori was a ruthless, dishonorable man in
life. He was a pirate and a criminal, even by the lenient
standards of the Mantis Clan, Still, he accomplished cer:
tain goals that his Champion, Yoritomo Kumiko, needed
completed, and thus a blind eye was turned toward his
indiscretions so long as they did not imperil the Clan in any way. When he was exposed by the Emerald Champi-
on, he was quietly reassigned to the Sparrow Clan lands,
where he was killed shortly thereafter in a duel with a
‘man whose Family Chimori had greatly wronged — or at
cast t was widely believed that he was killed.
1m truth he was recovered from the scene, grievously
swounded, by an old monk who nursed him back to health
and taught him much of the Tao and the place ofall men
under Heaven, It might have been the monk’ teachings,
cor it might have been the brush with death that changed
him, but Chimori was.a different man thereafter. Chimor
takes no effort in concealing his identity, and the former
pirate has bevome something ofa celebrity among many
younger Mantis, who wish to hear his ale of redemption
and survival against all odds. Hs influence has led mar
to believe that Enlightenment can bring a new lease on
life, and allow one to overcome almost any personal
cits, one fs committed to finding his true place im the
Celestial Onder
By far the most unusual individual to allegedly find Ex
lighterment among the Mantis Clan is a shugenjs named
Moshi Kekiesu. Allegations of many unpl
ties surrounded the woman in her youth
sant activi
ron accusations of piacy to the more elaborate descrip-
tions, including one who insisted she was a member of
the Bloodspeaker cull. For whatever reason, Keklesu was
chosen by her Champion to serve as a representative o
the Mantis to the distant Ivory Kingdoms. While there
Kokiesu learned many strange forms of magic known only
tothe magic-users ofthat region, known as sahir or joka.
Upon her return to the Empire, Kekiesu demonstrated
new abilities never before seen by shugenja, and where
‘once there was wild-eyed reckless abandon, there was
instead absolute certainty of purpose and unwavering re
solve, Kekiesu has many admirers, all f whom long 19
study her secret ars, but as of yet she has not taken on
any students,
‘The Mantis Clan has considerable contact with the spirit
realms and their denizens, more so than pethaps any
other Great Clan. Perhaps itis thelr perspective as former
Minor Clans that allows them some degree of empathy
with the creatures of other realms, as they typically lack
the sense of entitlement that most ofthe Kami-descended
samurai of the Great Clans appear to possess yi
The Kitsune have the greatest contact with the
realms. Their childten are raised from bith to Mea
respect the spirits, and every aspect oftheir training as
shugenia involves the bone! between the Clan and the
denizens of Chikushudo, the Realm of Animals. They 4
have lesser degrees of contact with Sakkaku, the Realm
of Mischief, and Yume-do, the Realm of Dreams, as wel.
They are respectful and reverent to all animal spirits, i
for no other reason than thelr ancestral association with
the kitsune, and attempt to maintain proper respect even
for the most troublesome denizens of Sakkaku. The Fam
ilys contact with the denizens of Yume-do comes from
the proximity oftheir holdings to the Kitsune Mori, where
the boundaries between the realms are generally thinner.
Because of this, it is not uncommon for members of the
Family to experience vivid dreams, which they generally
attribute to the benevolent presence of dream creatures
such as the bak.
‘The Mosh have es conta! wih he spit east
the Kitsune oF the Yoritomo, but they are not without spi=
it interaction. Due to their unique history of devotion, the
Moshi have had contact with ryu and fushicho, the mes-
sengers of Tengoku, Because of thelr spiritual nature and
their devotion fo tradition, the Moshi have also had some
degree of sucsess in communion with their ancestors as
well, although the Kitsu would handly qualify their inter=
action as anything significant or meaningful ¢
The Tsuruchi have little contact with any of the realms
in thelr own lands, but abroad they have had several
well-documented encounters with spirit creatures. The
Familys duty as magistrates and bounty hunters has”
‘most frequently brought them into contact with the more
malevolent Spits ‘of ROR Uban 8 eosusloeypeticliesithe
slaughter spirits of Toshigoku, or the sinister spirits that
occasionally escape the bonds of Jigoku,
‘The seas of RSIsMMMI pre Vasa ins] antl he ed
tomo Family has sailed from one end of them tothe next
and seen many horrible and wonderful things in the pro-
cess. Their recent association wih the ore, power
bt
of thelr associations with the various realms. Many other
creatures of the sea have an origin In the spirit realms,
‘samurai has resulted in mor
of Gaki-do, the Realm of th _ Amaterasu Seido
"The oldest and mos revered of all Moshi Family temples
thisanciemt templet Lady Sun predates even the Imp
rial edict that established the existence of the Centipede
“Clan. Although is prinsipl purpose is relious —namely
the remembrance of Lady Amaterasu and the many bless-
ings she bestowed upon the Empire — it is also a center
"of learning and education. Indeed, its resources are such
"that the Yoritomo requested permission to ad thelr own
adjunct senset to the facility n order to make use of them
"hile ining hr samura on the mainland. That he
| Yoritomo would be so formal as to request permission for
| such a thing when they could easily have demanded its
| a testament to the value that all Families of the Mantis
_ place upon this sacred site,
The recent ascension of the Jade Sun has been a matter
“of some debate among the Moshi. Most have accepted
"this development with a quiet understanding, and have
properly redevoted themselves to the new celestial hi-
‘erarchy. 4 small number of vocal detractors, however,
Soe stander tinisied che emory of
{dy Amaterasuand insist tha their devotion should be
eri isos tended fonesero they Ueheve,
“only encourages further stife in the heavens. should
Stadt ot ge ee a
members of the Family, and as such have a limited and
“entirely academic understanding ofthe workings ofthe
hiverse as a whole.
|More information on Amaterasu Seido-can be found in
The Emerald Empire.
__ Isova’s Alliance Temple
‘This unconventionally named temple was recently rebuilt
and renamed, having been destroyed in the fighting at
"Toshi Ranbo following the Unicom Clan Khan's attempt
| _toselze the throne in 1169. The temple was orginally one
The temple was constructed long before Toshi Ranbo
became the Imperial City by a Daidoji who had served
aboard one of the very few Crane naval ships that pa-
trolled the coastline. He had leamed to love the sea and
the shore, and upon his retirement, devoted his consider
able wealth to the construction of a temple to Isora and
Suitengu in Toshi Ranbo, which was under Crane control
atthe time. While the temple suffered damage in the con-
stant batles between the Crane and Lion for control of
the ely, t was never destroyed, and was always repaired
by the resident monks. It was not until the devastation
‘wrought by Isawa Sezar thatthe temple suffered damage
significant enough to be considered destroyed, and even
then portions of it remained intact.
‘Alter the attack and the subsequent conflicts ended,
members ofthe Brotherhood within the cty discussed the
possibilty of not rebuilding the temple, given its history
of repeated destruction. An emissary of the Moshi Fam-
ily imerceded, however, and offered to supply the neces-
sary funds, materials, and labor. if only the Brotherhood
would offer their blessing and continue to administer it.
The Brotherhood agreed, ifthe Moshi would share in the
administration, Many questioned the arrangement, won-
ering ifthe Moshi were perhaps secretly ashamed of the
Mantis Clan’s support of the Khan during his treason
fous assault, but the Family Daimyo simply sald that she
wished to help restore something of beauty in the battered
and broken city.
Since its reconstruction, the temple, now called Isora’s
Alliance Temple, has become a center of cooperation and
leaming between the Mantis Clan, peimatlly the Moshi,
and several ofthe larger seets within the Brotherhood of
Shinsei. The two groups have had previous contact, of
course, for no Family's lands are without Brotherhood
temples, but the position of this particular temple in the
Imperial City has afforded an unprecedented amount of
contact between the leaders ofboth groups. The result has
been quite beneficial for both, a it as granted the Brother.
hhood more access and influence among a Clan that nor
‘ally is somewhat dificult to reach, and has brought the
Brotherhood's access to learning and philosophy to the
Moshi, who value all manner of scholarly pursuits. Vitu-
ally any Moshi Samurai who visits the Imperial City ts
encouraged to visit the temple, and many Tsuruchi do as
ell, although few Yoritomo seem interested inthe stud-
les there. ofthe temple isa senior member certain exactly what life Ta
inset named Tatsu, Tatsu is as nof tered the monastic tradition, but his devotion to Isora
terminate age, although the most c bvious familiarity with the water (the temple border
lace him somewhere around the age of 5 ° the river that runs through the city’s center), ani the small shrine that he carefully maintains to Harukiko,
he
was perhaps a fisherman living on the coast. None are so
the slain Fortune of Fishermen, Seem to indicate
Indelicate as to ask, of course, and even if Tatstiwas once
‘a peasant, his station Is now that of a monk, deserving of
all due respect from samural, peasant, and other monks
alike.
The ancestral home of the Kitsune Family, formerly the
Fox Clan, js not an Impressive structure by any stretch
fof the imagination. Were it not for the fact that itis con:
siderably larger than the other, buildings in the area, one
might easily overlook it when seeking out the seat of the
Family's power. Despite its humble appearance, however,
there have been relatively few periods when there was
rot at least one visitor from a Great Clan, and frequently
multiple Minor Clans in attendance at the small court at
he claim of “oldest
Kyuden Kitsune. For much of histor
‘Minor Clan” was contested between the Mantis and Fox.
and given their nature, the Fox were generally regarded
more favorably than the Mantis. Adding to this was the
fact that for much of history the Fox w
c
Imperial Cour, and it is easy to see why the Great Clans
the only Minor
ence in the
in permitted to maintain a permanent pres
would have showered them with favor.
Everything that happens within the Kitsune Family has
Its origin at Kyuden Kitsune. The handful of villages and
temples the Family maintain all submit their taxes and
reports to the palace, and any decisions made regard
ing the allocation of forces or resources issues from the
palace as well. The sudden influx of resources following
the Family's recent oath of fealty to the Mantis Clan has.
ed this importance, as integration with thelr
newfound kinsmen has also revolved around the court at
Kyuden Kitsune. The addition of a small annex devoted
to housing a branch of the Yoritomo Courtier School has
significantly increased the importance of the diplomatic
endeavors atthe palace as well.
Kyuiden Kitsune is more of a social hub for the Mantis
than a mystical one, but itis nevertheless the largest and
‘most influential center of learning for an entire Family of the Clan, and one devoted to shugenja pursuits. Even the
bushi, scouts, and courtiers who train there are devoted
to advancing the status of their Family's shugenja, and
‘none more so than the Family's Daimyo, Kitsune Ryukan
A bushi himself, Ryukan has always regretted his inability
to speak to the kaml, and holds those how possess such
gift in extraordinarily high regard. Something of an ascetic
himself, Ryukan has also made Kyuden Kitsune open t0
all sects of the Brotherhood of Shinsei, and itis rare that
some of their orders cannot be found represented at the
court and temples there.
Kitsune Mori Mura
In a Clan of non-traditionalists, the Kitsune who com
‘mune with the spirits at Kitsune Mori Mura invoke bewil
derment even among their fellow Mantis, for surely there
sno other “temple” quite like it anywhere n the Empire
and perhaps the world, The village is constructed within
the boundaries of the Kitsune Mori, known all across
Rokugan as one of the most spiritually active forests in
existence. Most consider this an excellent reason to avoid
the forest, but to the Kitsune, itis exactly this quality that
makes it sacred, In the days thatthe Family first moved to
the region, it sno secret that they very nearly did not sur
Vive. Its also no secret that they attribute thelr survival
to the intervention of the compassionate kitsune spirits
that divelled within the forest spirit c
the forest and later the Family were named. Somewhere
within the forest, there exists a static portal to Chikush
tudo. A handful of the highest-ranking Kitsune know of its
location, but no member oftheir Family would ever betra
it to an outsider, or even to one of the other Mantis Fam:
lies; death would be preferable to such a betrayal
Kitsune Mori Muta is, in its entirety, a temple devoted
to the spirits that saved the Family's life so many years
ago. It is not a form of worship as such, for the worship
of animal spirits is not part of Rokugani religion as such
but more a form of honoring their ancient allies and their
ways, The village exists completely in harmony with na-
ture, with many of the buildings formed from the trunks
of sill iving tees, shaped gradually with powerful earth
‘magic that only the Kitsune understand. Those few visi-
tors whom the Kitsune bring to this village are at once
mystified by the oddity of it all and awestruck at its un-
earthly beauty,
tures for whom
Despite ie vias) pageant devours
ie cael eae hits Hoa
Was ia fei a afin co
Fonune of ic. The Kitsune tevete Ina! above all oher
Fortunes. Other shrines exist to other Fortunes, as well as.
{0 several prominent ancestor spirits. Chief among these
is a shrine to the spit of Kitsune Ryosei, the previous
Daimyo, who guided the Clan through the Clan War and
the years following it
Inthe past yeat, Kitsune Mori Mura came under siege
from an unknown foe, one that threatened the very exis-
tence ofthe entre Family. Unknown assailants from with:
Inthe forest began attacking the Kitsune holdings there,
a ist intermittently but eventually with such frequency
and ferocity thatthe entire village was abandoned and
its populace withdrew outside the forests border. At fist
the Kitsune believed that they had in some way angered
the spirits of the forest, but i soon became appafent that
their mysterious opponents were not the spits they had
revered for so long, It soon became apparent that the as-
sailants were after @ young woman named Kitsune Na
ko. Although only few years past her gempuikku, it had.
been discovered that the git possessed the exceptionally
rare git of prophecy. Apparently some sinister force had
bbecome avvare ofthis and Sought 10 elaim the ge fr ts
own. In desperation, Kitsune Ryukan entreated the Man-
tis for aid, The Mantis responded, and the end result of
the negotiations was the absorption ofthe Kitsune Family
known at that time as the Fox Clan into the Mantis as its
fourth great Famlly. With the Mantis Clans assistance,
the Kitsune drove thei enigmatic enemies from the forest
and reclaimed Kitsune Mori Mura, allit this time with
significantly increased wards to protect it from those who
sight do it arm,
The cental authority of Kitsune Mori Mura, as well
4s lis most ardent advocate and defender. is a shugenja
named Kitsune Mizuru. Mizuru isa senior Family sensei
and has served with great distinction for nearly thre de-
Yoritomo Kumiko, the Mantis Champion at the ime,
sald nothing to Kekiesu for Tong time, instead only star
Wat her. Finally, the young woman asked a single ques
tion: “Have you any remorse whatsoever for what you've
done?” Kekiesu was taken aback by the question, but a-
ter only a moments consideration, she answered truthful.
2 "Yes." Kumiko nodded. Having overcome the stain of
the Shadowlands Taint hersel, it seemed that the Mantis
Champion believed that Keklesu deserved a chance at r-
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