Culture & Customs

Byzantine lands differ from the Western realms of Mythic Europe in many ways. Local customs, which may seem bizarre or alien to foreigners, are important in defining the atmosphere of the region and acting as a backdrop for stories. In the last 15 years, the political landscape has undergone major upheavals with the arrival of the crusaders and the fall of Constantinople and, with it, the Byzantine Empire. However, this has had remarkably little effect on the vast majority of the populace of the region, and only a modest impact upon their culture and practices.

This chapter focuses predominantly on the Byzantine people, specifically where they differ from the Western Europeans — or, as they are known locally, the Franks. Not all of the practices and beliefs described here are exclusive to the Theban Tribunal or the former Byzantine Empire, but many are.

Aristocracy in Byzantine lands is not strictly hereditary in the Western sense; the difference between landed nobility and peasants who work the land is not as stark, allowing a much larger middle class of smallholders and craftsmen. However, the invasion of the Franks has imposed an artificial feudal hierarchy on a non-feudal system; this has had little impact on the middle and lower classes, but has completely undermined the upper class.

At the top of the social pyramid is the basileus Rhomaion ("king of the Romans"), the emperor. The emperor variously is born into the family of the current ruler, appointed as co-ruler by the current emperor, or seizes power with the support of the army.

The elite members of Byzantine culture are the dynatoi, or "powerful ones". Largely restricted to established families with a distinguished history, the dynatoi are the high-ranking bureaucrats, military leaders, and major landowners. Byzantine emperors are notorious for handing out honors and titles, but these last for the lifetime of the recipient and do not remain within his family. Maintaining their position at court is a constant struggle for the dynatoi, since the new honors force everyone to revisit dominance

and alliances. Once residing principally in Constantinople, where they maintained fine mansions and spent vast amounts of wealth in a conspicuous manner to maintain their status in the eyes of their peers, the dynatoi have now fled from the Latin invaders to Epiros and Nicaea.

In the surviving fragments of the Byzantine Empire, political power is a function of one's role in the imperial service, which has three major branches: the imperial court, the military, and the civil authority. The imperial court consists of the emperor's immediate family, together with a large number of court officials, and the senate. In the 13th century many of the important and advisory roles are occupied by eunuchs (see later). The senate is a largely ceremonial body made up by the dynatoi and senior members of the clergy. The military (see later) consists of an elite imperial guard and a series of provincial field armies, each commanded by a general (strategos). The civil bureaucracy is staffed by skilled, literate men responsible for the administration, record keeping, and legal work taking place mainly in the capital, who were supported by the taxes raised by the provincial officers.

In contrast to the Roman Empire that preceded it, the Latin Empire is divided up between the noble lords responsible for the invasion in 1204. Directly beneath the Latin emperor are the vassalli, who include the Frankish lords who hold baronial titles under the emperor, and the people of simple homage (homini plani homagii) — those Byzantine lords who complied with the new system. Included within the vassalli are the King of Thessaloniki and his barons, the prince and the lords of the 12 baronies of Achaea, the Duke of Athens, the Duke of the Aegean (Naxos), and a host of other lords who either seized or were granted lands during the Frankish invasion.

The imperial court of the Latin Empire consists of the private council of the emperor and the council of the empire. The former is made up of the emperor's trustees, whereas the latter is constituted of the emperor, the Venetian podesta of Romania and his own council, and the Frankish barons. The imperial bureaucracy remains largely unchanged, since taxes still need to be collected, crimes still need to be judged, and resources still need to be gathered.

The smaller property owners and merchants form the mesoi, or "middle class". Most are farmers who live in the towns but own nearby land. Diversification is the key to success, and many farmers own vineyards, olive groves, grazing land, and so forth. Crafts and services are very much concentrated in provincial towns.

A player wanting a character of noble background might choose to be one of the dynatoi dispossessed by the invading Franks. Such a character is likely to have the Privileged Upbringing Virtue to represent his former status. If he wants to struggle against the invaders, then the Heir Story Flaw along with the Driven Personality Flaw are particularly appropriate, spawning stories about his attempts to regain his birthright. A dynatos whose lands are now part of the Kingdom of Thessaloniki may be ideal, since these lands are currently most threatened by Greek forces.

The largest stratum of society is the rural peasantry, who live on the land they work — small fields or orchards that they own outright or lease from others. This class is rightly called the aporoi ("poor"), for it makes a subsistence living, struggling to produce enough crops to feed the family and to pay taxes. The urban poor exists as a distinct group that relies on official, religious, and private charity; the emperor dispenses alms at festivals, setting an example for his citizens.

Once an important feature of Byzantine society, slavery (douleia) has become relatively uncommon in the 13th century, partially due to the influence of the Western Church, but has not disappeared entirely. Most slaves are born to enslaved parents or are of foreign origin, acquired by merchants and regulated by imperial decree. The enslavement of prisoners of war was a third source of slavery, but this is now much less common. Well-treated slaves in a large household are better off than the urban poor: they have limited property rights, the right to Church sacraments, are allowed to marry, and have the capacity to gain freedom, usually upon the death of their owner. At the same time, a slave is considered a special form of property, and the owner has the right to enforce good conduct with the threat of lethal force. The Church (especially the Western Church) disapproves of, but does not forbid, slavery, and stresses the obligation of the owner to treat obedient slaves well.

Eunuchs, while a freakish rarity in Western Christendom, are a relatively common sight in the East, where they are well-integrated into society, commonly serving the imperial court or noble families as courtiers, administrators, or generals. Many court positions are reserved only for eunuchs, especially those closest to the emperor and his family. The most important eunuch officials in the Byzantine hierarchy are dubbed archieunuchs; in the past, some palace archieunuchs have even grown to rival their emperors in the power and influence that they have wielded. There are several famous instances of eunuchs, including the great general Narses, who fought campaigns in Italy under the emperor Justinian in the sixth century. And Ignatius, a ninth-century Patriarch of Constantinople, was later recognized as a saint. Eunuchs also often become monks, although some monasteries, including those on Mount Athos (see Chapter 5: Greece), have forbidden them, for fear of tempting others from their celibacy. The beautiful singing voices possessed by many castrati are, however, greatly appreciated in the Church, leaving even Western visitors gentled and tearyeyed. Several Theban covenants employ eunuchs as autocrats and stewards, and there is a small handful of eunuch magi.

In the Byzantine Empire, "eunuch" is a broad term for men who are not sexually active. A distinction is made between castrati, males who have been physically castrated, and spadones, a more general term for an impotent or asexual male, whether castrated or not. This is an important le-

gal distinction, since the latter may marry, whereas the former may not. Men who were castrated before puberty retain a somewhat effeminate appearance and voice, and do not develop facial hair. They tend to have long bones, making them long-limbed and blessing them with large lungs, due to their long ribs — they often possess improved stamina or a great singing ability, but lack in manly strength. Eunuchs tend to dress ostentatiously, and commonly wear makeup or perfumes.

In earlier centuries, only slaves were permitted to be made into eunuchs. Since the eighth century, however, it has become acceptable for Byzantine Christians to be castrated. Many sons of noble families — often second or third sons — voluntarily accept castration with the aim of a pursuing a career in the imperial court or the Church. Eunuch slaves may be purchased in the market in Verdun, on the French-speaking west fringes of the Holy Roman Empire, or in Venice, although such trade has declined since the 10th century. Most such slaves are destined for service in the Almohad Empire in Moorish Iberia and northern Africa.

Byzantine culture is extremely patriarchal, and for many centuries most women were largely relegated to the domestic sphere. Still, in rural communities and among the lowest orders of society, women have always labored alongside the men, and female members of the imperial family have always been influential in politics and have on occasion risen to the throne. The Church provides opportunities for women, and many women who desired an education were able to obtain one. Women can hold property in their own right and inherit. On the whole, however, Byzantine society has been male-dominated.

In the last century that has begun to change significantly. Even before the Latin conquest, many women were entering business and even the professions, and some female apothecaries, doctors, and scholars exist alongside their male counterparts. Medical women are usually expected to treat their own gender, though. It is not unusual to buy food or cloth from a woman at a shop or stall, and women have rights of inheritance which can see them taking over their husband's workshop if no suitable male heir is available and they are able to pursue a craft. In the cloth industries, and in silk production in particular, women can rise to great prominence. Women still wear the veil and are under the authority of their husbands, but they are a force in intellectual culture and the new pragmatism of the empire in decline has allowed many women greater freedoms than before.

Travelers from Western Mythic Europe will immediately recognize certain aspects of Orthodox Christianity, while much will appear alien and confusing to them. Still the Churches are drawing closer, as mainly Venetian priests have been appointed by the new rulers. Many Orthodox priests remain in office, indeed the great majority, and they have varying degrees of acceptance of the claims of Rome.

The Orthodox Church consists of a number of autocephalous Churches, such as the Bulgarian Church, the Russian Church, and the Greek Church. The patriarch is the senior figure in all of the Orthodox Churches.

The Patriarch of Constantinople is the honored first bishop of the Orthodox Church. He is not in authority over the other patriarchs or autocephalous Churches (Churches who maintain independence as part of the Orthodox Communion, which include the Bulgarian Church and since 1219 the Serbian Church). He is understood as "First Among Equals" among the patriarchs of the Church. With the official title of Archbishop of Constantinople, New Rome, and Ecumenical Patriarch, he alone has the right to convene Oecumenical Councils of the Orthodox Church, and to deal with disputes between bishops in any of the Orthodox Churches. He directly heads the Greek Orthodox community under Constantinople's patriarchal region. Orthodox patriarchs are often forced to abdicate by the emperor,

New Virtue: Archieunuch

Major, Social Status

You have risen to enjoy the status and privilege associated with the most important and talented eunuchs, the archieunuchs. Although you are not a ruler in your own right, a ruler likely depends on you to govern effectively and has thus granted you considerable authority to act in his stead. Due to this status and importance, you wield significant influence among the lesser nobility. You might serve either as a regional administrator, an important courtier, or a general, and there are numerous servants and possibly other subordinate eunuchs under your command. You have been granted a residence, either within a castle or palace, or elsewhere. Due to your education, you may take Academic Abilities during character creation. This Virtue is only available to male eunuch characters, either castrated or not, or (very rarely) a female character disguised as a male.

New Virtue: Eunuch

Minor, Social Status

You have been educated and trained to serve the Byzantine nobility as a courtier, steward, chamberlain, scribe, lawyer, or accountant. You are likely employed by a court, a lesser noble, or a covenant. It is also possible for you to pursue a career in the Church, and some monasteries accept eunuchs. Due to your education, you may take Academic Abilities during character creation. This Virtue is only available to male eunuch characters, either castrated or not, or (very rarely) a female character disguised as a male.

New Flaw: Castratus

Minor, General

You are a male that has been castrated before puberty, leaving you beardless and somewhat effeminate compared to most men. Social rolls involving characters from Latin culture suffer a –3 penalty. Under Byzantine law you may not marry, although you may adopt children.

who then "nominates" a more suitable successor, but the office is held for life unless abdication occurs.

In Nicaea, the Orthodox patriarch, Manuel I Charitopoulos, continues to rule the Orthodox Church in close relationship with the Emperor of Nicaea, Theodore Lascaris. His authority is accepted in Trebizond, Epiros, and other Greek-held areas, and by many Orthodox believers in the Latin states. Also present is the Orthodox Patriarch-in-Exile of Antioch, Dorotheus, who has been forced out by the creation of the Latin Patriarch of Antioch in 1095, when the city was captured by crusaders. In Ohrid the Bulgarian Patriarch is now within the lands controlled by the state of Epiros, following their conquest of that city.

After the fall of the city, a Latin patriarch was appointed in Constantinople, the Orthodox Church theoretically being brought into submission to Rome. Some clergy have accepted this, while others are deeply opposed and look still to the patriarch in Nicaea.

The agreement between the Venetians and the crusaders specified that the Venetians should appoint the Latin Patriarch, and the first person to serve in that role was their candidate, Thomas Morasini. Pope Innocent III, faced with the appointment, grudgingly accepted it. Following Morasini's death in 1211, the position remained vacant until the appointment of Gervase in 1215, but his death in 1219 has left the patriarchal role once again vacant, and the pope has yet to express a preference for a replacement.

The Latin Church has created new episcopal sees and appointed Latin bishops, and obvious tensions exist with their mainly Orthodox priests. Attempts are underway to actively recruit more Latin priests from Western Europe, and in many churches' Latin rites have replaced the Byzantine rite. However, the vast majority of people remain loyal to the Orthodox Church, and many Orthodox priests who actively oppose union with Rome continue to serve in the new hierarchy.

An Orthodox church is sumptuously decorated and extremely ornate and rich by the standards of the Latin West. A great rood screen hides the altar, and is only opened to reveal it during the central moments of the mystery of the eucharist. With the heady incense and beautiful garb of the clergy and servers, the church experience appears daz-

Among the most famed of the Byzantine historians is the 12th-century princess Anna Komnene. Born in the purple (see Chapter 7: Constantinople, The Porphyry Chamber) in 1083 as the eldest of nine children and the daughter of emperor Alexios Komnenos (see Chapter 2: History), she was blessed with extraordinary talent and ambition. She mastered the usual subjects at a young age, whereupon she secretly sought out Michael of Ephesos for tutelage in certain forbidden subjects, including an advanced study of ancient poetry and Aristotle. Anna plotted against her younger brother John in a bold attempt to become empress; when this scheme failed she was exiled to a monastery, where she was at leisure to concentrate on her scholarly career.

The Alexiad, which was written in the middle of the 12th century when Anna was at an advanced age, is her great work, recounting with great detail and clarity the story of her father Alexios' rule. Written in 15 volumes, this magnum opus hearkens back to the ancient style of the historians Herodotus and Thucydides, wherein the testimony of eyewitnesses is regularly cited. The Homeric style of the book's title also betrays a clear intention to cast her father in the light of a legendary hero. The work chronicles Alexios' rise to power and goes on to describe his successful campaigns against the Normans, Turks, and barbarian tribes such as the Scythians and Cumans. The detail in the accounts of the battles demonstrates an expert knowledge of military tactics. The emperor's political and diplomatic achievements are also described, including the administrative intricacies of his realm, and the personalities of many of his relatives and select others of lower birth, to whom he entrusted important roles.

The Alexiad is a summa in Byzantium Lore with a level of 5 and Quality of 10. It may also be read (by focusing on particular volumes and chapters) as a Quality 10 tractatus in Divine Lore, Magic Lore, Leadership, Intrigue, or several different (Area) Lores.

zling, almost mystical, to foreigners. Some practices are unknown in the Latin Church, such as the reading out of names of prominent local officials and clergy and others to be prayed for from a wooden board called a diptych. Dropping someone from the diptych list is a serious sign of disfavor from the Church. The liturgical differences are marked, and the elaborate ceremonies of the Church will seem strange to outsiders used to a simpler rite.

Many visitors are, however, scandalized by the irreverent (to their mind) way in which the congregation often talks, fails to pay attention, or only attends the parts they want, drifting in and out of the service throughout. Sermons are, however, a major popular source of entertainment, and a good preacher can keep a crowd enraptured. But there is a very different idea of order between the two Churches, and people gossiping, arguing, joking, or idly dozing is not seen as a sign of particular impiety, or at least not successfully countered despite occasional efforts. Just as baffling to a Westerner are liturgical traditions such as the requirement to pray standing between Easter and Pentecost.

The major difference between the Latin and Orthodox Churches is the way the clergy are organized. The Orthodox recognize two types of clergy, known by the terms black and white. The white clergy are priests, and expected to marry (as opposed to the Latin Church where clerical celibacy is the norm). The black clergy are the monks, who remain celibate. Only black clergy may be appointed as bishops, so celibacy is a advantage to the ambitious clergyman. Eunuchs may hold either position in theory, though because of their supposedly effeminate and lascivious ways they are often excluded from monastic communities. White clergy and bishops wear elaborate and often beautiful ceremonial clothing. To qualify as a priest or monk, a man must be educated, over 35 years of age, and able to recite the entire psalter by heart.

The clergy answer to a bishop, who in turn is under the authority of the patriarch. A metropolitan is a senior bishop who acts as chairman for a district, and has spiritual authority over the other bishops, including the ability to temper auras (see Realms of Power: The Divine, page 38).

The monastic tradition is extremely important in Orthodox life. It differs from Western monasticism in several ways. Orthodox monks derive their traditions from the original foundations — groups of individual hermits who joined together for worship and discipline. These communities were called lavra, were governed by a mutually agreedupon contract (typikon), and evolved over the centuries into the monasteries. Each monastery still follows the typikon of the founders, and the monks live by the Rule of Caesarea.

The black-clad monks grow very long beards and hair, unlike their clean-shaven and tonsured Western counterparts. The most significant difference between the two Churches is that while Western monks tend to remain within their monasteries, Orthodox monks frequently travel, conducting pilgrimages and moving from monastery to monastery or town to town in a similar manner to the traveling friars of the Latin Church. This leads to a wider monastic culture across monasteries, which share books, insights, and knowledge directly. Perhaps as a result Dominican and Franciscan friars are accorded much respect, even in Orthodox areas such as Nicaea, where they are involved in continued negotiations over Church union with the emperor.

Emperors often founded monasteries as an act of devotion, and bestowed gifts and monies upon them. Nunneries also exist, many serving as retreats for ladies who have been set aside by their husbands or are forced to retire from the political life after some court intrigue. It should be noted that if a husband or wife enters a monastery or nunnery, remarriage for the partner remaining is possible, but severely frowned upon by the Church. Some prominent members of society have sent wives to nunneries against their will to allow for their own remarriage to a new spouse. Being forced to enter a monastery is also a useful way to remove an inconvenient male political figure, as it forces him to renounce temporal life. Imperially endowed monasteries therefore have sometimes been used as effective prisons for inconvenient rivals, or as places of refuge for fleeing exiles.

The greatest concentration of monks can be found on the holy peninsula of Mount Athos, which is the spiritual heartland of monastic life (see Chapter 5: Greece, Mount Athos).

Nunneries take the form of either small houses dedicated by private individuals to religious devotion, with the sisters attending service at a nearby church, or large-scale nunneries run by a hegoumene (abbess). There are often three men in attendance; a priest, a doctor, and a male spiritual confessor. Nuns, like monks, take a new Christian name, sharing the same initial letter as their previous worldly name, and are "married to Christ". Fathers and close family members may visit, but the nun effectively removes herself from the mundane world. In the smaller nunneries they may well still be active in day-to-day activities within the community, however, venturing beyond the walls on nunnery business of for charitable works.

Nuns give over their dowry to the nunnery on joining, and have few personal possessions, for like monks they take vows of poverty, chastity, and obedience. They may be placed in a nunnery at the age of ten, but vows may not be taken before age 16. For both monks and nuns the novitiate period before fully entering the community's life lasts six months.

One of the outstanding features of Orthodox religious life is the beautiful icons that can be found in homes, churches, and public places — some of the largest icons hung above the gates of the city of Constantinople itself. The icons are of two types: eikons, piously crafted by craftsmen; and acheiropoieta, icons that are spontaneously created in certain very strong auras or that were brought from heaven by angels.

An icon is a two-dimensional stylized representation of a religious figure, usually a saint, the Virgin Mary (called the Theotókos, "God-bearer"), or Jesus himself holding the New Testament and administering a blessing, (called Christ Pantokrator, "Almighty"). Christ is usually depicted thus, or in majesty sitting on a throne, though crucifixes are found in churches and the cross is an important symbol. The Orthodox tradition tends to depict Christ triumphant, though, rather emphasizing the images of sacrificial death as commonly found in the West.

For further information on the creation and use of icons, see Chapter 11: Divine Landscape.

This section describes the different peoples who may be found in the lands of the

Theban Tribunal, along with their languages and naming practices.

The extent of the Byzantine Empire at its height encompassed a vast array of different cultures, from Italy to Syria, and Bulgaria to Egypt. The Byzantine people, specifically the urbanites, are unusually tolerant of cultural differences. The medieval empire is much more restricted in size, having lost territory to the Arabs and the Turks, yet this tolerance persists.

Vlachs

In Illyria in the north of Epiros are found the Vlachs, ethnically related to the Serbians, but speaking a language descended from Vulgar Latin, thanks to occupation by the old Roman Empire. Urban Byzantines tend to have a romanticized and inaccurate idea of the Vlachs as a wholly pastoral people, employed mainly in sheep herding in the high mountains.

Slavs

The northern limit of the Byzantine Empire used to include both Bulgaria and Serbia, and members of these Slavonic lands are still to be found within the empire's boundaries. Bulgarians are generally viewed with suspicion; they are considered innately treacherous by the Byzantines. Serbians are little known outside of their country.

Jews

In common with much of the rest of medieval Europe, Jews are an urban phenomenon in the empires. The Eastern Church recognizes their religious rites, even in times of persecution and discrimination, and Jewish quarters (Hebraike) can be found in many cities. The biggest concentrations are in Thebes, Constantinople, and Thessaloniki, where they are involved in the textile trades or work as glassmakers, smiths (particularly coppersmiths), and tanners, or have learned positions such as scribes, translators, or physicians. In the Hebraike, Jews maintain their own synagogues and cemeteries.

The "Franks" (Westerners) form a significant minority in the region, principally as feudal lords set over the native Greeks by the invading armies. The Venetians fulfill the same role on the islands that the Franks do on the mainland.

Arabs from the Holy Land and North Africa mix with the Coptic-speaking Egyptians and Aramaic-speaking Syrians and Palestinians, and form a minority in southern Nicaea and on Rhodes. All these peoples tend to be given the common label of "Arab," even though some of them are Christian.

Finally, the Seljuk Turks are a rare sight outside of Asia Minor, and are generally treated with awe and fear.

While the language of the imperial administration and the military is Latin, the dominant vernacular language is Romaic Greek, spoken from the Adriatic Sea to Nicaea's shores, and from Bulgaria to Candia. It is a descendant of the Common (Koine) Greek imposed on the land by Alexander the Great, who had this language synthesized from the many dialects of Classical Greek so that his army could communicate. Consequently, Romaic Greek currently has no significant regional dialects, with the possible exception of Yevanic, a version spoken exclusively by Jews.

In addition to the Living Language of Romaic Greek, there is also the Dead Language of Classical Greek, the language spoken by Aristotle, Plato, and other notables. The great literature of Classical Greek was written in Attic Greek, itself a subdialect of Ionic Greek, but because it was the language of Athens, it became the dominant form of ancient texts. Romaic Greek and Classical Greek are mutually intelligible, but they are separate Abilities. Characters with the Educated Virtue may know the language of Socrates and Aristotle, whereas those who are born in the Byzantine Empire or who have traveled there extensively (and thus have the Well-Traveled Virtue) tend to know the Living Language.

Romaic Greek has less of a stranglehold to the north of the empire's former territories. The language of South Slavonic covers a family of languages which in the 13th century are poorly differentiated from each other. Bulgarian has the most speakers, and includes the emerging Macedonian language. They are differentiated from the Serbian group of languages (including Slovene, Bosnian, and Croatian) in that the former group use the Cyrillic alphabet, whereas Serbian utilizes the Latin script. Church Slavonic is a dialect of South Slavonic used in the Orthodox Church in Slavic lands, and uses the Glagolitic alphabet.

French is the language of many of the "Franks" of the Latin Empire, with Veneto (the language of Venice) as a close second, heard mainly on the islands. In the 13th century Veneto is more similar to French and Castilian Spanish than Italian, and is one of the contributors — along with Occitan and Portuguese and to a lesser extent French, Greek, and Arabic — to lingua franca, the pidgin language of trade on the Mediterranean. Also known as Sabir, this is the language of commerce and diplomacy from the Holy Land to the Straits of Gibraltar.

Two other minority languages may be heard. The Vlachs are descended from the Latinized natives of the east provinces of the Western Roman Empire. The language they speak is a variant of Vulgar Latin, and can still be understood by speakers of Classical Latin. Finally, the Turkic peoples of Asia Minor speak a language called Oghuz.

Other than Romaic Greek, languages commonly consist of several distinct regional dialects, which are given below in parentheses; most characters should take the appropriate one as a specialty. Educated or well-traveled speakers will have tried hard to rid themselves of their dialect, and may have standard specialties (see ArM5, page 66).

Classical Greek (Attic, Ionic, Aeolic, Doric, Homeric);

Romaic Greek (Yevanic);

South Slavonic (Bulgarian, Serbian, Church Slavonic);

French (Norman, Orleanais, Lorrain, Poitevin); Veneto;

Italian (Tuscan, Neapolitan, Sicilian, Corsican, Istriot);

Lingua Franca (Western, Eastern); Vlach (Romanian, Aromanian); Oghuz (any number of tribal dialects).

Even without knowing the specific language, a character who knows a language that is closely related to another language can still potentially understand a speaker:

* Penalty applies to both speakers.

Following the Roman pattern, it is common for Greeks to have a given name (praenomen), a family name (nomen), and one or two distinguishing surnames or patronymics (cognomen). The given name is commonly that of the saint on whose feast day the child is born, although historical names, particularly those of the emperor's family, are also popular. Given names are also occasionally handed down from a father to his children. Family names often relate to a profession or moral character, or, for military families, a posting or ancestral village. Members of the lower classes often omit family names altogether. A son usually takes the family name of his father; a daughter adopts the family name of her husband, unless her own is more distinguished. Surnames are mostly used to distinguish between members of the same family with the same names, although they also relate to local reputations and can distinguish between particularly common given names.

This section describes family and daily life in the Theban Tribunal, as well as Byzantine law, education, and literature.

Baptism is an important sacrament of the Orthodox faith, and every child is baptized, usually within eight days of the birth. The mother is Churched forty days after the birth — she remains at home to recuperate, before reentering social life and sexual relations. Owing to a widespread belief that women in

Male Given Names

Alexandros, Alexios, Andronikos, Antonios, Athanasios, Bardas, Basileios (Basil), Bartolomaios, Christophoros, Demetrios, Dionysios, Dositheos, Eustathios, Gabriel, Georgios (George), Gerasimos, Gregorios, Hypatios, Ioannes (John), Isaac, Isaias, Konstantinos (Constantine), Kosmas, Kostas, Leo, Leontios, Manuel, Michael, Nikephoros, Niketas, Nikolas, Petros (Peter), Palaeologos, Paulos (Paul), Philippos, Psellos, Romanos, Sabbas, Samuel, Stephanos, Symeon, Theodoros (Theodore), Theodoulos, Zacharias, Zeno

Female Given Names

Alexandria, Anastasia, Anna, Basileia, Christina, Chryse, Cyra, Dosithea, Eleni, Eirene, Eudokia, Eugenia, Georgia, Helena, Hesychia, Hypatia, Ioanna, Ithamar, Galla, Kalanna, Kale, Loukia, Maria, Marina, Metrodora, Nereida, Nonna, Olympia, Pasara, Rosanna, Sophia, Stania, Theodora, Theodosia, Thoma, Velkonia, Veneranda, Xene, Zoe, Zoranna

Surnames

Typically patronymics (Demetriou, "son of Demetrios"), toponymics ("of Smyrna", "of Samos"), or descriptives (The Scholar, The Wise).

Family Names

Allectoros (negotiator), Aoinos (drinking no wine), Apokrisiaros (secretary), Argyros (silver), Chalkeus (smith), Eirenikos (peaceful), Kalligas (shoemaker), Kaloethes (of good character), Kleidopoios (locksmith), Machairopoios (cutler), Monomachos (warrior), Mylonas (miller), Phrangopoulos (son of a Frank), Pistoros (baker), Raptes (tailor), Trapezites (banker), Tzykalas (potter)

this state of impurity are susceptible to the malign influence of the stars and of the evil eye, during this time women never leave the house at night and take particular care not be "overlooked" (suffer the evil eye), many practicing complete seclusion.

A wedding is often a joyous occasion, marked by a church ceremony. Both parties dress in white, and the bride wears a veil (as do all respectable Byzantine women, even the empress, whenever in public). Guests shower the happy couple with rose and violet petals as they leave the church and parade through the streets, and they go to the bride's family's home for the bridal feast. The bride and groom retire early, and in the morning are woken by guests serenading them from outside the bridal chamber. Women can legally marry from the age of 12, and betrothal at that age is not uncommon, men from 14. Apart from important political unions, marriages are not "arranged" but chosen by the parties. The wife gains a considerable degree of financial independence on marriage, for her dowry is hers to administer and half that sum again is also gifted to her by her husband by tradition, so many married women invest in businesses and trade goods, hoping to increase their wealth. Some become many times richer than their husbands.

Divorce can be obtained with the consent of both parties under Justinian Law, but this is a rare and unpopular practice. Annulment on grounds of consanguinity or other legal issues with the marriage can also occur, with less social stigma. Remarriage is acceptable, but only once — while further divorce and remarriage is technically legal, the Church likens a third marriage (while the former partners still live) to bestiality. Widows and widowers often remarry, but the dowry is retained by the woman in both divorce and in the event of the husband's death, granting widows a certain degree of financial independence.

Death is greeted with mourning rites and a funeral service. Black is worn as the color of mourning, for up to seven years for the loss of a spouse. The dead are buried in cemeteries outside of towns, and tombs are illegal in Constantinople, except in the monasteries and churches where elaborate tombs and funerary chapels called parecclesia hold the remains of the wealthy. Mourners gather on the third, ninth, and fortieth days afterwards at the grave. Upon the anniversary of a funeral, for so long as family members retain the memory of the deceased (and can afford it), it is customary for the kollyba — a mix of grain, nuts, and honey — to be distributed to the poor at the door of the chapel, in his honor. After three years, the

bones of the dead are dug up, soaked in wine, and then placed in a common charnel house, allowing the grave site to be reused. Denying someone Christian burial and a proper funeral is a terrible thing, and the ghosts of those whose remains are lost or scattered often walk the earth, seeking proper burial.

Byzantine families dine twice a day; a light breakfast and an evening meal, often served as small portions of different dishes. The wealthy might also have a dawn meal. The use of forks is widespread in the empire; they are a rare novelty to the Franks.

Bread, hard tack, and porridge form the mainstay of the Mediterranean diet, with Asian rice available to those who can afford it. Olives and olive oil can constitute up to one third of the total daily meal; beans, lentils, and chickpeas make up a significant portion, along with wild greens. Fresh fish are eaten at the coast and near to rivers; other meat is eaten rarely by the middle and lower classes, and is predominantly sheep and goats, with some pork. Wine is drunk with most meals.

The basic article of clothing is the kamision, or tunic; it is of varying length and made of cotton, linen, or wool. Emblems, stripes, and cuffs are stitched into the fabric for decoration. The working classes simply belt the kamision at the waist, and add a cloak in the cold. For the aristocracy, a long-sleeved kamision is an undergarment; the over-tunic or dalmatic is worn along with a cloak (chlamys), and the fashion is for long garments made of expensive materials such as silk. Members of the court wear a felt or fur headdress of elaborate design tailored precisely to their rank. Women's fashions are similar, but the garments are usually longer. An ostentatious enkolpia (pendant) worn on the breast and bearing a saint's image, inscription, or relic, is a must for the rich woman; other jewelry often bears precious gems.

For men, the current trend is to go cleanshaven; while monks and priests wear beards as a sign of spiritual authority, the prevalence of beards and long hair among the Franks has driven a counter-fashion among the natives. For women, long hair is much admired, but often concealed behind a veil, since exposed flowing hair is seen as a sign of loose morals. The Byzantine people bathe more often than Westerners, sometimes once a week, and use nitron mixed with vinegar to produce a cleansing foaming soap.

The extensive system of laws in the Byzantine Empire and its successor realms is one of the most uncorrupted versions of Roman law that still exists. Unlike Germanic law, which heavily influenced the Code of Hermes, and the common law of England, where a subjective law is embodied in the person of a judge or magistrate who may set precedents, Roman law is a system of rigid written statutes, requiring highly educated and trained experts, known as scholastikoi, to interpret. Many such individuals receive their education at the great school devoted to the study of law in Constantinople, which was founded by Constantine IX in the 11th century under the leadership of the famous philosopher Michael Psellos. Although many emperors have added to the body of law over the centuries, the most important texts remain the ancient Code of Theodosius and the Pandects of Justinian. Under Byzantine rule, cases are heard by imperial magistrates in local courts, although important persons or cities can issue an appeal directly to the emperor. In the Church, legal cases are brought to the seat of the patriarchy, and are heard in a court presided over by the patriarch.

Among the nobility, castration is often imposed as a punishment, especially to rebellious sons of emperors or failed pretenders to the throne; since emperors are expected to produce heirs, a castratus is prevented from assuming the imperial throne. In recent times, however, blinding has become a more common punishment for traitors and political enemies; a blind (or otherwise unwhole) person is similarly considered ineligible for rule. Under Byzantine law, many different kinds of mutilation are inflicted for serious crimes; these are regarded as a lesser punishment than death. The tongue of a convicted liar may be cut out or the hand of a thief amputated, for example.

Rudimentary literacy is widespread throughout the Byzantine Empire, thanks to an educational policy instituted by both the Church and secular rulers. Towns and larger villages have an educational program for all children, beginning with small groups of children under the supervision of a teacher (didaskalos) who teaches the essentials of the Greek alphabet, moving on to learning syllables, spelling out the names of Biblical figures, and memorizing psalms and key scriptural passages. The limits on the availability of parchment and ink, let alone books, limits schooling to these basics.

At the second stage, students are supervised by a grammarian (grammatikos) who concentrates on key works of classical poetry, such as the Homeric epics. Grammatikoi develop reputations for the quality of their students, and influential families pay a premium to have their sons educated by the best. Outside Constantinople, secondary schooling takes place under a private grammatikos in exchange for a fee.

There are no universities in Byzantine lands, but most large cities possess a school, some of which have developed a reputation for the quality of their scholars and attract advanced students from far and wide. In Constantinople there are several palace schools, and the ones in the Magnaura, Chalkoprateia, and Sphorakiou districts are particularly prestigious. These schools teach mathematics, geometry, astrology, and philosophy in addition to grammar, and serve as institutes of higher learning. There is also a patriarchal academy connected to the Hagia Sophia for the instruction of clergymen and monks. These schools allow Constantinople to compete with the universities as a major center for learning. Students pay fees directly to their tutor (rhetor), and education typically consists of the seven liberal arts and philosophy. There is no equivalent of academic qualifications such as the Magister in Artibus; such qualifications must be acquired in the universities of Western Europe and are highly valued in the empires.

Greek literature consists of both the ancient and the contemporary. The great body of work from ancient Greece is widely known and studied; much of it is revered for many subjects an ancient Greek author is considered the authority — although some of the "pagan" texts are forbidden and many are subject to a Christian reinterpretation. For the Realm associations of Greek legends, see Chapter 1: Introduction.

There are several popular Greek romances

in 1220, which, unlike all other Greek works, are composed in the contemporary Romaic velopment of the story. The rhetorical nature rhetoric and will stick rigidly to the plot.

The Greek romances are more rhetorical in style than their Western counterparts. They do not focus on the development of their rather typecast characters or the precise physical details of the tale, but stick to a traditional and rigid plot format, emphasizing the structure of the verses themselves over the de-

ten forms of these poems usually constitute a

tractatus in Magic Lore.

of Byzantine poetry reflects the importance of rhetoric in Byzantine education. Whereas a Western minstrel might be uneducated and embellish his tale with personal color or innovation, a Byzantine storyteller is schooled in

In Byzantine lands merchants are generally considered low and contemptible, a prejudice inherited from the old Roman Empire. Consequently, trade is dominated by foreigners, and the Byzantine ruling class almost without exception does not engage in mercantile enterprises. Still, with the many opportunities available in supplying such a huge city as Constantinople, which remains a preeminent center of trade, merchants here have historically been numerous and wealthy. Many ancient compacts and laws protect and regulate their activities; for example, a centuries-old agreement known as the Rhodian Sea Law provides for fixed compensation for merchants for shipping losses, which is paid by the owners of the ships. There are numerous great merchant fairs, which are often associated with church festivals, such as the feast of St. John in Ephesos in May and that of St. Demetrios in Thessaloniki in October.

The Byzantine emperors had an extensive and effective system of tax collection, from which they drew the greater bulk of their income. At its height, the annual income of the empire amounted to more than a million Mythic pounds. There are taxes on both land and goods. Extensive records for each landed noble list the number of olive groves, mulberry plantations, vineyards, stud farms, flocks, and so on in his possession, and the amount of tax payable on each. Villagers are taxed on their yearly harvest. In the last couple of centuries, the emperors sought to restrict the power of the dynatoi — often local landowners who had gradually bought up most of the land in their villages from their neighbors. Byzantine peasants (the aporoi, see earlier) thus consist of a mixture of free villagers and the paroikoi, landless or impoverished villagers akin to serfs, although the latter enjoy greater protections against the abuses of their landlords than in Western lands. All goods sold throughout the empire are taxed at the rate of 10%, a tax known as the kommerkion. Powerful tax collectors, the kommerkiarioi, are assigned a region or are stationed at strategic ports and trade posts; they are widely despised and often corrupt. After the tax is imposed on all goods passing through, an official seal is placed on sacks and containers.

The Byzantine emperors maintained a monopoly on the minting of coins, and thus ensured a prestigious and uniform system of coinage for many centuries. Gold coins are more common and the usage of currency is more widespread than in the West. The old currency, used since Roman times, consisted of the gold solidus and other bronze coins. However, the solidus gradually became debased in the 11th century until Alexios Komnenos instituted a complete reform of the currency just over a hundred years ago. The principal coin is now the thin gold hyperpyron, commonly dubbed the bezant by Westerners, equivalent in value to one-sixth of a Mythic pound (onesixth of a pound of silver, or 40 Mythic pence). The aspron is an electrum coin, one quarter gold and three quarters silver, worth one-third of a

Many magi and covenants have adopted the habit of employing elaborate rhetoric in their letters to each other, a practice which can be extremely puzzling to the uninitiated. Such letters often contain elaborate and far-fetched stories, especially concerning the deeds of their patron, which may or may not be entirely true. The patron is typically used as a metaphor for the correspondent's covenant, and the story relates to the purpose of the letter. Often other elements of the story will be a metaphor for the recipient of the letter, or her covenant. Tales from Greek legend are also commonly used as a metaphorical or rhetorical device. Reading between the lines, it is thus often possible to intuit subtle hidden meaning, which may reveal the correspondent's true intent or purpose. Composing and scribing such a letter typically takes a day of work. A Com + relevant Lore roll should be made against an Ease Factor of 6 to encapsulate a relatively straightforward message; higher Ease Factors are required for more sophisticated or subtle constructions. An Int + relevant Lore roll against the same Ease Factor should be made to discern the rhetorical purpose of the story.

For example, Lucian the Scholar of House Merinita (see Chapter 6: The Islands, Aegaea), one of the principal proponents of this tradition of correspondence, writes to the new covenant of the player characters with a colorful but seemingly irrelevant tale in which the patron of his covenant, Triton, meets a hitherto unknown Faerie lord in his explorations, leading to a fruitful exchange of gifts. This may be interpreted as an interest in exploring a trading agreement with the player character covenant.

The most famous of the Greek romances details the life and exploits of the legendary hero, Digenes Akrites. This epic poem is popular throughout Byzantine lands.

The first part of the tale concerns the hero's birth and parentage. His father is a raiding emir from Syria, who on an incursion into Anatolia ruthlessly kills and abducts many Byzantine Christians. One of the captives is the daughter of a general, and her mother issues an appeal for her rescue. The brothers of the captive maiden answer the call and the youngest of them bests the emir in a great duel. The emir thus acknowledges their prowess and announces his intention to marry their sister, agreeing to convert to Christianity. They settle in Byzantine lands and a son is born to them; he is named Basil Digenes Akrites, Digenes meaning "twinblooded" and Akrites meaning "borderer". The emir's mother, however, has meanwhile ordered him back to Syria; he returns alone and manages to persuade her and his family to likewise convert. He happily returns to his wife in Byzantium with his Syrian family, who are duly baptized.

The second part of the epic tale recounts in detail the heroic exploits and conquests of Digenes Akrites. At the age of 12 the youth participates in a hunt with his father and uncle, and demonstrates his precocious strength and amazing bravery by single-handedly defeating numerous bears and lions. Thereafter, Digenes completes his passage into manhood by falling in love and abducting a bride for himself, the daughter of a general. Naturally, the father responds with war, but Digenes slaughters the army of soldiers that are sent against him, forcing the father to accept his marriage. Later, he successfully cleanses the border lands of bandits and invaders and slays a dragon there. This earns him the admiration of the emperor, who comes to pay homage to him, although Digenes refuses the titles and gifts that are offered. Digenes later commits the sin of adultery, including with a legendarily strong female warrior named Maximou who he had bested in combat. To atone for his sins, he valiantly protects his wife against the assaults of bandits and cursed beasts. The pair settle down in a splendid palace by the River Euphrates, at the eastern extremity of the Tribunal of the Levant, and both die in peace together before reaching old age.

Digenes Akrites might be encountered in Anatolia, a powerful Faerie lord, nigh unbeatable in battle, who seeks to either abduct a bride for himself or stalwartly defend the border lands against Saracen incursions. Any mortal descendants of the hero will likely have inherited his great strength and martial prowess, as well as his propensity for trouble- and adventure-seeking.

hyperpyron. The billon coin is an alloy of copper and silver and is worth one-sixteenth of an aspron (slightly less than one Mythic penny). The tetarteron is a small copper coin worth oneeighteenth of a billon. All of these coins have a circular patelliform shape (that is, they are shaped like a shell or a shallow bowl).

Latin rulers in Greek lands generally lack a sufficient base of wealth and stability to mint their own currency, and use a mixture of Byzantine and Western coins. The principal currency of trade in the Mediterranean is the Venetian grosso, a silver coin of high purity equivalent to 2 Mythic pence. One bezant is thus worth 20 grossos.

In the eyes of Westerners, Byzantine lands are fabulously wealthy. Gold, precious jewels, silks, and other luxuries are relatively commonplace. Silks are the most famous and valuable of Byzantine goods, much prized in Western lands. They were formerly imported along ancient trade routes from far-distant Eastern lands until the secret of sericulture was discovered, whereupon the Byzantine empire began large-scale silk manufacture as an imperial monopoly, and the import of silks from the East thus became less important. Other important trade goods and exports include olives and olive oil, wine, perfumes, spices, wax, and slaves. Grain is also heavily traded, although it is also needed to feed the largest cities. It has long been forbidden to export certain wares considered to be of strategic or military importance or especial value, such as Greek Fire and its ingredients, gold, iron, weapons, wood, salt, and purple silks.

The standard Mediterranean trading vessel is a ship with one to three masts bearing lateen sails, usually referred to as a "round" ship, in contrast to the northern "long" ship or galley, on account of their rounded profile at stem and stern. Byzantine and Muslim ships are characterized by a widening of the planks from amidships back towards the stern, creating extravagant upswept flanks or wings. Round ships are steered by two oars mounted in the gap between these wings and the hull, rather than using a rudder. They range in size from open boats with only half decks at best, to very large ships with three decks; between sixty and ninety feet long is typical for large trading vessels. The beam is between one third and one quarter of the length. The lateen sails permit round ships to point into the wind fairly well, but because they have no deep keel, they have extreme difficulty maintaining course at right angles to it.

The most common trading ship is the dorkon ("gazelle"), commonly around 65 feet long with a capacity of sixty tons. The phaselos ("bean-pod") is a longer and narrower vessel, the kybaia ("cubic") is wider and deeper,

The rarest of all dyes and hues is true purple, a color reserved strictly for the Byzantine emperors. True purple dye may only be harvested from the murex shellfish, a monopoly and secret retained by the emperors. True purple stone is known as porphyry; it is extremely rare and comes from Egypt. Porphyry and purple silks were used for the construction and decoration of the legendary imperial birthing chamber (see Chapter

7: Constantinople, The Porphyry Chamber). The finest silks of true purple may only be worn by the imperial family and are never sold. Occasionally, if the Byzantine emperor wished to greatly honor a foreign prince, he would gift him some of the priceless purple silks. True purple, either porphyry or the Byzantine dye, has the following Shape & Material bonuses: +10 royalty, +7 rulership and authority, +5 control people.

and the sandalion is larger and usually used for carrying grain. Lemboi (singular lembos), typically have just one mast, or a small main mast with a large fore mast. They are considered among the fastest of ships, all-purpose vessels used as harbor craft, fishing dories, cargo carriers, and river boats. The cutting edge of ship design in Mediterranean shipyards is to integrate facets of northern design — cogs with keels, sternpost rudders, and a square sail — to overcome the inadequacies of the traditional design.

In contrast to the round ship, the galley (galea) relies on oar power, and uses sail only when wind and circumstances are favorable. The principle, and most feared, galleys of the Eastern Mediterranean were the dromons of the Byzantine navy; huge, battle-ready, and heavily-armed, they were responsible for the empire's maritime dominance. In addition to these battleships, the navy used moneres, fast single-level galleys with minimal crew, used for reconnaissance. The Western craft that transported the crusaders eastwards were also galleys, called sagitta ("arrow") as a testament to their speed, and prior to the crusades they were the most common corsair ships. The cattus is a heavier vessel, bedecked with castles fore and aft, designed mainly for troop transport. The native Greek akatos is a small galley, sometimes fitted for war, but more often used as a cargo carrier and passenger ship.

Many of the larger ships on the Mediterranean Sea are built in the ports of the great Italian republics on Candia and Cyprus. The smaller vessels are mainly a product of the maritime tradition of the seafaring people of Asia Minor, where every small town and village along the coast has its own shipyard. Muslim vessels, called 'ulabi (small boat), qit'a (transport ship), marqib (ship), and shini (warship) also ply the seas.

The Latin Empire relies on its own Frankish troops, supplemented by those Byzantine forces that they have been able to seize. The original Greek forces, still present to some extent in the Byzantine successor states, are based largely on provincial forces and foreign allies (foederati). Soldiers are recruited from the land they are asked to defend, and receive grants of land in exchange for military service. All landowners owe military service that they pay in person or by proxy. The military provinces, or themata, were each commanded by a strategos (general), but the system of themes has gradually broken down and their number has been greatly reduced due to losses in the last 250 years. In the near-anarchy of recent decades, the Byzantine army has declined greatly, resulting in a heavy dependence on Western mercenaries.

Most of the Byzantine navy has by now fallen into disrepair, although the Byzantine dromons were rightly feared for the katakoraks, the siphon that spews Greek Fire (see lat-

Byzantine military strategy placed a great reliance on fortified hilltops, castles, and towers. Small defensive enclosures are dotted all over the empire, many of them abandoned as armies retreated. As a result of this strategy, military architects have also become experts at siege warfare, particularly siege machinery, and have a dazzling array of cunning devices that hurl heavy weights or massive spears intended to destroy walls and decimate ground troops. Other payloads include live scorpions or snakes, or finely powdered quicklime that on impact produces a dust cloud that suffocates and blinds the enemy.

The original Byzantine land forces — such as still exist — are organized into the frontier troops (limitanei) and the cavalry (comitatenses). Most commanders of the military are court dignitaries, and while there are many military titles, towards the end of the 12th century these became independent of their military command. Lower-level officers (pronoia) have to supply their own armor, weapons, and (if cavalry) a horse, as well as supplies for their attendants, so it is unlikely that a common-born soldier can achieve this rank. Footsoldiers are organized in taxiarchia of one thousand soldiers, commanded by a taxiarch. Each taxiarchios might consist of 400 heavy infantry (hoplitai), 300 archers (toxotai), 200 light infantry (pezoi), and 100 spearmen (menaulatoi). Heavily armed cavalry (kataphraktoi) are one of the most distinctive parts of the Byzantine army, organized into moiras numbering several thousand. They are armed with either a curved saber-like paramerion or a heavy mace-like siderorabdion, plus a 12-foot-long kontarion, or polearm.

One of the contributors to the former naval dominance of the dromons in the Eastern Mediterranean Sea, the invention of Greek Fire (hygron pyr, or "liquid fire" in Greek) is attributed to the architect Kallinikos in the seventh century. Few inventions have left such a strong impression on those who witness its use; it is purported to turn stones and

Under the Greeks, Constantinople was guarded by five elite regiments or tagmata, each commanded by a palace official of great favor. These five regiments were (in increasing order of prestige) the Scholai ("Academics"), Exkoubitoi ("Sentinels"), Arithmoi ("Numbers"), Hikanatoi ("Worthies"), and Athanatoi ("Immortals"). Each tagma consisted of 1,500 soldiers divided into squads (banda) of 30. The palace guard was drawn from the tagmata, and consisted of several divisions based on ethnicity. The most famous of these was the Varangian Guard, tasked with protecting the imperial family. Its members were originally drawn from Scandinavia and Russia, but later were principally Anglo-Saxons. Their skill with their distinctive double-edged axes (pelekys) is legendary.

iron to dust, to burn on water, and annihilate all living things. Greek Fire is delivered through ship-mounted katakoraks as well as smaller hand-held siphons operated by specialist troops called naffatun. It can only be employed in relatively calm weather, because the arcing jets of liquid fire are easily influenced by the wind. To the chagrin of the crusaders, Arab engineers have stolen the secret of the Greek Fire, and have used it against them in siege warfare, such as at the siege of Acre in 1191.

Its composition is a closely guarded secret of Byzantium's alchemists, who toil in workshops under potentially lethal conditions to make sufficient to supply the empire's needs. Greek Fire is an alchemical reagent (see Art & Academe, page 76), and can normally only be manufactured in small batches. However, the cunning Greeks have discovered a manner in which it can be mass-produced through a number of workshop innovations and superior raw ingredients (see City & Guild, pages 65–67). A master alchemist in such a workshop can coordinate a team of less-skilled subordinates using a lab text of the formula. He can supervise a number of subordinates equal to his Leadership score. Each subordinate receives a workshop bonus to his Lab Total, and can produce two or more doses in a season.

Because of the dangerous nature of the substance, an alchemist must roll a stress die for every season spent in the laboratory manufacturing Greek Fire; this die is only significant if a botch is rolled, in which case the reagent explodes during manufacture. One botch die is rolled for every dose being manufactured (the more Greek Fire present, the more danger), and an alchemist would be well-advised to invest in a Safety bonus for his laboratory (Covenants, page 111).

There are a number of different recipes depending on use; the hand-held siphons squirt a lower grade of Greek Fire than that launched at ships. A hand-held siphon is operated using the Profession: Naffatun Ability instead of a Martial Ability. The siphon is a missile weapon with the following weapon statistics: Init –2, Attack +4, Defense 0, Damage +10, Range 5 paces, Minimum Strength +2, Load 3, Cost Expensive. Shields do not defend in the usual way since the liquid fire splashes around them; add the Defense bonus to the character's Soak instead. Each dose of Greek Fire is good for 10 sprays of the hand-held siphon.

Mass production of other empirical formulae is theoretically possible, but it would need separate innovations and the virtually unlimited wealth of an empire to support it.

This section details some of the peasant folklore of Europe that is especially prevalent in Greece and Byzantium. For further information on the supernatural in the Theban Tribunal, see Chapters 9 through 12.

An alaphroiskiotos ("light-shadowed one") is a man or woman who was born on a Saturday, which according to folklore grants him or her magical powers. Most alaphroiskiotoi have the Second Sight Virtue, although others possess Dowsing or Magic Sensitivity instead, and some may have no specific powers at all. All those who possess a "light shadow" have special powers over the vrykolakes (see Chapter 12: Infernal Landscape) regardless of whether they have Supernatural Abilities.

Some light-shadowed ones are also sleepwalkers, known as parmenoi, or "taken ones" (this term is also used for those abducted or afflicted by faeries). They may accompany nightwalkers on their night battles against witches who

Infernal Might: 5 (Vim)

Characteristics: Int +2, Per +5, Pre –5, Com –2, Str –2, Sta +1, Dex +1, Qik +3

Size: –7

Virtues and Flaws: Hex; Sharp Ears; Restriction (targets of envy); Weak-Willed

Personality Traits: Envious +6, Selfish +5, Petulant +3

Soak: +1

Fatigue Levels: OK, 0, –1, –3, –5, Unconscious

Wound Penalties: –1 (1), –3 (2), –5 (3), Incapacitated (4), Dead (5+)

Abilities: Awareness 4 (compliments), Folk Ken 4 (envy), Hex 10 (destroy prosperity), Penetration 5 (Hex)

Powers:

Coagulation, 1 point, Init –1, Corpus: the demon can obtain a material form, which it may dissolve at will.

Obsession, 1–3 points, Init –5, Vim: The de-

mon can impose the Obsession Trait of Envy. See Realms of Power: The Infernal, pages 31–32, for more details

Weakness: Abhorrent Material (amulet against the evil eye)

Vis: 1 pawn of Vim vis, in eye.

Appearance: a tiny wizened man no larger than a rat, with a lidless staring eye instead of a head.

Baskanoi are members of the Order of Tempters (Realms of Power: The Infernal, page 43), of a type of demon called kakodaemones in Greek. They throng in the air like flies, looking for an opportunity to breed resentment through the evil eye. They use their Hex Ability to curse their victims, although they are restricted in only affecting those who have received a compliment or been the target of envy. They often use their Obsession power to create targets for their malice.

Adelphopoiesis is a ritual form of brotherhood, acknowledged by a ceremony that evokes the power of oaths. It is an acceptable face for a close spiritual friendship between friends of the same sex while avoiding the stigma of accusations of homosexuality. An adelphos who has undergone this rite becomes a Sympathetic Connection to his adopted brother, and is represented by the True Love/True Friend Virtue or Flaw.

It is not unheard of for magi (particu-

larly magi of House Jerbiton) to undergo this rite, although it is a deeper relationship than swearing an Oath of Covenant, and more akin to the "blood brotherhood" of other cultures. It has even been known for a magus and a mundane to become adelphoi, although this is usually confined to magi with the Gentle Gift. Magi of the Cult of Orpheus (see Houses of Hermes: Societates, page 120) are especially interested in this rite due to their non-Hermetic power over emotional relationships.

threaten fertility, or they may be nightwalkers themselves. For more information on nightwalkers, see Chapter 9: Magical Landscape, Magical Traditions and Hedge Magic, Chapter 6.

Fear of the evil eye, called either phthonos or baskania in Greek, and invidia or fascinatio in Latin, is prevalent throughout the empires. It is transmitted through envy, particularly the malice-filled look of a jealous person; it is the anonymous nature of the phthonos that leaves men afraid to enjoy their good fortune lest the envy of their fellows blights them. The evil eye can maim livestock, blight crops, render women and animals barren, strike down children; in short, destroy the home, wealth, and health of the unknowing victim of its attention. The dread of the evil eye is so great that compliments are sometimes neglected where they are due to avoid drawing the phthonos; and it is particularly with regard to children that caution is necessary. To praise a child's beauty is a terrible social faux pas, as is to boast of a child's talents, for such things can breed jealousy and thus attract the attention of the phthonos. It is not unusual for mothers to dress their sons in girls' clothing, or smear soot on their faces to avoid envy.

The power of the phthonos is often attributed to the physical emanations from an envious eye, and indeed, some individuals are capable of deliberately casting the evil eye. Typically, they are either capable of a malicious form of Folk Magic (see Chapter 9: Magical Landscape, Magical Traditions) or else possess the Hex Supernatural Ability (Realms of Power: The Infernal, page 92). However, most instances of the evil eye are caused by a demon called a baskanos. These demons delight in nothing better than to destroy prosperity, virtue, and beauty. The sovereign ward against the baskanos is an amulet of blue glass bearing an eye; this is worn around the neck or wrist or hung in a prominent place, such as over the crib or in the cow byre. However, those capable of making these amulets are rare and they are greatly prized. Protection can also be sought by making a horned sign with one's left hand whenever an unguarded complement is given, but such a ward is temporary at best.

As an asseveration of truth, a strengthening of an agreement, or a guarantee of future conduct, the oath is widely used in the private and public life of the empire. A man might be willing to make a false promise, but not when it is accompanied by a solemn oath. Oaths are typically made in the name of a saint, most commonly St. Basil of Caeserea, or Saints Theodoros and Theophanes (see Chapter 9: Magical Landscape, Oaths), and the Divine witness may decide to punish notorious oath-breakers at the request of the injured party (see Invoking a Saint, Realms of Power: The Divine, page 87).

It is commonplace in some areas, particularly on the islands, to swear in the name of the local river. The oath-takers drink from the same bowl of river water to seal the pact between them. This practice stems from the most famous Greek river, the River Styx that flows through the Underworld. When Styx (one of the younger titans and daughter of Okeanos) aided Zeus in the war against her own people, Zeus gave her governance over all oaths. When an oath that was sworn to in this manner is broken, then there is a chance that the genius loci of the river will hear and enforce the oath. The injured party must return to the spot where the oath was sworn, and declaim his former partner as an oath-breaker. Make an Oath Invocation roll. If the name of Styx was invoked as part of the original oath, add 6 to it.

Oath Invocation Roll: Communication + Charm + simple die (+6 if Styx is invoked)

Ease Factor: 15 + simple die

If the invocation equals or exceeds the Ease Factor, the complaint has been heard by the spirit who witnessed it. The vengeance of the spirit varies; minor river spirits can't affect anything beyond their own waters, but woe betide the oath-breaker if he approaches those banks. More-powerful spirits have further-reaching powers, and some may be able to call on spirits of vengeance for aid.

The most common punishment is the imposition of a Flaw. Any General Flaw is possible; and Lesser and Greater Malediction are also popular. The Flaw normally lasts for a fixed duration dependent on the severity of the oath, but some might require acts of contrition or repentance to remove them. Major Flaws are imposed by powerful entities with a Might of 40 or greater, otherwise the punishment is usually a Minor Flaw. However, some spirits and saints are particularly known for inflicting certain punishments. See the appropriate Realm books for more information on the type of punishments that can be inflicted.

Lesser Maledictions:

Food turns to ashes in the mouth (but it still nourishes);

Body exudes a mephitic odor; Clothes rot after a day of being worn;

Greater Maledictions:

A toad appears in the mouth every time a lie is told;

Wounds spontaneously open when the character exerts himself — when he gains a Fatigue Level, he takes a Light Wound;

When the character uses a tool or weapon, roll a simple die; on a 1 or 2 it breaks.